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Cornell University 
 Library 
 
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 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924006782183 
 
PERU 
 
 ITS STORY, PEOPLE, and RELIGION 
 

 ^ ;?< / 9;' • 
 
PERU 
 
 ITS STORY 
 
 PEOPLE, AND 
 
 RELIGION . . 
 
 BY 
 
 GERALDINE GUINNESS 
 
 ItLUSTRATBD BY 
 
 Dr. H. GRATTAN GUINNESS 
 
 MORGAN & SCOTT LTd- 
 
 (Office of "®1js ffllrriattsn") 
 12, PATERNOSTER BUILDINGS 
 AND 30, PATERNOSTER ROW 
 LONDON MCMIX 
 

 iCs^ VcHu. 
 
PREFACE 
 
 BY 
 
 PROFESSOR ALEX. MACALISTER 
 
 LL.D., M.D., D.Sc., M.A., F.E.S., F.S.A. 
 CAMBRIDGE UNIVERSITY 
 
 rpHE spiritual needs of Latin ATuerica, that continent 
 of paganized Christianity and of ecclesiastical 
 tyranny, have been strangely overlooked by the various 
 missionary societies of Protestant Europe and Anglo- 
 Teutonic America. That our British organizations 
 have done comparatively little work in this field is per- 
 haps not surprising when we remember the share of the 
 White Man's burden which they have to bear in the non- 
 Christian sections of the many British dependencies in 
 other continents, and in those countries with which we 
 are so closely connected by ties of commerce. But 
 considering the peculiar relationship which the United 
 States claim, to bear to the South American republics, as 
 set forth in the Monroe doctrine, it is remarkable that 
 the American missionary societies, elsewhere so much in 
 the van of evangelistic work, have not done more for the 
 
viii PREFACE 
 
 spiritual welfare of the less favoured sister nation, Peru, 
 in which republican institutions of a sort are associated 
 with a religious intolerance nearly as great as that of 
 Spain in the days of the Inquisition. 
 
 A record like this, which will arouse the attention of 
 evangelical Christendom to the religious conditions which 
 exist in Peru and in other parts of South America, and 
 which thereby may serve to further the progress of a pure 
 Christianity there, is on this account of peculiar value. 
 
 The author of this booh. Miss Guinness, a student of 
 philosophy at University College, is a young lady of a 
 family many of whose members have done 7ioble service 
 in the missionary cause. She has had unusual oppor- 
 tunities, during her sojourn in Peru, of observing the 
 conditions of spiritual destitution and the obstacles 
 which hinder the spread of evangelical truth there. She 
 has here collected and set forth her notes of travel in 
 many parts of tliat singularly diversified and interesting 
 country, -and they make a most striking and suggestive 
 work. She shows herself to be a keen and symp>athetic 
 observer of people and places, and to possess the faculty 
 of vivid description. The accounts she gives are written 
 in an agreeable literary style, and the facts are accu- 
 rately recorded. These elements give to her story a 
 
PREFACE ix 
 
 charm and attractiveness that can hardly fail to lead 
 many to take a deeper interest in the needs of these great 
 dark lands. 
 
 It is with peculiar pleasure that I commend her 
 narrative to the earnest consideration of all those who 
 are interested in the cause of Christian missions, and 
 who desire that the Gospel of the Grace of God may have 
 free course throughout the whole world. 
 
 ALEX. MAGALISTEB. 
 
INTRODUCTION 
 
 AS I write, the sounds of London begin to grow dim, and I 
 live again in the sunny Southern continent. One of the 
 scenes most vivid to my memory is a storm on Titicaca — that 
 unique lake held two and a half miles high in the air by 
 Andean peaks. 
 
 A starlit sky, a crescent moon, a glassy lake — not a breath 
 rippled the water, and the balmy night air played with our sail 
 in a taunting way. Little did we guess this evening was to 
 prove one of the most eventful in our lives ! 
 
 It was a weird scene — the night blackness deepening as 
 stars and moon were lost to sight, summer lightning playing 
 round the horizon, a dark sail flapping above us, and the bronze 
 faces of our Indian boatmen lit by their glowing pipes. The 
 wind at last ! It was filling the sail in a restless way, and 
 rustling the waves around us. The cold increased every 
 minute, and the lightning was now so brilliant that we could 
 see each other clearly. Ah, how we flew along, scudding 
 before the gale ! The waves slapped the little open boat as she 
 sped past, and cold spray cut our faces. Was ever such a wild 
 run as we made that night, with the storm which we had not 
 recognized following close on our trail ? We did not realize that 
 we had to speak louder to make ourselves heard above the noise 
 of the water ; we were not conscious that the low groaning 
 which seemed to come over the lake was thunder. We only 
 knew that our little boat lay over on her side, the sail danger- 
 ously full, and that we fled before the wind, racing madly 
 through the night. 
 
xii "FAR FROM HOME" 
 
 Danger ! The word was in our hearts, but in the lightning 
 flash every face was reassuring, though the Indians' looked 
 desperate as they hauled at the ropes and shouted to each other 
 above the storm voices. 
 
 Danger ! Every minute made it more apparent. The storm 
 was on us. The furious lake disowned us ; her waves bufleted 
 us without pity ; the angry winds disdainfully swept us on one 
 side ; the thunder roared fearfully, shaking the very atmosphere 
 about us ; whilst the livid lightning flashes revealed a very 
 chaos of blackness — a combat of night passions — a storm on 
 Titicaca. One minute our sail was to windward, and we were 
 in danger of capsizing; then it had jibbed and was flapping 
 wildly in the whirling wind, which seemed to have no direction, 
 no aim but to daunt us. In pufl^ it came, and nearly accom- 
 plished this cruel end; but the voices of the deep and of the 
 thunder-clouds were in such passionate confusion that it sped 
 away again to join the quarrel, and our poor little boat still 
 held her own. Any moment might have been our last, and as 
 the slow seconds dragged along, thoughts of the end whirled 
 through my mind : drowned at midnight on Titicaca — to sleep 
 in the heart of the Andes, and no one ever know ! Then our 
 voices sounded out the prayer of our hearts, and ever and again 
 above the mad ravings of the elements the words might have 
 been heard — 
 
 '• Lead, kindly Light, amid ttie encircling gloom. 
 
 Lead Thou me on. 
 
 The night is dark, and I am far from home. 
 
 Lead Thou me on." 
 
 Never before had I so realized the meaning of the words — 
 
 "So long Thr power hath blesaed me, siire it still 
 
 Will lead me on. 
 O'er moor and fen, o'er crag aud torrent, till 
 
 The night be gone ; 
 And with the mom those angel faces smile. 
 Which I have loved long since, and lost awhile.'' 
 
WAS IT WORTH WHILE ? xiii 
 
 The storm seemed very far away; the deafening thunder 
 and complaining wave- voices were distant sounds; the angel 
 faces were smiling — oh, so near ! Was the night to end 
 thus? 
 
 We were nearing the narrow passage which led through a 
 rocky reef in a direct line for our destination. Every nerve 
 was strained, and the crucial minutes seemed hours. 
 
 " To the oars ! To the oars ! Quick — or we are on the 
 rocks!" 
 
 The great waves were playing with us, and the reef was 
 within a few yards. At last the tension was over; the sail 
 was lowered; we had turned and were rowing hard against 
 the wind, trying only to keep off the rocks. The Indians said 
 it was impossible to reach their home that night; the reef 
 was impassable. So we made for a narrow bay, and when 
 we had escaped from the storm, ran in shore to the reeds, and 
 dropped our anchor. I felt the rain fall softly; I saw the 
 Indians pull the sail over them in the bow ; but was too tired 
 to think. We were safe now. The cold numbed all feeling, 
 and movement was impossible on the narrow seat where 
 I lay. 
 
 Ah, but it is cold I — raw, biting cold ! Listen to the 
 waves lapping softly round the boat. Feel the wet reeds in 
 your face as we swing with the breeze. It is raining more 
 heavily now — rain, and snow, and sleet. Pull the rug further 
 over your face. Ah, but it is cold ! 
 
 The prayer which our hymn wafted heavenwards that 
 furious night was answered, and through that, and many 
 another peril, we were led safely home. Was it all worth 
 while? I ask myself, and in the same breath answer. Yes — a 
 thousand times — ^to have come to know and love the wonderful 
 land of the Incas ! 
 
xiv MY FIRST BOOK 
 
 In turning over some old papers a short time ago, I came 
 across my first hook. It was compiled of waste scraps of paper 
 from my Aunt's study (Lucy Guinness Kumm); on the cover 
 she had written my name in large bold capitals, fantastically 
 intertwined ; and on the first page I had drawn a map of South 
 America. That was twelve years ago, before I had entered 
 upon my teens. But perhaps the prayers offered up in that 
 room have more than a little to do with this other book, which 
 tells of the story, people, and religion of Peru. 
 
 A bibliography shows the authors whose experience has 
 confirmed and amplified mine. Father's pictures — and only 
 those who have travelled in the Andes will fully appreciate the 
 untiring patience and energy to which they witness — these 
 make a stronger appeal for Peru than can any words. 
 
 I should like to take this opportunity of tendering very 
 earnest thanks to the many friends who have so generously 
 helped me in my work. Amongst those who have revised parts 
 of the manuscript I gratefully remember Principal Jackson and 
 Professor Schofield of Harley College; Mr. Schuman of the 
 Y.M.C.A., Buenos Aires ; Mrs. Strachan of the Argentine ; the 
 Rev. John Bain of Ireland ; Mr. J. S. Watson of Lima ; and Dr. 
 and Mrs. Guinness. Of the many who have given me valuable 
 information I am especially indebted to Mr. Ritson, who made 
 it possible for me to consult the library of the British and 
 Foreign Bible Society; to Dr. T. Wood of the American 
 Methodist Episcopal Mission ; to Mr. and Mrs. Stark of Lima ; 
 and to the missionaries of the Regions Beyond Missionary 
 Union with whom I stayed in Peru: Mr. and Mrs. Jarrett, 
 Mr. and Mrs. Payne, Mr. and Mrs. A. Stuart M'=Nairn, Miss E. 
 Pinn, Messrs. J. Ritchie and H. A. Job. 
 
 For several illustrations I am indebted to those who worked 
 in the Missionary Studio at Cuzco. "Scenes on the Sierra," 
 
PLEASURE AND HEARTACHE xv 
 
 and " A Cuzqueno Goddess," were taken by Mr. Charles Derry, 
 a former missionary of the Regions Beyond Missionary Union 
 in Peru. "The Sweating Image" is by Mr. James Watson; 
 " Llamas," by Mr. T. E. Payne ; and " A Monolith at Tiahu^nuco," 
 "The City of the Volcano's Shadow," and "The Cathedral of 
 Copacabana," belong to Seflor Vargas, a Bolivian photographer. 
 
 Facts, not mere sentiment, will move hearts. If the facts 
 are here sometimes told with lightness of style, it is not because 
 they were learned with any lightness of heart. Smiles may 
 come when tears are very near; and laughter cover a sob. 
 Thus far inconsistency is sincerity, for pleasure and heartache 
 alternate in the fascinating land of the Incas. 
 
 GERALDINE GUINNESS. 
 
CONTENTS 
 
 PAGE 
 
 Preface by Prof. Alex. Macalister, Professor op 
 Anatomy, Cambridge University vii 
 
 Introduction . xi 
 
 PART I.— PERU: ITS STORY 
 Chapter I. — A Land of Contrasts — 
 
 Peru, as geographically representative of the unique con- 
 trasts of South America — The origin and characteristics of its 
 three distinct zones — Montana, Sierra, and Coast .... 3 
 
 Chapter II. — Peruvian Legends — 
 
 Travel in historical parts of Peru — Civilizations which ante- 
 dated that of the Incas — Chimu pottery (Northern Peru) — 
 The ruined sanctuary of Tiahudnuco (Southern Peru) ... 9 
 
 Chapter III. — Children of the Sun — 
 
 A journey on Lake Titicaca, and along the historic route to 
 Cuzco — Something about the Empire of the Incas . . . 17 
 
 Chapter IV. — At Inti's Shrine — 
 
 Adventures on islands which are famous as the centre of Inca 
 sun-worship — Reminiscences of ancient religious festivals held in 
 Cuzco 25 
 
 Chapter V. — The Conquest of Peru — 
 
 Diary of a journey along the route followed by the Spanish 
 discoverers and conquerors of Peru 37 
 
 Chapter VI. — Westward Ho! — 
 
 Some account of relics which I saw in Lima, recalling the 
 days of Spanish rule in South America— The gold rush to Peru, 
 the piracy of the Pacific, and the rdgime of the Inquisition . . 49 
 
xviii CONTENTS 
 
 Chapter VII. — Papist and Pagan — 
 
 PAGE 
 
 An account of the " conversion " and decimation of the Inca 
 Indians 59 
 
 Chapter VIII. — Libertad ! Igualdad ! Fraternidad ! — 
 
 Memories of the fight for republican liberty — The present 
 constitution, population, and religion of Peru .... 69 
 
 PART II.— PERU: ITS PEOPLE 
 
 Chapter IX. — The Coast Valleys — 
 
 Account of a journey along the coast of Peru, with descrip- 
 tion of its ports, their cosmopolitan population, and various 
 industries ... 81 
 
 Chapter X. — Lima, the Phcenix City — 
 
 Callao and Lima — A glimpse into the political, business, and 
 social life of the capital 89 
 
 Chapter XI. — University Life — 
 
 Peruvian liberalism in relation to : — 1. Prance ; 2. Rome ; 
 3. Foreigners — The amusements, education, and spiritual need of 
 Peru's students 99 
 
 Chapter XII. — A Desert and its Oasis City — 
 
 A diary of travel from Mollendo to Arequipa . . . 113 
 
 Chapter XIII. — Life on the Roof op Peru — 
 
 The contrasts in race, commerce, and religion, which are seen 
 on the Sierra 121 
 
 Chapter XIV. — The Cry of the Children — 
 
 Description of child life in Cuzco, and analysis of the causes 
 of the social evils which it reveals 133 
 
 Chapter XV. — "Cholitas," as seen by a Lady Missionary — 
 
 Visiting among the poor patients of a missionary nurse . . 147 
 
CONTENTS xix 
 
 Chapter XVI.— The White Man's Bubden— 
 
 PAOE 
 
 How the Inca Indians live as cultivators, shepherds, or 
 miners 161 
 
 Chapter XVII. — Paganized Christianity — 
 
 An account of Pagan ceremonies which I witnessed on the 
 Sierra — The relation of the Inca Indians to the Roman Catholic 
 Church 171 
 
 Chapter XVIII. — The Indian: His Character and 
 
 Mental Possibilities 185 
 
 Chapter XIX.— The Indian's Wrongs— 
 
 Some account of the military, educational, and governmental 
 abuses to which the Indians are subject— An analysis of their 
 causes, and appeal to Christendom for help 195 
 
 Chapter XX. — Beyond the Mists — 
 
 A journey from the Sierra to Iquitos — Life in that port — 
 The return journey to the Pacific 207 
 
 Chapter XXI. — Black Gold — 
 
 The life of a rubber trader — Account of the savage tribes of 
 the Montana — Contact of rubber-merchant, priest, and savage . 219 
 
 PART III.— PERU: ITS RELIGION 
 
 {A) ROMANISM, A POLITICAL POWER 
 Chapter XXII. — How Rome Works — 
 
 The radical difference between Protestantism and Eomanism 
 — How Eome works in Peru through Canon Law, Persecution, 
 the Compadrazco system. Feast Days, and Motherhood . . . 239 
 
 Chapter XXIII. — The Too-Religious City — 
 
 A city which, in its devotion, fanaticism, and love of show, 
 illustrates the nature of Rome's power 251 
 
XX CONTENTS 
 
 (5) ROMANISM, A SPIRITUAL FAMINE 
 Chapter XXIV. — Public and Private Worship — 
 
 PAGB 
 
 Bible-teaching, preaching, and worship in the Roman Catholic 
 Church in Peru 261 
 
 Chapter XXV. — Idolatry — 
 
 Saint- worship and image-worship ... . . 275 
 
 Chapter XXVI. — The Queen of Heaven — 
 
 The history of Mariolatry — How in Peru the Virgin is 
 honoured by feasts, pUgrimages, and sisterhoods .... 285 
 
 Chapter XXVII. — The Keswick of Peru — 
 
 An account of my pilgrimage to the shrine of the famous 
 Virgin of Copacabana, and extracts from the devotional manual 
 used at that " convention '' 299 
 
 Chapter XXVm. — Corpus Christi — 
 
 The annual procession in honour of the Host, as I saw it in 
 Cuzco 319 
 
 Chapter XXIX. — The Land of the Christless Cross — 
 
 The meaning of the Cross to various classes of Peruvians . 331 
 
 Chapter XXX. — Our Lord of the Earthquakes — 
 
 The worship of a " miraculous " image of the crucifixion . 341 
 
 (O) ROMANISM, A MORAL PESTILENCE 
 Chapter XXXI. — The Peruvian Priesthood . . .351 
 
 Chapter XXXII. — Links in the Chain of Papal 
 Despotism — 
 
 How priests control society by the Confessional, Absolution, 
 Extreme Unction, and their teaching concerning Purgatory . . 365 
 
CONTENTS xxi 
 
 Chaptek XXXIII.— Monastic Education— 
 
 PAGE 
 
 The development of a system of national education — 
 Monastic schools and monasteries 377 
 
 (D) EOMANISM CHALLENGED 
 Chapter XXXIV. — "Los Propagandistas " — 
 
 Sites of interest in the history of missionary effort in Peru— 
 The difficulties of religious intolerance, insanitary conditions of 
 life, and Peruvian character, met by the missionaries . . . 389 
 
 Chapter XXXV. — Missionary Realities — 
 
 The vicissitudes of missionary life as I saw it — A pioneering 
 expedition — " Sickness unto death " 403 
 
 Chapter XXXVI. — The Missionary Genius — 
 
 Health, physical and spiritual, in the mission-house . . 413 
 
 Afterword 422 
 
 Appendix ... 424 
 
 Glossary 425 
 
 Bibliography ... 429 
 
 Index .... 433 
 
ILLUSTRATIONS, MAPS, AND DIAGRAMS 
 
 An Archway in Cuzco . . . (Photogra/vure) 
 
 A Monolith at TiahuXnuco .... 
 
 Peedvian Pottery . . . (Photogravure) 
 
 Sketch Map of the Pacific Ocean, showing Kodtbs of Immi&ea- 
 
 TioN into America from Asia 
 An Inca Mummy ...... 
 
 Past and Present ..... 
 
 Plan of the " Temple of the Sun " . 
 
 A Wall of Coricancha. 
 
 A Cyclopean Wonder ..... 
 
 The Death op Atahualpa . . {Photogravure) 
 
 The "Place op Gold" Teansfoemed . 
 
 Beneath the Bepublic .... 
 
 Lima, Ancient and Modern .... 
 
 Peruvian Belles ..... 
 
 The City op the Volcano's Shadow . 
 
 Lake Titicaca .... (Photogravure) 
 
 Diagram to illustrate Travelling on the Sierra 
 An Indiacito .... (JPhotogramure) 
 
 " Please go Shares ! " an Inca Melody 
 
 "The Street that Tires the Fox" . 
 
 In a Patio ...... 
 
 An Indian Watee-Careiee .... 
 
 "Comb over and help us" . . (Photogravure) 
 
 Llamas ....... 
 
 A Mountaineer ... . . 
 
 Scenes on the Sierra ..... 
 
 Diagrammatic Map of the Andes and the Amazon 
 A Son of the Foeest . . . (Photogravure) 
 
 The Cathbdeal op Arbquipa .... 
 
 PAGE 
 
 Frontispiece 
 11 
 
 13 
 
 16 
 
 20 
 
 24 
 
 31 
 
 34 
 
 44 
 
 51 
 
 64 
 
 76 
 
 94 
 
 104 
 
 118 
 
 125 
 
 129 
 
 139 
 
 145 
 
 149 
 
 154 
 
 164 
 
 175 
 
 181 
 
 188 
 
 200 
 
 209 
 
 227 
 
 242 
 
xxiv ILLUSTRATIONS, MAPS, AND DIAGRAMS 
 
 A Peruvian Hospital .... 
 
 The Dook or the Jesuit Church, Arbquipa 
 
 A Peruvian Idol 
 
 The Sweating Image 
 
 « La Virgbn " 
 
 A CuzqueSo Goddess 
 
 "Come unto Mary" 
 
 Motherhood .... {Photogravure) 
 
 The Cathedral op Copacabana 
 
 A Procession op Saints in Cuzco 
 
 A Christlbss Cross ..... 
 
 A Study 
 
 (Photogravure) 
 
 A Collecting-Box por Souls in Purgatory . 
 In the Monks' Gallery 
 Our Mission Hall, Lima 
 A Physical Map op Peru 
 
 PAGE 
 
 254 
 264 
 277 
 282 
 287 
 288 
 294 
 301 
 312 
 328 
 334 
 355 
 374 
 380 
 392 
 440 
 
PART I 
 PERU: ITS STORY 
 
Chapter I. — A Land of Contrasts — 
 
 A representative land — The youngest of continents — T?ie 
 three parts of Peru which are as different as the Congo, Tibet, 
 and Arabia — In the shadow-haunted depths of the Montana — 
 On the roof of Peru — A land where it only rains once in nine 
 years — A problem concerning the effect of physical environment. 
 
EREATUM. 
 On illustration facing p. 264, /or ouzoo read arequipa. 
 
CHAPTER 1 
 A LAND OF CONTRASTS 
 
 " There's no sense in going further — it's 
 The edge of cultivation." — Eudyaed Kipling. 
 
 SOUTH AMERICA is a triangle of land set in the midst 
 of the world's two greatest oceans. The Equator forms its 
 base, and the icebergs of the Antarctic Ocean crowd about its 
 vertex. 
 
 Time has not yet levelled the crumpled surface of this part 
 of the earth ; for South America is the youngest of the continents, 
 and consequently has more very low land and more very high 
 land than any other. The mighty Andes, which form an 
 unbroken barrier for its west coast from Panama to the Horn, 
 exceed all other mountain chains as far as length and average 
 height are concerned. Their position is also of phenomenal 
 importance, for, since they lie directly athwart the Trade Winds 
 coming both from the north-east and south-east, on their 
 eastern or windward side, where the moisture-laden Trades 
 meet, there is a heavier rainfall than on any similar highland 
 in the world; while on the west there is a desert where one 
 may live for years without any need of an umbrella. 
 
 Peru, perhaps better than any other republic, represents 
 the contrasts of the Continent. It is as large as Germany, 
 Austria, and Hungary combined. One of its departments 
 (Loreto) alone comprises a greater territory than does Italy; 
 and two others (Cuzco and Puno) have an area larger than 
 Spain. The republic lies entirely within the torrid zone ; but 
 
6 A LAND OF CONTRASTS 
 
 the two parallel chains of mountains which are commonly 
 designated the Coast Range and the Andes proper, divide it 
 longitudinally into three distinct zones differing as widely in 
 natural characteristics as do the Congo, Tibet, and Arabia. 
 
 The humid winds which sweep westwards from the Atlantic, 
 convert the eastern lowland or Montana of Peru into a 
 steaming jungle, which constant heavy rain and equatorial heat 
 make the world's greatest rubber forest. 
 
 "Rolling like a mighty ocean of vegetation across the 
 thousands of miles that separate the Atlantic from the Andes, 
 the Montana washes the base of that mighty range, and flings 
 its waves high up the mountain sides, submerging the outlying 
 hills and filling the lower valleys to the brim with its swell- 
 ing tide of green. Here and there a craggy headland lifts its 
 rocky summit above the forest waste, grim and defiant, but 
 with clumps of vegetation in its ravines and hollows, like 
 green pools left by the wind-blown spray from the waves that 
 surge around its base. 
 
 " Weird, mystic, fascinating is this strange unknown forest- 
 land. What secrets lie hidden beneath its leafy sea? What 
 wonders lie unrevealed in its remote recesses ? What strange 
 peoples wander through its glades, and what revelations of' 
 plant and animal life await the explorer in its shadow-haunted 
 depths? Here the great Amazonian tributaries, born in the 
 distant Andean snows, reach maturity, and by unknown paths, 
 through tropic gloom, hasten to swell the retinue of the king 
 of rivers in his majestic progress to the sea." ^ 
 
 The Trades trace the Amazon to its mountain sources on 
 the lofty plateau between the two parallel Andean ranges. 
 This is the Sierra, the wonderful roof of Peru, where mountains 
 and hills of inexhaustible mineral wealth, and sheltered valleys 
 of tropical and subtropical agriculture, constitute a microcosm 
 of the earth itself. 
 
 1 A. Stuart M°Nairn, miasionary of the Regions beyond Missionary 
 Union in Peru. 
 
THE CONGO, TIBET, AND ARABIA OF PERU 7 
 
 From this fair garden roof the Trades climb to barren 
 plains, frigid and desolate— the punas of Peru, which vary from 
 14,000 to 17,000 feet in altitude. These form the summit of 
 the Coast Eange ; and the winds, after leaving their last drops 
 of moisture as snow on their bleak plains or lonely peaks, 
 rush down the western slope, cool and dry. 
 
 Sometimes the mountains seem to descend to the very 
 Pacific shore ; but at other times they overlook a narrow strip, 
 averaging perhaps thirty miles in width, and known as the 
 Coast. This is the desert of Peru : " a waste of sand and rock 
 — the domain of death and silence — a silence only broken by 
 the screams of water-birds and the roar of the sea-lions which 
 throng its frayed and forbidding shore." 
 
 As seen from the ocean, this desert is like the most barren- 
 shored parts of Suez, where the sand climbs up by steps, gullies, 
 and fissures, and the yellow is unrelieved by any speck of 
 green. Mile after mile it stretches, sometimes running east- 
 wards for some distance at sea-level, when it is dotted with 
 the iron frames of artesian wells ; at other times ascending in 
 steep clifis, above which the Andes appear, like the long backs 
 and fins of whales, rising from out a sea of white and grey 
 clouds. 
 
 The soil of this desert is as fertile as any in the world. 
 Whenever rain falls, which it usually does every nine years, 
 seeds which have long lain dormant spring into life, and the 
 barren coast becomes carpeted with beautiful flowers. Wherever 
 a river rising in Andean snows finds a way across the desert, 
 its track is a charming valley, the colours of which rival those 
 of Egypt, Southern California, or the Mediterranean. 
 
 No land in the world combines such diverse beauties and 
 interests as does Peru. In the Montana we may follow the 
 trail of the tiger to the ford where deer come to drink ; or run 
 hairbreadth escapes from the boa-constrictor and deadly water- 
 snake. On the Sierra we may ride for days over plains more 
 
8 A LAND OF CONTRASTS 
 
 elevated than the summit of Mt. Blanc ; visit sugar-cane valleys 
 on a level with the crater of Fujiyama; or steam through 
 the clouds on a lake more than forty times as high in the air 
 as the pinnacle of St. Paul's. On the Coast we may travel over 
 a desert as lone and impressive as the Sahara ; or pick cotton, 
 coflFee, and pineapples on plantations of tropical beauty. 
 
 We have studied the effect of physical environment elsewhere, 
 perhaps; but what shall we expect to find as the result of 
 nature's contrasts in Peru? The interest of the republic's 
 topography merges into that of the character and consequent 
 history of its peoples — past and present. The veil of the 
 unknown lifts before us as we enter its virgin forests; the 
 fascination of resuscitating a forgotten past comes upon us as 
 we stand amidst the ruins which strew its snow- walled plateau ; 
 and the thrill of youth and the inspiration of conscious powers 
 and possibilities are ours as we mingle with the new race which 
 is growing up in the beautiful towns of its coast. 
 
Chapter II. — Peruvian Legends — 
 
 A fascinating land which awakes remembrances of Chaldee, 
 Egypt, and India — Men who came on rafts from- the land of 
 the sunrising — What the pottery buried in Peru tells us — The 
 deserted idols of the lake-country — A people who had no houses, 
 but lived in boats — The greatest aboriginal race of the ATnerican 
 continent 
 
A MONOLITH AT TIAHUANUCO. 
 
 This is one of the dumb gods which I saw through the mist. At its side is one of tlie 
 much-wronged Indians of the Titicaca basin — a suspicious, reserved type. 
 
CHAPTER II 
 PERUVIAN LEGENDS 
 
 "A change 
 Slow as the oak's growth, lifting manhood up 
 Through broader culture, finer manners, love, 
 And reverence, to the level of the hills." — Whittiee. 
 
 rriHE traveller, be he missionary or merchant, cannot refrain 
 -L from theorizing as to the past of so fascinating a land as 
 Peru. 
 
 Its ruined temples with their successive terraces remind 
 him of Chaldee ; its ancient cyclopean walls with their carved 
 serpents, of Egypt ; its secluded convents, of Chinese or Indian 
 Buddhism ; and its signs of sacrifice and popular sun-worship, 
 of a Semitic civilization. He finds words and myths which 
 awake remembrances of ancient Greece, and tales of a sacerdotal 
 order and sacrificial rites which carry him in mind to the 
 Druid circles of England.^ 
 
 In Northern Peru I myself visited the irrigated Coast 
 valleys, famous as the site of the civilization of the Chimus, 
 probably the most ancient inhabitants of the country. The 
 legend is still told there that men first came to this coast by 
 sea, on a large fleet of rafts commanded by a hero named 
 Naymlap. 
 
 Looking away over the dancing Pacific wavelets to the 
 golden haze of the West, I thought of those sturdy voyagers 
 navigating its treacherous waters in dim, distant, legendary 
 1 See Albert Reville, Lectures on the Religion of Peru and Mexico. 
 
12 PERUVIAN LEGENDS 
 
 ages. Far beyond the reach of my eyesight Tahiti lay in 
 the blue, and the myriad islands of the Indian Archipelago 
 stretched out to the mainland of the Old World. Did Naymlap 
 come from Asia? The journey would not be impossible, for 
 still the prevailing winds of the Pacific occasionally carry 
 the junks of China and Japan to the Sandwich Islands, and 
 even to the coast of California. 
 
 Professor Daniel Wilson, and many another distinguished 
 scientist, believes that in prehistoric ages, before the northern 
 steppes of Asia were peopled, a wave of Asiatic immigration 
 crossed by the islands of the Pacific to the west coast of South 
 America. 
 
 Before me lie relics of this ancient Chimu civilization. 
 On the pottery, animals and birds are usually depicted: fish, 
 eels, donkeys, dogs, leopards, parrots, owls, and, above all, 
 dragons and flying creatures. From this it is surmised that 
 the Chimus, like nearly all primitive people, adored the powers 
 of nature, and that they drew a crab, fish, or turtle, to represent 
 the power of the sea; a serpent or lizard, the power of the 
 earth ; and a flying man, the power of the air. 
 
 In the Andes of Southern Peru, near the shores of Lake 
 Titicaca, are relics of a second ancient civilization about 
 which we know absolutely nothing. There we see an immense 
 temple on an almost deserted plain, but can find no trace of 
 the people who once worshipped within its megalithic walls. 
 
 I have seen these ruins, which Mr. Squier says are amongst 
 the oldest known to mankind. Passing through a grey world 
 of mountain plains and cloud peaks, I noticed strange figures 
 looming through the mist. What are they ? No one knows — 
 for these colossal stone idols stand silent amidst the ruins of 
 their deserted sanctuaries ; and few are the scientists who have 
 ever visited distant Tiahudnuco, or endeavoured to decipher the 
 forgotten religious symbolism of its monolithic gateway, which, 
 as Mr. Squier points out, is as unique in Peru as it would be 
 in Kensington Gardens or New York Central Park. 
 
Peruvian Pottery 
 
 These pieces of pottery were lately unearthed from the 
 desert of Peru. Surely the lower vases are suggestive of China, 
 while the three upper remind us of Egyptian art. 
 
 Do these relics throw light upon the origin of the Chimus ? 
 
5« 
 
 %^ 
 
DESERTED IDOLS 15 
 
 As one wanders about the reedy shores of Titicaca, and 
 gazes at her monuments, the fascination of this long-forgotten 
 civilization becomes enthralling. Did these people who left 
 no buildings to mark their existence, with the exception of 
 one vast open temple, live on the lake, which in past times 
 evidently covered a large part of the Sierra? Is the Indian 
 tribe which still makes its home in balsas or reed canoes, 
 and occupies an arm of Titicaca, the remnant of a nation 
 which long ago peopled the lake-country? Was this race 
 related to that which the Aztecs found when they set up their 
 empire on islands in the Mexican mountain lakes ? Be this as 
 it may, many scientists affirm that a race from the north, which 
 had come by Behring Straits, swept down to South America, 
 leaving traces in Mexico, Central America, and Peru. 
 
 But if these distant eras are of interest, far more so is that 
 into which they merge — the age of the Incas. A race arose in 
 Peru which, by means of its superior powers, welded together 
 all former peoples, and so absorbed their civilization that it is 
 almost impossible to discover the condition of Peru before its 
 advent. The origin of the royal family which boasted the title 
 " Inca " is lost in legendary obscurity. Until the fourteenth and 
 fifteenth centuries there is no record of their doings. Then, as 
 we shall see in the next chapter, they commenced to form an 
 empire called Tahuantin Suyo, which eventually comprised the 
 territory now belonging to Ecuador, Peru, Bolivia, Chili, and 
 even parts of Brazil and the Argentine. 
 
 This was the nation which the Spanish conquerors met when 
 they discovered Peru. This was the race whose descendants 
 still people the mountain plains of the republic. 
 
Chapter III. — Children of the Sun — 
 
 Sunset on Titicaca, the birthplace of Peru's legends — A 
 sun-myth which veils the origin of the children of Inti — Our 
 scepticism concerning the Incas and what came of it — How six 
 hundred years ago an experiment was made in socialism, — An 
 empire which would have stretched from Iceland to the Sahara — 
 All that remains of the Children of the Sun. 
 
CHAPTER III 
 CHILDREN OF THE SUN 
 
 Casting white lights on her water from his snowy beard and hair, 
 Gazing down into her depths at reflected cloudlets fair — 
 
 Sorata still worships the grey lake, 
 
 With her fair, fading, violet sheen — 
 Weeping for bygone ages — whispering of years that have been ; 
 
 Fascinating and fading ! 
 
 Lake of the days that are gone ! 
 
 "ITT'E are gliding over a motionless lake — beneath a sapphire 
 ' ^ sky — past hoary mountains, whose mirrored snows like 
 long white beards float upon the water. 
 
 From the shore of Titicaca sun-kissed cornfields are nodding 
 to their golden reflections in the lake ; only a line of ^een reeds 
 divides real from unreal. And while the last long-slanting 
 sun-rays illumine the eastern islands and touch with gold the 
 swinging gulls which hover by their shores, a pale half -sleeping 
 moon has risen, and is looking down with dreamy eyes at her 
 likeness in the water. 
 
 Lake Titicaca is the birthplace of myth and legend, and 
 of the mighty dynasty of Incas. Strange are the stories told 
 about this historic spot : it is said that when men were cave- 
 dwellers, living on fruit, wild roots, and human flesh, and 
 clothing themselves with leaves, bark, or skins, — Inti the Sun- 
 god, that celestial father of all living creatures, sent two of 
 his own children to educate mankind. These divine teachers, 
 known as Manco Capac and Mama Ocllo, rose from the waters 
 
 of Titicaca, and brought to the uncultured hordes living on the 
 
 19 
 
20 CHILDREN OF THE SUN 
 
 shores, law and government, marriage and moral order, tillage 
 and art and science.^ Their descendants called themselves Incas, 
 or Children of the Sun ; and were supposed to represent to the 
 last of the dynasty, not only their first royal ancestors, but 
 the sun and moon, that celestial father and mother, of whom 
 these were evidently personifications. 
 
 Thus we find that the chief legend of the origin of the 
 Incas does not differ widely from the sun-myths of Greek or 
 Aryan sources. But what of the historical fact which it veils ? 
 Did the Incas originally form a tribe which gradually gained 
 ascendancy over neighbouring peoples until it reached the 
 dimensions of an empire ? Or does the traditionary Manco, who 
 set up his throne in Cuzco after journeying from distant 
 Titicaca, represent an infusion of foreign civilization into Peru ? 
 Such problems thronged through my mind as I approached the 
 Isla del Sol, a mountain-top which forms an island in the 
 historic lake. Passing its bleak shores in the steamer, one of 
 our number had expressed doubt as to the veracity of historians 
 who speak of the gardens of the Incas. " Why, nothing but 
 barley could grow on these windswept shores ! Not even maize, 
 and far less flowers ! " But below a spot called " The Garden of 
 Manco Capac," our scepticism vanished. Clear green water ran 
 into a cove of white stones where some young eucalyptus trees 
 were growing, their leaves still red and brown. Above the 
 beach was built a large platform, 30 x 90 yards in extent, 
 surrounded by an old Inca wall, ornamented with elaborate 
 blank windows. Above this rose terraces, each about two yards 
 in width, encircling the hillside to its very summit. We made 
 our way up a flight of rough stone steps by a little stream 
 which gurgled and splashed in its precipitous descent. Brilliant 
 sunshine flooded the scene, and crept through the masses of 
 verdure overhanging our path, to fall caressingly on the worn 
 stones which formed the stair-way. Greens of every shade 
 mingled in the natural arches above us ; vines hung their cables 
 ^ Tylor, Primitive Culture, vol. i. 
 
AN INCA MUMMY. 
 
 Many historians recount stories ot slaves buried alive in the land of the Incas, as an 
 
 offering to the sun. The point has been warmly disputed. This photo of a mummy, 
 
 preserved in the Lima Museum, has an interest in this connection. 
 
THE GOLDEN WEDGE 21 
 
 from tree to tree, and brilliant vegetation trailed from each terrace 
 wall. The air was soft and mild, and scented by roses and 
 geraniums, which intertwined in fragrant clusters. The pictur- 
 esque steps led to three springs, gushing through holes cut in 
 a solid stone slab, which formed one side of a bath, or stone 
 tank. Around it ran walls of perfectly cut stones, and below 
 it the beautiful garden stretched. Through vine cables and 
 shivering eucalyptus trees we could see the deep blue of the 
 lake, the grey of distant hills, and, beyond, snow peaks piled 
 high upon the clouds, their bases wreathed in white and their 
 summits lost to sight. These untrod fields of snow were so 
 brilliant in the sunshine that they made the purest clouds 
 appear dark and soiled. Only while gazing upon them could 
 we realize that this tropical garden was situated more than 
 three times as high as any mountain in the British Isles. 
 
 After four centuries of neglect, this little paradise still 
 remains to stimulate our belief in the Incas' great works, so 
 many of which have completely passed away. 
 
 A legend says that Manco Capac was commanded to make 
 his way north from Titicaca, and to establish an empire 
 wherever the golden wedge which he carried should, of its own 
 accord, sink into the ground and disappear. 
 
 I too have followed his route to the sheltered valley where 
 the miracle is said to have occurred, and have stood in the 
 palaces which the Children of the Sun built for themselves 
 about the spot. Many historical memories come back to one 
 who visits Cuzco, the old-time capital — thoughts of Inca Koca, 
 who was famous as the founder of schools, the buildings of 
 which stand to-day ; of Viracocha, the military hero of the 
 dynasty, and builder of Sachsahuamdn, the gigantic fortress 
 which still guards the city; of Pachacutec, the Solomon of 
 Peru ; or of Tupac Yupanqui, the general, who, in his conquest 
 of the South, led a march across the Chilian Andes — a feat 
 which Markham says "throws the achievements of Hannibal 
 
2 2 CHILDREN OF THE SUN 
 
 and Napoleon into the shade." One walk in Cuzco leads 
 past the palace of Huayna Capac, the sovereign who subdued 
 the kingdom of Quito, and marrying one of its princesses, left 
 a son named Atahualpa who could not legitimately succeed to the 
 throne, but was destined nevertheless to divide the mighty empire 
 of the Incas with Huascar, the rightful heir, and thus to facilitate 
 "a conquest that not even the apparition of horses (previous 
 to the Spanish Conquest unknown in Peru), or the apparent 
 control of thunder and lightning, could have effected other- 
 wise." 
 
 Cuzco, which means in the Indian language "the navel," 
 was the natural centre of the empire which was known as 
 Tahuantin Suyo. Tahua is still the Indian word for four; 
 ntin is a plural termination ; and suyo means province. " The 
 Empire of the Four Provinces" comprehended an eastern 
 section, which stretched down towards the haunts of savages 
 in the Amazon plain ; a western, which consisted of the many 
 fertile valleys running down from the Andes to the Pacific 
 shore ; a northern, which included Quito ; and a southern, 
 which stretched nearly to the present boundaries of Bolivia and 
 Chili. 
 
 Had Tahuantin Suyo been in Europe, it would have 
 included Spain and Portugal, Austria - Hungary, Norway 
 and Sweden, Denmark, Germany, Switzerland, and France. 
 It would have stretched from Iceland's snows to the Sahara 
 Desert, or, to use an American comparison, from Alaska's frozen 
 coast to the shore of Lake Superior. It was " an empire equal 
 in size to that of Hadrian, exceeding that of Charlemagne." 
 
 Each province was placed under a viceroy who ruled it with 
 the help of various councils, and who was himself a member of 
 the Inca's council of state in Cuzco, where he was obliged to 
 reside during part of his tenure of office. 
 
 Every Inca subject was called upon by law to marry at a 
 certain age, and was then provided with a simple home by 
 the community in which he lived. For each child he was 
 
ORGANIZED SERFDOM 23 
 
 apportioned an additional lot of land, so that the needs of a 
 numerous family might always be supplied. 
 
 A large portion of the country was too elevated to permit of 
 agriculture ; but every available space was utilized, harren hill- 
 sides being elaborately terraced, that where nothing could grow 
 on the natural incline, maize might be coaxed to yield crops on 
 narrow artificial ledges. By every stream, in every valley, these 
 andenes may to-day be seen, confirming the estimate of the 
 Spanish chroniclers that the ancient population was very large. 
 Some of the land thus cultivated with unique economic industry 
 was set apart as the property of the Sun, and its produce 
 went towards the maintenance of an elaborate religious system, 
 including a priestly tribe and numerous monasteries. Every 
 citizen of the empire was obliged to give set periodical attention 
 to the lands of the Sun, and also to work for the old, sick, 
 widows and orphans, and soldiers in actual service. Only then 
 was he permitted to work for himself, after which he joined in 
 cultivating the lands of the ruling Inca. 
 
 The divine head of the nation was looked upon as both god 
 and king. His power was absolute; and only the benign 
 character of the royal family prevented this despotism from 
 degenerating into tyranny. The people who lived under those 
 Incas, of whom we have historic information, were apparently 
 happy and contented. Undoubtedly many modem social evils 
 were avoided by the regime of that day, but at what awful 
 cost ! Under the Incas the people were good and happy 
 children — but always children. They were never allowed to 
 be idle, covetous, or selfish ; but they were also prevented from 
 striving in any way to better their position or to exercise 
 personal initiative. The civilization of Tahuantin Suyo was 
 only "a highly organised form of serfdom; it prevented 
 progress, both social and religious — and developed not patriot- 
 ism, but servile adoration of the Incas." 
 
 This fatal principle, often lost sight of in the prosperity of 
 the nation, accounts for the success of the Spanish Conquest. 
 
24 CHILDREN OF THE SUN 
 
 When the Inca leaders were gone, the indigenes were unable 
 to make any adequate stand against the prowess of Spain. 
 Apart from the treacherous means which the conquerors used, 
 however, to secure the sacred person of the Inca, they would 
 have found it a difficult and perhaps impossible matter to enter 
 the mountain strongholds commanded by the Children of the 
 Sun. 
 
 To-day, the only remains of this mighty empire are two 
 million ignorant Indians, and the silent crumbling ruins which 
 strew their mountain plains — streets, palaces, fortresses, temples, 
 roads, inns, aqueducts, and baths. Only close study can produce 
 any idea of the masterly plan of these ancient fortifications, of 
 the colossal size of the cyclopean works, of the complicated 
 plans of the religious buildings. 
 
 History, romance, and — alas ! — tragedy, strangely mingle in 
 our records of the Incas. To-day, the words of Whittier are 
 true of many a monument in Peru — 
 
 " It stands before a nation's sight 
 A gravestone over buried right." 
 
PAST AND PRESENT. 
 
 This is the outer aspect of the concave wall which was once lined with the golden image 
 
 of the sun. How poor and trashy is the mud, cane, and whitewash of the modern 
 
 balcony, beside the enduring monument of Inca labour ! 
 
Chapter IV. — At Inti's Shrine — 
 
 My adventures on the island of the Moon — A wonderful 
 ruin which no Englishwoman had ever visited — " The Place of 
 Gold " — A curious religious practice and the proverb which it 
 recalls — A sad contrast of past and present. 
 
CHAPTER IV 
 AT INTI'S SHRINE 
 
 " Quand le soleil, le pfere de Manco, I'envoya fonder cet empire, il lui 
 dit : Prends-moi pour exemple : je me Ifeve, et ce n'est pas pour moi ; je 
 repands ma lumifere, et oe n'est pas pour moi ; je remplis ma vaste carrifere ; 
 je la marque par mes bienfaits ; I'univers en jouit, et je ne me reserve que 
 la douceur de I'en voir jouir. Va, sois heureux si tu peux I'Stre ; mais songe 
 a fairs des heureux." — Marmontel. 
 
 THE blue-gums of " Coati," an island on Titicaca sacred to the 
 moon, stood up blackly in a grey world. Lake and sky 
 seemed to be worn out by the storm which had been raving all 
 night. The wavelets were icy cold when I went down to the 
 white pebble strand, and the wind swept chilly round the 
 terraced island of the moon. 
 
 " Antiguedades ? " interrogated a voice which was evidently 
 unaccustomed to the soft Oastilian tongue. At the sound of that 
 magic word I betokened my enthusiasm as best I might with 
 gestures, having an Indian vocabulary of only four words, none 
 of which were appropriate. 
 
 " Bring them ! " I urged, and the old Indian turned and 
 
 hobbled slowly away in search of the promised curiosities. He 
 
 was a strange figure to English eyes: weather-beaten and 
 
 wrinkled, brown and sinewy. He wore a curious knitted cap, 
 
 a long red muffler, a poncho, or coloured blanket used as an 
 
 overcoat, and very short homespun knickers, not supplemented 
 
 by anything in the way of shoes or stockings. He was an 
 
 Indian of some position, however. Was he not in charge of the 
 
 bag of maize, and responsible to supply meals from it to his four 
 
 27 
 
28 AT INTI'S SHRINE 
 
 seamen ? Was he not entrusted with the little sailing-boat, and 
 known amongst his friends as " The Commander " ? Above all, 
 did he not wear beneath his poncho a wonderful red waist- 
 coat? I was unable to discover anything about the origin 
 of that prized garment, owing to the limitations of my voca- 
 bulary, but it was certainly one of the antiguedades of the 
 island ! 
 
 "Viracocha!" The well-known address announced the approach 
 of our old friend and several women, who, with a kind of 
 superstitious awe, produced their treasures : fragments of Inca 
 pottery, an old metal hairpin, a dainty little silver spoon, and — 
 after much persuasion — a tiny gold image. The little figure, 
 only an inch high, lies before me as I write. It is a prized 
 relic, for antiquarians to whom I have shown it believe it to 
 represent one of the Inca maidens whose lives were dedicated to 
 the service of the moon ; and as the Isla del Sol is far from the 
 track of the few tourists who visit Peru, and its simple inhabit- 
 ants are still ignorant of the art of manufacturing antiquities, 
 I can vouch that the image was dug up by an old woman 
 on the very island where centuries ago the virgins of the sun 
 and moon were immured. 
 
 I have been in every continent, but nowhere have I seen 
 so beautiful a site as that of the convent where these maidens 
 lived. The ruin is in better preservation than any other which 
 I visited in Peru : its large open court, 60 X 26 feet, is still 
 surrounded on three sides by chapels and cells ; the bath, once 
 used by the princesses, is in good preservation; and the high 
 walled yard, where their llamas were kept, is to-day used 
 for much the same purpose as it was four hundred years 
 ago. 
 
 Had nature built the island about the palace-convent it could 
 not have more highly favoured it; and indeed one could not 
 say whether the dell in the island hillside was natural or not. 
 So daring were the Incas that they would not have shrunk 
 from the task of hollowing out the cliff to make a suitable 
 
THE ISLAND OF THE MOON 29 
 
 resort for the sacred virgins. Be that as it may, the building 
 nestles beneath the brow of the cliflF with a roUing hill sheltering 
 it on each side. Symmetrical terraces cover the whole island, 
 curving in broad stretches round the concave coast, so that from 
 every aspect the central point of the design is the convent. 
 Its eastern side overlooks the lake, to which one descends by 
 three terraces, each about thirty yards in width, and supported 
 by walls of perfectly cut stones. Although in some cases a five- 
 cornered stone was fitted into the structure, I found it impossible 
 to insert a penknife into the joins. 
 
 The view from these terraces was indescribably beautiful ; 
 the pale blue glassy surface of the lake stretched out to the east, 
 where snowfields and glaciers, piled in magnificent confusion, 
 appeared to rise out of its motionless waters ; the cloud-masses 
 about the peaks of Mt. Sorata were roseate in the hght of the 
 setting sun, which tinted the still water with ever-varying 
 shades. 
 
 This was one of the centres of a worship once almost 
 general in Peru. True, Inti himself and his queen, the Moon, 
 were usurpers; for it appears that the most spiritually 
 minded Peruvians from farthest antiquity worshipped the 
 Supreme Spirit " Pachacamac," ^ or " Creator of the World." 
 But the Incas made sun-worship the State religion, and their 
 conquering armies enforced it on peoples living far and wide. 
 One of the Children of the Sun, an advanced reformer, attempted 
 to revive the older and purer worship. "Is not the sun 
 himself," he is reported to have said, " a beast who makes a 
 daily round under the eye of a master — an arrow which must 
 go whither it is sent, not whither it wishes ? " But year after 
 year the worship of the visible god extended its sway, and 
 thousands of pilgrims trod the road leading over the rough hills 
 of the Isla del Sol, and, by a longer but easier route than the 
 one we took, reached the Shrine of Inti. 
 
 1 In modern Kechua pacha signifies " world," and camani " I create." 
 
30 AT INTI'S SHRINE 
 
 Ours was a hard two hours' walk in the burning heat of a 
 tropical sun : over rocks, along Inca terraces, round precipitous 
 hillsides, through tangled aloe-plantations, over hill-summits, 
 along the arms of bays which ran far into the island, past sleepy 
 little villages and farms nestling among the terrace-walls built 
 many hundreds of years ago. Never did a walk of twenty 
 miles in Switzerland seem half so long as those two leagues! 
 Our feet had no level or firm hold all the way ; the sun wa/S 
 pitiless and there was no shade. We were climbing along a 
 ridge of mountains which divides the island from end to end, 
 and were often three times as high as Ben Nevis, or the highest 
 passes by which trans-continental railways cross the Rockies. 
 Miles of irregular coast-line were visible, and many a cove of 
 sapphire water. At first the steep climbs in rarefied air took 
 away our breath; and later, when we became somewhat 
 accustomed to exertion at this great altitude, terrible thirst 
 and weariness seized us. These were, for the time being, over- 
 come by our joy at sighting the far shore of the island, its 
 strand lapped by glittering wavelets and basking in the sun- 
 shine. Below us, dark against the azure, stood a mass of ruined 
 walls. We had reached the shrine of Inti at last ! 
 
 The chief entrance to the sanctuary was a wide gateway 
 surmounted by an immense stone lintel. It faced directly east, 
 and formed the goal of the ancient road from the far end of the 
 island. Immediately outside this entrance was a large square 
 of desert which the Indians said had once been used for a bull- 
 fight. But we there saw relics of days which antedated the 
 popularity of Spanish sports. Many broken pieces of pottery, 
 which might have been Egyptian, lay about, and in the centre 
 was a great flat stone, presumably once used for sacrifice. On 
 a rock-mound eight supports had been placed, and upon them a 
 giant slab of rock measuring 10 x 10 X 2 feet. I thought of the 
 altar of another sacrificial system, where offerings were made in 
 the outer court of the sanctuary, while priests performed their 
 rites in the holy place within, and wondering, passed into the 
 
TEMPLE OF THE SUN 
 
 (Island op Titioaca) 
 
 /Eoad to Village of Chchalla 
 Principal Entrance 
 
 ..Exit on to 
 terraces 
 adjoining 
 further ruins 
 
 Scale 
 
 The Lake 
 
 4 feet 
 II Passages (in nearly every case still roofed). 
 Walls (in ruins — from 1 ft. to 12 ft. high). 
 Signs of ruins (original walls destroyed). 
 
 Study the plan until you begin to imagine something of 
 the religious worship for which this temple was designed, and 
 to wonder if the powers of the ancient architects of sun-worship 
 are still latent in the Indians of Peru. 
 
 31 
 
THE PLACE OF GOLD 33 
 
 Temple of the Sun. Oh, that strange building ! That mass of 
 walls and doorways ! That mysterious remnant of the worship 
 of the past ! Formerly I had only been inclined to credit the 
 Incas with very simple ideas of religion ; but that sanctuary 
 was built by a people who had a highly developed religious 
 system. Even the plan of the ruins astonishes one : such a 
 large conception ! such an involved design ! — a building suited 
 to complicated religious ceremonialism ! 
 
 The walls were of sandstone and porphyry, cut in irregular 
 blocks, and varying from IJ to 3 feet in width. Some were 
 completely ruined, but the chief parts of the building were well 
 preserved : the entrance hall, 26 feet long, leading by a second 
 wide doorway into the great central hall, 30 x 33 feet; the 
 four strange little corner lobbies connecting this open court with 
 the numerous surrounding cells and passages ; and on the west 
 a third gateway leading down to the lake, whose murmurs filled 
 the evening air. I could have slept and seen visions; could 
 have wandered through the old temple and dreamed dreams; 
 but already darkness was closing down and the Indians were 
 anxious to be gone. Never shall I forget my last look from 
 the mountain-side, down over the rocks and sand to Inti's 
 shrine. The mass of ruins lay still and dark ; but beyond, the 
 god of the forsaken sanctuary was turning the lake waters 
 to gold. Distant islands flung black shadows towards us, and 
 to the south-west Mt. Sorata's snows glowed beneath their 
 cloudy wreaths. Then we turned away from the sinking Sun- 
 god, and walked quickly and silently into the twilight. Our 
 thoughts were rebuilding the ruins and decking their walls 
 and niches with gold, peopling the almost deserted island, and 
 recalling the days when thousands of pilgrims worshipped at 
 Inti's shrine. 
 
 Probably the richest temple of Sun-worship in the realm of 
 the Incas was Coricancha, the "Place of Gold," which once 
 stood in the square now occupied by the church and convent 
 3 
 
34 AT INTI'S SHRINE 
 
 of Santo Domingo at Cuzco. None of the subjects of Tahuantin 
 Suyo were permitted to retain any gold ; and indeed they had 
 no use for it save as an ornament, for they were provided with 
 all the necessaries of life by the State. The precious metal was 
 therefore reserved for the beautifying of royal palaces, and the 
 worship of Inti. Since the gold mines of the country were rich, 
 and the maximum amount of labour was obtained for them by 
 a general distribution of work, cori, as the Indians still call 
 gold, must have been very plentiful. It was lavished upon 
 the temple in Cuzco, which, according to the accounts of the 
 conquerors, full well merited its name. There the most magni- 
 ficent of all Inca festivals, the feast of Raymi, was celebrated 
 at the period of the summer solstice ; for when the sun reached 
 the southern extremity of his course, and commenced to retrace 
 his steps, a joyful people gathered in the squares of Cuzco to 
 welcome their lord. 
 
 The ancient capital is full of memories of bygone days. One 
 may stand where the gaily apparelled throng awaited the ap- 
 pearance of the sun-god, and listen to weird strains of Indian 
 music not unlike those which greeted his rising hundreds of 
 years ago. The sand of the square, which, it is said, an Inca 
 ordered to be brought from the distant Pacific coaist by certain 
 unruly Indians, recently made tributaries; the ancient blue 
 walls lining narrow straight streets ; much of Cuzco is as it 
 was then. We may make our way to Coricancha along the 
 road followed by the great procession of Raymi, and stand 
 where it waited while the Inca, shoeless and bareheaded, 
 entered the temple. The western side of Coricancha is said to 
 have been concave — indeed part of the curv^ed wall still re- 
 mains — and was lined within by a golden image of the sun. 
 Before this were plewied the mummies of the Inca's ancestors, 
 each on a golden throne. There also was the MosocniTia, the 
 sacred flame which ever burnt in its golden casket, tended by 
 the virgins of the sun ; and there was the ViUac Uttiu, or high 
 priest, who was next in rank to the Inca himself. 
 
A WALL OF "CORICANCHA." 
 
 This young Dominican monk is a member of the convent which now occupies the site of 
 " Coricancha" the famous temple of the sun in Cuzco. Dr. Guinness photographed him 
 standing by part of the original wall, pointing out the almost invisible junction of its stoi.es. 
 Many travellers have lauded the wonderful stone-cutting of the Incas, but no photo has- 
 until now been published illustrative of x\\(i\x finest masonry. 
 
THEN, AND NOW 35 
 
 Another famous festival of the ancient regime was known as 
 Sitna, and was celebrated at the end of the wet season, when, 
 as all dwellers in Cuzco know only too well, sickness is very 
 prevalent. For six months not a drop of rain falls ; and the 
 streets, which are used as depositories for all the refuse of the 
 city, become almost impassable. In the days of the Incas it 
 was customary for four hundred warriors to assemble in the 
 great square of Cuzco, a hundred facing each cardinal point of 
 the compass. The Inca and Villac Umu then came forth from 
 the temple and shouted, " Go forth, all evils ! " Whereupon the 
 warriors ran towards the river, and, as they passed, people came 
 to their doors, and, shaking their clothes, cried : " Let the evils 
 go forth ! " The warriors, and later that evening all the people; 
 bathed in the river, and supposed that the sicknesses of which 
 they had reminded Inti would be carried down to the sea and 
 never seen again. A practical English lady, whom I was telling 
 about the antipathy of Peruvians to water, remarked that it 
 was a pity that the superstition of Sitna was not still popular, 
 since it undoubtedly encouraged the virtue which is next to 
 godliness ! 
 
 With a last wondering look at the monuments of this 
 forgotten religion, we say with Squier: "Under the Incas 
 there was a better government, better protection for life, 
 and better facilities for the pursuit of happiness, than have 
 existed since the Spanish Conquest, or do exist to-day. The 
 material prosperity of the country was far in advance of 
 what it now is. There were greater facilities in inter- 
 course, a wider agriculture, less pauperism and vice, and — 
 shall I say it? — a purer and more useful religion." 
 
 Shrine of great Inti ! 
 
 Shrine of the sun-god ! 
 Thee, Corioancha, each Inca praises. 
 
 Incense supporting 
 
 The sacred flame ever — 
 Eed glows the fire ; the gold casket blazes ! 
 
36 AT INTI'S SHRINE 
 
 Shrine of great Inti ! 
 
 Hope of the Incas ! 
 Help from these white men, cruel and lying ! 
 
 Thy virgins are gone ; 
 
 Thy temple is plundered ; 
 Eed glow the coals, but smokeless and dying ! 
 
 Look ! Greatest Inti ! 
 
 See ! Light Eternal ! 
 Rise, Sun of Righteousness ! Pity ! Behold ! 
 
 A race is fallen ; 
 
 A shrine forsaken ; 
 Black are the embers — still, lifeless, and cold ! 
 
Chapter V. — The Conquest of Peru — 
 
 Hov] I followed the route of those who discovered Peru, and 
 like them found mist and mosquitoes instead of marvels and 
 mysteries — The crisis of Pizarro's fate — The perfidy of a 
 fanatical monk — A ransom of £3,000,000 — ITow the Inca 
 escaped burning at the stake ly kissing a crucifix — Why Cuzco 
 was laid ivaste at the hands of its oum people — A hero's death. 
 
CHAPTER V 
 THE CONQUEST OF PERU 
 
 " The supreme hours unnoted come ; 
 Unfelt, the turning tides of doom." — Whittier. 
 
 T)RAVE men were the Spanish adventurers who risked their 
 J-' all in the search for El Dorado, the land of gold, which 
 they sometimes feared existed only in their dreams. 
 
 As we lie this morning in the Guayaquil River, I am 
 thinking of Pizarro — the hero and villain of the Conquest 
 of Peru. We are following the route of his first voyage of 
 discovery. The low-lying jungle which we passed in leaving 
 Panama Bay is where he first camped, near the Puento de 
 Pinas (Pine Headland). It was the wet season, and the 
 adventurers' eyes — greedy for gold — were greeted by sights 
 on the Biru River, such as surround me. The clouds have 
 dropped till they nearly join the humid mists rising from the 
 jungle ; the hills beyond are not visible ; even the palms, the 
 native huts, and high grass look misty through the rain. We 
 lie between a grey sky and grey sea — and the only movements 
 about us are falling rain, steadily dripping, dripping; debris 
 drifting down to the ocean ; and now and then the low black 
 form of a native dug-out skimming the colourless river. 
 
 It was far out at sea that we passed the Puento de Hambre 
 (Port Hunger) of memories terrible. There Pizarro and his 
 followers waited while Montenegro returned for provisions to 
 Panama. I know now the malaria-breathing swamps, the 
 tangle of tropical growth, the swarming -insect world, the 
 
40 THE CONQUEST OF PERU 
 
 dismal poisonous atmosphere, in which the treasure - seekers 
 found themselves. Little wonder that after a contest with 
 the natives a little farther south, they saw the impossibility 
 of conquering the land before them with their small force, 
 and so sadly turned again towards Panama, thus ending the 
 first voyage of discovery ! 
 
 We sighted the coast of Columbia not far from the 
 Isle of Gallo where on their second expedition Pizarro and 
 his men suffered so terribly. Their enterprise was threatened 
 with absolute failure. The army being inadequate both in 
 numbers and equipment to attack the natives of the coast, 
 Alm^gro had returned to Panama for reinforcements, while 
 Pizarro remained with his desperate and starving followers 
 on the Isle of Gallo. Nearly all spirit of adventure had been 
 quenched in them by the almost superhuman difficulties of 
 the way; and when two vessels arrived, well stored with 
 provisions, the starving Spaniards' only thought was to satisfy 
 their craving for food and then leave the detested isle for 
 ever. But Pizarro, the greatest of the crusaders, drawing his 
 sword, traced a line with it on the sand from east to west; 
 and turning towards the unexplored El Dorado : " Friends and 
 comrades," he said, "on that side are toil, hunger, nakedness, 
 the drenching storm, desertion, and death; on this side ease 
 and pleasure. There is Peru with its riches ; here, Panama 
 and its poverty. Choose each man what best becomes a 
 brave CastiKan. For mj' part, I go to the south ! " And 
 thirteen faithful comrades stepped with him over the line. 
 
 So inspiring is the incident that the historian of the conquest 
 exclaims : " A handful of men, without food, without clothing, 
 almost without arms, without knowledge of the land to which 
 they were bound, were here left on a lonely rock in the ocean, 
 with the avowed purpose of carrying on a crusade against a 
 powerful empire — staking their lives on its success. What is 
 there in the legends of chivalry that surpasses it ? That was 
 the crisis of Pizarro's fate. There are moments in the lives 
 
"LA CHIOMO D' ORO" 41 
 
 of men which, as they are seized or neglected, decide their 
 future destiny." 
 
 Eight years had passed since Pizarro first set out from 
 Panama to seek the fabulous empire of the south. The 
 Spaniards were marching from their camp on the coast across 
 well-irrigated and luxurious fruit - bearing country, towards 
 the foot of the Andean battlements of Cajamarca, a town 
 where the Inca was said to be stationed. Embassies from the 
 Indian sovereign had visited the white men, who received of 
 the monarch's bounty, sent him professions of friendship, and 
 advanced to meet him with thoughts of perfidy. 
 
 On the night of 15th November 1532, Pizarro and a 
 hundred of his followers were entertained in the stronghold 
 of the apparently friendly Inca. Surrounded by Indian troops, 
 hemmed in by mighty mountains, faced by the unknown 
 power of this recently discovered empire, their position was 
 indeed desperate ; and the Spanish leader did not shrink from 
 a desperate enterprise, the success or ruin of which would be 
 the crisis of his fate. 
 
 The sun rose brightly on the morning of 16th November 
 — " the most memorable epoch in the annals of Peru.'' The 
 great square of Cajamarca was thronged with Indians who 
 were escorting their Inca on an amicable visit to the strangers 
 he had so generously received on the preceding evening. 
 " Elevated high above his vassals came the Inca Atahualpa, 
 borne on a sedan or open litter, on which was a sort of throne 
 made of massive gold of inestimable value. The palanquin 
 was lined with the richly coloured plumes of tropical birds, 
 and studded with shining plates of gold and silver. The 
 monarch's attire was very rich. Round his neck was sus- 
 pended a collar of emeralds of uncommon size and brilliancj'. 
 His short hair was decorated with golden ornaments, and the 
 imperial diadem encircled his temples. The bearing of the 
 Inca was sedate and dignified ; and from his lofty station he 
 
42 THE CONQUEST OF PERU 
 
 looked down on the multitudes below with an air of composure, 
 like one accustomed to command." 
 
 Fray Vicente de Valverde, a Dominican friar, then approached 
 the Inca Atahualpa, saying that he came by order of his 
 commander to expound to him the doctrines of the true faith, 
 for which purpose the Spaniards had come from a great 
 distance to his country. Whether or not Atahualpa possessed 
 himself of every link in the curious chain of argument by 
 which the monk connected Pizarro with St. Peter, there is 
 no doubt that the Inca perfectly comprehended that the drift 
 of the discourse was to persuade him to resign his sceptre and 
 acknowledge the supremacy of another. 
 
 The eyes of the Indian monarch flashed fire, and his dark 
 brow grew darker as he replied : " I will be no man's tributary. 
 I am greater than any prince upon earth. For my faith, I 
 will not change it. Your own God, as you say, was put to 
 death by the very men whom He created. But mine," he 
 concluded, pointing to his deity — then, alas ! sinking in glory 
 behind the mountains — " my God still lives in the heavens and 
 looks down on his children ! " ^ 
 
 Hurriedly the cruel friar retraced his steps and exclaimed 
 to Pizarro : " Do you not see that while we stand here wasting 
 our breath in talking with this dog, full of pride as he is, the 
 fields are filling with Indians? Set on at once; I absolve 
 you ! " Pizarro saw that the hour had come. He waved a 
 white scarf in the air — an appointed signal — and the fatal 
 gun was fired from the fortress. Then, springing into the 
 square, the Spanish captain and his followers shouted the old 
 war-cry of, " St. Jago, and at them ! " 
 
 Trampled under the fierce charge of cavalry, panic-stricken, 
 unarmed, surrounded, blinded by the smoke of artillery and 
 muskets, the hapless Indians fell by thousands, and at last 
 even the furious and heroic defence of the royal litter ended, 
 and the unhappy monarch was taken. 
 
 ' Prescott, Conquest of Peru. 
 
A DOMINICAN'S DEED 43 
 
 " Night, more pitiful than man, at length threw her friendly- 
 mantle over the fugitives, and the scattered troops of Pizarro 
 rallied once more at the sound of the trumpet in the bloody 
 square of Cajamarca." 
 
 The historical pages which follow are darkened by the 
 record of fanatic Christendom's greatest perfidies. 
 
 "For my freedom I will fill this room with gold as high 
 as I can reach," said Atahualpa. The empire of gold was 
 spoiled, Coricancha stripped of its wealth, and the astounding 
 promise fulfilled. Then Friar Valverde, that evil spirit of the 
 Conquest, realized that while a monarch thus idolized by his 
 people lived, the Spaniards could never rule in safety. It was 
 the hour of Pizarro's greatest temptation, and from it dates 
 his fall. Not the Crusader, however, but the Holy Father 
 signed the Inca's death-warrant. Not a Spanish adventurer, 
 but a Eoman Catholic monk rendered to the innocent victim 
 that for ever despicable mercy whereby he was allowed to 
 meet his death by strangling instead of burning, because he 
 agreed to kiss the crucifix. 
 
 Atahualpa is slain ! Panic spread at the news. The Inca is 
 slain ! Strength failed at the word. And so the conquerors 
 swept southwards, sacking palaces, destroying temples, and 
 scattering havoc and desolation as they went. 
 
 As I stood amongst the ruins on the hill overlooking Cuzco, 
 my thoughts were of the days when the ruthless foreigners 
 reached that ancient capital — when they succeeded in wresting 
 it from its Indian inhabitants, and survived the awful siege 
 which was the last resistance offered to them by the 
 natives. 
 
 The moon was full, and in its white light the snowy peak 
 of Auzangati appeared like a spectre haunting the valley. 
 Viewed from the Inca's throne, Sachsahuaman, the grey fortress, 
 stood out weirdly against the star-strewn blue ; and I knew that 
 at the foot of the precipitous cliff beyond it, Cuzco's walls were 
 
44 CONQUEST OF PERU 
 
 glistening white in the moonlight, and her gum-trees swaying, 
 gaunt and dark. 
 
 Wonderful tiers of battlements are these ! Giant rocks, of 
 weight so immense that men say they were hewn where they 
 stand, are built upon with rocks as huge, their many strange- 
 angled corners accurately fitted by adjoining stones of enormous 
 size from the quarry on yonder hill. 
 
 Within the fortress is an extensive mound where formerly 
 the three towers of Sachsahuamdn stood. Time has seen these 
 thrown down and their builders forgotten ; yet as he looks over 
 the grey fortress the scene has not much changed in the last 
 six centuries. For a moment he permits us to gaze through the 
 veil of years and see the city as it was in 1533. 
 
 Cuzco lies below us ; but not the Cuzco we have known ! 
 Its long straight streets are dark and silent — their stone work 
 and smooth cobbles grey in the moonlight ; an amphitheatre 
 rises in the centre of the great plaza (square) and all around 
 are large stone palaces, their thatched roofs bright in this 
 strange light. Only one rises above the other low buildings 
 of the city : it is the Inca's palace. Far from the foot of the 
 hill Cuzco stretches, and amongst all its buildings the most 
 noticeable is the magnificent Temple of the Sun, and the 
 neighbouring Convent of the Virgins. The moonlight casts 
 black shadows from their walls on to the surrounding plazas ; 
 nothing moves in the night's stillness, save the trees. 
 
 Peaceful is the sleeping city ! Too peaceful, when over it 
 hangs so cruel a fate ! Yonder, encamped on either side of the 
 great northern road, are Spanish troops; their trumpets and 
 the neighing of their terrible steeds are stilled ; their brilliant 
 banners are black by night. And Cuzco sleeps — ^little dreaming 
 that on the morrow there shall enter the capital of Tahu- 
 antin Suyo, conquerors bearing the bloody standard of the 
 Cross. 
 
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THE TRAGIC STORY OF CUZCO 45 
 
 Peru ! His Inca has been murdered — his Coricaiicha has been 
 plundered — and not for long shall Cuzco remain his pride ! 
 
 Three years have passed; according to Spanish reckoning 
 the date is 1536 A.D. It is spring, and a night wind passes 
 over the young barley, rippling it into waves. Auzangati 
 still hovers spectral in the clouds at the farther end of the 
 valley, but strange is the scene upon which she looks ! Ouzco 
 is half spoiled; the glittering gold band has been torn from 
 Coricancha ; many of the temples are ruined ; the city is 
 barricaded. From the hillsides all around, watch-fires flare 
 through the night ; and the barley-fields are dark with a great 
 sleeping host, which surrounds the sacred city now occupied 
 by the conquerors. The lights of the besiegers' camps are in 
 number as the stars of heaven, but the stillness of this night 
 is the deep-threatening stillness which precedes the storm. 
 
 Alas for Peru ! Her spirit is not yet broken. Alas for the 
 loyal followers of the Inca who are about to make a last 
 desperate attempt to regain possession of their ancient capital ! 
 Is the process which has carried far and wide the conquering 
 standard of the Children of the Sun now to fail ? What shall 
 the coming half-year of terrible siege mean to Cuzco ? 
 
 The year is older by several months ; harvests are over, and 
 the dry season has sunburnt the hillsides. Surely the old grey 
 fortress must weep to look on such a scene as this ; the moon 
 is pale and ghostly in the lurid light of the burning town below 
 us ; Cuzco is a ruined city ! Only stones and ashes remain of 
 her former glory. See the red glare which lights the midnight 
 landscape! See the dark moving hosts on the surrounding 
 hillsides ! See the deserted streets, strewn with stakes, fallen 
 barricades, and dead bodies ! See the burning palaces of the 
 Incas ! See the Spanish awnings erected in the plaza, and the 
 gaunt famine-stricken faces of the besieged — half hopeless, full 
 6f consternation in the lurid light ! Is this thy fate, O Cuzco ? 
 
46 THE CONQUEST OF PERU 
 
 Pride of the Incas, Sanctuary of Inti, laid waste at the hands 
 of thine own children. City of towers and temples, of palaces 
 and kings, is this thine end — to burn over the heads of thy 
 conquerors — their trophy and their tomb ? 
 
 "Days and nights are passing before you quickly; this 
 desolating siege has lasted six months." Time speaks — and 
 our eyes follow the direction of his hand. The flames have 
 done their work in Cuzco, and subsided; half the city is in 
 ruins — half-stricken down by famine. The Indians have re- 
 captured Sachsahuamdn, but their dark hosts are thinner on 
 the hillsides — famine will overcome them unless the maize- 
 fields are planted. 
 
 All is silence and sleep in SachsahuamAn, until — hark ! A 
 band of cavaliers is silently making its way up the ravine which 
 leads from Cuzco along the west of the fortress. Indians fight 
 not by night ; so the Spaniards approach unnoticed, and their 
 daring enterprise is favoured by fortune. Silently they have 
 worked, removing the great stones which block the entrance 
 gateway, and now there is a sound of clanging metal in the 
 night's stillness; swords ring; stones fall; cavalry footsteps 
 clatter as a rush is made for the second battlement. 
 
 Ah, the Indians are aroused at last ! Yes, let the horsemen 
 halt ! Hear the shouts of the Peruvian warriors as they swarm 
 on the upper battlement! See the cloud of missiles — arrows, 
 stones, and javelins — which overwhelm the besiegers! Their 
 leader is wounded ; he has fallen ; nevertheless, from the ground 
 he urges on the Spaniards ; — and now a breach is made, and 
 the Indians fall back in disorder to the terrace around the 
 towers. 
 
 Hear their shouts as with ladders they scale the walls ! 
 Surely the Spaniards will never carry the day while that Inca 
 chieftain lives ! See how his copper-headed mace hurls to the 
 ground the invaders ere they can reach the parapet ! His dark 
 athletic form stands out on the battlements. 
 
 Were successful resistance possible, thou wouldst have held 
 
A HERO'S END 47 
 
 the tower, brave Inca — but numerous ladders have been planted 
 against it; the parapet is scaled; the defendants are out- 
 numbered; and for thee — there remains only a hero's end, a 
 Roman's death. 
 
 Is the final succumbing of Tahuantin Suyo signalised in 
 the Inca's last act ? Does the nation's last hope perish with the 
 death of this brave leader ? One further victory only are the 
 Indians to gain ; then the besieging hosts are destined to melt 
 away, the last representative of the Incas to die, the last 
 Indian stronghold to fall, and the country to become the spoil 
 of rapacious conquerors — her people slaves to the gold-dazzled 
 adventurers of Spain. 
 
 See the end ! The Inca springs to the edge of the battle- 
 ments, casts his war-club from him, wraps about him his 
 mantle — and throws himself headlong from the summit. " He 
 has struck his last blow for the freedom of his country, and 
 he scorns to outlive her honour." 
 
Chapter VI. — Westward Ho ! — 
 
 Iberian and Inca — ITow one man ruled over a realm more 
 extensive than Europe — Belies of tJie days when English pirates 
 stole the gold of Peru for good Queen Bess — A trim little 
 square of memories horrible. 
 
I 
 
 1 
 
 b-i' 
 
CHAPTER VI 
 WESTWARD HO ! 
 
 " It looks gold ! it smells of gold, as I may say, by a poetical licence. 
 Yea, the very waves, as they ripple past us, sing of gold, gold, gold ! " 
 
 Charles Kingsley. 
 
 TN the picture gallery of Lima hangs a remarkable picture by 
 ■'- the Peruvian artist Monteros. 
 
 Atahualpa lies dead in the church of San Francisco, 
 Cajamarca. With great solemnity, his funeral obsequies are 
 being performed by those who caused his murder. The 
 principal cavaliers and the troops listen with devout attention 
 to the service of the dead from the lips of Father Valverde. 
 
 A sudden disturbance, the sound of many footsteps, bitter 
 wailing, and cries — and the beautiful women of the late Inca's 
 harem fill the aisles. They crowd around the corpse, crying 
 shame on those who celebrate the obsequies of an Inca thus. 
 They, his faithful wives, must be sacrificed on his funeral 
 pyre, that he may have company in the land of spirits ! 
 
 In measured words the scandalized fathers reprove the 
 lovely women, carelessly baptize the infidels with holy water, 
 push them ruthlessly from the body of him whom they revere, 
 and watch with cold hard faces the clamour of the cavaliers 
 and base-born Spaniards who struggle to gain possession of 
 the fairest of the Inca's wives. Pizarro, the grey-bearded 
 adventurer, stands alone by the bier. He, too, is watching the 
 disgraceful scene; but surely his eyes are looking farther — 
 on, through coming ages, to the lives of those who shall 
 descend from the unholy unions of to-day. 
 
52 WESTWARD HO! 
 
 All the elements which have combined to form Peruvian 
 character are represented in the picture : the heartless fanatic, 
 who sprinkles the holy water of baptism on one who has never 
 heard of Christ; the young priest who does not attempt to 
 conceal his interest in the worldly proceedings in spite of the 
 neglect of the religious service ; the base soldiers ; the haughty 
 cavaliers ; the lovely heathen women. 
 
 What does Pizarro see, if he dreams of the race which 
 shall be ? 
 
 Side by side they developed — Iberian and Inca; and in 
 the antithesis of their characteristics lies a key to the history 
 of Peru. The Spaniard was a knight-errant — brave, gallant, 
 bigoted, and cruel. A few years earlier his native land had 
 been a very chaos of anarchy, a nest of banditti and lawless 
 nobles under the rule of Henry "the Impotent." Now 
 suddenly, inspired by the large designs of wonderful Queen 
 Isabella, Spain had waked to new possibilities; and, leaving 
 behind the sloth and licence of a barbarous age, had taken 
 the first place amongst the nations of Europe. The activity 
 formerly spent in anarchy was now devoted to discovery and 
 commerce. On sea the Spanish frigates and galleons led the 
 world ; and we stand in amazement and admiration at the 
 heroism of those who dared the unknown for adventure's 
 reward and the glory of their native land. During the open- 
 ing era of Spanish rule in South America, Castilia's empire 
 extended over three-quarters of the globe; and no wonder if 
 the Spaniard, dazzled by the fortune of the moment, lived in 
 an atmosphere of romance. "The brilliant destinies to which 
 the meanest adventurer was often called, now carving out with 
 his good sword some M Dorado more splendid than fancy had 
 dreamed of, and now overturning some old barbaric dynasty — 
 were full as extraordinary as the wildest chimeras which 
 Ariosto ever sang or Cervantes satirized." 
 
 Thus the conquerors of Peru appear often to have been 
 
IBERIAN AND INCA 53 
 
 governed by the idea rather than by the fact. They imagined 
 themselves Crusaders battling for the Cross when they made 
 havoc amongst an industrious and innocent people ; they posed 
 as patrons of the Church when they built monastic piles with 
 the wealth amassed by means of slavery. 
 
 The Indians, on the other hand, were the obedient and 
 docile children of the Inca — peaceable, devout, and without 
 ambition or initiative. Remembering their former rulers with 
 passionate love and reverence, they yet submitted to the 
 foreign yoke with surprising grace ; and would have served 
 the Spaniard faithfully and well, had not cruelty made their 
 lot unbearable and aroused national indignation and, finally, 
 national resistance. 
 
 Such were the two classes in the commonwealth over 
 which the Viceroy ruled. He was supreme monarch in a 
 realm more extensive than Europe. Without any of the 
 facilities of modern means of communication, he must control 
 a kingdom, of which Buenos Aires, the eastern limit, was 
 3,000 miles from his capital, and the southernmost town 
 3,500 miles from Panama, the northern limit of the viceroyalty. 
 
 In that long-ago mediaeval age no nation had commenced 
 to colonize; yet in the New World Spanish was spoken 
 through a territory equal in length to the continent of Africa. 
 In India we have learned something of the difficulty of deal- 
 ing with stubborn mountain tribes, who hold their isolated 
 strongholds against all comers. This problem the Viceroy of 
 Peru faced nearly four hundred years ago. On the Congo we 
 have seen the results which naturally follow the entrance of 
 avaricious white men into virgin forests where heretofore the 
 savage has wandered at his will. This also was a condition 
 faced by the ruler of Peru when England had not as yet 
 claimed a place of any importance amongst the Powers of 
 Europe. In the far north-west of Canada, in the diamond 
 district of South Africa, and the gold-fields of Victoria, we 
 have proved the immense difiiculty of retaining any order 
 
54 WESTWARD HO! 
 
 when the craze for wealth comes upon men. But it is seldom 
 realized that a mediaeval power attempted to rule a continent 
 where all these conditions combined to make the task of 
 stupendous difficulty. The measure of the success which Spain 
 achieved — in view of the age, sufficient to surprise us — was 
 due not so much to laws and government as to " the genius of 
 the Spanish nation, a genius which has been best interpreted 
 by the author of Don Quixote." 
 
 In Peru there were thousands of mestizos (half-breeds) 
 who belonged to the stock of the Pizarros, Sotos, or other 
 Spanish families, yet retained the title " Inca," which they had 
 inherited from the noble Indian wives of their predecessors. 
 The education of this young nation became a matter of first 
 importance, and the Church gave it willing attention. When 
 I visited the famous librarian and author of Lima, Dr. Ricardo 
 Palm a, I stood in a large courtyard surrounded by a gallery 
 borne up on ancient pillars, where nearly four hundred years 
 ago the young nobles of Peru were trained. The University 
 of St. Mark, where to-day hundreds of republicans are educated, 
 was founded long before the first cottage was built on the 
 site of New York. In Cuzco I have seen the school where 
 the famous Inca historian, Garcilasso de la Vega, learnt Latin 
 and Arithmetic, while Ascombe was still teaching Greek to the 
 future Queen Elizabeth. 
 
 Lima, the city founded by the greatest of the conquistadores 
 (conquerors), still retains relics of the early days when it was 
 queen of the Spanish Main. We may stand in the House of 
 the Viceroys and dream of that golden age. Above us is an 
 overhanging balcony of magnificently carved wood; the 
 arches leading into the inner courtyard are of carved stone; 
 the iron work about us is of ancient design; and the cool of 
 this quiet courtyard, with its fountain and ancient palms, 
 reminds us of scenes from Moorish tales. From one wall 
 protrudes a lion's head of stone, and from his mouth hangs 
 an iron ring on which silver ore, brought in tons from the 
 
THE GOLD PLAGUE 55 
 
 mountains, used to be weighed. Those were days of fabulous 
 riches, when merchant-adventurers from all the lands of 
 Europe were to be met in the new-found EL Dorado, spending 
 their lives in the amassment and display of wealth, and 
 showing but little consideration for the moral laws of God 
 or man. 
 
 Gold, dazzling gold, — gold which would buy an Alhambra 
 in the homeland ; gold which would equip a fleet of merchant 
 vessels; gold which would secure influence at the Spanish 
 Court ; gold was the god of Peru ! And alas, — though the 
 country did not realize it — gold was its evil genius! On the 
 bleak, lonely pampas (elevated, uncultivated plains), where I 
 have often stood, may be seen the mines which made the land 
 of the Incas famous all over the world. Frozen moorland 
 stretches around ; the altitude is so great that travellers sufier 
 severely from sonvche, or mountain-sickness ; no living creature 
 but the condor visits the height ; yet here men flocked by the 
 thousand in search for gold. Here — where everything but 
 silver and human life was dear — while helpless Indians were 
 driven down into the mines, were enslaved and too often 
 worked to death, fortunes were amassed which made Spain 
 the richest country in the world, and the merchants of Peru 
 the millionaires of the Middle Ages. While vice and slavery 
 were uncontrollable in the mountains, corruption spread in 
 Lima. Even during the first century of Spanish rule, sin was 
 so gross that the missionary monk, Francisco de Solario, rushed 
 into the streets of the capital and tragically proclaimed its 
 destruction, winning, like Jonah, a sudden but transitory 
 repentance.^ 
 
 Struggle as she might, Spain failed to reduce this colony to 
 order; but evil was restrained, civil wars gradually stamped 
 out, and the natives protected from complete annihilation. The 
 viceroyalty was divided into about fifty departments, each of 
 which was put under a governor. Towns were controlled by a 
 1 Hubert W. Brown, Latin America. 
 
56 WESTWARD HOI 
 
 municipality consisting of a judge and several magistrates, and 
 such laws were drawn up as would have ensured peace and 
 prosperity, could they have been enforced. But too often on 
 land and sea men found themselves beyond the reach of 
 authority. 
 
 Spain claimed the monopoly of trade with Peru, and 
 consequently the Pacific was the scene of many a lawless fight. 
 The famous Buccaneers had cleared the West Indies of spoil, 
 and were now harrying the ports of the land of the Incas, 
 carrying off cargoes of gold and silver, and stealing the precious 
 freights intended for the monarch of Seville. The ocean was 
 ruled by these sea-dogs : English and French and Dutch. The 
 Viceroy found himself isolated from the mother-country, his 
 supplies cut off, and his monopolies rendered valueless. As we 
 steam over the bluest of oceans in a modern floating palace,- the 
 days of Sir Walter Raleigh seem strangely distant. Many a 
 sail white against the blue, strange figureheads on the prow, 
 and tiers of oars where desperate men sit chained, perchance 
 English or Spanish gentlemen doomed to life on a galleon by 
 the pitiless Inquisition of Spain — the phantom crosses our 
 vision, and is lost again in the intense blue of ocean and 
 sky. 
 
 The immense difficulties of exercising any control in this 
 rich and lawless land were in part overcome by religious 
 restraint. The Church in South America was an auxiliary 
 branch of the Government; and when in 1569 the Inquisition 
 was established in Lima, it was utilized " to supervise conduct 
 and also to exclude strangers." 
 
 All Indians, as catechumens, were exempted from its juris- 
 diction ; but any foreigner or native of European extraction 
 was liable to be punished by confiscation, the galleys, flogging, 
 hanging, or burning. 
 
 The number of victims could not well be so great as in the 
 Old World, because South America was a fresh convert. In 
 Peru there were no heretics, but there were those who had 
 
MEMORIES OF THE INQUISITION 57 
 
 received the ransom paid for Atahualpa, and thrown dice for 
 the immense golden sun of Coricancha. 
 
 I stood in the plaza where were burned at one famous auto- 
 de-fd twelve Portuguese merchants, who by a curious coincidence 
 were the richest men in Lima. But they had threatened to 
 monopolize the retail trade of the city, and in those terrible 
 days any excuse was sufficient to deliver a man to the Holy 
 Inquisition. Later on, two of the Inquisitors were removed 
 from their posts as being thieves, and their property confiscated 
 to compensate the Holy Office for their robberies. 
 
 I have visited the trim little square, which, despite its flowers 
 and orange-trees, is full of horrible memories; for although 
 many an effort has been made to destroy relics of the past, 
 the old name still clings to it, and even the public-house at 
 the corner is called Chicharia de la Inquisicion. Beneath the 
 marble block whereon I was seated were the horrible cells 
 where the victims of Rome were incarcerated " in dark vaults, 
 without light, without air, damp, and swarming with vermin." 
 
 Before me was the Inquisition building, from which they 
 were led down a winding staircase to the subterranean hall of 
 torments, where formerly, in the pale and tremulous light of 
 two candles, loomed the frightful apparatus of the Holy 
 Inquisition — the rack, the scourge, the wheel, the lighted 
 braziers for the feet, the screws for the hand, and many other 
 diabolical inventions. 
 
 In the chamber of the Inquisitors I gazed about me with 
 awe. The magnificent mahogany table which I had seen in 
 the Museum of Lima once stood below the carved beams of this 
 dark ceiling. The crucifix still preserved in the same collection 
 once condemned criminals by a movement on its hinges in this 
 very room. Surely the spirits of the ecclesiastics, whose 
 gorgeous portraits line the walls, haunt the chamber ! Once 
 again I see the Inquisitors seated beneath a canopy of silk and 
 velvet — great green tapers set up on the ancient table where 
 lies the charge against Francisco Moyen, and many another 
 
58 WESTWARD HO! 
 
 innocent victim. There are the head gaoler in his gold- 
 embroidered uniform, the many officers of the Secret Court, 
 the familiars, the notaries, the acolytes, and the ghastly black- 
 robed executioners of the torture. 
 
 The greater proportion of those who perished in the historic 
 plaza were not condemned for any serious charge whatsoever. 
 They were women, and even little girls, accused of witchcraft, 
 and for such an offence were burnt at the stake. Thus during 
 two hundred and fifty years suspicion and intrigue were multi- 
 plied, freedom of thought ceased to exist, and greatness of 
 character was largely destroyed. 
 
Chapter VII. — Papist and Pagan — 
 
 What the Emperor of Spain sent to the Inca Indians — 
 How a pagan nation was converted en masse — A holy bishop 
 who laid down his life for the good of Peru — The last of the 
 glorious Inca dynasty — A noble rebel and his barbarous murder. 
 
CHAPTER VII 
 PAPIST AND PAGAN 
 
 "A voice oppression cannot kill 
 Speaks from the crumbling arches still. " — Whittibr. 
 
 HAVE you ever come to a moment when you have been 
 constrained to say : " It was for this I waited " ? Have 
 you ever looked upon a sight and said: "It was of this I 
 dreamed, but ever as the vision of a dream it faded " ? 
 
 So it is sometimes — is with me now ! 
 
 Sunshine, the whispering of wind in the barley, the ming- 
 ling yellows of calceolaria and mustard, the young red-brown 
 spikes of cactus, the rich-coloured ploughed fields, the cloud-cast 
 shadows on smooth green hills — all these you too have elsewhere 
 seen and heard. But I am now standing in the heart of the 
 mighty Andes, on the rocky heights of Sta. Ana, overlooking 
 the City of the Sun. Before me stretches an old-world valley 
 which centuries ago was the cradle of one of the most marvel- 
 lous races that has ever risen and fallen ; where, in long past 
 ages, a civilization, only paralleled in wonder-breeding Egypt, 
 developed and decayed. 
 
 Like a beautiful sea-anemone clinging to the rocky edge of 
 some ocean-green pool, Cuzco, with pink roof and sun-washed 
 wall, lies beneath Sta. Ana, lapped by the green of the wind- 
 swept grain that fills the valley beyond. 
 
 This view of the City of Gold is historic ; every Indian who 
 passes the spot stops to raise his hat and look down into the 
 valley, as his ancestors have done for ages — for here the traveller 
 
 6i 
 
62 PAPIST AND PAGAN 
 
 obtains his first glimpse of Cuzco. In the time of the Incas, 
 those journeying to the southern capital of Tahuantin Suyo 
 stood at this bend of the road to gaze for the first time on the 
 wonderful Temple of the Sun — Coricancha, Mecca of the Indians. 
 Later, when the golden sun had been torn from its place, when 
 the sacred fire tended by the Virgins of the Sun was extinguished 
 and the priests had fled, the subjects of the fallen empire gazed 
 down at the Spanish cathedral, and with broken - hearted 
 thoughts of the days that were gone, rendered forced homage 
 to their new god. 
 
 The Incas and Sun-worship fell together ; for to the mind of 
 the Indian, the conqueror and his gods were inseparable. So it 
 came to pass that they regarded " conversion " as an inevitable 
 sequel to conquest. 
 
 But bitter, bitter was it to bow to the god of the Spaniards 
 while Inti cast his last sunset rays over the land of his former 
 glory. 
 
 Emperor Charles V. was jealous for the Church, conscious 
 that its far-reaching arms would strengthen his own extensive 
 kingdom. Accordingly, he set his stamp upon the land of 
 gold which Pizarro had lately added to the Spanish Crown, by 
 welcoming the Indians of Peru into the true faith, and sending 
 them from Spain a magnificent image of the crucifixion. Per- 
 haps this act more than any other made the conquered nation 
 resigned to its fate. From the first this image was the especial 
 god of the Indians ; and, deprived of their former deities, they 
 received it with peculiar reverence and adoration. 
 
 The miraculous powers of " Our Lord of the Earthquakes," 
 as the image came to be called, were comprehensible to the mind 
 of the poor Indian ; but he understood practically nothing of 
 Christianity. With all his townsfolk, he had been driven into 
 a church ; one of the much-feared priests of the white man's 
 religion had sprinkled water on them, and demanded in payment 
 for this rite their money and even their clothes ; they had re- 
 
CONVERSION EN MASSE 63 
 
 ceived a new name, which was now common to nearly every one 
 in the village. " Conversion " was thus complete. But for those 
 who attempted to secrete symbols of their former deities, or who 
 clung to sun-worship, the Dominicans had no mercy. I myself 
 have seen Roman Catholic churches whose foundations are of 
 idols; and cathedrals, the stones of which were once part of 
 Inca palaces. Coricancha is to-day transformed into a monastery 
 of Santo Domingo, and the neighbouring Palace of the Virgins 
 into a convent of Santa Catalina. The Indians were obliged to 
 give gratuitous service in the construction of these magnificent 
 buildings, and were driven to the work in relays of 5,000 men. 
 
 In spite of their ruthless extermination of idolatry, their 
 neglect of missionary methods of instruction, and their oppres- 
 sion of the Indians for the outward glorification of the Church, 
 we gladly grant that the priests, by reducing Kechua to writing, 
 and printing catechisms, lexicons, and grammars, rendered a 
 lasting service to Peru. 
 
 Badly indeed would the Indians have fared had there not 
 been nobler spirits among these ecclesiastics. When the un- 
 fortunate descendants of the Children of the Sun were being 
 bought and sold with the land, and were suffering all the out- 
 rages of slavery, Las Casas raised his voice on their behalf, and 
 Charles V. endeavoured to do away with the abuses. But many 
 of the monks appear to have possessed the fiery zeal of the 
 crusader rather than the patient love of a missionary ; they 
 even justified the cruel oppression of the Indian by main- 
 taining that the natives did not possess souls, and might be 
 treated as beasts of burden. 
 
 A Bull of Paul III., however, declared that " the said Indians 
 and all other peoples who hereafter shall be brought to the 
 notice of the Catholics, although they may be without the faith 
 of Jesus Christ, in nowise are they to be deprived of their 
 liberty and of the control of their goods, in nowise are they to 
 be made slaves. . . . We also determine and declare that the 
 said Indians and other similar peoples are to be called to the 
 
64 PAPIST AND PAGAN 
 
 faith of Jesus Christ by preaching and by the example of a 
 good and holy life."^ 
 
 A few pious men like the good Bishop San Toribio carried 
 out these instructions. Toiling on foot over burning desert 
 sands and snowy mountain plains, he spent his time visiting the 
 monasteries and churches of the towns, and instructing, cate- 
 chising, and administering the sacraments at wayside huts. 
 Finally, he laid down his life in the service of the Indians, and 
 was buried on the desert coast of the land of the Incas. 
 
 Corruption and cruelty, however, characterized the priest- 
 hood in general. Of their disgraceful regime a well-known 
 historian says : " The rule of celibacy was generally avoided ; 
 religious duties were hurried through, and the instruction of 
 the Indians reduced to an absurdity. Amidst general immorality 
 in the towns, the regulars set the worst example, making their 
 monasteries places of licence and pleasure. The clergy were 
 recruited from two sources : some were the outcasts of Spanish 
 parishes and monasteries ; others were Mestizos, either idle or 
 dissolute men, driven by disgrace and want to take orders ; or else 
 men put into religion by their parents with a view to getting 
 an Indian parish and making a fortune out of these helpless 
 people." 
 
 An avaricious priest planned the expedition which led to 
 the discovery of Peru : a priest urged the murder of Ataliualpa ; 
 and, with very few exceptions, the priesthood has throughout 
 the ages been a curse instead of a blessing to the land. 
 
 As the last of the conquerors lay dying, his evil deeds rose 
 up before him as a barrier into heaven ; and thinking to make 
 atonement for the past, he confessed with his last breath some 
 of the wrongs to which the Indians had been subjected. " The 
 Incas instilled into the minds of their people the following 
 precepts," he said: " Ama quilla (be not indolent); A'ina siim 
 (be not a thief) ; Arna llulla (be not a liar) ; and as a people 
 1 Hubert W. Brown, Latin America. 
 
THE PLACE OF GOLD TRANSFORMED. 
 
 The Abbot of Santo Domingo stands looking down into tlie quiet patio of liis monastery. 
 A yard behind him is the Inca wall which appeared in a former illustration. 
 
THE VICEROY'S VICTIMS 65 
 
 they were neither indolent nor dishonest until the conquistadores 
 corrupted them." 
 
 Thus we see that during the lifetime of the first generation 
 of Iberians in Peru, the degeneration of the Incas had begun. 
 
 It was in the year 1571, and Cuzco was thronged on the 
 
 occasion of the christening of an Indian noble. Often, standing 
 
 on the terrace of the Colcampata, an Inca palace overlooking 
 
 the historic town, I have pictured the gaily clothed throng of 
 
 happy Children of the Sun who gathered there, and amongst 
 
 them the tall black figure and sinister mien of the Viceroy, 
 
 which might well have been regarded as an ill omen for the 
 
 future of the people. Even the nephews of Atahualpa, whom 
 
 the Indians still worshipped secretly as the true lords of the 
 
 land, were at the feast ; and when they returned to their old 
 
 father in his last retreat, spies from the cunning Viceroy 
 
 followed them. At the isolated fortress this priestly embassy 
 
 was graciously received, but during their visit the elder of the 
 
 two Inca princes fell ill and died. Overcome with sorrow at 
 
 the loss of their loved master, and indignant at the priests who 
 
 had been his guests because, while they boasted their god to be 
 
 the greatest in the world, they had failed to secure his help for 
 
 the dying youth, an insurrection arose, and one of the priests 
 
 was killed. This was the Viceroy's opportunity, and he was 
 
 pitiless in embracing it. War was organized against the 
 
 Indians; and Inca Tupac Amaru, the younger brother of the 
 
 dead prince, in spite of his ignorance of the murder of the 
 
 Spanish priest, was captured and condemned to be beheaded. 
 
 The cruel sentence was about to be carried out in the great 
 
 square of Cuzco, when a mighty wail arose from the gathered 
 
 multitudes; and the despair of the fallen Indians and the 
 
 innocence of their young leader so moved the hearts of the 
 
 conquerors, that the executioner was bidden to wait while an 
 
 embassy of priests went to the Viceroy to beg him to reconsider 
 
 his sentence. In silence the great throng waited, until clattering 
 
 5 
 
PAPIST AND PAGAN 
 
 hoofs announced the approach of a messenger from the Deputy 
 of the Spanish Crown. " The rebel is to die immediately. Do 
 your work!" In the anguished cry which rose from Indians 
 and Spaniards alike the Inca raised his hand. Instinctively his 
 people obeyed this last command, and silence reigned while the 
 brave boy met his death. Then the pent-up feelings of the 
 crowd found expression. "The sands of the glorious dynasty 
 of Manco Capac had run out ; there was no more an Inca." 
 
 That night a Spaniard looked from his window over the 
 square, and in the still moonlight beheld a great crowd, motion- 
 less, kneeling, every face upturned with hopeless sorrow and 
 adoration to the stake where the heartless Viceroy had placed 
 the head of Tupac Amaru. 
 
 Year by year oppression increased; the greater number of 
 the people were condemned to slavery in the mines and manu- 
 factories ; and so terribly was the population reduced, that whole 
 districts were left to women and children, and even little boys 
 were dragged away to distant parts of the country to gather 
 wealth for the Spaniards, and die unmourned. All humane laws 
 were evaded, and the tribute which had been imposed upon 
 prosperous towns was still demanded from the scattered families 
 by which, in a few years, they were represented. "In a 
 century," says Markham, " nine-tenths of the people had been 
 destroyed by overwork and cruelty." 
 
 These wrongs, which at length became unbearable, excited 
 the indignation of a royal Indian, who took the name of the 
 last murdered Inca, Tupac Amaru. In 1781, after exhausting 
 every other means for obtaining redress, he was driven to take 
 up arms in their defence. He announced the object of his 
 rebellion to be the abolition of cruel exactions and the establish- 
 ment of an Indian judge in each province, and of a Court of 
 Appeal at Cuzco within reach of the people. 
 
 I have seen the ancient sanctuary where, surrounded by 
 black and rugged lava walls, he gathered his followers and 
 
REBEL OR MARTYR? 67 
 
 committed their cause to the deity of his fathers. " For a time 
 he was successful ; the dead gods seemed to live once more, and 
 the banner of the Incas, glowing anew with its iris blazon, 
 appeared destined to float again above the massive walls of the 
 fortress of Cuzco."^ But treachery ruined the cause of the 
 Indian leader ; he was taken prisoner, and on 21st May 1781, in 
 the great square of Cuzco, his wife and son were murdered with 
 dastardly insults and cruelty, and the limbs of the brave young 
 Inca were fastened to the girths of four horses, and his body 
 rent in pieces. 
 
 It was then decreed that all pictures of the Incas should be 
 seized and burned, and all native musical instruments destroyed. 
 The wearing of the national dress was prohibited, and the use 
 of Kechua forbidden. 
 
 This was the culmination of Spain's wrongs to an innocent 
 people. The shriek of Tupac Amaru's little boy, who was 
 forced to witness the murder of his parents, was the herald of 
 a struggle which brought death to Spanish power in Peru. In 
 1821, only forty years later, this colony, with its apparently 
 unlimited wealth and magnificent possibilities, was wrested 
 from Spain ; the last representative of the mother-country was 
 driven from office; and Peru was declared a republic. Tupac 
 Amaru had not died in vain. 
 
 ^ Squier, Incidents of Travel and Exploration in the Land of the Incas. 
 
Chapter VIII. — Libertad ! Igualdad ! Fraternidad ! — 
 
 Echoes of footsteps and voices on the old Bridge of Lima — 
 The French peril of 1808 — How ladies fermented a revolution 
 — The effect of the Battle of Trafalgar on South America — How 
 in three years an English admiral swept the Spanish flag from 
 the Pacific — Tlie consumptive genius who emancipated half a 
 continent — How it is that there are still marks of cannon lalls 
 in the buildings of Lima — Peru's present crisis. 
 
 6g 
 
CHAPTEE VIII 
 LIBERTAD! IGUALDAD ! FRATERNIDAD ! 
 
 -old, unhappy, far-off things 
 
 And battles long ago." — Wordsworth. 
 
 "ITTE stood one summer evening on the old Bridge of Lima 
 ' ' and looked up and down the valley. Up, where the 
 Rimac issues from its mountain home; where it winds and 
 widens in its rush for the City of the Kings ; where the over- 
 hanging houses peer into the troubled river as it dashes, full 
 and foaming, to the bridge. Down, where its waters swirl 
 and clamour round a wooded island, and the silver river 
 of the mountains becomes an angry, foaming torrent. Down, 
 past tall trees that nod in sleepy silence, oblivious to its 
 clamorous speed; past alleys whence rise children's cries to 
 mingle with its many voices. Down, to the sunset, where 
 blazing Inti drops behind the towers of Lima, and where, 
 when his golden circle has disappeared, two solitary crosses 
 stand black against a blood-red sky. Down, till the river 
 narrows in perspective, and its silver coils are hidden in a 
 gauzy veil of grey. 
 
 What could you not tell us, O Bridge of the Rimac ? Must 
 history lie buried in your stones, and mankind never hear ? 
 Speak of the footsteps you have echoed ! Speak of the passers- 
 by whom you have known ! 
 
 In the days when the overthrow of Spanish rule was being 
 planned in Lima, the footsteps which passed over the bridge 
 
72 LIBERT AD! IGUALDAD ! FRATERNIDAD ! 
 
 were alert and wary. The caf6 at its corner was crowded with 
 the 61ite of the city, and witnessed many an earnest and 
 eloquent debate. Great changes had heralded the approach of 
 the nineteenth century. Spain had at last given free trade to 
 the Indies, and in the exercise of its new privilege the vice- 
 royalty came to realize that heretofore it had not enjoyed 
 liberty. The colonies of England had broken free from the 
 mother-country, and the first American States had already been 
 formed. The French Eevolution was an expression of the 
 mental conflict of the age. Freedom was the idol of the hour. 
 Change was in the air. Discontent and daring ideas of reform 
 were abroad. Most startling of all — the very power of Spain 
 was tottering. Napoleon was threatening to rule the world ; 
 Charles IV. had abdicated; the Bonaparte family had seized 
 the Spanish throne from the rightful heir, and the Spanish 
 colonies felt themselves left for the moment standing alone. 
 Formerly they had lived in a mediaeval atmosphere, and now 
 they were suddenly brought under the influence of the revo- 
 lutionary ideas which swayed the leaders of political events in 
 Europe. 
 
 The one absorbing topic of conversation in the ca£6 of the 
 Rimac was the French peril. Would England break the power 
 of France on the sea, and thus prevent her working eflTectively 
 beyond the Atlantic ? Or would Napoleon's dreams be fulfilled, 
 and a French monarch be installed in South America? The 
 Colonies were desirous of supporting the Spanish heir, but 
 they would not recognize the Bonaparte usurpation. National 
 Governments had been formed in the homeland, but when they 
 proposed to follow this course, Seville viewed their patriotic 
 enthusiasm as insurrection ; and so crucial was the time, that a 
 few unwise messages were sufficient to turn the sympathetic 
 movement of 1808-1810 into an anti-Spanish revolt. Monks 
 and priests were the first champions of the revolutionary cause 
 in Peru, and young men left their colleges with the problem of 
 the country's future on their hearts. Dissatisfaction and unrest 
 
CONSPIRATORS OF THE CAFfe Ti 
 
 iiicreased rapidly, and were not lessened by the Viceroy's piti- 
 less severity in punishing all advocates of progress. The ladies 
 of Lima were touched by the spirit of liberty; rich donas 
 (ladies) carried secret messages from house to house, and held 
 rebel parties at which gathered the ^lite of the capital. 
 Through their influence the officers in the Spanish army were 
 imbued with the liberal spirit, and ere long the country was in 
 a ferment. Students, lawyers, and citizens of every rank were 
 ready at the first opportunity to rise against Spain. In the 
 medical college, at evening parties, in the fashionable cafes, 
 patriots were scheming for the future ; and when their leaders 
 one by one disappeared — suddenly arrested, sent to the Sierra, 
 exiled, imprisoned in Chili, immured in the fortress of Callao or 
 the Inquisition cells of Lima, and even executed in the public 
 squares — others stepped forward to take their places, and so the 
 revolution grew. 
 
 When in 1813 news of the abolition of the Spanish Inquisi- 
 tion reached Peru, public opinion could no longer be restrained. 
 There was a raid on the prisons of the Holy Office ; their 
 documents were scattered, their furniture wrecked or stolen, 
 and the fiendish instruments of torture destroyed. To-day the 
 Senators and Deputies of the republic sit in the one-time room 
 of the Inquisition. 
 
 In spite of many grievances existing in Peru, the actual 
 impetus to the revolution came from without. The gospel of 
 emancipation was preached in Europe before it was whispered 
 in Lima, and when Trafalgar had been won, the European 
 revolutionists felt the time had come to rouse South America to 
 carry out their plans. In England loans were raised, ships 
 chartered for the Spanish Main, and whole regiments formed. 
 The movement was strongly carried out, and although the 
 Viceroy met it with systematic and pitiless resistance, the year 
 1820 found him controlling only Peru. The south and the north 
 of the continent had broken free. 
 
 Thousands of Indians had joined the revolutionary troops, 
 
74 LIBERTAD! IGUALDAD ! FRATERNIDAD ! 
 
 and led by an old general of their own race, met the Government 
 forces again and again. But they were opposing a tyrant; 
 when the battle turned against them they were mutilated, 
 murdered, and their bodies disgraced. Hundreds of prisoners 
 were shot in cold blood; village plazas were decorated with 
 heads stuck on poles ; and so great was the power of the Viceroy 
 that the revolution would surely have failed had it not been for 
 the co-operation of neighbouring countries. 
 
 San Martin, the first great leader of the revolution, was a 
 native of the Argentine who had been educated in Spain. 
 While in the north, brave Bolivar was waging the war of 
 freedom, San Martin secured the independence of the 
 Argentine and Chili, and with his army of the Andes advanced 
 towards Peru, his battle-flag embroidered with a glowing sun — 
 the ancient symbol of the Incas. Chili was charged to help in 
 the liberation of Peru, and nobly rose to the occasion. Ships 
 were bought and a brave English admiral put in charge of the 
 republic's first naval squadron. Lord Cochrane was a man of 
 violent temper and personal ambition, but in skill, insight, and 
 dash he has been said to equal Lord Nelson. After offering his 
 services to Chili, in three years he swept the Spanish flag from 
 the Pacific. 
 
 In 1820 San Martin joined the patriot armies of Peru, and 
 the English admiral anchored in Callao Bay. Those were days 
 of daring deeds — when a Spanish frigate, guarded by twenty- 
 two gun-boats and the powerful guns of the fortress, was 
 boarded at night by an Englishman and his handful of Chilian 
 followers, was captured, and towed into safety before the 
 garrison on shore awoke ; when the last treasure-laden galleons 
 which set sail for Spain from the land of the Incas were seized 
 by the patriots ; when Lord Cochrane challenged the Viceroy to 
 fight him ship to ship. 
 
 One evening in 1821 a fishing-boat put out of Callao Bay, 
 carrying a handsome, harassed Spaniard. The Viceroy had 
 decamped, the royalists had evacuated the coast, and it only 
 
HEROES OF THE REVOLUTION 75 
 
 remained for Independence to be declared, and the liberator of 
 the country constituted Protector. His entry into Lima was 
 the culmination of San Martin's triumph. Two armies of 
 liberation had now met : that of San Martin from the south, 
 and that of Bolivar from the north. But the struggle could 
 only be successfully concluded under the leadership of one man, 
 and therefore Martin with noble magnanimity withdrew. 
 
 In the proclamation which he issued on leaving Peru in 
 1822, the general made this proud boast: "I have proclaimed 
 the independence of Chili and Peru ; I have taken the standard 
 with which Pizarro came to enslave the empire of the Incas ; 
 and I have ceased to be a public man. I have fulfilled my 
 promise to the countries for which I have fought; I have 
 given them independence." " It was an act of splendid 
 abnegation," says Mr. Hubert Brown.^ "worthy of the true- 
 hearted patriot whom his country has at last learned to 
 honour." 
 
 Bolivar was eminently suited to his task, and in 1824 he 
 led his followers against the last Spanish army which was 
 destined to gather in South America. After an hour of 
 desperate struggle, the revolutionists triumphed, and liberty was 
 achieved. 
 
 England had already so far recognized the independence of 
 Peru as to send out her consul; and the United States, un- 
 hampered by European relations, did all it could to help the 
 young power. By its acceptation of President Munroe's 
 doctrine, it bound itself to prevent any European aggression in 
 South America, and constituted itself guardian to the new 
 republics, which were founded on principles identical with its 
 own. 
 
 Bolivar lived for the ideal of combining several republics 
 in one vast federation; but was struck down with con- 
 sumption and died at the age of forty -seven, ere half the 
 difficulties were overcome. "His career almost baffles judg- 
 ' Hubert W. Brown, Latin America. 
 
76 LIBERT AD! IGUALDAD ! FRATERNIDAD ! 
 
 ment; it is the story of the emancipation of half a continent 
 through eflForts chiefly guided by one suffering soldier." As a 
 man he was ignoble ; as an idealist, inspiring ; and whatever our 
 opinion of his character and genius, we cannot but agree that 
 he gave his life for South America. 
 
 On the death of Bolivar, Peru and sister-republics which had 
 called him Liberator found no other great leader to stem the 
 dangerous current of those days, and they drifted back into 
 confusion and revolution. Until the opening of the twentieth 
 century this state continued. For many years the government 
 was in the hands of reckless speculators, whose operations 
 burdened the country with debt and destroyed its credit. 
 During the years 1880-83 that "unprovoked and undeserved 
 calamity — the disastrous Chilian invasion," came upon Peru, and 
 only lately has the republic begun to recover in commerce, arts, 
 and constitutional stability from that unprincipled attack. In 
 throwing off the effects of invasion, Peru has shown great 
 powers of recuperation, and is more prosperous to-day than 
 when the nitrate fields of Arica were hers. 
 
 Ten years ago fighting was common in Lima. The story of 
 missionary work in the capital records revolutionary times, 
 when for days famine rations prevailed, and rival party leaders 
 mounted Gatling guns in the streets and trained them upon 
 each other's adherents ; when the dead were carried out 
 by cartloads, or burned in the streets where they fell. One 
 may still see the holes where cannon-balls went through 
 the churches and houses; but, after eight years of peace, 
 we rejoice in the reasonable hope that such days are for ever 
 past. 
 
 The school geography of Peru says that the government is 
 republican, democratic, representative, and centralized. The 
 President is a very important factor in the prosperity of the 
 republic. "He has more power in many ways than the 
 President of the United States. He practically decides upon 
 everything, controlling Congress, and having much to say as to 
 
BENEATH THE REPUBLIC. 
 
 This is a photo taken by the missionaries, in Cuzco, 
 of a municipal authority. 
 
WHERE REVOLUTIONS ARE COMMON ^^ 
 
 concessions for public and private works. Congress is con- 
 stituted in the same way as in the United States, It consists 
 of a Senate and a House of Representatives, the Senators being 
 elected for four years, and the Deputies for two." ^ 
 
 The laws appointed by Congress are enforced in the country 
 by Government officials. The eighteen Departments are 
 governed by Prefects; the ninety-eight Provinces by Sub- 
 Prefects ; and the seven hundred and ninety-eight Districts by 
 Governors; while the Parcialidades or Indian Hamlets have 
 their own Indian Alcaldes (judges). 
 
 The population of Peru is approximately four millions. 
 It is estimated that Indians form fifty-seven per cent, of the 
 whole populace ; Mestizos or Cholos (half-breeds), twenty-three 
 per cent. ; and Blancos (white people of Spanish descent), 
 twenty per cent. In the Coast Region this mixture is com- 
 plicated by the introduction of Negro and Chinese labour. 
 
 All these nationalities are bound together with the chains 
 of a tjrranny which has outlived the fall of Spanish power in 
 Peru. Religious intolerance is still a part of the republic's 
 Constitution. " Article IV. says : " The Nation professes the 
 Apostolic Roman Catholic religion; the State protects it, and 
 does not permit the public worship of any other." 
 
 True republican liberty cannot live where this intoleration 
 is carried into efiect ; and Peruvians have at last realized that 
 unless they break free from the yoke of Rome, the fate of 
 Spain will be theirs. They have studied history, and know 
 that " in the contest which followed the Reformation, Castilia 
 was the great champion of Rome. Spain and England stand 
 out before us during the last half of the sixteenth century, 
 representatives of the principles that were contending for the 
 world's future ; and sometimes the conflict was almost narrowed 
 to a duel between them. Victory for Spain meant victory for 
 Rome; meant kingly and priestly tyranny; the Inquisition, 
 the rack, and the stake. Victory for England meant an open 
 ' F. G. Carpenter, South America. 
 
78 LIBERTAD! IGUALDAD ! FRATERNIDAD ! 
 
 Bible, freedom o£ thought, equal rights, liberty of con- 
 science." ^ 
 
 The conflict of these same principles still divides the powers 
 of the world, and Peru has yet to choose with which side she 
 will ally herself. 
 
 1 Under the Southern Crr.^s. 
 
PART II 
 
 PERU: ITS PEOPLE 
 
Chapter IX. — The Coast Valleys — 
 
 A desert which would stretch half across the Atlantic — A 
 ghoulish burying-place — A university town with a population 
 more than three times as large as that of Cambridge — The 
 Chinaman in Peru — A land where wine costs only 2^d a 
 bottle. 
 
CHAPTEE IX 
 THE COAST VALLEYS 
 
 "oCre /3oioi/ ovT ovSpSu (jiaiueTO epya, 
 KaTTvbv 8' 0101/ opSfifi dno x^"""^ ai(r<TOVTa." — HOMBH.^ 
 
 rriHE Land of the Incas is unique ; and be you a tourist from 
 -^ the fascinating East, the wilds of the Western World, or 
 the Sunny South, the Coast of Peru will surprise you. Imagine 
 steaming half as far as from Liverpool to New York through 
 an ocean skirting the sandy fringe of a colossal mountain range. 
 Now and then snow peaks glitter in the blue distance, but for 
 the rest nothing is to be seen but sand. 
 
 This barren coast is striped with narrow green valleys which 
 follow the course of small rivers, taking their rise in Andean 
 snow, and flowing into the Pacific at the various ports of call. 
 Oh, the variety of nationalities ! Oh, the contrasts of scenery 
 presented here ! 
 
 Beneath cloudless tropical blue by day, and a star-spangled 
 dome by night, our steamer ploughs her way south ; and to-day 
 we are anchored off the long pier of Pacasmayo, where barges 
 are busy unloading their cargoes of sacks. These have been 
 brought from the rich farms of the valley, and contain coffee, 
 sugar, cotton, rice, and tobacco. There is no more fertile region 
 on earth than this desert; irrigation transforms it into a 
 tropical Eden. It was to prevent Indian slavery in these great 
 farms of the Coast district, that Negro and Chinese labour was 
 
 1 " There was no sign of the labour of men or oxen, only we saw the smoke 
 curling upward from the land." 
 
84 THE COAST VALLEYS 
 
 first brought to Peru. The mixture of blood which has since 
 resulted is very curious. European, Indian, Chinese, and 
 Jamaican characteristics mingle ; and the stranger finds himself 
 unable to identify the nationality of many inhabitants of the 
 Coast towns. 
 
 In a curve of brown sand, besieged and beset by the 
 thundering waves, lies the town of Salaverry, which is named 
 after Felipe Santiago Salaverry, a famous Peruvian general 
 of the time of the first Chilian invasion — a remarkable poet, 
 and one of the most picturesque figures in the stormy history 
 of Peru. The double line of peaks which encloses the fruitful 
 valley of Chimu, may be seen diverging from Trujillo, nine 
 miles inland, and a few straggling hills continue down to the 
 sandy seaward termination of the fertile valley, where they 
 are crested by the rolling surf of Salaverry. 
 
 This is a neat sandy town of one and two-storeyed houses, 
 but we do not envy the isolated foreigners — Englishmen at 
 times perchance — whose lot it is to sit on office stools all day 
 in the blazing sunlight; to receive ships' captains, and make 
 inventories of their cargoes, while the monotonous waves roar 
 on the cliff, and the dusky fishermen lazily draw their canoes 
 to shore, and the sleepy crabs bask in the sun on the 
 sand. 
 
 Salaverry exports sugar, rice, alcohol, and metals, and is 
 the terminus of one of the most northerly of Peru's railways. 
 We watch a stream of cargo-carriers bearing bags of sugar, 
 each 225 lbs. in weight, from the train to the barges. They 
 are mighty fellows, these Peruvians of Negro extraction, wet 
 from foot to waist with brine, their bare legs glistening like 
 bronze. Those about us are humble contented people — 
 workmen, fishermen, porters, carpenters, muleteers, and those 
 engaged on the barges. They are remarkably neighbourly, too, 
 and enter one another's homes with as much liberty as their 
 own. Several families will eat together their meals of rice, 
 beans, and chicha, or beer made from Indian corn, and look at 
 
THE HOME OF THE CHIMUS 85 
 
 us through the spaces in their slight bamboo huts with undis- 
 guised curiosity and interest. 
 
 Above the town, set like an eagle's eyrie on the lofty 
 shoulder of a bare sandy mount, is a black -mouthed copper 
 mine. An ancient Chimu road crosses the long flank of 
 the hill, and at the foot of the mule-track, leading inland, is 
 a huge cross draped with fluttering rags, which marks the 
 resting-place of two races of different epochs ; for in its shadow 
 are Chimu graves, and also rough stones which cover the bones 
 of those who fell here at the Battle of Salaverry, fought during 
 the Chilian invasion. 
 
 We are passing the ruined church, which is evidently used 
 as a stable. " Weekly mass is performed in a room of the 
 Custom-House, now," says a friend; "a Franciscan friar and 
 his Indian servant come down every Sunday from Trujillo; 
 that is all the religion with which the six thousand inhabitants 
 of the port are troubled." Past the poisonous zone of Salaverry 
 — the town's rubbish heap, where even the most inured must 
 hold his breath for a time, where the scorpions lurk in scores 
 and birds of prey gather — we tramp over the saltpetre- 
 encrusted sand until we reach the cemetery, a dreary and 
 desolate spot, gaunt and ghoulish. 
 
 Near the abandoned copper-mine above us are rocks and 
 tropical cacti, amongst which are sometimes to be seen signs of 
 rock-deer, foxes, bats, lizards, condors, and strange Peruvian 
 birds. Miles of Pacific surf are in view, and below us the 
 celebrated guano islands lie white in the sapphire sea. 
 
 By train we cross the desert separating Salaverry from 
 Trujillo. A vast yellow expanse is around us, only made the 
 more impressive by the dark shadows of telegraph poles, and 
 clear Indian footprints. Suddenly we enter irrigated country ; 
 and, as by magic, the desert is transformed into a verdant 
 tropical vale. Sugar-cane, bamboo, banana, and acacia trees 
 are growing around as we steam into Moche. This one-time 
 centre of Chimu civilization is to-day an impoi-tant little Indian 
 
86 THE COAST VALLEYS 
 
 town of some 5,000 inhabitants. From the train we look into 
 mud- and stick-houses, where pigs, donkeys, horses, starved cats, 
 dogs, and children, are lying together in the dust and burning 
 sun, taking an afternoon siesta. 
 
 Another short run brings us to Trujillo, the capital of the 
 Department of Libertad, and an important centre of Peruvian 
 coast-life. On two sides of the city mountains rise into the 
 clouds — and make the site very beautiful. Trujillo is a fine 
 city, smart, clean, busy, and progressive. It has good streets, 
 superior shops, a handsome plaza, and with all its modern 
 appearance, some very interesting and beautiful remnants of 
 Spanish architecture. The town is well lit from the hydro- 
 electric station on the river, 370 feet above sea-level. 
 
 This home of the Chimus is a place of strange contrasts. 
 Not far away is a ruined Temple of the Sun ; the building in 
 which we now stand is a Roman Catholic convent; and the 
 room which we have just left was utilized ten years ago for 
 the printing of anathemas against English Evangelical mission- 
 aries. This whitewashed monastic building is impressively 
 quiet. A beam of light penetrating its winding passages falls 
 upon the stagnant water of a well far below us. Two disreput- 
 able and repulsive priests conduct us to the church where 
 magnificent old Spanish carving stands out in contrast to the 
 tarnished tin ornaments, red glass candlesticks, common lace, 
 and bright blue ribbon, which mark the devotion of later 
 worshippers. 
 
 More than 15,000 people live in Trujillo, and the town plays 
 no mean part in Peruvian politics. It is one of the four 
 University centres of the country, and abounds in free- 
 thinkers, although it has nine Roman Catholic churches, seven 
 monasteries, and two nunneries. 
 
 On through the Pacific rollers our steamer bears us, past 
 the famous Bay of Callao, which we are to visit later. " You 
 have been interested to observe the Chinese in your journey 
 along the Peruvian coast," says a friend ; " yonder they live in 
 
OPIUM DENS 87 
 
 thousands. Originally their slavery was unmasked; to-day it 
 is called contract labour. They are each given £50 in advance, 
 and wages from the time they leave China; these terms of 
 employment are signed in the Japanese Legation of Peru, and 
 since they involve heavy outlay for the contractors, it follows 
 that large gains must be in veiw. But you need not pity the 
 Chinaman much, Senorita. He never submits to cruelty if 
 there is any possibility of wriggling out of it, and is often a 
 wealthy man though he lives like a pauper. As you pass through 
 the streets of Lima you will see the better-class Chinese 
 merchants in full dress standing in curious Eastern shops 
 where exquisite embroideries, pottery, and Chinese scrolls are 
 displayed. A large part of the retail business of Lima is in 
 the hands of these sons of the East. They have temples here 
 as well as in Trujillo, where you may catch sight of red boards 
 with gold lettering, Chinese lanterns, and bead curtains. The 
 poor Chinamen perform the most menial tasks in Peru. The 
 old men, though they have cut off their pigtails, still trot about 
 in Chinese slippers and faded blue jackets, working as street 
 scavengers. They are poor anyhow, and prefer poverty to a 
 decent life ; but when they take opium and gamble, they live 
 like dogs ! Their business is generally to breed pigs, tan skins, 
 and sell lard ; in a room where twelve men work all day, they 
 will sleep on a shelf built just below the ceiling at night. 
 They live mainly on rice, and spend all they earn on opium. 
 Thousands of them may be found in the joss-houses and opium- 
 dens of Lima alone." 
 
 We are now on our way to fruit-growing Southern Peru, 
 to the valleys of Tambo de Mora, Pisco, Chala, and Ilo. From 
 the steamer Pisco looks like a city of dolls' houses, so stiff and 
 yet so fragile are its square coloured boxes of homes with 
 their white window frames. But beneath this bright exterior 
 lurks the deadly bubonic plague, and within a few years the 
 town has been several times burnt to the ground, in the attempt 
 to get rid of the fatal germs. Still its natives live in appalling 
 
88 THE COAST VALLEYS 
 
 dirt, and drink is found everjrwhere. The use of alcohol 
 from babyhood upward leaves its mark in the dwarfed growth 
 and wasted appearance of many of the poorer classes. Even 
 ladies drink, and are surprised when we decline their pressing 
 offers of wine and spirits. 
 
 At Tambo de Mora we make our way through the noisy 
 crowds on the shore. The place is alert with business, but 
 indescribable degradation exists. When the bargemen are not 
 working they are drinking, gambling, or quarrelling, and there 
 seems to be no thought of God or of eternity among them. 
 
 A train takes us inland from the port to Chincha, where 
 the wild grandeur of distant snow-peaks, and a foreground of 
 vineyards, the fresh green branches of which will soon be laden 
 with rich clusters of grapes, repay us for our journey. Fruits 
 of all kinds abound here : — pineapples, oranges, lemons, peaches, 
 chirimoyas, paltas, grenadillas, bananas, grapes, and a dozen 
 other tropical fruits. Chincha is an important wine centre, 
 and here also drunkenness is very prevalent. A bottle of wine 
 may be had for 2|d. The callous indifference to spiritual 
 things amongst the large Italian element is very marked. 
 They have no faith whatever in the Pope, and the degenerate 
 and decrepit state of Romanism has opened a door for spiritual- 
 ism, in spite of the fact that madness, so the natives tell us, 
 has caused the death of several mediums. 
 
 We have now concluded our journey along the 1,400 miles 
 of Peruvian desert — the narrow strip of country which has 
 made Peru famous for nitrate, guano, and cotton ; but in order 
 that we may see the main centre of Coast life, let us visit the 
 capital of the republic, the City of the Kings ! 
 
Chapter X. — Lima — the Phcenix City — 
 
 Why no one may shoot the repulsive vultures of Callao — 
 Lovely Lima — A city of 6,000 priests — Wliere Paris fashions 
 are on view every afternoon, 10,000 miles from France. 
 
 69 
 
CHAPTER X 
 LIMA— THE PHCENIX CITY 
 
 " The South. Wind sighed :— ' From the Virgins my mid-sea course was 
 ta'en 
 Over a thousand islands lost in an idle main, 
 Where the sea-egg flames on the coral and the long-backed breakers 
 croon 
 Their endless ocean legends to the lazy locked lagoon. 
 
 'Strayed amid lonely islets, mazed amid outer keys, 
 
 I waked the palms to laughter — I tossed the scud in the breeze — 
 Never was isle so little, never was sea so lone. 
 
 But over the scud and the palm-trees an English flag was blown.'" 
 
 RUDYAED KlPLINS. 
 
 /^UE steamer had ploughed her way through the phosphor- 
 ^-^ ascent Pacific waves, and her Union Jack now fluttered 
 on the Bay of Callao. Smooth-faced rocks and islands rose 
 from the water, and in the distance were the Andes — not 
 snow-capped peaks, but rounded hills, peering one over the 
 shoulder of another. 
 
 In the afternoon the water of the bay was a deep, deep blue, 
 and sunshine from a cloudless southern sky left dazzling 
 sparkles on its ripples. The green hulls of schooners and brigs 
 reflected in the glassy water, and the blues and reds of many 
 rowing boats made the scene brilliant. 
 
 At evening the bay was lovelier still. From the shore we 
 watched the sun's golden disc slipping adown the grey sky 
 behind the hueless deep. Blinding sunset glory flared around 
 the dark trees on the shore and made the harbour islands look 
 like floating leviathans. It dazzled, awed, and fascinated us. 
 
92 LIMA— THE PHCENIX CITY 
 
 By night the grey island-rocks were only just visible 
 against the black sky. The harbour clock light threw long 
 reflections on the dark, smooth water, and over all fell the 
 wondrous beauty of restraint. Stars glittered above ; lights 
 wavered in the bay ; good-night greetings mingled with gentle 
 " lap of water and creak of oar." It was the first movement of 
 the Moonlight Sonata illustrated by Nature ; it was that aspect 
 of evening of which a friend of mine wrote — 
 
 "I love thee most when calm thy mien, 
 And peaceful on thy bosom shine 
 The stars, like priceless gems ; 
 And the whole world seems stretching out 
 Its arms to thy embrace. 
 Then all the frets and toils with which 
 My daylight way is strewn — 
 Like thistles crowding o'er the path — 
 Cease to torment, and from my soul 
 Their fevers die away. 
 So gaze I up to thee, and gazing 
 Feel thy power, for in thy depths 
 I see a great Beyond." 
 
 In Callao, old and new mingle in a strange way. It is one 
 of the last resorts of the sailing ship, and, at the same time, the 
 principal port of call for steamers between San Francisco and 
 Valparaiso. Memories of the days of bold Cochrane still 
 cling to the ancient fortress which surveys the whole of the 
 harbour ; but the naval school of Callao is modern in every 
 respect. Close by the fortress is the old gaol, with its degraded 
 criminals, amongst whom a missionary was once imprisoned for 
 eight months for the crime of preaching the Gospel even in a 
 private room ; and in striking contrast to the dying regime 
 which its memories of mingled fanaticism and lack of hygiene 
 represent, is the age of commerce and immigration which to-day 
 brings magnificent ocean liners to anchor in the harbour of 
 Callao. 
 
 The town is in parts smart and modern, with buildings of 
 
CALLAO AND ITS CARRION CROWS 93 
 
 considerable architectural pretensions. Its wide streets, paved 
 with cement, are unusual in the tropics. They are lined with 
 trim orange-trees and gaily painted one-storeyed houses. But in 
 its shabbier quarters Callao presents a more unprepossessing 
 appearance than any other town I have ever visited. Its mud 
 tracks o£ streets are lined with tawdry, flimsy houses — cages of 
 cane, plastered over with mud and refuse, and painted a dirty 
 yellow. Callao has no sanitary arrangements yet; scavenger 
 carts make a daily round, and refuse is placed on the flat roofs, 
 from which it is cleared during the night by the gallinazas, or 
 vultures. These carrion-birds are protected by law, a heavy 
 fine being the penalty for shooting one of the loathsome- 
 looking black creatures. 
 
 Perhaps the most interesting feature of Callao is its market. 
 In the centre is a little plaza, where a fountain is surrounded by 
 a pavement and marble seats too sun-baked to be bearable. All 
 around is an extensive covered space, where Indians, Chinamen, 
 Negroes, Peruvians, and children of every type are to be seen. 
 Here are native wares: ribbons, meats, bread, tropical fruits, 
 rows of gigantic jars filled with native spirit, chinchona bark 
 from the Montana, wheat from Chili, piles of salt from the 
 quarries near Huacho, and " loaves " of coarse, unrefined sugar, 
 roughly wrapped in dry plantain leaves, 
 
 A foreigner is surprised to notice how numerous are the 
 monks and nuns he meets in the streets. Black, brown, 
 and white robes, sandalled feet, rosaries, and large hanging 
 crucifixes attract his attention. But Catholicism, with its 
 superstitions, is only one influence amongst many. Indifference, 
 Liberalism, Confucianism, Paganism, vice, and crime, all are 
 strangely mingled in the atmosphere of this Peruvian port. 
 
 In twenty-five minutes fine modern electric-cars carry us 
 over the six miles which stretch between Callao and Lima. 
 Then beneath the two strange sentinel hills between which the 
 Rimac flows to the ocean, we find ourselves in the City of the 
 Kings. The capital was founded by Pizarro on Epiphany Day, 
 
94 LIMA— THE PHCENIX CITY 
 
 and named in memory of the Magi who visited Bethlehem. 
 Although the days are past when the wealth and importance 
 of Lima were unrivalled in South America, the tone of the 
 capital is still noticeably aristocratic. Here is no mad rush for 
 wealth — no sacrifice of beauty and joy for commerce — no 
 restless, over-energetic, manufacturing city. Philadelphia and 
 Chicago are of later growth, but Lima watches their turmoil 
 with royal assumption. Her combination of the graces of the 
 past with the attainments of the present is unique. 
 
 The City of the Kings has fallen; only such relics as the 
 bones of Pizarro, the house of the Viceroys, and the Inquisition 
 building, remain to witness to its former greatness. But Lima is 
 a phcEnix city. It is rising from the ashes of the past — young, 
 yet refined by the experience of age ; brilliant, yet beautiful 
 because touched by the spirit of the days that are no more. 
 
 The capital is now a typical South American city — flat, 
 low, extensive, bright, and pretty. It is seen at its best when 
 the summer sunshine floods the great plaza and the long 
 streets which intersect at right angles. The city is clean and 
 elegant ; flowers and tropical trees abound ; and its squares 
 and paseos — parks or avenues where it is fashionable to 
 promenade — look very attractive. A brilliant population, 
 foreign stores, imposing churches, perfect streets, and an up-to- 
 date electric -car system, make it most pleasing, indeed a 
 Limena saying runs: "It were possible to die of hunger in 
 Lima, but not to leave it." 
 
 The capital is said to cover 14,000,000 square yards. Half 
 of this area is occupied by private houses, and half by public 
 buildings, churches, public squares, botanical and zoological 
 gardens, that would do credit to any country. 
 
 The ecclesiastical buildings especially are entitled to notice ; 
 they present some magnificent specimens of Renaissance 
 architecture, and savour of the days of Rome's political greatness. 
 Report says that at the present time there are at least 6,000 
 priests in Lima. 
 
A COSMOPOLITAN CAPITAL 95 
 
 Of all the cities I was ever in, Peru's capital is the most 
 cosmopolitan. This suburb is a China town ; this corner of the 
 market is entirely Negro ; this store is managed and manned by 
 Turks. Here are poncho - wearing Indians, Peruvian priests, 
 French sisters, American engineers, English, German, and 
 Italian merchants, Belgian school teachers, and representatives 
 of almost every country on earth. But the greater number of 
 the people who pass us on these sunlit Lima streets are women 
 and girls with demure and pretty faces, draped in black mcmtas, 
 or black lace veils. In the afternoon the wealthy Spanish 
 ladies will drive through the streets, and then the latest 
 fashions in silks and feathers will be on show. 
 
 Of the 160,000 inhabitants of Lima, thirty- three per cent, 
 are of Spanish descent; twenty -seven per cent, half-breeds; 
 seventeen per cent. Indians; twelve per cent, foreigners; six 
 per cent. Negro ; and five per cent. Chinese. 
 
 Cosmopolitan ! That word may be applied to Panama. 
 Another is needed, far more expressive, to describe Lima. 
 This shop belongs to a merchant named Oechsle; the next 
 store bears on its signboard the name " Jos^ Ferrari " ; 
 another step, and we are before the window of a "sweet- 
 shop" belonging to Gutierrez; while his next-door neighbour 
 glories in an English name, and his signboard refreshes our 
 eyes with the simple, straightforward, old-country word, 
 " Tailoring." 
 
 Many of the houses are newly plastered and painted pale 
 blue or yellow, while overhanging balconies complete their 
 Spanish style. Close by them are English and American shop- 
 windows, and the poorer native stores, whose only opening is 
 by a door on to the street. 
 
 In Lima, rich and poor mingle in a strange way. The 
 President's rooms look down on a slum, and the best bank 
 faces tiny, dark, native stores. The better houses cover a good 
 deal of space. Their large, airy rooms open on to galleries 
 running round interior courts, bright with flowers and sunshine. 
 
96 LIMA— THE PHCENIX CITY 
 
 A Limefia house has no chimneys, and on the ground-floor, 
 overlooking the street, only a few windows, all of which are 
 barred. The poorer parts of Lima consist largely of callejones, 
 or alleys similar to the conventillos of the Argentine. They 
 are often large, sunny, open courtyards, and sometimes narrow 
 alleys, always entered by doors in the walls of the main streets, 
 and surrounded by cell-like rooms. Every aspect of life may 
 be seen in the central yard. There the dinner is cooked, the 
 baby bathed, the clothes washed, and the Virgin worshipped. 
 At every step one comes upon a child, and all appear equally 
 contented and uncared-for. 
 
 In architecture, as well as in history, modern Lima is a 
 phoenix city. The old style of house had only one storey, or 
 at most two; the lower was usually of adobe, or sun-baked 
 brick, and the upper of cane and plaster. But the buildings 
 erected lately in the capital have three or four storeys, and are 
 built of brick or compressed cement blocks ; some of the most 
 modern are even constructed on the " sky-scraper " style, with 
 a steel frame. So cleverly are the mud houses plastered and 
 frescoed, that they form no ungainly part of the city. The 
 beauty of many an important building, which appears to have 
 a marble front, is due to plaster and paint. This style of 
 architecture is especially suited to Lima, since, owing to her 
 peculiar situation with regard to the Andes, she has no rain 
 for twenty or thirty years at a time. Other coast towns which 
 are subject to rare but heavy tropical rains, present a sorry 
 spectacle at the time of their periodical deluge. Mud dissolves 
 and soaks through the bamboo frames, the furniture within is 
 spoiled, and the effect of the rainfall is so disastrous that Mr. 
 Squier's exaggeration may be forgiven, when he says that what 
 remains of the city looks much like " a withered cane brake in a 
 gigantic mud-puddle." 
 
 Lima is in the centre of a region not only free from rain, 
 but subject to frequent earthquakes. This is why mud, cane, 
 and plaster have often been used in preference to stone ; for a 
 
"BIBLES AND BILLET-DOUX" 97 
 
 minimum of damage is supposed to be sustained from earth- 
 quakes in such houses. 
 
 Although it never rains in Lima, yet during the dry season 
 of the Sierra, Peru's winter (June to November), the capital is 
 enveloped in mist. Squier says of this disagreeable phenomenon : 
 " For days and even weeks the sun is invisible, and a drizzle 
 not unlike a Scotch mist makes the side-walks slippery and 
 pasty, and so permeates the air that the sheets of one's bed 
 are chill and sticky. . . . Bone-aches and neuralgias walk the 
 streets; the permeating mist not unfrequently forming itself 
 into minute drops, when it is called garua." For the rest of 
 the year Lima is bathed in brilliant tropical sunshine, yet 
 saved from excessive heat by the icy waters of the Rimac 
 on the east, and the close proximity of the Pacific on the 
 west. 
 
 The people of Lima cannot fail to attract the traveller. 
 They form by far the most cultivated and tolerant community 
 in Peru. Indeed, Lima is the Mecca of the republic, and even 
 a stay in its favoured homes imparts a certain social standing. 
 Talent, beauty, and generosity mingle in the homes where a 
 foreigner is entertained. Handsome gentlemen of distingud 
 appearance can converse with equal freedom in English, French, 
 or Spanish. The belles of the city wear the latest Paris fashions 
 with as much grace and elegance as any of Europe's fairest. 
 Indeed the attractions of the Limena ai-e unique. She has not 
 the natural ruddy grace of the country girl, but the fascination 
 of a pale olive face, luxuriant black hair, and large luminous 
 eyes. She is witty, vivacious, and graceful ; can converse with 
 comparative ease in several languages ; is essentially womanly, 
 and devoted at the same time to religion and to worldly amuse- 
 ments — like Pope's inimitable heroine, bestowing equal care 
 upon "puffs, powders, patches, bibles, billet-doux." 
 
 One is glad to turn from the glaring sunshine of Lima's 
 streets to the quiet sanctuaries where kneel in sombre black 
 7 
 
98 LIMA— THE PHCENIX CITY 
 
 the beauties whose Parisian robes will be the envy of all on 
 the Pasco Colon a few hours later in the day. 
 
 We are in the Church of Our Lady of Mercy, conscious only 
 of beauty and rest. Crimson velvet hangings ornament the 
 whole building, and before the red curtain veiling the chancel 
 a Virgin stands above an improvised altar. The purity of her 
 lovely figure, the spotless altar, and white priestly robes, form 
 a colourless candle-lit scene, which is unearthly as it appears 
 through ascending clouds of incense ; while above it all a shining 
 cross stands out against the crimson curtains. 
 
 Suddenly a bell rings, and all in the congregation drop 
 upon their knees, while incense rises afresh, and through its 
 misty white wreaths we see the Host elevated. Music com- 
 mences from the organ loft, and the choir chants its oft-repeated 
 appeal : " Holy Mary, Mother of God, pray for us sinners now 
 and in the hour of death ! " 
 
 In Lima, a new political world has lately sprung up : noble 
 patriots are here who wish to see every social advantage given 
 to Peru ; men who, in eloquence, ability, and appearance, give 
 an impression of power. 
 
 Then there is Lima's commercial world daily increasing in 
 importance: its successful merchants come from many lands; 
 the wealth so lavishly displayed in the City of the Kings they 
 amassed in this business realm. Again, the brilliant world of 
 fashion has its place in this centre ; here are the choice homes 
 of aristocratic Peruvian families ; the country houses of English 
 residents; the magnificent palaces of Continental foreigners. 
 Below their roofs society is as in the gayest capitals of the 
 Old World. Lima has risen into the life of the age — she 
 is the phoenix city. 
 
Chapter XI. — University Life — 
 
 A disciple of France and the United States — A Bill which 
 was first proposed ninety years ago, and is still under dis- 
 cussion — How Socialism has been upheld in " The Rome of 
 Peru '' — A materialist's view of death — The maelstrom of 
 unsanctified reason — Towns where cricket and football are 
 ousting the bull-fight — A city where gambling is considered 
 charitable. 
 
 99 
 
CHAPTER XI 
 UNIVERSITY LIFE 
 
 "What care I for caste or creed? 
 It is the deed, it is the deed ; 
 What for class, or what for clan ? 
 It is the man, it is the man ; 
 Heirs of love, and joy, and woe, 
 Who is high, and who is low ? 
 Mountain, valley, sky, and sea. 
 Are for all humanity. 
 What care I for robe or stole? 
 It is the soul, it is the soul ; 
 What for crown, or what for crest? 
 It is the heart within the breast ; 
 It is the faith, it is the hope ; 
 It is the struggle up the slope, 
 It is the brain and eye to see 
 One God, and one humanity."— Robert Loveman. 
 
 MORE than four hundred years ago, Pope Alexander VI. 
 presented South America to two Roman Catholic powers ; 
 that the great system which dominated Europe might, through 
 their zeal, work its will upon the docile millions of the 
 New World, and with fire and sword enforce obedience to 
 Rome. 
 
 By that act South American freedom was throttled, and 
 it will only be revivified by assimilation of emancipated 
 European life. The heroic age of Napoleon did not fail to 
 stir South America ; the great world-movement which produced 
 the French Revolution made Peru a republic. " The life current 
 of South European vitality never ceased to circulate, and it still 
 
I02 UNIVERSITY LIFE 
 
 throbs in the pulse of national life."^ France has ever been 
 Peru's model; and while there conflicting influences have led 
 towards a sudden religious eruption, severing all connection 
 between the State and Church, similar forces have been at 
 work in Peru, and the young republic will probably not be 
 long in taking the final step. 
 
 Moreover, the influence of the United States of America is 
 becoming more and more powerful in Peru. While one man 
 acts as ambassador at both London and Paris, the legation at 
 Washington has a special envoy; and this capital is looked 
 upon as Peru's most important diplomatic post. 
 
 One hundred and fifty young Peruvians are at present 
 studying in the United States, and in their own country the 
 Minister of Instruction has recently issued an order that the 
 study of English be made compulsory in all governmental 
 schools. 
 
 This noteworthy movement of progress, seen in every branch 
 of life, in every city of importance, and in every Peruvian paper, 
 has its natural centre in Lima. While, therefore, we still linger 
 in the City of the Kings, let us notice this growth of Liberalism, 
 which deserves to take a place beside the great anti-Romanist 
 movements of Europe, so well described in The New Reforma- 
 tion? 
 
 The modern development of politics and religion in Peru 
 may be studied in its relation to France, to Rome, and to the 
 immigrants, missionaries, travellers, and merchants who have 
 influenced the republic. 
 
 1. Peruvian Liberalism in its Relation to France. 
 
 As the history of Religious Liberty shows, the course 
 of public feeling iu Peru has been singularly parallel to 
 
 '' I quote the enthusiastic and eloquent words uttered by Dr. Thomas 
 Wood, of Lima, in a conversation which will ever be memorable to me. 
 2 Eev. John Bain, The Neio Reformation. 
 
SOCIALISM 103 
 
 that of France, and its culmination should not be far off. A 
 Bill for la Ubertad religiosa has already been discussed by a 
 Parliamentary Committee, and will be put before Congress as 
 soon as other pressing matters shall have been dealt with. It 
 is true that over and over again Catholicism has outweighed 
 Liberalism in the House; but so strong has Kadical feeling 
 grown, that no one anticipates a repetition of former debates. 
 
 " The so-called Liberal Party of Peru," writes Mr. Ritchie,^ 
 "is gathered round personalities rather than principles. It 
 would be possible for a fanatical devotee of Romanism to be 
 an ardent Liberal. The more elect body, holding true political 
 convictions, is known as the Radical Party." 
 
 Many of the young men of Peru are in the sway of 
 socialistic ideas. On May 1st, 1907, Arequipa witnessed an 
 unparalleled Labour Day demonstration. The streets were 
 packed with men carrying red banners, and the evening 
 meeting in the theatre, controlled by Seiior Mostajo, was 
 thronged. Young Senor Francisco Mostajo, with Senor Ayulo, 
 the leader of Arequipa's Radical students, and others of their 
 university friends, had persuaded the well-known Radical leader, 
 Dr. Francisco Gomez de la Torre, to address the men. And so 
 it came about that in Arequipa, the Rome of Peru — in the very 
 room where a few weeks previously an Irish gentleman had 
 hinted that the relation between the Church and working- 
 classes was something akin to that of a driver and his mule — 
 Dr. La Torre moved his audience to cheers and hisses, and to 
 wildest enthusiasm, by a magnificent piece of oratory, the 
 subject of which was a plea for Socialism. 
 
 2. Peruvian Liberalism in Relation to the Church 
 OF Rome. 
 
 The attitude of this growing Liberal Party to the Church of 
 Rome has been perfectly frank. Romanism is antiquated and 
 ^ Missionary of the R.B.M.U. in Liuia. 
 
I04 UNIVERSITY LIFE 
 
 intolerant, and therefore in bitter hatred all sincere Liberalism 
 has swung away from it. 
 
 Satan prepares new traps for the absorption of religious 
 thought in every age. When the men of Peru would no longer 
 passively submit to the yoke of Kome, he allured them into the 
 slavery of freethought; and those who were unsatisfied with 
 materialism he tempted into spiritualism's fatal maze. 
 
 As these young Liberals look upon the scenes of drunken 
 fanaticism which characterize the festivals of the Church, is it 
 any wonder that they turn in scorn from such a mockery, and 
 seek satisfaction in Agnosticism or Materialism ? The following 
 words fell from the lips of the Mayor of Cuzco, at the funeral of 
 one who for forty years had been a teacher of infidelity at the 
 High School : — " Chance brought his atoms together, and now 
 chance will separate them." Again : " There are but two things 
 in life — a hard struggle to live, and a brutal death." 
 
 Materialism exists of necessity in Peru. The young men 
 have rationalistic literature, atheistical professors, a national 
 religious system rotten to the core, but no books and no friends 
 to answer and explain their difficulties and show them Christ. 
 
 Mr. Newell,! during his short but wonderful missionary life 
 in Cuzco, wrote of them — 
 
 " Once out of the Romish Church, they abandon themselves 
 to that subtly attractive god, ' Reason,' and are soon in awful 
 darkness. By the time twenty-two is reached, they are deep in 
 sophistries and drifting towards the awful maelstrom of 
 unsanctified reason. The School of Science, really a High 
 School, is a hot-bed of atheism ; the University the same, and 
 its library has vile literature." 
 
 For the coming statesmen, professional men, and leaders of 
 Peru, the Church of Rome is doing nothing. She does not seem 
 to fear any unpleasantness from the study of agnosticism and 
 deism which is becoming so common in the universities; she 
 appears perfectly satisfied with the hypocrisy which will stand 
 1 Missionary of the R.B.M.U. in Cuzco. 
 
From ;photog7-aphs by\ 
 
 \a LimeTio photographer. 
 
"DEMETRIUS, A SILVERSMITH!" 105 
 
 at the str6et corner and jeer at religion, uttering fearful oaths 
 and blasphemies, yet the next moment kneel before a procession, 
 bare the head with the most devout, and hurriedly mutter the 
 appropriate prayer. 
 
 Two mighty assets are hers, and who shall say that the 
 stress she lays upon them is not wise ? Firstly, the womanhood 
 of Peru is ruled by priests; and while this is so, progress is 
 impossible, for each generation of lads enters the fight as 
 poorly equipped as was its predecessor. The recoil from 
 superstition, ecclesiastical tyranny, and inconsistency of life; 
 the vain search for truth and satisfaction in materialism ; — these 
 are repeated year after year; and Rome watches the process 
 without apprehension. 
 
 Secondly, in spite of all modern movements, Rome still 
 retains influence enough to promote or prevent commercial 
 success; hence the religious problems of the republic are 
 complicated by money interest. There are those who fear God 
 and work righteousness, defending the rights of freedom of 
 conscience and of speech ; but also many whose only ambition 
 is self -advancement, who will join hands with the fanatics 
 of the Church and gravely ask concerning the intrusion of 
 Protestants — 
 
 " Why do missionaries not stay at home ? What business 
 have they to come here and create trouble ? " This opposition 
 is identical with that organized against the great missionary 
 Paul by the unscrupulous fortune-tellers of Philippi, or the 
 influential silversmiths of Ephesus. 
 
 "Experience, extending over a period of more than thirty 
 years in South America," wrote the late Mr. Milne of the Bible 
 Society, " enables me to testify that, in each of its ten republics, 
 the masses, instead of opposing the circulation of the Scriptures, 
 or the preaching of the Gospel, are ready to welcome both, until 
 their minds are poisoned by those who have a financial intei-est 
 in keeping them in ignorance. It ought also to be said that 
 there are many noble-minded men in Peru who would gladly 
 
io6 UNIVERSITY LIFE 
 
 welcome better days, but they lack the faith in God which 
 alone can deliver them and their country from the heel of the 
 oppressor who sits on the seven hills." 
 
 3. Peruvian Liberalism in Relation to Foreigners. 
 
 Many Peruvian youths in their relation to foreigners dare 
 to break through this system of corruption, and champion right 
 at all cost. They invariably recognize the superiority of the 
 principles which guide the lives of Protestants; and many 
 have voluntarily suffered persecution and loss through 
 associating with the missionaries, although no consideration 
 of personal salvation strengthened them in this attitude. 
 There is no natural lack of grit and courage about the Peruvian, 
 but he must have strength of conviction before he will choose 
 any but the easiest way. The following incident from a 
 missionary's^ diary shows the true comradeship which is 
 received by Protestant workers from many of these young 
 Liberals : — ■" At Galea I attended a political banquet which was 
 held on the eve of the nomination of the deputy for the 
 province. A good supply of wines and liquors decorated the 
 table, and everyone seemed thirsty. At the commencement of 
 the feast I announced that I was a total abstainer, and begged 
 to be excused from drinking anything but pure water. All 
 were greatly surprised and some appeared quite vexed. But 
 fortunately for me a young lawyer sat by my side who, during 
 his student days, had attended Mr. M°Nairn's Bible Classes in 
 Cuzco. He immediately took my part and also refused every 
 drink but water. Many of the most fanatical and conservative 
 men of Cuzco were present, and they gave us a lively time of it ; 
 but my friend stood firm to the end, and used all the arguments 
 that he knew in support of our position. This young fellow is 
 not an abstainer, but took this stand simply to oblige one whom 
 he and others knew to be a Protestant." 
 ^ Allan Job, missionary of the R.B.M.U. on the farm of Urco, near Cuzco. 
 
BULL-FIGHTING 107 
 
 The Radicals of Arequipa are friends with the Protestants, 
 and are often to be found in the little office of the R.B.M.U. 
 discussing such questions as religious freedom. So tender- 
 hearted, generous, and kind is the Peruvian by nature, that only 
 such a power as that of Rome could have made him intolerant 
 and revengeful. By playing upon his pride, and his heroic if 
 mistaken ideas of religious duty, she has distorted an otherwise 
 noble character, and the Peruvian has only lately commenced 
 to reassert his moral personality. 
 
 Besides coming in contact with Protestantism, the Peruvians 
 have now entered the modern commercial world. Numbers 
 of them are educated in England, America, or Germany, and 
 return to Peru with enlarged conceptions and broader tolera- 
 tion. 
 
 Thus we see that young Peru, with the example of France 
 before her, has deliberately left Rome, and is at present specially 
 susceptible to the influence of foreigners. 
 
 Morals and Amusements of the Peruvian Manhood. — 
 The Peruvian is usually natural, and characterized by a lack 
 of restraint which makes him very attractive. To it may be 
 attributed his love of ceremony, his pleasure in simple childish 
 things, and also, perhaps, his moral looseness. He grows up, 
 generally speaking, in an immoral atmosphere. At an early 
 age he adopts not only a sinful life, but utter shamelessness in 
 speaking and thinking of immorality. Only in recent years 
 have athletic clubs been introduced, and helpful influences 
 thus brought to bear upon the University students. Before the 
 advent of Englishmen to Peru, the national sports were bull- 
 fighting, cock-fighting, and gambling. A passion for these low 
 amusements still exists, but is naturally passing away before the 
 healthy r%ime of cricket and football. Yet let it be said that 
 the Peruvians' delight in bull-fighting — to take that as an 
 example of their previous amusements — was not in its cruelty 
 
io8 UNIVERSITY LIFE 
 
 but in its skill. By heredity and habit they had become 
 accustomed to the former, even as the English sportsman to 
 the tragic end of the fox; but, knowing no finer sport, they 
 rejoiced in the skill and daring with which the toreador 
 baffled his mighty foe. Upon the introduction of more humane 
 and manly sports, however, the national good sense at once 
 asserted itself, and to-day bull-fighting has largely lost its 
 popularity. 
 
 It were unnatural if the more sensuous and highly strung 
 Latin had purely Anglo-Saxon forms of amusement; we are 
 not surprised, therefore, to observe dilettante tastes in Peru. 
 A common Spanish saying may be taken as illustrative of a 
 national tendency — 
 
 " Le gustan los ojos celestiales y la guitara, pero no haee 
 nada." (He delights in celestial eyes and the guitar, but he 
 does nothing.) 
 
 Gambling by means of lottery tickets is common to many 
 South American cities, and attracts the attention of a foreigner 
 as soon as he enters Lima. All those who have no better 
 employment — men, women, and children — are selling lottery 
 tickets on the streets. 
 
 " Ten thousand dollars ! " they cry. " To be drawn to-day ! 
 Who will buy a ticket ? " 
 
 It is impossible to descend from the street-car, to enter a 
 house, to approach the cathedral, to visit the President, or to 
 pass through the slums, without being pestered by sellers of 
 lottery tickets. Half the profits made by this pernicious 
 gambling system go to the Church ; thus Peruvians are 
 deceived into thinking that when they indulge the gambling 
 instinct they are conferring benefits upon the poor, and laying 
 up to themselves virtue in heaven against the day of death. 
 
 Limenos still retain much of the passion and ardour of 
 their Spanish ancestors, and also their pride. Mr. Enoch, in 
 speaking of their contempt of work and love of luxury, says : 
 
"STRAIGHT-FLUNG WORDS AND FEW" 109 
 
 "The high silk hat, the fashionable frock-coat, the patent 
 leather shoes, and the gold-headed cane, are in sharper dis- 
 tinction to the labourer's apparel and the beggar's rags in 
 the Latin-American republics than in the monarchies of the 
 Old World. It always strikes the Englishman that a rigid 
 course of rough tweed suits, thick-soled boots, and long tramps 
 over mountain lands would be exceedingly beneficial to the 
 polite youth of Spanish America ! " ^ 
 
 Yet probably the Latin would respond to this suggestion 
 that, according to his way of thinking, the Anglo-Saxon brings 
 too much of the football -field into the drawing-room; and 
 with force he would remind the traveller that these beaux of 
 Lima, when transformed in appearance by panama hats, 
 ponchos, and llama scarves, will weather cold and privations 
 in the Sierra of their own land as could few Englishmen. 
 
 The contrast between Anglo-Saxon and Latin races is more 
 striking in the New World than the Old. We speak "after 
 the use of the English, in straight-flung words, and few"; 
 but the Peruvian, with his mellow musical tongue delights in 
 exuberant eloquence. Mr. Enoch gives the following char- 
 acteristic example of this trait, from La Prensa, a leading 
 paper of Lima : — 
 
 " Nuptials. The virtuous and angelical Seiiorita Fulana 
 has united herself for ever with the perfect gentleman Sefior 
 Sutano. In view of the characteristics of so sympathetic a 
 couple there must ever shine upon their hearth the star of 
 felicity, perfumed by the delicious ambient of the pure and 
 virgin love which dwells in the innocent heart of the spiritual 
 spouse. That the sun of happiness may radiate always in the 
 blue heaven of this marriage is the vehement desire of those 
 who, full of rejoicing with this felicity, sign themselves — 
 their friends." 
 
 A recent Peruvian author lamented the prevailing frivolity 
 of the youths of his country; they thought more of dancing 
 1 C. Keginald Enoch, F.R.G.S., The Andes and the Amazon. 
 
no UNIVERSITY LIFE 
 
 academies than of academic literature, he said ; and were chiefly 
 engaged in dancing, gambling, and flirting — "no occupations 
 for republicans ! " 
 
 But clearly we must not expect to find Anglo-Saxon 
 characteristics in Peru. The Limeno youth becomes a noble 
 Latin when his ability is trained in true m-anliness, and his 
 dilettante tastes prevented from usurping the place of iserious 
 purpose and action. 
 
 Education. — In all parts of the republic education is rapidly 
 undermining the power of the priests, and spreading the 
 Liberal movement among the better classes. During the year 
 1907, the students of fanatical Arequipa struck against their 
 Catholic directors and professors, who had managed to hold 
 their places in spite of the progress towards materialism in 
 other less religious towns ; and the University remained closed 
 while a Governmental Commission inquired into the matter. 
 
 The philosophy which has been taught is almost wholly 
 Jesuitical, the history. Catholic. This will not satisfy modern 
 free-thinkers, and consequently there is a cry for up-to-date 
 rationalistic education. 
 
 The Peruvian mind appears to be dilettante-philosophical. 
 In travelling about the country a foreigner is surprised to find 
 farmers and country gentlemen prepared to discuss abstruse 
 religious and social problems. The reason is that in Peru the 
 farmers have almost invariably had a University education. 
 They spend a part of each year on their farms in the Sierra, 
 and the remainder in the political or gayer circles of Limenian 
 society. 
 
 The national system of education and of religion tends to 
 produce superficial mental development, and it is common 
 to find Peruvian students who have read widely, but not 
 thought deeply. No generalization, however, is possible. The 
 race which has produced such minds as Vigil, Paz Soldan, and 
 Palma, has assuredly great mental powers. 
 
 In spite of their desire for modern teaching, the students 
 
WANTED— A Y.M.C.A. iii 
 
 of the four universities of Peru live in the scientific world of 
 years ago. Only a limited number of modern books have been 
 translated into Spanish ; these are published in cheap editions, 
 and circulated widely in Peru. But so great have been the 
 difficulties met by the comparatively small and recent Evangelical 
 efforts in Spanish-speaking lands in general, that as yet they 
 have been able to provide practically no Christian literature 
 suitable for students. The young men of Peru are disciples 
 of Spencer and Darwin, but have never heard of Oliver Lodge 
 and Lord Kelvin. They have studied the German philosophers, 
 but read the works of no modern Christian thinkers. The 
 literature of free-thinkers and agnostics is circulated widely 
 amongst them, but no Evangelical and scientific books have 
 ever reached their land. 
 
 A Macedonian call comes from these young men them- 
 selves. Mr. Mott, of the Student Volunteer Movement and 
 International Committee of the Y.M.C.A., has lately received 
 a letter from the Consul-General of Peru in New York, asking 
 the Y.M.C.A. to commence an effort for the young men of 
 Lima, and promising moral and financial support from prominent 
 Peruvian gentlemen. 
 
 This work amongst students calls for English and American 
 graduates. Men who can make a foreign language their own ; 
 who can enter into sports and amusements ; who can meet the 
 scientific and religious problems of the student mind; who 
 can live a consistent life through the power of the Holy 
 Ghost in a city where everything shall conspire to undermine 
 their Christianity — such are the missionaries, more of whom 
 Peru is needing. 
 
Chapter XII. — A Desert and its Oasis City — 
 
 Sunset over' a limpet town — A unique harbour which 
 consists of rocky headlands where it is sometimes impossible to 
 land — ffow we climbed 1,000 feet in a few minutes — A town 
 luhich, " though it has been battered to pieces by earthquakes, 
 still looks brand new " — The pretty faces behind the window- 
 bars of Arequipa — The lesson of a Chinese lantern and some 
 dying rose-leaves. 
 
CHAPTER XII 
 A DESERT AND ITS OASIS CITY 
 
 eK^aa-is oil tttj (palveff SKos vokioio Bvpa^e' 
 
 €KTo<T6ev fieu yap irayoi o^efs, a/Lt0i 8e Kvixa 
 
 ^eSpvx^v poBiov, \i<T(Tri 8' dveSeSpone Trirpi}. — HOMER.' 
 
 I WILL picture the place to you, but leave the name to be 
 guessed. A long, curved, sandy shore reaches up from 
 the Pacific to sand-covered hills, and thence to the mountains. 
 That is on my left as I sit on the hotel verandah ; below is a 
 rocky shore — more like Devon than Peru — and the Pacific, 
 which all along the coast is wasting its strength in foam, 
 breakers, and spoon-drift, on a desert which is placed as a 
 boundary not to be passed. Here, it dashes against the rocks, 
 sending up columns of spray, and whirls in the sheltered places, 
 and carries all out to sea again in its back-wash. On my right, 
 two steamers are smoking against the soft-tinted grey sky. 
 But, that you may see the nameless town stretching up the hill 
 behind me, let us go on board the outlying one. 
 
 Waves roar, and long-ridged Pacific rollers break with a 
 dull-sounding thud! Sunset colours barely tint the clouds 
 with rose ; the sea is the green-grey of the German Ocean in 
 March; the rocks are the bold broken headlands of Devon, 
 with great weed-coated fragments out in the foam. For the 
 rest, comparisons fail, and the nameless place is unlike all the 
 
 1 " Here there is no place to land on from out of the grey water. For 
 without are sharp crags, and round them the wave roars surging, and sheer 
 the smooth rock rises." 
 
ii6 A DESERT AND ITS OASIS CITY 
 
 world. It is perched on the edge of a rock- fringed desert; its 
 balconies overhang the cliff; its sea-shore houses are propped 
 up by iron bars or wooden pillars, which find support in some 
 rocky ridge half-way down the precipitous cliff; houses that 
 with three storeys face the sea, can show but one to the hills ; 
 the town looks as if it must subside one day into the foaming 
 Pacific. 
 
 I remember when I was still so small that the table was 
 above eye-level, how I used to watch the flies crawl along its 
 edge, steadily, thoughtfully, with an air of surveying the table- 
 cloth. In the same meditative spirit they would reach the 
 corner, half turn, and then stop to take bearings. No fly ever 
 fell over; and yet, on the edge there, each seemed to be 
 meditating suicide. That is just like my nameless town. The 
 walls, sticks, and props which climb up from the shore, keep 
 the houses from descending into the sea, and once a little 
 cluster is balanced on the edge, the rest of the town climbs 
 up the sandy hillside above it. These shanties grow like the 
 hyacinths which are just out of reach on the St. Andrews 
 cliffs. They seem to sprout from each other. Foundations rise 
 from gables ; spires but reach the walls of the street beyond. 
 
 We return to the shore just before the sun dips below the 
 horizon ; the sky behind the mountains has flushed a wonderful, 
 handsome, angry purple, and the long sand-stretches look blue 
 in the gathering shadows. Then the distant western sky steals 
 the colour, and the east fades to grey. Now the sun has gone, 
 and only an oil lamp in a dim glass globe shines out on the 
 headland, beyond which the steamers' lights are discernible. 
 There is a grey sea and a grey sky, and even the white foam 
 and spray are misty in the twilight. A flaring lamp has been 
 lit on the verandah, where the air is getting quite cold. So 
 good-night — and sunrise bring you greetings from — have you 
 guessed the name already ? — from Mollendo. 
 
 Lima the cosmopolitan is three days to the north of us now ; 
 we have landed in Southern Peru and shall soon be on our 
 
THE VOLCANO'S SHADOW 117 
 
 way to Titicaca, the ancient lake from the shores of which 
 came the Incas ; and to Cuzco, the capital of their empire. 
 
 Of all journeys I have ever been this is the most wonderful ! ^ 
 It was wonderful skirting the Eiger Glacier ; it was wonderful 
 being lifted up on that cog-line from Lauterbrunnen to Miirren ; 
 it was wonderful climbing the winding track into Mexico City. 
 But this ! This journey from Mollendo to Arequipa is far more 
 wonderful than travelling in Switzerland or Mexico ! 
 
 At 11.30 a.m. we steamed out of the station on the sandy 
 shore of Mollendo, and this afternoon, at five o'clock, we are 
 due to arrive in Arequipa of the Volcano's Shadow. First, we 
 ran along the shore, ever getting farther from the blue 
 expanse of the Pacific and its long white shore-breakers. Now, 
 we are over the first ridge; a range of hills divides us from 
 the sea; and we steam on towards the towering Andes, over 
 the intervening stretch of smooth red sand which never seems 
 to lessen. At every mile, the mountains are opening up to our 
 view — mysterious, cloud-garbed figures in grey; but now and 
 then the sun catches some peak, and it stands out in fine relief 
 against the misty mountains beyond. Before we have traversed 
 another thirty kilometres, we shall be higher than any mountain 
 of our native land. 
 
 At an altitude of 6,000 feet, strange rocks rise out of 
 the red sand, their rugged sides mingling all the greens and 
 reds and yellows of rusty copper. Below us a deep green 
 stream is winding through a canyon of basalt pillars. Now 
 the hills around show traces of the unprecedented rains of this 
 year. Here is a suspicion of green; here is short grass; and 
 now we have reached fields of emerald alfalfa, Peru's valuable 
 pasturage. 
 
 Before us lie the snows of Charchani, El Misti, and Pichu- 
 pichu, forming the first mountain barrier to the desert. The 
 Chili River, flowing down from the Central Andes, winds 
 ' Notes from my diary written en route. 
 
11 8 A DESERT AND ITS OASIS CITY 
 
 between Oharchani and El Misti, unites with a stream from 
 Pichu-pichu, and so makes its way into the Vitor River and 
 down to the Ocean. At the junction of the two former rivers, 
 not far from the foot of El Misti, some fifty square miles of the 
 desert are irrigated. This oasis refreshes the traveller's eye as 
 he nears the Andes, and Arequipa, nestling white in its green 
 valley, appears to him a perfect garden city. 
 
 " Arequipa," it has been said, " is one of the neatest, prettiest, 
 and brightest towns in South America." What wonder that 
 this City of the Volcano's Shadow is beautiful ? Light reflected 
 from the snows falls upon her white stone houses. Stars which 
 seem to hang low in the blue, like dewdrops on unseen harebells, 
 gaze down into her quiet patios (inner courtyards), with their 
 luxuriant flowers. Daily as the sun rises behind El Misti, or sets 
 over the verdant plain, a sky of crimson, gold, and purple arches 
 above her, and Arequipenos learn to love bright colours and all 
 that is gay and beautiful. 
 
 The stone houses which line the streets of Arequipa are 
 smoothly plastered, and painted in delicate tints of cream, rose, 
 gold, or pale blue. The slow-moving passers-by are mostly 
 smart young men and manta-clad women. The girls are very 
 pretty — dark-eyed and vivacious — their olive faces swathed in 
 black mantillas or set off by black lace artistically pinned over 
 the head. From behind the window-bars which characterize 
 Arequipefia houses, these beauties watch the passers-by. They 
 are decked in bright silks and jewellery, and powdered for the 
 occasion ; they have cushions set in window-seats on which to 
 lean, and their empty lives know few other occupations or 
 pleasures. Often in the stillness of wonderful starry nights, 
 music will sound beneath one of these windows, and as in 
 ages long gone by in England and Spain, black eyes will peep 
 cautiously from the upper rooms to view the serenaders. 
 Here the spirit of the Middle Ages still survives in twentieth 
 century surroundings, and the fashionable bright little city 
 surprises visitors by its old-world customs. 
 
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ROSE-LEAVES 119 
 
 The three classes of people which we meet everywhere 
 on the Sierra, are quite distinct in Arequipa. In her poorer 
 suburbs and daily market there are a few Indians— reserved, 
 brown-faced folk from surrounding villages. The larger 
 number of the poor are known as cholos, or those of Indian 
 extraction who speak Spanish. But Arequipa is essentially 
 the city of the gente decente, or monied classes. She boasts 
 many an aristocratic family of wealth and refinement. Indeed, 
 the whole tone of her society is noticeably superior to that of 
 most other Peruvian towns. Bull-fighting is tabooed even by 
 the Church ; gambling by means of lottery tickets has won but 
 little popularity ; and Arequipena homes manifest more of the 
 happy family life of an Enghsh household than is usually seen 
 in Peru. 
 
 Arequipa is a fashionable devotee, and very agreeable to 
 visitors will she make her religious practices. 
 
 It is Sunday. White spires glitter, flags wave, pretty eyes 
 glance from beneath fine lace mantas, little children touch with 
 pride their rich clothes; the city looks her best — vivacious, 
 luxurious, religious ! 
 
 A circus is in full swing, its band playing lustily ; the Host 
 is passing it with two other bands which do their best to drown 
 the circus music. In various streets trails of gunpowder, with 
 bombs marking every span, are exploding with tremendous 
 reports ; rockets are bursting over our heads ; the sky is strewn 
 with wind-blown smoke; but if the saints pay as little heed 
 to the explosions as do Arequipenos, the sole merit of this 
 religion consists in the employment of a number of poor people 
 in making fireworks. 
 
 Night reigns — silent, starlit ! and the pink light of a paper 
 lantern falHng across the road reveals what the procession has 
 left — sadly symbolic of the Feast-Day's influence— some dying 
 rose-leaves ! 
 
Chapter XIII. — Life on the Roof op Peru — 
 
 Over the second highest railway pass in the world — On 
 the untrodden plains of the land of tlie Incas — Where the 
 Amazon rises — " The Paradise of Peru " — A wild ride in an 
 ancient stage-coach drawn hy eight unmanageable mules — The 
 contrasts of Guzco. 
 
CHAPTER XIII 
 LIFE ON THE ROOF OF PERU 
 
 ^fios 8' rjpiyiveia <pdvr] poBo8d<ToXos 'Hms. — HOMBR.^ 
 
 "ITTE left Arequipa in the cold, damp, grey hours of early 
 ' ' morning. Misti, Charchani, and the snow ranges which 
 wall the oasis were lost in mists ; only fields of alfalfa, and 
 a lowering grey sky were visible. . But we soon wound up the 
 mountain sides, between Arequipa's two great peaks, and came 
 out into the sunshine at Pampa de Arrieros ("The Field of 
 Muleteers ")• 
 
 From there a winding mountain track led us higher and 
 higher, until at 14,000 feet we had reached a great plain, covered 
 with low stubbly pasture. Alpacas were feeding in herds — 
 pretty, delicate creatures, which planted their small well-formed 
 legs squarely, and held high their dignified little heads as we 
 whistled by. Behind them blue hills stretched away to a 
 glittering white ridge against the grey sky. 
 
 Within half an hour we were crossing a snow plain, marked 
 only by yaretas (patches of moss used as firewood). This was 
 Crucere Alto ; we were 14,666 feet high — three miles above the 
 Pacific — in the heart of the mists. Only rounded mountain 
 heads, peering one over the other, broke the level of the plain. 
 El Misti, half lost in clouds, was above us still, but we had 
 climbed higher than all other surrounding peaks ! Clouds and 
 mountains were below us; pinnacles as high as Mt. Blanc 
 seemed no more than hills. We were on one of the two highest 
 1 " When, very early, rosy-fingered Dawn shone forth." 
 
 123 
 
124 LIFE ON THE ROOF OF PERU 
 
 tablelands on earth — the almost untrodden plain of the land 
 of the Incas. We had passed the highest point — with the one 
 exception of the pass in Northern Peru — reached by any railway 
 in the world. 
 
 Down, down — swiftly, steadily ! Down, down, out of mists 
 into sunshine, from snow to green fields ! We were winding 
 through a canyon, then crossing an iron bridge with a river 
 far below. Pools reflected hills and sunshine, feeding llamas, 
 alpacas, and vicunas. 
 
 Down still, until the hills were covered with pale green 
 verdure. The sky was Italian blue, banked with great white 
 clouds in the shadows of which the distant hills were purple. 
 Rivers were rushing down with us from the mountains ; pretty, 
 rocky headlands rose from the green open country, and oc- 
 casionally wo passed a group of Indians with mules. Gradually 
 the sunshine faded, and when we reached our destination on 
 the shore of Lake Titicaca, 
 
 From Titicaca along the great plateau, northwards, was the 
 last stage of our journey. Cuzco, the City of the Sun and 
 home of the Incas, was but two days' travel distant, and I felt 
 like Hiawatha nearing the home of Minnehaha, when — 
 
 "The way seemed long before him, 
 And his heart outran his footsteps." 
 
 About ninety miles north of Titicaca our train stopped at 
 La Raya, where in a dark tarn is one of the sources of the 
 Amazon. Standing on the bleak hills of the Vilcanota Pass, 
 we could see a tiny streamlet creeping slowly to the north- 
 east. It was destined to swell the Amazon as it falls into the 
 Atlantic, after a course of 3,000 miles. Only a few yards away 
 the waters were slowly yet surely taking the opposite direction. 
 They were destined to flow into the Pacific Ocean. 
 
 1 " The sun was wending to the time of the loosing of cattle." — Homer. 
 
Lake Titicaca 
 
 The photo recalls memories of stern Aymara faces and graceful 
 balsas, whispering lake-wavelets and sparkling sunshine, glassy reflec- 
 tions and swaying reeds. 
 
 ■4 
 
^ 
 ^ 
 
 ^ 
 
WHERE THE AMAZON RISES 127 
 
 The river which rises at La Raya is known as the Vilcamayu, 
 or Urubamba. Some 400 miles north of its source it joins the 
 Apurimac, and flows into the Marandn or Amazon, in Northern 
 Peru. Its valley is called " The Paradise of Peru." The Incas 
 chose it as the seat of their ancient civilization ; they cultivated 
 its rich soil, irrigated it from the snows which shut it in, 
 terraced its hillsides, and built their palaces and fortresses on 
 rocky crags which looked down on the silver coils of its beauti- 
 ful river. 
 
 The aboriginal population is denser here than in any other 
 part of Peru. Little Indian towns line the Vilcamayu all along 
 its course, and large farmhouses, surrounded by clusters of 
 green trees, nestle under its mountain walls. 
 
 Never was a valley more beautiful ; at the end of the wet 
 season the full river flows rapidly over its pebbly bed. A 
 footpath follows its course, or winds on the dizzy edge of hill- 
 sides overhanging it. Even from the precipitous clifls above, 
 green barley is waving, and patches of bright maize or varie- 
 gated quinua, the most hardy of grains, mingle their colours 
 with that of the broom, the scent of which fills all the valley. 
 Above tower walls of stratified rock, and on every commanding 
 crag a dark Inca fortress stands out against the azure. Snow 
 mountains guard the historic vale, and the musical murmur 
 of the Vilcamayu blends all sounds into one harmonious whole. 
 
 The train takes us as far as Checacupe, and the remaining 
 sixty miles to Cuzco are travelled in an ancient stage-coach 
 drawn by eight obstreperous mules. 
 
 We are now approaching the capital of the Empire of the 
 Incas, and these quiet brown-skinned folk, who brighten the 
 dusty road with their brilliant clothes, are the descendants of 
 those famous monarchs' subjects. 
 
 We have seen something of the gay cosmopolitan streets 
 of Lima — the city of Peru's future; we have watched with 
 wonder the religious holiday-makers, modern business men, and 
 
128 LIFE ON THE ROOF OF PERU 
 
 mediaeval serenaders who meet in Arequipa — the city of Peru's 
 present; and now we have climbed to the wonderful plateau 
 between the Andean ranges, and in the heart of towering 
 mountains have discovered a sheltered valley where nestles 
 Cuzco — ^the city of Peru's past. 
 
 For eight hundred miles towards the north, and four 
 hundred miles towards the south, stretches the Sierra. So 
 elevated is this part of Peru that one would expect it to be 
 uniformly bleak and cold, but physically it is a land of contrasts. 
 Two mountain knots divide the plateau into four distinct parts : 
 north of the Cerro de Pasco knot is the first section — ^the 
 beautiful snow- walled valley of Huaylas; the second is the 
 province of Cerro de Pasco itself — high, bleak, and cheerless; 
 the Vilcamayu valley forms a third section, one flooded with 
 sunshine, and wrapped in air soft with the scent of flowers; 
 and south of the Vilcanota knot the bare plain of Titicaca 
 stretches drear and almost uninhabited. Thus alternate sections 
 of the Sierra are exposed and mountainous ; while those inter- 
 vening are composed of high pampas broken by sheltered 
 valleys following the course of the Amazon's head-waters. 
 
 Sierra life is well illustrated in the province of Cuzco by 
 remarkable contrasts of population, commerce, and religion. 
 
 Cuzco itself is a town of mixed races. Out of its 19,000 
 inhabitants, only 5,000 understand any Spanish ; the rest are 
 Kechua-speaking, brown-skinned people. Strong-limbed and 
 brightly clothed are these Indians ; their handsome silent faces 
 look from under broad flat hats; their hardened shoeless feet 
 move silently over the city's cobbles; their red, blue, and 
 green hand-woven clothes give colour to the old city. Four 
 thousand of the inhabitants of Cuzco call themselves blancos 
 or gente decente. They are not white, but the strain of Indian 
 blood which gives colour to their faces should be their 
 pride rather than their shame. Yet they look down on the 
 Indians as creatures little above the mongrel dogs which swarm 
 in the streets. 
 
TRAVELLING IN PERU 
 
 129 
 
 rr. 
 20,000 
 
 15,000 
 10,000 
 
 5,000 
 
 I.— 8 S. X 60 W. NoiiTiiBiiN Pbru. 
 
 
 5jlfl.£rfj 
 
 Coja/otici^ 
 
 fl'M^r.no,, 
 
 
 ■ TfJ. 
 
 ^^A 
 
 
 '»U«tv 
 
 MUilUA 
 
 ^\\\% 
 
 itii&\<$t!!$K<«9!ll 
 
 FT. 
 
 20,000 
 15,000 
 
 10,000 
 5,000 
 
 FT. 
 
 20,000 
 
 15,000 
 
 10,000 
 
 5,000 
 
 II.— 12 S. X 78 W. Ckntral Pekh. 
 
 wsii* \ 
 
 20,000 
 
 15,000 
 
 10,000 
 
 5,000 
 
 III.— 13 S. X 74 W. Southern Peru. 
 
 Mt. Elias 
 (Rockies) 
 
 Mt. Blanc 
 (Alps) 
 
 •vj Ben Nevia 
 {Grampians) 
 
 IV.— 17 S. X 74 W. Southern Peru. 
 
 TRANSVERSE SECTIONS OF THE ANDES. 
 (To illustrate travelling in Peru.) 
 
I30 LIFE ON THE ROOF OF PERU 
 
 Yes, this is a city of contrasts ; old-time black satin skirts 
 trail over the cobbles trod by Indians and their llamas ; valuable 
 Spanish mantas may be seen touching rough rebosos, or head 
 cloths manufactured in Manchester, and well-made tweeds of 
 Indian weaving. Young Peruvians, studying at the University 
 of Cuzco and hoping to spend some years at one of the Con- 
 tinental Universities, mix in the streets with Indian youths, 
 whose long black hair hangs around almost femininely beautiful 
 faces. 
 
 In Cuzco foreigners cannot pass without notice: the few 
 English missionaries are well-known, also the Turkish shop- 
 keepers, a French Company, a German, and some Italian firms. 
 But few others climb even for a visit to these remote Andean 
 heights. 
 
 This proportion of classes is characteristic of the Sierra : the 
 nucleus of gente decente, the few foreign merchants, and the 
 dense Indian population. 
 
 Out on the road leading into Cuzco, a traction engine is 
 clouding the brilliant Peruvian sky with its smoke, forcing the 
 passing mule-train to stand aside, and the Indians to drive their 
 llamas on to the pampa. The engine is carrying foreign imports 
 into Cuzco ; the mules are bearing the products of the eastern 
 valleys down to Arequipa ; and the llamas, with their cargo of 
 sacks, represent the method of transport used in Peru for five 
 hundred years or more. 
 
 Cuzco, like most Sierra towns, is still out of reach of the 
 railway ; yet two hundred thousand pounds' worth of tropical 
 products passes through it every year. Prosperous foreign 
 business houses are growing up in the city, and these make 
 Cuzco's imports equal to her exports. 
 
 At the feast held in honour of the Virgin of Mercy, the 
 patroness of the Peruvian army, I noticed another of Cuzco's 
 contrasts: eight women were standing in the chancel of La 
 
CUZQUESO contrasts 131 
 
 Merced, black-robed, with the red ribbons of some religious 
 order round their necks, and tall candles in their hands. 
 Through Mass, through a sermon, they stood there, silent and 
 motionless, burning their candles before the high altar. Mean- 
 while, a young fellow sitting in front of me had taken a pencil 
 from his pocket, and sketched a clever caricature of the 
 Mercederian preacher. 
 
 Yes, Cuzco is a city of religious contrasts, — of Catholic 
 fervour and materialistic indifference. To the masses, religion 
 is a crude, pagan superstition ; to the devotees among the better 
 classes it is "life"; to the educated youth of Cuzco it is a 
 farce ! The gaudy images in the Jesuit Church stand in niches 
 not many yards from the walls of the University Library, 
 where the works of Huxley, Darwin, and Spencer are found 
 upon the shelves. Cuzco is one of the most impregnable strong- 
 holds of Romanism — radical, unmodified, unvarnished — yet, 
 on its intellectual side, it is as strong a centre of agnosticism 
 as exists in the country. 
 
 But the picture, with all its strength of light and shade, 
 is not yet complete. While some gaudy image staggers 
 through the street, borne by thirty or forty drunken 
 Indians; while the student stands bareheaded at the street 
 comer with a cynical smile on his face; from the windows 
 of the white-washed room above the portales (cloisters of 
 the town square), the familiar hymn rings out in Spanish 
 words — 
 
 " Nearer, my God, to Thee ! Nearer to Thee ! " 
 
 Once again Cuzco's contrasts are characteristic of the Sierra. 
 As yet only a few soldiers of Jesus Christ have advanced to its 
 stern battlefield, and, like David, they have had to challenge a 
 giant in the Name of the Living God. His armies face them, 
 drawn up in three gigantic battalions : Catholicism, Materialism, 
 and Paganism. In every Sierra home are the determined 
 soldiers of the first division ; in the larger towns are members of 
 
132 LIFE ON THE ROOF OF PERU 
 
 the second ; and in the Indian hamlets of her mountain plains 
 is the third part of the army. 
 
 Day is at dawn on the Sierra of Peru. Ignorance as a dense 
 mist hangs over the country ; superstition, like a foul miasma, 
 fills the valleys ; Romish supremacy, a towering mountain-chain, 
 looms black and mighty. But hilltops have caught the first 
 beams of the Light of the East ; over far-stretching mountain 
 pampas the grey of liberty-love has begun to break. God 
 grant that the contrasts of early dawn and lingering shadows 
 may soon be lost in the full light of day ! 
 
Chapter XIV. — The Cry of the Children — 
 
 Where child-life has no blossom — Sights in a street ef 
 stench and sin — Mothers of fifteen years old — Child-slaves — 
 The tragedy of respectable neglect. 
 
CHAPTER XIV 
 THE CRY OF THE CHILDREN 
 
 " Sweetest thing on earth, 
 
 Loveliest out of heaven — 
 Babbie, little angel, to my 
 Longing spirit given : 
 
 In thy tiny hand 
 Lies God's dearest gift. 
 In thine eyes the fairest light 
 Heaven on earth can lift." 
 
 Lucy Guinness Kumm. 
 
 CHILDREN ! How they swarm in Cuzco ! They sprawl in 
 the roads, and squat on the door-stones ; they stand in the 
 dark corners of the Indian shops, and play by the open drains. 
 They surround the booths in the plaza, and ride in the mules' 
 paniers. Children are everywhere, unwashed, uncared for ! 
 
 We are making our way down Calle San AndrSs towards 
 the old park. 
 
 Look at the children, friends ! 
 
 My heart still aches whenever I see them, but it is harder 
 now than it was six months ago ; my senses shrink from the 
 hideous results of sin and ignorance, but they are more inured 
 to the sights and smells of Cuzco than they were. 
 
 Look at the children, friends ! 
 
 Is this the childhood of a Christian land ? Nay — the 
 terrible words written of heathenism are true of Peru — 
 
 "Children are spawned and not born. Motherhood is a 
 negligible quality. There is no blossom in its child-life; and 
 
 135 
 
136 THE CRY OF THE CHILDREN 
 
 it has produced more craven-hearted men and women than are 
 to be found anywhere outside pagan countries." ^ 
 
 In our Christian homeland it is hard to imagine the unseen ; 
 but for a moment close your eyes to the pretty room about 
 you — forget the sounds of the street below — forget the human 
 nature you have formerly known — and stand with me in 
 Galle San Andres. 
 
 This is a street of stench and sin. Disease has blighted 
 almost every opening bud; the purifying rain seems to have 
 forgotten this corner of the garden. 
 
 Disease and dirt are rampant, and — oh, the pity of it! — 
 children are here — children, God's gifts to our poor world, 
 smiles from His face. Early indeed have " shades of the 
 prison-house begun to close " about them ! Children of sin, they 
 have grown in an evil world where beauty and goodness are 
 almost unknown. 
 
 They appear happy ? Yes, for they are still very young, 
 and the thoughts of infancy are " short, short thoughts." But 
 never will they know what life might have been, and soon its 
 bitterness will begin to eat into their hearts. 
 
 That pathetic little face — pale, unwashed, large-eyed — tells 
 of cruelty; that sturdy little figure, wriggling to keep two 
 separate trouser legs about its brown skin, tells of neglect; 
 that tiny Indian baby, eating maize refuse from the street 
 drain, tells of poverty; that deformed, fair-haired child tells 
 of sin. 
 
 And the pitying sun looks down on Calle San Andrds, and 
 from the stenching street, life rises in a myriad degraded forms, 
 for impartial Nature's kiss. " And the children's souls, which 
 God is calling sunward, spin on blindly in the dark." 
 
 It is strange how humanity thrives in these surroundings. 
 
 Mothers of only fifteen and sixteen years of age frequently 
 
 have sturdy babies. These little ones, many of whom never 
 
 know their fathers, contrive somehow to be happy and healthy. 
 
 ^ Eev. William Remfry Hunt, Heathenism under the Searchlight. 
 
WHERE CHILD-LIFE HAS NO BLOSSOM 137 
 
 Beneath the dirt are pleasant little faces; in spite of neglect, 
 here are vivacious and intelligent expressions; in spite of 
 callousness and often of cruelty, here are loving little hearts. 
 
 I should like you to realize the life of these little ones. 
 Think of the sunbeams of your own home — think of the 
 children in your Sunday-school class — think even of the 
 bairns in our own city slums, — and then turn again to Peru. 
 
 Here are hundreds of children who have come into the 
 world unwanted, lived for the first few years neglected, and 
 then become independent, making their way through life 
 alone. Mother is selling in the chicharia (public-house), or 
 the plaza. Probably the baby is on her back, and the little 
 ones of two and three are amusing themselves at home. 
 Many families live with them, so it matters not if mother 
 is away for several days. They will pick up maize enough 
 to eat — perhaps a friend will give them the remains of a 
 plate of soup or baked corn — perhaps they will be able to 
 steal some frozen potatoes — life will be quite easy. They 
 will sleep on the doorstep, or crawl into the corner where the 
 others are huddled together on sheep-skins. They will race 
 about barefoot on the cobbles, and splash the acequia water 
 at each other; they will peep into the church perhaps, and 
 make the sign which grown-up people always make; they 
 will talk to the gringa, or foreign lady, who likes to look at 
 Indian shops and learn Kechua words, and then they will 
 scamper home to look at the pictures she has given them. 
 
 It is a free, happy life. Seldom do the policemen catch the 
 street children and drive them to school. Seldom are they 
 beaten or kicked at home. 
 
 But there are other children less fortunate — children of 
 four years old who must shepherd the sheep all day ; children 
 of five who have the care of a fat heavy baby ; children who 
 must work as servants twelve hours out of the twenty -four. 
 
 I have seen little four - year - old boys with babies of 
 eighteen months on their backs; I have heard the screams of 
 
138 THE CRY OF THE CHILDREN 
 
 child-servants, not more than seven years old, who were daily- 
 beaten by a bad-tempered mistress. I have seen the un- 
 fortunate victims of the compadrazco ^ system, slaves to their 
 godmothers ; I have seen children, ill and dying, for whom no 
 one cared. I know a little girl of seven, who a few months 
 ago saw " mother's " body taken away to the cemetery. Since 
 that day she has " minded the shop " all alone, and kept house 
 for father, who only comes home at nights, and is often away 
 for weeks at a time. 
 
 Some facts are very hard to write. All that I am going 
 to tell, and much that is worse and cannot be written, has 
 been going on for years, and we have never troubled to find 
 it out. God all the time has seen, and not one of us His 
 servants has understood the longing of His heart. 
 
 All over the Sierra there are little child-slaves. In 
 Arequipa there are some three thousand of these Indiacitos, 
 or little Indians, and four-fifths of their number are cruelly 
 treated; while the good treatment of the remaining one-fifth, 
 with rare exceptions, consists in the fact that they are not 
 brutally beaten, and do not suffer much hunger. There have 
 always been a few Indians who have brought their children to 
 Arequipa to give them for a few years to those who promise 
 to teach them to read. During the drought of 1904 the 
 maize crops failed, and cruel-eyed starvation stared into the 
 Indian homes. Then it was that the Indiacitos were taken by 
 the thousand to towns, and given away or sold for a few 
 shillings, to save the mothers and other little ones in the 
 mountain huts from death and starvation. 
 
 A recent letter from Peru^ brought the story of little 
 Catalina. " Over a year ago, Mercedes, her Indian mother, 
 gave her to an Arequiperia lady for a loan of sixteen shillings, 
 
 ' System of sponsors. See Chapter XXII., page 247. 
 
 ^ From the Rev. D. F. Watkins, a missionary of long experience in 
 Mexico, who visited Peru, and whose account of the Indiacitos is frequently 
 quoted throughout this chapter. 
 
An Indiacito 
 
 A little Indian boy and his baby mistress are looking at you. 
 Do you notice unnatural gravity arid hardness in the face of the 
 boy ? He is a slave ! 
 
--«i*«»m- A^aUar.Z^-zSw.i^'jB 
 
 zJ^Tyjti/ ^J^/^<^<^^i!:z^'C^Ccy''. 
 
CHILD-SL AVERY 141 
 
 until such time as Mercedes could redeem her child. Four 
 months ago Mercedes, who earned eight shillings a month, 
 heard of her little daughter's sufferings at her mistress's 
 hands. The mother had by this time saved sixteen shillings, 
 so she went in haste to redeem her child. But the woman 
 who owned Catalina wanted a large interest on the sixteen 
 shillings, which Mercedes was not able to pay. She was only 
 an Indian woman, and so the mistress did not hesitate to take 
 her into a room and beat her unmercifully. Then she went to 
 the authorities to complain of Mercedes' disrespect, and of her 
 unjust demand that the child should be freed when the interest 
 on the sixteen shillings had not been paid. Yet for a whole 
 year Catalina had served her faithfully without any remunera- 
 tion." 
 
 One of the native believers in Arequipa tells the story of 
 little Juan, another of these child -slaves. His head was 
 covered with the scars of gashes his mistress Antonia had cut. 
 His body was often marked with black and blue stripes. 
 Antonia would hold the child's hand on the floor and pound it 
 with the heel of her shoe, leaving it badly bruised. Like other 
 Arequipenas, this cruel mistress believed that kindness would 
 spoil Indian children, and followed the custom of cutting little 
 Juan's wrist with the jagged piece of every dish he broke, that 
 the bleeding cuts might act as a charm to make the child more 
 careful. Life was a burden to the Indiacito, but his piteous 
 childhood provoked no compassion in Arequipa. One day 
 he fell into a stream, and a short time after the accident the 
 Father of Pity took little Juan to a Better Home. 
 
 The same Christian was out one evening in the streets of 
 Arequipa, when she met an Indiacito belonging to a gentleman 
 of wealth and education. The little boy had tried to run away 
 from his cruel master, but was lost in the strange streets. 
 "Bread! bread! bread!" he moaned, as he stumbled along, 
 confused and nearly blind from hunger. Sofia spoke to him 
 kindly, but the child cried again, " Bread ! bread ! " She took 
 
142 THE CRY OF THE CHILDREN 
 
 him home, fed him, and put him to bed, but on the following 
 day his master reclaimed him. He was not destined, however, 
 to continue under this tyranny. Sickness laid hold upon his 
 body, wasted to a skeleton by starvation, and death released 
 him from his earthly sorrows. 
 
 "Delight and liberty, the simple creed 
 Of childhood, whether busy or at rest, 
 With new-fledged hope still fluttering in his breast." 
 
 What mockery the poet's words sound in face of the facts 
 of Peru's childhood ! I have seen the crushed blossoms, their 
 fresh beauty gone, and when I try to voice their silent suffer- 
 ing in appeal to Christendom, hot tears come. 
 
 A letter from Mrs. M'^Nairn,^ of Cuzco, tells the sad tale of 
 the suffering of Peru's little girls : — 
 
 " We often hear of the sorrows of the poor child- wives and 
 widows of India," she writes, "and the tale is heart-breaking 
 indeed ; but when have we heard of the poor children of Peru, 
 who have never been wives, and never will be, though they 
 are mothers at fourteen or fifteen years of age ? Since I have 
 been here we have been called to four such children under 
 fifteen years of age. The last one I attended I do not believe 
 was fourteen, though they said she was more. She lived with 
 an elder woman in one room, and in all my nursing among the 
 poor I have never seen anything equal to the dirt and vermin 
 in that room. The first time I undressed the baby it was 
 literally black with vermin. Each day when I returned home 
 I had to change all my clothes." 
 
 What has brought about this condition of society ? Who is 
 responsible for it ? What are the needed remedies ? The follow- 
 ing principles and facts help to answer these questions, I think. 
 
 Firstly : immorality cannot but destroy home life. Parents 
 and children do not regard each other in the normal light; 
 ' Missionary of the E.B.M.U. in Cuzco. 
 
GIRLHOOD'S SUFFERINGS 143 
 
 the bond between them is not so close, and the children become 
 grown-up and independent very early. 
 
 Secondly : in Peru (as in every other tropical country) the 
 estimate of human life ia very low. Bronchitis is considered 
 fatal ; illness is not understood ; the sick are left to die ; and 
 while a great show of mourning is made for older friends, 
 nothing is thought of a child's death. 
 
 In Arequipa a doctor found, in the corner of a chicharia 
 filled with drinking cholos, a little girl very ill with smallpox. 
 She was horribly dirty, and the flies were' swarming over her 
 face. On her chest was a spot, two inches square, raw, and 
 swarming with flies and worms. Death only awaits such a 
 one in Peru — and what matters the death of a child ! In her 
 maternity -nursing, Mrs. Jarrett^ has continually found that 
 girls are not wanted, and the sooner they die the better so 
 far as the parents are concerned. 
 
 Thirdly: the cruelty of the Latin nature still survives in 
 Peru. These people are in part descended from the brave and 
 brilliant, cruel and callous conquerors. They disdain the poor 
 and weak ; they show no consideration for Indians or animals ; 
 they are not ashamed of cruelty. 
 
 Fourthly: the national ideal of childhood is degrading. 
 In England childhood is regarded as something precious, to be 
 treasured long. Here, as in other Latin countries, manhood 
 and womanhood are reached after. Children are forced into 
 adult life ; girls have no girlhood. 
 
 Fifthly: the system of domestic service fosters cruelty. 
 Children become servants at five or six years of age, when 
 they are not fit to work twelve hours a day. They are possibly 
 naughty, ignorant, or careless ; their mistresses are uncontrolled, 
 short-tempered, proud — and so the cruel treatment of these 
 child-slaves is common. Here in Cuzco is a little boy, who 
 has only three fingers on his right hand, as a result of the 
 anger of his mistress because he broke two plates. 
 1 Missionary of the K.B.M.U. in Arequipa. 
 
144 THE CRY OF THE CHILDREN 
 
 The godmother often regards her god-child merely as a 
 slave, and those who have adopted Indian servants do not 
 consider these muchachas human beings, to be treated as such. 
 
 Lastly : the sad condition of childhood in Peru is partly 
 brought about by the sale of Indian children. Only lately I 
 was stopped by an Indian in Calle Coca and asked to buy a 
 little girl of ten. Several times I have been offered babies 
 " very cheaply " by the plaza women. 
 
 Child-life among the poor of Peru ! Sin, ignorance, and 
 want combine to make the picture almost lurid in its horror. 
 But there is a still sadder picture of child-life which I want 
 to show you, — not perhaps so striking, not so piteous at first 
 sight, — the tragedy of respectable neglect. 
 
 Think of little ones whose lives are without colour, joyless 
 and monotonous; children who sit all day in the house, each 
 with his or her own servant; children who have no toys, no 
 books, no amusements ; children who do not know how to play, 
 who seldom laugh, who never romp with mother or father, 
 who never listen to stories. Theirs is not childhood, but a 
 joyless existence. They are listless, careless, spiritless little 
 creatures, content to sit idle all day long by a "muchacha" 
 or maid. For them life has no zest, childhood will leave 
 no sacred memories. 
 
 And the outcome ? Is it less sad than the results of social 
 conditions amongst the poor? The respectable children, un- 
 guarded by parental love, live with servants, and too early 
 the companionship of sullied thoughts is theirs. Alone, 
 unoccupied, ambitionless — the influence of these evil companions 
 is all-powerful. 
 
 What wonder then that few Peruvian mothers think it 
 possible that a boy should grow up moral ? What wonder that 
 Peru's black-eyed daughters so often ruin their lives, as their 
 mothers did before them, in spite of the window-barsj which 
 should have caged them in? 
 
it 
 
 PLEASE GO SHARES!" 
 
 INCA Melody (kindly harmonized by Mr. Charles Gardner, 
 Guildhall School of Music). 
 
 i''''i:lU 
 
 IMJ^MJ . 
 
 T^ g i~^ 
 
 :J=5=g 
 
 Tjrrfr 
 
 ^m 
 
 
 m I ^ 
 
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 iffV^l 
 
 -^^- 
 
 ±=rt 
 
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 i 
 
 — I — I — + 
 
 :d Ji, i-J- hsfrirrir^. 
 
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 fcrfczS 
 
 rr=yf?=^ 
 
 p- m m - 
 
 P 
 
 & 
 
 ffi 
 
 M * • i* I * 
 
 •^^r- 
 
 F 
 
 -t-r 
 
 Songi o/ tAe Brown Children. 
 
 We have heard of Santa Claus, 
 
 We, the children of Peru ; 
 
 We should like a Christmas, too — 
 Please go shares with yours ! 
 
 We have heard of pretty toys, 
 
 We, the children of Peru ; 
 
 We should like some playthings, too. 
 Though we're only Indian boys. 
 
 We have heard of dollies, too. 
 We, the brown-skinned Indian girls, 
 With our black and tangled curls — 
 
 We should like to play with you. 
 
 We have heard of play-books, too, 
 We, the boys who cannot spell : 
 Happy English children, tell — 
 
 Shall we ever be like you ? 
 
 Song of the White Children. 
 
 Listen, Indian girls and boys ! 
 We will answer to your song : 
 We are happy all day long, 
 
 Not because of books and toys, 
 
 But because of Christ above, 
 He Who loves us one and all ; 
 He Who sees the sparrow fall, 
 
 He Who makes us love. 
 
 I forgot you did not know — 
 But He loves you same as me ; 
 Wants you good and glad to be ; 
 
 Wants you like Himself to grow. 
 
 You shall share our books and toys. 
 You shall love our Jesus too ; 
 We will all be friends with you, 
 
 'Cause we love you Indian boys ! 
 
 Geraldine Guinness. 
 
 lo 
 
146 THE CRY OF THE CHILDREN 
 
 A few weeks ago a thronged procession passed our windows 
 in Cuzco. The Host was on its way to visit a death-bed, 
 followed by the band from the Theological Seminary and a 
 number of young girls from the Nunnery School. To us it 
 was one of the heart-rending sights of Peru, for we knew that 
 one of their schoolmates, not daring to face the result of her 
 sin, had taken strychnine and was dying. 
 
 As I think of Peru's children, Ruskin's words burn them- 
 selves into my heart — 
 
 "Far among the moorlands and the rocks — far in the 
 darkness of the terrible streets — these feeble florets are lying, 
 with all their fresh leaves torn, and their stems broken. Will 
 you never go down to them, nor set them in order in their 
 little fragrant beds, nor fence them in their trembling from the 
 fierce wind ? Shall morning follow morning, for you, but not 
 for them ; and the dawn rise to watch, far away, those frantic 
 Dances of Death ? " 
 
Chapter XV. — Cholitas— 
 
 Visiting the poor in Cuzco — Worldly wisdom and spiritical 
 treasure — A pretty little mother of sixteen years old — A peep 
 into a typical sitting-room — Preaching the Gospel under 
 difficulties. 
 
Fro'tii a photo^graph hy\ 
 
 [the Missionary Studio, Ctizca^ 
 'THE STREET THAT TIRES THE FOX." 
 
 A typical Cuzqueno street, with its corner of Tnca masonry, its balcony or 
 Spanish carving, and its street drain. 
 
CHAPTER XV 
 " CHOLITAS," AS SEEN BY A LADY MISSIONARY i 
 
 "They are little simple things to do — 
 
 To sweep a room, to bake a loaf of bread, 
 Kiss a hurt finger, tie a baby's shoe, 
 
 To mend a crying schoolboy's broken sled. 
 
 Such little simple things ! But they above 
 Who on our little world attendant wait. 
 
 And joyful wait, note only if through love 
 The deed be done, to count the work as great." — Anon. 
 
 PAST the great church piles of San Francisco and Santa 
 Clara, to the little road which turns off from the Inca 
 walls of Calle Hospital, climbing up through the stench of 
 a dry acequia, along an opened-up underground drain — such 
 is the route one must take when visiting in the poorer parts 
 of Cuzco. 
 
 A very poor old woman lived in a room which received all 
 the odours from the street outside. She had come to our 
 house begging, and was now doing some needlework for me. 
 When I reached the house the Senora was sitting on the 
 doorstep sewing my Indian skirt. Poor body ! She had 
 looked fairly respectable in her dark skirt and manta, though 
 they were green with age; but now her black plaits were 
 hanging over an unwashed face, and she wore a skimpy 
 cotton bodice and ragged skirt. Franciscita, her pretty little 
 
 ^ No tourist has ever troubled to study the Cholitaa (poor lower-class 
 girls of Peru) ; I have, therefore, pictured them as seen by their only foreign 
 friend, the lady missionary. 
 
150 "CHOLITAS" 
 
 grand-daughter, was there also, and very glad to see me. A 
 mat was placed on the couch for me to sit on, and then we 
 began to talk. 
 
 Visiting in Cuzco — can you imagine it? That room was 
 cleaner than most, but had no window, of course. A bed was 
 laid on the floor in one corner, and a chair, a couch, and a 
 table constituted all the furniture. 
 
 We discussed the Indian clothes, even to the gathers and 
 tucks, and then the conversation broadened. 
 
 For what purpose did I, an elegant young lady, wish Indian 
 clothes ? 
 
 Was that so, indeed, that to my friends in England such 
 costumes would be curiosities ? 
 
 Did the English ladies, then, wear mantas always, and never 
 rebosos, or Indian headcloths ? 
 
 How extraordinary ! But if we did not use mantillas, how 
 could we enter the churches ? Surely not in hats or caps ! 
 
 Did I attend Mass in Cuzco ? 
 
 Indeed ! I had felt such interest as to rise one morning at 
 four o'clock in order to hear the Kechua sermon ! 
 
 But did I not prefer to attend the Novena of La Merced ? 
 
 Yes indeed, she could tell the hour of all the Misas and 
 sermons; but if I came to the cathedral for morning Mass, I 
 must wear a manta, for it would not be allowable to enter in 
 a cap. Of what was my cap made ? Beautiful, yet unknown 
 in Cuzco ; for this cause did the people stare at me as I passed 
 through the streets with her on the previous day. 
 
 In the cathedral I should see Our Lord of the Earthquakes ! 
 Oh, wondrously beautiful, miraculous ! What agony, what 
 powers ! Yes, she knew well the wonders of Nuestro Senor. 
 Had she not been in Arequipa during the terrible shock which 
 rocked the city and threw down houses? Had she not seen 
 the wealthiest run, screaming, to fetch their treasures from 
 the doomed houses? Had she not witnessed a similar shock 
 in Cuzco, when the city swayed and its population slept 
 
A GRANDMOTHER'S RELIGION 151 
 
 in the fields around ? Did she not see the kneeling multitude 
 in the cathedral ? Did she not witness the processions of 
 white-robed women bearing crosses on their shoulders, their 
 hair hanging in disorder over their faces, as they marched 
 wailing through the streets? Yes, and Our Lord of the 
 Earthquakes took compassion, so that not one house in 
 the whole city fell. Solely was this due to his mercy and 
 might ! 
 
 Had I visited the famous shrine of Our Lord of Huanca ? 
 No ? I had not even heard of his fame ? It was many years 
 ago when an Indian, keeping his sheep on the mountain-side of 
 a farm called Huanca, heard cries and shouts. Astonished at 
 such sounds on the lonely hillside, he left his flocks to discover 
 their origin, and beheld, with his own eyes, our blessed Lord 
 being scourged by the Jews. Yet did he not recognize the 
 bleeding Figure, but going to the authorities told them of the 
 crime. They accompanied him to the spot and saw the suffer- 
 ing Christ, but the Jews were no longer visible. A church was 
 then erected on the sacred ground ; and still pilgrims come from 
 Bolivia, Chili, and the Argentine, to visit the miraculous image 
 of Our Lord of Huanca. 
 
 Such were the stories she told me, and between them I 
 questioned her as to her own religious beliefs. She knew more 
 of the truths of Christianity than any other of her class to 
 whom I had spoken. 
 
 " You have told me of Jesus Christ, and of Our Lord of the 
 Earthquakes, and of the Tai-tai (Lord) of Huanca ; tell me now, 
 are these all one and the same with the Son of God who is in 
 heaven, or are they different ? " 
 
 " The same — all are the same. There is but one Jesus ; the 
 Tai-tai and Our Seiior, all are the same." ^ 
 
 "Then is it the Son of God in heaven who works these 
 miracles, or is it the images ? " 
 
 ^ The answer given by the poor to such a question is more generally that 
 each image is a different god. See Chapter XXVI., page 293. 
 
152 "CHOLITAS" 
 
 "It is He, the Son of God; His power is in the blessed 
 images ; but it is He that works." 
 
 "Is it the same with the Virgins? Our Lady of Bellen 
 (Our Lady of Bethlehem), Nuestra Senora de Merced (Our Lady 
 of Mercy) — all these Virgins — are they different? Which is 
 the Mother of Jesus Christ ? " 
 
 " Yes, they too are all the same ; they are the Mother of 
 Jesus, and it matters not whether you speak of Our Blessed 
 Lady of Bellen or of another ; each is the Virgin, our Holiest 
 Mother. For an angel — I know not his name or where it was 
 — came to the purest Mary to say that she was the greatest of 
 women." 
 
 " I too have heard the story ; shall I read it to you as Saint 
 Luke tells it ? " 
 
 Then the old words are read, and the woman, with little 
 Franciscita at her side, listens eagerly, and gladly accepts the 
 booklet. 
 
 " What a beautiful conversation ! How congenial to me ! 
 Never before have I rejoiced in the privilege of conversing with 
 an elegant lady. My little grand-daughter also has lost her 
 heart to you ; she says to me : ' When will the Senorita return ? 
 Let us hasten and finish her sewing ! ' " 
 
 Franciscita is blushing, but promises to come home with me 
 one day and have her photo taken. Then the old woman 
 embraces me, and I leave her 20c. (5d.) to pay for the day's 
 work, and go out again to the smelly street and on to the homes 
 of my other friends. 
 
 Such visiting sounds delightfully easy, but humanly speak- 
 ing it is impossible ever to get that old woman to think of 
 her soul. To start with, she is proud of being spoken to by a 
 blanca. Further, she has a practical mind, and intends to profit 
 by this condescension. The gringa is young and ignorant, and 
 so kind-hearted that a few tears may accomplish much. 
 The Senorita's chief interest is evidently in religion. Good ! 
 Is she not willing and even pleased to speak with rapture on 
 
WORLDLY WISDOM 153 
 
 the blessed subject? (Indeed, poor soul, though she does not 
 realize it, this vapid " religion " is part of her very being ; it is 
 her only interest in life — her only pleasure !) Probably she 
 had received a little religious instruction when her social con- 
 dition was more favourable ; but the truths she now repeated 
 were the possession of a retentive Peruvian memory, not of a 
 thinking mind. 
 
 When one faces these things, the thought arises : '' What a 
 foolish, hopeless task you are undertaking ! Were these heathen 
 Chinese to whom the story of Christ could come with fresh 
 force, your work might succeed ; as it is, the name of Christ is 
 one of their commonest words. They know all about Him ; He 
 is the Tai-tai of Huanca ! You can never make them under- 
 stand that your Jesus is real, and quite different from the idol 
 they have hitherto worshipped — never ! " 
 
 But if the Devil seems more awfully real in Peru than at 
 home, so is the Saviour more consciously near His children who 
 labour in the midst of the Powers of Darkness. 
 
 " Your love will teach them of My love ; according to the 
 measure of the Christ- spirit in your words and works, shall 
 they learn to know Me." 
 
 When the Master whispers such words, the privilege and 
 responsibility of living for Him in earth's dark lands seem 
 very great. 
 
 My next visit is to Luciana, a girl of sixteen who has a 
 great big baby girl of four months old. Antonia, the baby, lies 
 kicking on the bed. We are great friends, and the quaint little 
 mite smiles and stretches out her arms to come to me. Picture 
 to yourselves the home — a dark room with the dirt of years 
 accumulated on its mud floor ; several thick skirts hanging from 
 pegs on the mud wall, and a crockery stove for cooking ; some 
 dirty plates, and brown Indian pqts lying about ! Luciana's 
 mother sits on the doorstep spinning ; and the girl has taken up 
 her big baby from the rough wooden bedstead, and is nursing her. 
 
154 "CHOLITAS" 
 
 " Look at the baby ! " she says. " Has she not blue eyes like 
 the English ? " 
 
 "Yes indeed, she is my little sister. Where did she get 
 the blue for those eyes ? Yours are dark — and her father's ? " 
 
 "They also are brown; I think Antonia has her English 
 eyes from Miss Finn." ^ 
 
 At this naive remark we all laughed heartily, and Luciana 
 devoured the baby with kisses. 
 
 My next visit was to a slightly, superior family where I was 
 hugged and patted by Maria and her mother, a nice little woman 
 in black. Maria is a pretty girl with dark hair and large black 
 eyes ; she is slightly built, even for her sixteen years, so that 
 one can scarcely believe she is the mother of Estaire, a great fat 
 baby of six months old. When I arrived, Maria was in the patio 
 having her hair done. This is a lengthy process in Peru : the 
 hair is carefully combed through with water, and then fastened 
 on the top of the head, smooth and black and shining. All the 
 family were gathered round to help ; a small boy holding Estaire, 
 and elder brothers, nieces, and nephews watching. All were 
 delighted to see me, and crowded upstairs to the room of 
 entertainment. 
 
 I am so used to Peruvian homes that I have not even been 
 struck by the sitting-room, but doubtless it would be very 
 strange to your eyes. The floor is of bricks, the walls of mud, 
 ornamented with paper figures cut out of fashion -books, 
 advertisements, and visiting-cards. A dirty curtain partially 
 veils the entrance into a bedroom where piles of clothes and 
 odds and ends of all kinds lie about on the floor. The furniture 
 consists of a rickety couch — very hard and formal — on which I 
 sit, a chair, a trunk, and several fragments of packing-cases. 
 
 Meanwhile the family has gathered around me. Maria holds 
 my right hand ; Estaire is in my other arm ; a fat little boy 
 with a tiny shirt and tinier trousers — the two garments separ- 
 
 ' Miss Finn, a missionary of the R.B.M.U. in Cuzco, won the friendship 
 of this family by her kindness and skill in nursing Lnciana and her babv. 
 
IN THE PATIO. 
 This is a corner of the open patio of a Cuzco house. Below are the portales (cloisters) 
 which surround it ; and above, the corridor from which open the rooms. The walls are 
 all of mud whitewashed, and the patio of cobbles. * 
 
"DOLOR Y MUERTO SUFRIENDO " 155 
 
 ated by a band of dirty brown skin — is holding on to my knees ; 
 and the next son, a bright lad of about thirteen, is spelling out 
 some words in an English missionary magazine. 
 
 " When I come back to Cuzco I want to have an English 
 class for boys ; what would you say to that, Luis ? " 
 
 " Indeed it would be a benefit to Cuzco," puts in his mother ; 
 " to do weU in Arequipa or Lima nowadays, one needs English, 
 and it is Luis' one ambition to learn. He notices every word 
 and writes it down.'' 
 
 " And why did he and his brother not come to the meeting ? 
 I was expecting them, but was disappointed." 
 
 " Poor Luis ! He has a boil on his leg and cannot sit down ! " 
 (And the cruel sister laughs !) '' But it is too bad to laugh ; he 
 is better now, and wants to come next Thursday." 
 
 " Very well, Luis, you shall have a special chair, and sit on 
 the edge. I want you to see our new organ." 
 
 "Oh, may I come too? Mama and I will come," 
 exclaims Maria. " Will you sing the beautiful hymn that 
 we learned at your house the other day? What were the 
 words ? Dost remember, mama ? ' Dolor y muerto sufriendo.' ^ 
 No?" 
 
 "Yes, we will sing that again. I shall expect you all 
 to-morrow night." 
 
 " What does it mean to belong to your society ? What are 
 your beliefs ? " asks the mother. 
 
 " We believe in God and in His Son Jesus Christ, who came 
 to our world to die that our sins might be forgiven ; also that 
 He was born of the Virgin Mary — so being both human and 
 Divine. This you too believe, do you not ? " 
 
 "Assuredly. But is it not true then that you deny the 
 purity of the Blessed Virgin ? " 
 
 ' " Dolor y muerto sufriendo Suffering sorrow and death, 
 Al hombre vida di6 ; He gave life to man ; 
 
 Y al cielo asoendiendo And ascending to heaven, 
 Gloria le prepar6." Prepared for him glory. 
 
156 "CHOLITAS" 
 
 " Indeed and indeed we do not ! Listen while I read you 
 what the Bible tells of her. This we believe." 
 
 " Ah, those are beautiful words ! But it is a shame that 
 such reports should be believed of you. We have friends, 
 educated ladies, who say that you would destroy our belief in 
 the purity of the Virgin." 
 
 "Could we not meet together one evening and talk over 
 these things ? " 
 
 " Yes, mama — shall we invite some friends here ? Senores 
 
 M and L would like to come. They saw the Senorita 
 
 Geraldina when the crowd tried to stone her in the plaza. 
 That was at Corpus Christi, was it not ? " 
 
 So the conversation continued, and we talked of Mass and 
 Confession and our reasons against them ; also of the high task 
 given to the Virgin in the bringing up of the Christ Child ; of 
 the future of little Estaire ; of what the mothers of Peru could 
 do for their country in training good, moral, obedient. Christian 
 children ; and of many other things. 
 
 Then they pressed me to take some milk or fruit, and one of 
 the boys went out and bought some oranges, which were set on 
 a tray upon one of the wooden packing-cases. 
 
 " And do you give Estaire orange ? " (Peel, skin, and all, 
 was being stuffed down the baby's throat.) 
 
 " Yes, she eats anything, does she not, mama ? " 
 
 It was a strange picture — the slovenly little mother, her 
 dirty baby taken straight from bed where she had slept in 
 yesterday's frock, unwashed, uncared for; the rough packing- 
 case ; the family gnawing oranges and spitting pips on to the 
 floor ; the dirty comfortless room — home-life ! 
 
 Unless, however, you know Peru, you can scarcely realize 
 how thankful one is merely to have got beyond the zone of 
 conventionalities, into the home-life as it really is. What 
 happy work, and for all the simple homely details, what 
 serious work ours is ! These people are careless children, play- 
 ing on the shore of sin, and pouring out its evil waters as a 
 
THE YOUNGER SISTER 157 
 
 libation to their gods. For each of these Christ died, and not 
 one of them realizes the fact. 
 
 One must not be too elated by such a visit ; the promises, 
 Peruvian words, as they are called, are valueless. Maria and her 
 mother, in spite of their real affection, will never come to the 
 meetings. Why ? The answer is hidden in those depths of 
 Peruvian character which are ruled by costumbre, or custom. 
 Luis and his brother will come once, join enthusiastically in 
 the singing, listen with profound attention, promise to attend 
 regularly, gladden and encourage our hearts, and then — never 
 return. 
 
 On the surface, work in Cuzco is wonderfully encouraging, 
 and in some respects even easy. But below are the adamant 
 rocks of Peruvian character and Roman Catholic training, 
 which only God can strengthen us by patience and trust to 
 wear away. 
 
 My next visit is to two sisters called Antonia and Rosa. I 
 dread them — they are so terribly polite ! As in so many Peruvian 
 households, it is the younger of these sisters who has fallen first. 
 The watch over the elder daughter was perhaps stricter ; I know 
 not. She is the mistress of the household now, and her pale 
 little sister sits clasping her baby disconsolately. 
 
 They live in a pretty old house, hanging together in an 
 uncertain way round a dirty patio. The girls are sitting on 
 a doorstep close by the open drain — Antonia sewing, and the 
 little mother — thin and haggard — dreaming idly. She is 
 scarcely sixteen yet, and her four months' old baby is not 
 healthy. 
 
 Poor Rosa ! She attracts me, but it is impossible to get a 
 word with her while Antonia is near. That young lady is cut 
 out for society ; she can talk polite nothings by the hour ; she 
 is strong, and probably considers herself good-looking ; but her 
 sister's meek patient face is far more attractive to me. 
 
 " Senorita, how do you do ? How has it gone with you ? 
 
158 "CHOLITAS" 
 
 Does your health preserve itself well ? Yon are well ! Even 
 so. I have much pleasure to know it. But enter, Senorita. 
 Allow me to show you to a seat. With your permission, I will 
 lead the way." 
 
 So the voluble conversation continues while we find our way 
 to the dimly-lighted parlour, where the chairs, which stand like 
 ghosts along the wall, are carefully covered until the next dance 
 which the stiff and chilly reception-room shall witness. 
 
 A very trying conversation, in which I seek in vain to get 
 beyond mere conventionalities, continues until Antonia offers 
 to go and pick me some flowers. I seize the opportunity to 
 follow her into the patio, and sit down with Rosa and the baby 
 by the drain. Alas, it is impossible to get any conversation 
 with the girl ; another friend, even more formal than the elder 
 sister is there. 
 
 " Oh, what pretty stuff! Are you making a blouse ? " I ask. 
 
 " Senorita, you speak exactly correctly. I am honoured that 
 you should notice my blouse." 
 
 " Last week I too made a blouse, but I only know a very 
 little of sewing." 
 
 " Impossible, Senorita ! Yours would be so far superior in 
 every way to mine." 
 
 I sigh with relief when Antonia returns and delivers me 
 from this kind of thing. Together we go round to see the 
 garden (an unusual possession in Cuzco), and from there Antonia 
 takes me through the field where Indians are treading mud for 
 bricks, to a hill from which we can see one of the mountains 
 looking down on Cuzco. We arrange to go for a walk on the 
 following Friday, and then I take my leave. 
 
 Such is daily missionary work in Cuzco ! Not pleading in 
 impassioned Spanish from a pulpit ; not dealing with abstruse 
 metaphysical difficulties; but sitting by a drain and talking 
 conventionalities in the hope of winning a way for the Gospel 
 into the hearts of these poor girls ! 
 
 As I try to look into their lives, a great longing to help 
 
so EASY, YET— 159 
 
 them stirs my heart. So fallen, so sinful — not because their 
 inmost soul does not condemn them, but because all whom they 
 have known are the same ! So ignorant and childish ! So 
 totally unfit to be mothers ! So girlish and affectionate ! So 
 easy yet so difficult to win ! 
 
 And to-day, amongst the millions of the Sierra, there are 
 only two lady missionaries.^ 
 
 1 Since tMs chapter was written, the band of K.B.M.U. missionaries in 
 Peru has been reinforced, and Mrs. Seers and Mrs. Job have joined Miss 
 Finn and Mrs. Payne. 
 
Chapter XVI. — The White Man's Burden — 
 
 Indians who plough precipitous mountain-sides — Little 
 shepherds and shepherdesses of three or four years old — The 
 home of an old lame shepherd and his beautiful wife — How we 
 consumed the dinner they gave us without knives or forks — A 
 touching Indian benediction — Scenes from the maize harvest — 
 How we were entertained at the Salt Village — 2,000,000 people 
 who have never had a missionary. 
 
 II 
 
CHAPTER XVI 
 THE WHITE MAN'S BURDEN 
 
 "Take up tho White Man's burden — 
 Send forth the best ye breed, 
 Go bind your sons to exile 
 To serve your captives' need : 
 To wait in heavy harness, 
 On fluttered folk and wild. 
 Your new-caught sullen peoples, 
 Half-devil, and half- child. 
 
 Take up the White Man's burden. 
 In patience to abide, 
 To veil the threat of terror 
 And check the show of pride : 
 By open speech and simple, 
 An hundred times made plain. 
 To seek another's profit. 
 And work another's gain ! 
 
 Take up the White Man's burden. 
 
 Ye dare not stoop to less. 
 
 Nor call too loud on freedom 
 
 To cloak your weariness : 
 
 By all ye cry or whisper. 
 
 By all ye leave or do. 
 
 The silent, sullen peoples 
 
 Shall weigh your Gods and you." — Rudyard Kipling. 
 
 IN the sunny valleys of the Andean plateau, and on its wind- 
 swept lake-shores and high, bleak punas, live the Inca 
 Indians. Here, as in other parts of the world, physical environ- 
 ment appears to have greatly influenced national character. 
 
 The indigines of Peru have the contented, childlike, pleasure- 
 
 163 
 
1 64 THE WHITE MAN'S BURDEN 
 
 loving nature of other sons of the tropics; they have at the 
 same time the industry and perseverance of peoples of the 
 temperate zones ; and, in common with all other mountaineers, 
 seem to have gained gravity and grandeur of character 
 from the rugged peaks and the cloud-crowned snows which 
 guard their valleys. 
 
 On the bleak, snowbound punas where the wild vicuna and 
 haunting condor are their only friends, the Indians have caught 
 something of the spirit of the eyrie where is their home. " In 
 the twilight they impressed me as the Sphinxes did, when look- 
 ing up the lane of Luxor." ^ Although apparently unconscious 
 of the strange fascination of their land — the fascination of 
 buried history — the Indians' inscrutable expression agrees well 
 with the mysteries of Peru. 
 
 A large number of Indians are cultivators; they own no 
 land, but are allowed a portion of ground to till for themselves 
 in return for labour given on the farms where they live. The 
 Indian's field produces barley, maize, or potatoes, which are all 
 he needs to live upon. A tiny thatched hut, smoke-blacked and 
 windowless, is home to his quiet wife and little ones. If we 
 travel with the manager of the farm, refreshment will be de- 
 manded for us in the dilapidated villages, and Indian women 
 will come forward shyly and offer us bowls of home-brewed 
 chicha. If we pass a family trudging along the dusty path 
 which hangs on the mountain-side above the winding river, 
 the woman will bow her head and turn the other way, and her 
 husband, without moving his eyes from the ground, will greet 
 us with — Tai-tai, Viracocha ! " ^ 
 
 From their famous ancestors, the Indians of Peru have 
 learned industry and economy in agriculture. Andenes, the 
 
 ■• Squier, Incidents of Travel — Exploration in the Land of the Irvcas. 
 
 2 Viracocha, the name of an ancient Inca deity, is still used by the Indians 
 in speaking to all of superior rank. The name was originally given to the 
 relatively fair-skinned Spaniards, whom, for a time, the Indians thought to 
 be gods. 
 
AN INDIAN WATER-CARRIER. 
 
PEOPLE OF THE PUNA 165 
 
 terraces or hanging gardens of the Incas, are still cultivated 
 high upon the mountain-sides; careful irrigation is necessary 
 to produce crops in their dry land ; and so daring are they in 
 utilizing their mountainous country, that I was pointed out the 
 hillside where an Indian, ploughing his field, had lately slipped 
 and rolled fifty feet down into the valley. 
 
 "As shepherds they excel by reason of their patience and 
 kindness to animals. It is probable that no other people 
 could have successfully domesticated so stubborn an animal as 
 the llama, so as to use it as a beast of burden; and constant 
 watchfulness and attention alone enable the Indians to rear 
 their flocks of alpacas, which need assistance in almost every 
 function of nature, and to produce the large annual out-turn of 
 wool." 
 
 The tiny square hut of a shepherd is often miles from any 
 other habitation. Bleak winds sweep around it, and its smoke- 
 blackened mud walls are his only shelter from the furious 
 mountain storms. He comes of a hardy and self-contained 
 race : Indian babies of three and four go out with the sheep ; 
 girls and boys alike spin continuously while at their other work, 
 or wander alone on the mighty snow-walled puna, barefooted, 
 and but poorly clad against its bitter cold. 
 
 As we pass one of these homesteads our guide begs per- 
 1 ission to stay a moment ; we ride on and leave him. Instinc- 
 tively we feel this is due to him ; he too is a gentleman. But a 
 backward glance imprints the scene for ever on our memories : — 
 the excited little daughters bound over stones and rocks to meet 
 their father, dancing around him and then darting ofi" with 
 wondrous speed to fetch their mother. Husband and wife — 
 united by yet stronger ties than those of solely legal ceremonies 
 —sit side by side on the frosty ground to share the coca which 
 our guide has earned. Save on the part of the children, there 
 is no demonstration of affection. These Indians are calm, silent 
 people, trained by the cruel cold and cutting winds to stoicism. 
 
 On the mountain-side, 5,000 feet above the valley of 
 
1 66 THE WHITE MAN'S BURDEN 
 
 Galea, we were entertaiDed by an old lame shepherd and his 
 beautiful wife.^ As on many other occasions, we were struck 
 by a strange something — a refinement, a sensitiveness, an inborn 
 politeness — which characterizes so many of the Indians. Only 
 a tiny thatched hut by a grey lake from which precipitous 
 snows rose sheer to a craggy crest — but in that isolated spot 
 was a true home. The old shepherd leaned upon his stick 
 while the Indian woman laid sheepskins and ponchos on the 
 ground for us to sit on. Then she came quietly up beside him 
 to ask a question, and her low Kechua tones floated over to us. 
 Two little children followed her about, or stood and eyed us half 
 in fear and half in wonder. They were dirty little mites, 
 dressed in knitted caps and woollen cloths tied about their 
 wee brown bodies. Soon the young mother returned with 
 a dish of hot potatoes and another of grilled flesh. In a 
 quiet, unpresuming way she set the dishes down, and moved 
 away some distance while we ate. 
 
 Imagine the passionate longing which possesses one at such 
 a time to be able to tell the story of Jesus to these people ! 
 Away here, amongst the clouds and snow, surely there is liberty 
 of worship ! Who shall forbid us here to preach Christ ? Alas 
 that we know nothing of the Kechua tongue ! 
 
 " Until we meet again may all fulness of blessing be yours ! " 
 they cry as we depart, and the mother takes my hand in hers 
 and kisses it reverently, accepting my piece of silver with such 
 grace that I cannot but feel it is a remembrance rather than 
 compensation for her expenditure and trouble. 
 
 The happiness of such Indians depends almost entirely on 
 the disposition of their owner, for they, like their fields, belong- 
 to the master of the farm. Some haciendados (owners of farms) 
 bring sin and disgrace and bitterness into the lives of their 
 Indians, while others rule the hacienda (farm) with gentle 
 kindness. 
 
 1 This family lives on " Uroo," tlie farm which the R.B.M.U. has lately 
 bought. 
 
"SNOW IN TIME OF HARVEST" 167 
 
 Well I remember one beautiful summer morning when we rose 
 with the sun to continue our journey from Marabamba. The 
 mistress of the estate was the earliest riser, however, and we 
 found her sitting on the rough bench of the verandah, watching 
 the little servants prepare coffee for breakfast, and wash the 
 plates and feed the pigeons. One by one the Indians passed 
 the verandah on their way to work, and one old man who was 
 setting out on a journey, approached her with his head bared, 
 and they embraced each other after Peruvian fashion, with the 
 customary greeting — 
 
 Imaina Cashanqui, Tai-tai ? 
 
 Alliman cani, Mai-mai. 
 
 Very picturesque are these fincas and their copper-skinned 
 farm-hands. Imagine a scene from the beautiful maize-harvest 
 of Peru ! A small circular valley shut in by mountain walls 
 two to three thousand feet high — ^a river winding through it — 
 and a cloud- wreathed snowy peak watching over it ! Such is 
 the situation of Aynan. Blue-gum trees, azure lucerne, high 
 stalks of yellow maize, dry and crackling — all wrapped in the 
 soft sunshine of Spring — such is the setting to a group of 
 picturesque harvesters. Little children in bright rags of 
 clothing sit about amongst the piles of maize-stalks. An 
 old woman, dark-skinned and wrinkled, is collecting broken 
 cobs for making chicha. Strong, lithe Indians are gathering 
 up the maize in huge striped ponchos, and bearing it up to 
 the farmhouse through orchard arbours, where vines form 
 arches over the path, and peaches are mellowing in the 
 sunshine. 
 
 Watch them there — men of physical perfection — balancing 
 great loads without effort, and letting their golden contents 
 pour slowly on to the ground. Colour the panorama for your- 
 self! The piles of maize — red, brown, and yellow; the little 
 Indians, sitting on it and around it, with their rags of green 
 and red, their black heads and dark brown eyes; the distant 
 
1 68 THE WHITE MAN'S BURDEN 
 
 mountains, half shut out by mist ; and, framed by the doorway 
 in the maize field wall below, that blue lucerne. 
 
 A good many Indians live on small plots of ground of their 
 own. They appear to be free. They grow their own food, 
 weave their own garments, and go out at seasons to work, 
 but in reality they have no liberty. They are hopeless slaves 
 to alcohol and coca,^ and have no one to give them a word of 
 advice or help. The conqueror's hand has spoiled their country 
 and embittered their lives. Their only heritage is resentment. 
 And in a hard world their chief pleasure is the fiery water 
 which the foreigners sell to them by force, until a craving for 
 it is developed. " Excessive drinking is so common that it 
 may be said to be the Indian's chief (or only) pastime. The 
 liquor usually drunk is a form of crude spirit prepared from 
 the sugar cane, and is particularly rich in toxic alcohols." 
 
 Coca, their ancient recourse, is the support of life to them. 
 Cold will be numbed, weariness unfelt, hunger satisfied, by 
 the customary quid of coca. They are unconscious that life 
 itself is numbed, the power of active thought lost, and will- 
 power destroyed, by the poisonous narcotic. 
 
 In the towns and villages are many Indian merchants 
 who sell butter, cheese, grain, and potatoes. "It is from the 
 Cholos, a semi-educated class of Indians, who have intermarried 
 with Peruvians, that the wealthier merchants are recruited ; 
 these are the chief oppressors of the more ignorant Indian. 
 Under the cloak of good fellowship they will stupefy him with 
 vile liquor, so as to enable them to extract the maximum profit 
 out of their dealings with him, and will not hesitate to cheat 
 him in every way possible." ^ 
 
 " As miners the Indians are exceedingly apt at the work of 
 extracting the metal from the ores ; and no people in the world 
 
 1 Coca is the leaf from which cocaine is obtained. The Indians continu- 
 ally chew it, so that it is in Peru what the letel leaf is in India. 
 
 2 Walter Ball, M.D.Lond., of Caylloma, Peru. 
 
THE SALT VILLAGE 169 
 
 can be compared with them in ability to endure the extremes 
 of heat and cold."^ Like their flocks of llamas and alpacas, 
 the Indians thrive in the heights, and live without any incon- 
 venience in mines at fourteen, fifteen, sixteen; and even 
 seventeen thousand feet above the level of the sea. Such 
 Indians seldom come in contact with strangers, and their fear of 
 and dislike for them witness to the cruel treatment which white 
 men have meted out to the original owners of the land of the 
 Incas. 
 
 On a pampa a few leagues from Ouzco, we stopped one 
 morning at Chaquerac, the Salt Villa e. Chaquerac is a 
 collection of dilapidated mud walls on a bare dry plateau. Being 
 both hungry and thirsty, we dismounted from our horses 
 and approached an Indian hut. Black darkness was within, 
 and blinding smoke issued through the low doorway. 
 
 Imaina Cashanqui, Mai-miai? Hay chicha? (How do 
 you do, mother ? Is there any chicha ?) 
 
 Manancanchu. (There is none.) 
 
 Hay chupi ? (Is there any soup ?) 
 
 Manancanchu. 
 
 Hay moti ? (Is there any corn ?) 
 
 Manancanchu. 
 
 No hay nada ? (Isn't there anything ?) 
 
 Still the same sullen reply from within; but sooner or 
 later the women will probably relent; so we sit down in the 
 dust and blazing sunshine outside. Presently a withered old 
 woman, only half-clothed, comes out of the smoke and sits down 
 by the mud wall to examine us. Then a younger woman with 
 a genial face, full of character, brings us sheepskins to sit on. 
 We are eating dry Indian bread. (It is very dry, and we are 
 white with dust, and look thirsty !) That thaws her chill 
 welcome, and soon we are dipping fresh milk out of a huge 
 earthenware bowl with a broken gourd, and eating dry beans 
 and maize with some of the salt found near the village. Before 
 ^ Markham, History of Peru. 
 
I70 THE WHITE MAN'S BURDEN 
 
 we leave, the woman has become a real friend; she begs 
 us to return soon, and assures us that she will always have 
 fodder for our horses and food for us if we are passing through 
 Chaquerac. 
 
 Generally speaking the Indians seem to be healthy and 
 strong, though statistics show that the annual mortality 
 amongst them is about seventy per thousand. Probably the 
 high rate of the infant death-rate accounts for this. Only 
 the pure air of their mountain homes prevents yet more sickness 
 among those who sleep all huddled together in wretched, dark, 
 dirty huts, and seldom undress, or even so much as wash their 
 faces and hands. 
 
 Two million people are without elementary education, with- 
 out knowledge of the hygiene of the home, often without the 
 necessaries of life, without a friend, without the knowledge 
 of Jesus Christ. 
 
 We must answer to their great need. 
 
 This is the White Man's burden. 
 
 This is the Christian's trust. 
 
Chapter XVII. — Paganized Christianity — 
 
 "Without God in the world" — ITow I was invited to 
 perform at a pagan dance beneath the snows of Illimani — 
 Alcohol and the Virgin — Worshippers of the Earth Goddess — 
 " Tlie Patron of Butchers" — Waking the saints in heaven — 
 How lambs are dressed and taken to church — Indian " beasts " 
 and their only god. 
 
CHAPTER XVII 
 PAGANIZED CHRISTIANITY 
 
 " Ye whose hearts are fresh and simple, 
 Who have faith in God and Nature, 
 Who believe that in all ages 
 Every human heart is human, 
 That in even savage bosoms 
 There are longings, yearnings, strivings. 
 For the good they comprehend not. 
 That the feeble hands and helpless, 
 Groping blindly in the darkness, 
 Touch God's right hand in that darkness 
 And are lifted up and strengthened ; 
 Listen to this simple story." — Longfellow. 
 
 TXTHAT is the religion of the present-day Inca Indian ? Alas, 
 ' ' he has sunk very low ! The days of the worship of the 
 Inca, and of Inti, the Sun-god, are forgotten. Pachacamac, the 
 Life of the Universe, is remembered no more. And what has the 
 Indian been given in the place of these destroyed " deities " ? 
 A few remnants of ancient religious observances survive on 
 the Sierra of Peru, but the heart is taken out of them ; to-day 
 they have no religious meaning. The Indians, humble and 
 childlike, accept the ceremonies of the Roman Catholic Church ; 
 but the knowledge of the only true God, and Jesus Christ whom 
 He has sent, is denied them. Two religious systems are 
 mingled in a life of meaningless observances ; the soul of the 
 Inca Indian is still empty — he has no God. Cuzqueno Indians 
 worship the wondrous brown image in the cathedral ; the 
 Indians of the Titicaca basin worship Our Lady of Copacabana ; 
 but the Kechua race as a whole is " without God in the world." 
 
174 PAGANIZED CHRISTIANITY 
 
 The following extract from my diary at La Paz describes 
 such a scene as is often witnessed in Peru at a festival of the 
 Roman Catholic Church : — 
 
 To-day, ancient Indian customs are observed here. La Paz 
 may be Catholic, but its Indians have paganized the Christianity 
 of their conquerors. An hour ago, in the tiny mud church 
 yonder, Mass was said; now a wild Indian dance is being 
 performed beneath its walls. All day long the poor Indians 
 have been entering the little sanctuary to leave gifts for the 
 priest ; all day long they have been drinking immoderately of 
 pea-nut beer and alcohol. 
 
 The feast is in honour of an obscure saint of the Roman 
 Catholic Church, but save that the priest is in the little chapel 
 which stands quiet amidst the drunken revelry, the feast is 
 kept in fashion as it was when human sacrifices were offered 
 to heathen deities below the peaks of Illimani — when each 
 movement of the religious dance was full of meaning; when 
 the feasters pledged themselves in native chicha, but were not 
 drunk with the " fire-water " of invaders. 
 
 Let us make our way through the throng towards the church, 
 and see, if possible, the ceremonies encouraged by the 
 Roman Catholicism of Bolivia. "The old customs," one of 
 its priests has said, " are respectable ; it is well to preserve 
 them, only taking care that they do not degenerate into 
 orgies." 
 
 The tiny, many-windowed spire is hung with dozens of 
 Bolivian flags; the church has no visible door, and seems to 
 consist merely of a room about ten feet square. Its farther 
 wall is a mass of tinsel ornaments and artificial flowers; 
 there is a crucifix in a niche on the right, and a cross stands 
 in one corner; but the kneeling Indians who crowd the 
 floor seem wholly occupied with the glittering finery of the 
 altar. 
 
 There is no room for us to step inside, and the crowd 
 pushing behind carries us with it into a little yard under the 
 
" Come over and help us ! " 
 
 This Indian had been persuaded to enter our studio, and, taking 
 a background for one of our "gods," knelt before it in mute appeal. 
 Dare ve resist the plea of his piteous ignorance? 
 
 '75 
 
fcoflj^^Iz&i .zijMjJw-- 
 
 (3^ou/^e^ yO'V-eAy ,^yrt^oiLy ^yey^^y yot^. 
 
A PAGAN DANCE 177 
 
 church walls. At first the strangeness of the sight which greets 
 our eyes dazes and half-stupefies us. We are only conscious 
 that hideous and grotesquely masked figures are performing in 
 the centre of a drunken Indian crowd, and that the smell of 
 pea-nuts is almost overpowering. A hundred or more people 
 have crushed into the tiny yard, and there is no chance of 
 retreat now ; those crowding through the narrow entrance only 
 push us farther into the ring where the extraordinary figures 
 are dancing. It is all too strange to be real — the confused 
 sounds of the crowd ; the Indian music, and cries of the 
 dancers; the stifling atmosphere; the ancient religious obser- 
 vance ; the little mud church with its paper decorations ! 
 
 Look at the dancer nearest to us ! He wears a long, curly- 
 haired wig over his ghastly mask, with its depiction of great 
 wounds and drops of blood. On his beautiful knitted Indian cap 
 is set a crown of purple velvet, ornamented with silver buttons, 
 flowers, and feathers. He has a white shirt, a gorgeously em- 
 broidered waistcoat, full white knickers, pink-and-red striped 
 stockings, and sandals. Round his waist and on his shoulders 
 are strings of feathers, and his painted stick is ornamented with 
 a bunch of brilliant plumes. 
 
 Another dancer has a penny handkerchief — probably manu- 
 factured in Manchester— over his long dark hair; and fitted 
 above it, a crown of gold and silver cardboard, with three 
 gigantic feathers in front and coloured ribbons hanging behind. 
 One strange figure is dressed in tight-fitting woollen clothes of 
 flesh colour, a short, many-coloured skirt, and a crown over- 
 burdened with masses of plumes. 
 
 Yonder is a black mask below a jewelled crown, and a rich 
 and brilliantly embroidered cloak and feather girdle glance in 
 the sunshine as its wearer dances. Now one of the most 
 striking figures is whirling towards us ; his wounded face, dark 
 hair, yellow side- whiskers, and blue, pink, and yellow plumes 
 combine to make his appearance horrible. But his outfit is 
 certainly magnificent ; over a scarlet velvet coat he wears a stiff" 
 
178 PAGANIZED CHRISTIANITY 
 
 gold and silver garment resembling an ancient coat-of-mail, save 
 that its scales are not of iron, but of gold embroidery, and its 
 edges not well-turned metal, but trembling silver fringes. From 
 his crown hang strings of beads and silver chains ; a pink silk 
 handkerchief is round his neck; he wears white gloves, and 
 green bead bracelets below his stiif golden sleeves with their 
 glass ornaments. His stockings are pink; his anklets silver; 
 and his finely-made leather sandals have beaded purple straps, 
 attached to his waist by silver chains. 
 
 Every dancer is dressed differently: some have ear-i-ings; 
 some valuable old gold brooches; some magnificent plush 
 clothes ; some golden coats-of-mail so stiff that they can scarcely 
 move; some very little clothing at all except many-coloured 
 skirts and feathers. 
 
 The " dance of the sticks " and a " handkerchief dance " are 
 over, and now each man is provided with a fish-shaped rattle. 
 Alcohol is again passed round, and the drunken excitement of 
 the crowd increases. One dancer comes forward and invites me 
 into the ring with him ; another holding up the yellow locks of 
 his wig, exclaims that he has hair the same colour as mine ; 
 the audience cheers and exhorts me to join the dance, and the 
 freest criticisms are passed on the gringa, both in Spanish and 
 Aymard.^ 
 
 The scene is too extraordinary ever to be forgotten ! In the 
 corner is an old Indian with a seven-stop bamboo flute. The 
 afternoon sunshine is fading, but his long black hair and strong 
 aquiline nose, his shapeless black hat and red poncho, make a 
 striking picture. Kneeling at his side is a younger Indian with 
 a big drum ; it is heard once or twice in the quiet of a pause, 
 and then the rattles and flute and the sound of moving feet and 
 cheering Indians join to drown it. 
 
 The sun has dropped low now, leaving the Chinese lanterns 
 and paper festoons which ornament the little church, pale and 
 
 1 Keohua is the chief Indian language of the Sierra ; but Aymard is still 
 spoken on the Titicaca basin, and in Bolivia. 
 
ILLIMANI OF THE INCAS 179 
 
 faded. As we find our way out into the open air again, its light 
 gilds the distant hill summits, and casts a soft radiance over the 
 whole landscape. To westward, some willows and blue-gum 
 trees are standing dark and clear against a pale blue sky- 
 flecked with pink clouds, and Illimani is glistening in the warm 
 light. The deep blue shadowy depths around its base are half 
 covered with rosy cloudlets, and every crevasse in its glacier 
 seems marked on the pink with a hard blue-grey line. The 
 distant hills and sky are purple; only a ridge of cloud-peaks 
 stands tipped with pink above the grey. 
 
 Thus has the sun set over Inca and Spaniard, heathen and 
 Christian. Thus has Inti looked down in the past on human 
 sacrifice, as now on ascending incense and High Mass ! Thus 
 through the ages has the Eternal showed His faithfulness, for 
 
 "The heavens declare the glory of God 
 And the firmament showeth His handiwork ; 
 
 Day unto day uttereth speech, 
 
 And night unto night sheweth knowledge." 
 
 His covenant in nature needs but interpreting ; yet the half- 
 drunken Indians who have watched these fantastic dances have 
 no eyes for the sunset. The superstitious have repeated Ave 
 Marias before the altar, and the beauty of the shrine has left a 
 stupefied awe in their hearts; the irreligious have spent all 
 their money in drink at the feast, and by giving the priest a 
 real (2|d.) have earned an indulgence for the past month. 
 
 Inca traditions and customs these people have ; Roman 
 Catholic priests and masses they have ; but the Christ who died 
 to save, and lives to keep, they know not; the God of creation, 
 whose wondrous works are ever about them, they heed not; 
 the Inspired Word of God, and the plan of salvation it unfolds, 
 they have never heard of. 
 
 Mr. M°Nairn writes from Peru : " Jesus Christ is to these 
 people merely an image they are called upon to worship at 
 
i8o PAGANIZED CHRISTIANITY 
 
 intervals ; ^ they know nothing of a Saviour from sin. Such is 
 the confusion of ideas among them that in many places their so- 
 called worship is still carried on by means of the old heathen 
 dances, where Christ is worshipped as the sun, and the Virgin 
 Mary as the moon. 
 
 "Entering a village one day not far from Cuzco, we met 
 a strange procession. A crowd of Indians were marching, or 
 I'ather dancing, along, dressed in the most fantastic manner. 
 All wore grotesque masks, and most of them carried some noise- 
 producing instrument. In front were some young women who 
 danced and whirled along, shouting and singing, and behind 
 came this strange crowd of masqueraders dancing and chanting. 
 It resembled nothing so much as some old heathen orgie. Yet 
 in the midst of this crowd was carried aloft a crucifix with 
 a figure of our Lord, and various other emblems of the saints. 
 It was a feast day, and this was a procession of the Church." 
 
 Here we see the combination of dances that are now purely 
 social, and the crude worship of images. Such is possible in villages 
 where there is a church and cura (parish priest), but what of the 
 numberless villages that have closed churches where mass is said 
 only once a year ? What of the hamlets which have no church, 
 no cura, no idol ? What is the religion of such villages ? Alas ! 
 Their neglected inhabitants are still pagans. On the farm of 
 Urco they regard with awe the high stone said to be a petrified 
 princess. The spirit of the Nuesta, they say, inhabits the rock. 
 In many places the first wineglass of alcohol is invariably 
 poured out on the ground, and the customary saying is repeated, 
 " To Mother Earth who gave it." On the mountain of Pichu- 
 pichu above Arequipa, there is one spot on the hillside where 
 every Indian leaves his quid of coca for the Earth Goddess. 
 And as in the days when piles of stones were set up to pro- 
 pitiate the evil spirits supposed to haunt mountain and lake, 
 the Inca Indians of to-day who travel to Cuzco, rear piles of 
 
 1 In the majority of cases they know the Virgin as an image or picture, 
 but have never heard of Jesus Christ even as an idol. 
 

 < 
 < 
 
<( 
 
 THE PATRON OF BUTCHERS" i8i 
 
 stones in token of having passed the worst part of the 
 road. 
 
 At the corner of Sta. Ana, where from the winding mountain- 
 path Cuzco is first seen, the Indians salute the city as did their 
 ancestors centuries ago, in honour of the Temple of Inti. The 
 silent act — reverent, childlike, valueless now, is sadly typical 
 of the Indians' religion. 
 
 We have seen something of the Christianized paganism of 
 Peru ; now let us look at its paganized Christianity. 
 
 The following extract from my diary describes a feast in 
 honour of " The Patron of Butchers." Why should John the 
 Baptist be preferred before any other for this honour? you 
 ask ; and the Peruvian replies with another question : Do 
 you not remember that it was he who said, " Behold the Lamb' 
 of God " ? Yes ! incredible though it may seem, for this reason 
 St. John the Baptist is the patron saint of the butchers ! 
 
 On the eve of the fiesta, or feast, held yesterday in his 
 honour, castillos or wooden frames, ornamented with flags and 
 loaded with fireworks, were erected in the plaza for the fire- 
 works of the morrow; and the faces of the Indian crowd 
 gathered in the darkness were lit up by several huge bonfires 
 built on the platform just outside the cathedral. 
 
 From the green ridge of SachsahuamAn, the Inca fortress 
 overlooking Cuzco, flags waved, and all night long a trumpet 
 kept sounding. 
 
 The fiesta of San Juan dawned with the clear light of one of 
 Cuzco's loveliest days. The mountains seemed to cluster closer 
 than usual around the old city, and the blue of the horizon 
 to stretch away to a more wondrous depth than on other 
 days. A spirit of excitement was abroad : the Indians with 
 their lambs and llamas all seemed to be making for the large 
 plaza whence came a strange confusion of sounds ; the bleating 
 of sheep, the hubbub of the gathered Indians, flutes, trumpets 
 — all drowned by the constant explosion of fireworks ! 
 
1 82 PAGANIZED CHRISTIANITY 
 
 A deafening roar — a sudden backward run of the crowd — 
 a cloud of smoke trailing over the azure — and we realize that 
 a Castillo has been lit. One after another they explode and 
 salute St. John the Baptist in the heaven above. The crowd, 
 however, knows more of noise and smoke than of any saint in 
 the heavens ; it is the day of San Juan, without doubt, but is 
 not the feast for the Indians ? 
 
 In the cathedral a strange old custom is being observed : 
 the Indians sit or kneel around an image of the Baptist with a 
 silver lamb in his arms ; and at the side of nearly every woman 
 is a sheep. It is a curious sight — lambs in the cathedral, nib- 
 bling bread from their owners' hands, bleating softly, or being 
 led forward for a blessing. They are all decorated with bright 
 rags or paper, their wool being tied up with a hundred little 
 coloured bows. 
 
 Yes, the touch of the hand of a priest, a man as ignorant 
 and more evil than they, will console the hearts of these ignorant 
 Indians. Their god is the Church. The building dedicated to 
 its ceremonies, or the casket which contains its Holiest, or the 
 priest who administers the wafer, or the ornaments of the gown 
 he wears, or the scapularies which his hand has blessed, or the 
 charms which he says have been made virtue-yielding by 
 contact with an image of the Virgin, or the relic of one of the 
 saints, which but to behold is to be blessed — yea, all these things 
 are to the poor "Christianized" Indian, with his Cholo half- 
 brothers, divine ! 
 
 One of the Fathers of the Church has had the courage to 
 admit the ignorance and superstition which he found amongst his 
 parishioners. " There exists superstitious paganism in its most 
 repugnant deformity," he says, " and absolute ignorance of the 
 rudiments of the faith." ^ 
 
 Never have I seen any more pitiful sight than that of the 
 Indians at the great pilgrimage to the Shrine of Our Lady of 
 1 Padre Umpire. 
 
"— BUT HE REFUSED" 183 
 
 Copacabana. They knelt in groups below the dazzling image, 
 families and villagers together ; big, dirty, awkward men, with 
 dusty sandals and tangled masses of black hair. In silent adora- 
 tion they knelt there, and as the light of a thousand candles 
 fell on their upturned faces, I saw that tears were coursing over 
 the brown furrowed cheeks. 
 
 If these " Christianized " Indians worship the Church and its 
 embellishments as a whole, its great prophet is the cura ; more 
 than one Peruvian has said to me, " The Indian's god is the 
 cura." Their ancient worship of the Inca has been largely 
 transferred to the priest, and, alas, he is more often a tyrant 
 than a father! 
 
 The following is a story which the missionaries in Cuzco 
 heard lately from the lips of a poor Indian : — 
 
 " On the fourth of the present month my brother died in 
 the parish of Sumaro, in consequence of wounds received 
 while working on the new railway to Cuzco. 
 
 " On the following morning when we were going to bury 
 him, there presented themselves the abusive governor of 
 Sumaro, accompanied by several of his followers, who, by 
 order of the blood-sucking village priest, took us prisoners, 
 along with the widow of my dead brother. 
 
 " We travelled thus, carrying the corpse, a distance of nine 
 miles, to the house of the priest, who, on our arrival, notified 
 us that he was going to perform the burial ceremony, and 
 that the cost would be £5, to be paid at once, without any 
 pretence whatever. He also gave us to understand that he 
 was going to take possession of all the belongings of the 
 deceased. 
 
 "We, as poor Indians, had not £5 to give him, and my 
 sister-in-law was in danger of being left in the world without 
 money or bread for herself and the children. Our situation 
 was critical, and, above all, pitiful. Finding ourselves in such 
 a position we had to plead with the inhuman priest not to 
 ask us so much, as we were poor; but he refused. Three 
 
1 84 PAGANIZED CHRISTIANITY 
 
 days passed, the corpse was still unburied, and we had been 
 able to collect only £1, which we gave to the priest. After 
 much pleading he allowed the body to be buried. Not content 
 with the money, he shut up the poor widow in his own house, 
 as a security for the rest of the money. She was only liberated 
 when someone else offered to stand security. The poor woman 
 said she would have to sell all, even her children, in order to 
 procure the money." 
 
 The missionary who passed on this pathetic story adds: 
 "From this you will see that the priest of Peru, instead of 
 being a burden-bearer, is a plague to his flock. Instead of 
 preaching the Gospel of love, he takes from them what joy 
 they possess, and gives bitterness and woe." ^ 
 
 Dr. Walter Ball, who has come into contact with the Indians 
 of the Caylloma district, writes : " The Indian finds his worship 
 somewhat a luxury. Salvation is not free to him. The 
 priests have instituted a system of excessive forced charges. 
 For the blessing of the crops, for burial, baptism, marriage, 
 feast days, and every occasion when their offices can possibly 
 be required or forced on the Indian, a tariff of exorbitant fees 
 has been arranged." 
 
 The moral influence of this tyrannical god of the Indians 
 is evil in the extreme. The result of nearly four hundred 
 years of Romanism is "filth, immorality, drunkenness, theft, 
 or complete ignorance." 
 
 Markham says: "The moral condition of the Indians has 
 sunk to its low level through the bad conduct of the parish 
 priests, who not only set them an evil example, but give 
 cause for drunkenness and immorality by their feasts and 
 processions." 
 
 Yet, in spite of his recognized evils, the cura, as repre- 
 sentative of the Church, is the Indian's god. Indeed, he is the 
 only god which an Indian brute is allowed to have. 
 
 1 Mr. T. E. Payne, missionary of the R.B.M.U. on the farm " Urco,'' 
 near Ouzco. 
 
Chapter XVIII. — The Indian : His Character and Mental 
 Possibilities — 
 
 The expression of a wronged race — What schoolmasters 
 think of the Indian — Arithmetic done iy means of heans — The 
 strange power of Indian music. 
 
CHAPTER XVIII 
 
 THE INDIAN : HIS CHARACTER AND 
 MENTAL POSSIBILITIES 
 
 " Each of lis inevitable, 
 Each of us limitless — each of us with his or her right upon the earth, 
 Each of us allow'd the eternal purports of the earth, 
 Each of us here as divinely as any is here." — Walt Whitman. 
 
 YOU have seen the painful expression of a child that is deeply- 
 sad — self-contained and fearful — repressed emotion fast 
 becoming habitual gloom ? Such is the expression of the Inca 
 Indian. "His countenance is usually clouded with a look of 
 profound melancholy, the indelible stamp of centuries of 
 intolerable oppression. The worst forms of tyranny dis- 
 appeared with the expulsion of the Spaniards in 1824, and 
 the tribute was abolished thirty years later. But the crushing 
 oppression of the Spanish conquerors made a deep impression 
 on their victims, and produced a lasting effect. All that the 
 down-trodden people could do was to oppose a passive resis- 
 tance with a constancy peculiar to their temperament, and this 
 attitude has become hereditary." ^ 
 
 Their gloom is general, though I do not believe it an 
 essential part of their nature. The wee children are as glad- 
 some as those of the homeland ; the men often laugh heartily 
 when the fear of cruelty is removed from them ; but the 
 Indian knows that to the Peruvian he is a brute— no more. 
 He realizes that he is poorer, weaker, and more ignorant than 
 others, and that for this very reason they will take advantage 
 
 1 C. R. Markham, History of Peru. 
 187 
 
1 88 THE INDIAN 
 
 of him. The little boys soon come to know it too, and a 
 dignified, preoccupied bearing takes the place of their childish- 
 ness. They assume the expression of their parents — ^that of 
 a wronged race. 
 
 This is the first characteristic of the Indian which attracts 
 a traveller's attention. As he comes to know the people 
 better, he recognizes that they are essentially children — con- 
 tented, simple, kind, humble, and industrious, yet fond of 
 pleasure. If in many cases oppression has tended to spoil 
 the Indian's sweet spirit and childlike nature, it has proved 
 his nobler qualities — patience, gratitude, and faithfulness. 
 
 Senor Choquehuanca Ayulo, a lawyer and Bachelor of Arts, 
 who is proud of the royal Inca blood in his veins, writes of 
 his own people : — 
 
 " It is said that the Indians are abjectly servile. And what 
 people would not be so after four hundred years of cruel 
 slavery? It is said that they are indolent. But where are 
 the human beings who would not be, if continually despoiled 
 of their goods ? It is said that the Indians are addicted to 
 falsehood. But are not nearly all our cultured and public 
 men liable to the same charge if self-interest is at stake ? It 
 is affirmed that the Indians are addicted to stealing, but this 
 accusation is false. The number of thefts amongst them is 
 relatively small.^ The Peruvian Indians are accused of being 
 opposed to civilization. This also is absolutely false. Many 
 Indian fathers have given their children for good to men of 
 means, on condition that they be taught to read and write. 
 The children thus taught never retrogress. Within a year or 
 so several schools have been established amongst the Indians 
 by a few young men who are willing to sacrifice a great deal 
 for the good of these people. One of these schools was closed 
 lately on account of the threats of the priests against the 
 fathers who sent their children to it. 
 
 " Notable Indians who have attained to high governmental 
 ' This is only correct of certain parts of Peru. See p. 191. 
 
A MOUNTAINEER. 
 
 This man could well compete in the Marathon race, I think. Long journeys accom- 
 plished at a steady run, over his own mountainous land, have developed his powers of 
 endurance to an extraordinary extent. 
 
THE OLD STOCK 189 
 
 positions have always been progressive men. The presidents 
 Santa Cruz and Castillo, for instance, were head and shoulders 
 above most of the presidents of Peru. One of them showed 
 his foresight and wisdom by advocating the Bolivian and 
 Peruvian Federation, an idea which, if it had been adopted, 
 would have saved Peru from its present humiliation (in 
 relation to Chili). The other Indian president has the honour 
 to have given liberty to all the slaves of our republic. Dr. 
 Jos^ Domingo Choquehuanca was a pure Indian, and his work 
 in the province of Azangaro is quoted by a scientist like 
 Raimondi, and also in standard works like the Dictionary 
 of Peruvian Legislation." 
 
 Nor is history the only witness to the mental possibilities 
 of the Indians. The schoolmaster of Paucartambo, whose 
 pupils were almost entirely Indian boys, told me that he con- 
 sidered the Indian possessed very remarkable mental powers. 
 He is not quick at learning Spanish, Senor Valdiviso said, 
 and evidently dislikes the language, but when that is mastered 
 he shows unusual proficiency in learning, and possesses a 
 capital memory. 
 
 The progressive schoolmaster of Lampa, who is at present 
 teaching fifty boys of purely Indian blood, says that they do 
 excellent work, and, on the whole, compare very favourably 
 with the children of gente decente. 
 
 Dr. Santiago Giraldo, a lawyer of Lima, who for years 
 has worked in the interest of the Indians, makes an indignant 
 protest against those who "judge incapable of evolution the 
 race which has produced minds like those of Choquehuanca 
 and Lunarejo, Sanchez and Bustinza — heroes like Cahuide 
 and Olaya, Tupac Amaru and Pumaccahua." 
 
 Markham says the Indians have " intellectual powers fitting 
 them to rise to the highest positions in Church and State. 
 Tupac Amaru as a statesman was one of the most remarkable 
 men Peru ever produced. General Santa Cruz, whose soaring 
 ambition so nearly succeeded in its object, had Inca blood 
 
I90 THE INDIAN 
 
 flowing in his veins. The Indians, as a race, were capable in 
 the past of achieving a high civilization, and under intelligent 
 direction they are equally capable of great things in the 
 future. They only need officials and priests whom they can 
 respect, and a settled Government." 
 
 To-day, hardly any of the Indians can read or write ; their 
 mental powers are totally undeveloped, and their children 
 are fast leaving the age when the memory is pliable, and 
 learning possible. When an Indian wishes to make out his 
 accounts he collects 100 stones, which he lays out in piles of 
 ten to represent the parts of a silver dollar. Sometimes he 
 carries about 100 beans to count with ; but the process is very 
 laborious, and he invariably goes away with the conviction 
 that he has been cheated. 
 
 Dr. Ball writes of the Indians of Caylloma : " Their general 
 standard of intelligence is low; no trace of that intellectual 
 pre-eminence which was said to have distinguished the old 
 Incas is evident. They are quite incapable of acting on their 
 own initiative, but properly supervised make excellent workers." 
 This sentence I feel truly to sum up the mental condition of 
 the Indians. Great leaders have arisen from amongst them ; 
 but, though it is difficult to estimate what education will 
 accomplish, initiatory power seems lost to them as a race. 
 
 This characteristic is important and inevitable. The social 
 system of the Incas was calculated to produce a good child; 
 the oppression of later days only tended to develop silent 
 resentment and sullen resistance. Lack of initiatory power 
 in the Indian is therefore not surprising. 
 
 As a workman he retains much of his original value. The 
 American gentlemen of the Inca Mining Company find the 
 Indians steady and reliable labourers, who learn the work 
 quickly, and accomplish more at an altitude of 13,000 feet, than 
 would be possible for an Englishman. Sefior Echinique, the 
 owner of one of the largest farms in Southern Peru, has a high 
 opinion of the ability of the Indians, but says they are great 
 
DECEIT AND DEXTERITY 191 
 
 thieves. The thefts are not large, but they are constantly 
 taking small things, and secretly exchanging their animals for 
 his. Some of them, he says, are almost as clever in this way as 
 was Jacob. 
 
 Dr. Ball cites the following example of the curiously 
 mingled order of cunning which is especially common in the 
 mining districts : — " An Indian was entrusted with the carrying 
 of a large bottle of potassium cyanide up to the mines. He 
 was carefully instructed as to the very poisonous nature of the 
 salt. This warning he looked upon as merely a pretext of the 
 white man to prevent him stealing what he thought to be a 
 valuable kind of sugar. On the way up he broke the bottle 
 and secreted a piece. Fortunately the fear of detection 
 prevented him from eating it at once, and on arrival at the 
 mines, its loss being discovered, he asked permission to keep it.'' 
 
 Mr. Payne, who for six years employed men in the industrial 
 mission at Cuzco, says that the Indian, if treated properly, is 
 a civil, hard worker, and though not usually truthful, is not to 
 be blamed for this, the fault of the so-called " civilized people," 
 with whom he deals. 
 
 Though oppression has largely succeeded in making the 
 Indian a dishonest workman, and the lack of any educational 
 advantages has stunted his mental development, in many ways 
 he shows marked natural gifts. I have watched little boys of 
 four and five strutting round our patio unloading the llamas of 
 their sacks of fuel, rolling up the hemp ropes, folding and 
 packing the empty sacks — all with such speed and neatness as 
 astonished me. It was a continual wonder also to watch the 
 women and children spinning. So clever were they that the 
 operation looked almost magical. On the left arm was a bunch 
 of wool, and in the right hand the thread, being drawn out, 
 and wound on to a reel which was spinning on the ground. 
 With a movement of the hand they start the reel, with 
 another stop its spinning, yet never allow it to unwind, or have 
 they any need to check it with their hands. All this is done 
 
192 THE INDIAN 
 
 while other mattel's are being attended to, and apparently 
 becomes a mechanical process. 
 
 Moreover, the Indians are an imaginative people. At the 
 little home on Urco, where we lunched, there was an elaborate 
 construction, the use of which we could not at first discover. A 
 long rope was suspended from poles stuck in the ground, and 
 from it hung stones and tins. When we questioned the old 
 lame shepherd, he hobbled up to the line and shook it. Immedi- 
 ately the stones hit the tins and set up quite a jangling and 
 a tinkling. The contrivance was designed to scare away wild 
 cats from the fold. When the wind blew at night, it set the 
 strange bells ringing, and their weird sounds would certainly 
 scare away most wild animals. 
 
 The native music of Peru is exceedingly interesting and 
 strange. It seems fitting that the people of such an unusual 
 country — the children of a unique social system — should have 
 a characteristic style of national music. Certainly the yaravis 
 of Peru are unlike any other music. When first I heard their 
 plaintive notes come wailing through the night air, I listened 
 spellbound to this new thing. As I came to know and love 
 the ancient melodies they took hold of me in a strange way. 
 An Indian song can unnerve me in a few minutes ; it seems to 
 pluck at one's heart-strings, making the world a place of spirits 
 where the impossible is ever about to happen. 
 
 There is surely similarity in ^spirit and construction between 
 these Indian yaravis and the sobbing lyrics sung by the exiles 
 of Babylon. They are intensely patriotic but deeply mournful. 
 " The memory of former wrongs has tinged their most popular 
 songs with sadness. The young mother lulls her infant to sleep 
 with verses, the burden of which is sorrow and despair; and 
 the love-songs usually express the most hopeless grief." ^ 
 
 Indians are always singing. Far out on the pampa, away 
 from all human habitations, I have heard strange Kechua words 
 crooned by little shepherd-boys; harvesters, as they toil up 
 1 C. R. Markham, History of Peru. 
 
INC A LYRICS 193 
 
 hill with their immense loads of barley, invariably sing some 
 plaintive old song; and families travelling along the dusty 
 roads unite their voices in strange part-harmonies to wailing 
 melodies in a minor key. 
 
 May not this national taste for singing be utilized to attract 
 the Indians to our Lord ? I have noticed how any hymn in a 
 minor key at once touches them ; those who have never before 
 joined in our Gospel songs break out into a strange accompani- 
 ment to the tune, quite contrary to our English ideas of music, 
 and yet, I believe, not unmusical. Below the windows of our 
 little meeting room there is often a crowd of Indians ; they are 
 listening to the singing, but cannot be persuaded to enter. 
 
 God speed the day when in his own mountain hamlet the 
 Indian shall hear the story of Jesu's love, perhaps set to the 
 beautiful melodies of his own sad country ! 
 
 13 
 
Chaptee XIX. — The Indian's Wrongs — 
 
 The trinity which has brutalized the Indian — An army 
 of criminals — Men who can only live in the mountains — How 
 alcohol is forced on the Indian and his goods stolen as payment 
 — Pathetic appeals against injustice and cruelty — Who cares ? 
 
CHAPTER XIX 
 THE INDIAN'S WRONGS 
 
 "Shall tongues be mute when deeds are wrought 
 Which well might shame extremest hell 1 
 Shall freeman lock the indignant thought? 
 
 Shall Pity's bosom cease to swell? 
 Shall Honour bleed ?— Shall Truth succumb ? 
 Shall pen, and press, and soul be dumb ? " 
 
 Whither. 
 
 TN the preceding chapters I have tried to show how the 
 -■- Indian Kves under republican rule, but I have not yet 
 told all the truth. Theoretically, the Constitution allows the 
 Indian equal rights with other Peruvians, but the moral force 
 of the country is not strong enough to see that just laws are 
 administered. Consequently, the Indian is at the mercy of 
 every unscrupulous individual. The bad governor, the bad 
 priest, the bad merchant " form a trinity which has brutalized 
 the Indian " — so writes one of Peru's greatest thinkers. 
 
 Where individuals are humane, and the laws of the country 
 are enforced, the Indian's lot is happy. When, as in many cases 
 which might be mentioned, he falls into the power of a tyrant, 
 his sufferings are almost inconceivable. Between these two 
 extremes are varying degrees of injustice to which most of the 
 Inca Indians are to-day subjected. 
 
 I do not wish. to repeat exaggerated horrors, so shall confine 
 myself to examples of injustice which are common, and must 
 give way to simple reforms, Senor Ayulo writes : " As the 
 foreigners who visit our country can testify, the Indians are at 
 
198 THE INDIAN'S WRONGS 
 
 the present time in cruel bondage. They are nothing less than 
 slaves. Before all others the Indians should enjoy citizenship, 
 but they are outcasts in their own country." 
 
 The wrongs which the Indians suffer are military, educa- 
 tional, governmental and judicial. 
 
 The army of Peru consists of three sections: the national 
 standing force of 4,000 men, in which every citizen must serve ; 
 the national guard with its active and reserve members, who 
 respectively serve continuously or hold themselves in readiness 
 to serve in time of war ; and the police force of the country. A 
 third of the national force is renewed by conscription every 
 three years. The conscripts are supposed to be chosen by lot, 
 but the list for 1902 shows that three per cent, were voluntary, 
 one per cent, were drawn by lot, and the rest were working off 
 punishment for past infringement of the law. 
 
 The advantages of the system are threefold. Firstly, it 
 has extirpated the pernicious custom of recruits which injured 
 commerce because the municipalities drew arbitrarily from 
 passers through their centres, thus ruining small trade. 
 Secondly, it has increased civilization, and the spirit of 
 discipline among the Indians. Thirdly, it has established on 
 a solid basis defence for Peru's future. The chief disadvantage 
 of the system is that as the spirit of the country is not martial, 
 obligatory service is necessary to uphold military laws, and the 
 national force is largely composed of criminals. 
 
 The Indian has a deeply rooted hatred for a military career, 
 and for the following reasons : — Firstly, a father needs his 
 sons to help him at shepherding or agriculture. If they ai'e 
 forced into the army, his ignorance leads him to believe that 
 they go straight to war and to certain death. The family with 
 sorrow gives them up as lost, and naturally defames the 
 Government. Secondly, he believes that gente decenfe and 
 Cholos are freed from this military obligation, and that the 
 Indians suffer alone. Thirdly, the soldiers, after having 
 completed their term of service, return without any pay, and 
 
INJUSTICE AND ABUSE 199 
 
 speak against life in the barracks. The Indians know nothing 
 of civil life, and therefore conclude that to lend their services to 
 their Government and country is an evil and punishment. 
 Fourthly, the time of service is too long, and formerly the 
 discipline of a soldier was too rigorous; after three or more 
 years the Indian frequently returned to find a deserted house 
 and no traces of his family. Fifthly, patrons and priests find 
 it to their advantage to speak against the profession. 
 
 Moreover, Indians suffer injustice under the military regime. 
 A son of gente decente can free himself from his obligation by a 
 bribe, and an Indian will be forced into the army to take his 
 place. Every Indian is supposed to be enrolled in some 
 municipal register ; but in the villages and hamlets there are no 
 offices, and the ignorant natives who come to Cuzco, never 
 having heard of the need of a number, are seized by the police 
 and forced into the army. Furthermore, the hardy Indian 
 mountaineer is not fitted for life in barracks. The tropical 
 climate of Lima kills him ; he, like the llama, can only thrive on 
 the mountain-side. It is estimated that seventy per cent, of the 
 conscripts taken to Lima die of consumption, or return to their 
 homes physical and moral wrecks.^ 
 
 The educational lack of Peru is very serious; in spite of 
 various sincere but sporadic attempts at reform, the Inca Indian 
 is still uneducated. "The great problem" writes a Peruvian, 
 " is to extend and propagate primary instruction, to make the 
 Indian a man and a citizen, to force him into civilization." 
 
 The governmental abuses are varied in their character and 
 cause. Illegal taxation is levied on Indians who are ignorant of 
 the laws ; taxes are collected by other than the authorized 
 functionaries, and without any receipt being given; labour is 
 
 ' I have been informed that this high rate of mortality is due to the 
 condition of the military hospital of Lima, which is reputed to be reeking 
 with the bacilli of tubercle 
 
200 THE INDIAN'S WRONGS 
 
 forced under the name of taxation ; the governmental officials are 
 usually unscrupulous men, who convert the paid service which 
 they may demand into slavery, demand honorary labour for 
 governmental works, and continually raise forced taxes which 
 are called voluntary subscriptions. 
 
 Judicial wrongs are also common ; the judges are, in most 
 instances, notoriously unjust, and the influence of the governor 
 and cura is all-powerful. When a judge fails to persuade an 
 Indian that injustice is justice, the poor native is forced into 
 compliance by threats, imprisonment, and even by corporal 
 punishment. The priests and local authorities employ an Indian 
 to collect the debts of his fellow-Indians ; and if the real debtor 
 fails to pay, the collector himself must do so, which is, of course, 
 quite contrary to the laws of Peru. Further, should he fail to 
 pay unjust debts with cash, he has to do so with his flocks or 
 his land. 
 
 Until the Central Government gains more power, and its 
 members become less corrupt, it is impossible for these isolated 
 officials to be controlled. No one cares to see that justice is 
 observed amongst the Indians, and when inspectors are appointed 
 they are bribed, and so the evil continues. 
 
 Abuses connected with industry and commerce fall into 
 three divisions : the abuses suffered by Indians living on 
 haciendas or in hamlets ; abuses in the employment of labour ; 
 abuses in trade. 
 
 The Indian living on the hacienda is entirely at the mercy 
 of his employer. Generally, the " Indian has no moral help, no 
 protection, no doctor to visit him when he is sick ; and when he 
 dies he is usually the debtor of the haciendado, and his family 
 has to take up the debt. Hence, the Indians in the haciendas 
 are in reality slaves, though not legally so." 
 
 The Indians who live in parcialidades are rapidly diminish- 
 ing in number. Formerly Indians owned lands which passed 
 from father to son; but during the last thirty years the 
 
SCENES ON THE SIERRA 
 
" THE CRY OF BLOOD " 201 
 
 authorities, priests, and hMciendados have robbed them to a 
 scandalous extent. 
 
 The methods of employment on the Sierra are such that the 
 Indian is invariably wronged. If you wish to employ a work- 
 man you must go to the governor, who will force an Indian into 
 your service, and levy half his rightful wages. 
 
 The Governor of P , in whose house Mr. Payne was once 
 
 staying, sent an expedition to discover a certain buried treasure. 
 Women and babies went with the men, and through a mis- 
 calculation they were not allowed sufficient food. Some were 
 starved to death, and the others on their return were flogged 
 unmercifully because they had failed to find the treasure. 
 
 Indians are sometimes forced into expeditions going down 
 to the Montana. In their thick woollen clothes they descend 
 to tropical heat, send throwing off" their ponchos suffer intensely 
 from the swarming mosquitoes. If fever does not then attack 
 them, they will probably fall victims to it on ascending to the 
 Sierra again, or will reach home mere wrecks of their former 
 selves. 
 
 The abuses of trade are many. Indians are forced to sell 
 cattle and wool by the method of reparto forzoso. Thus a 
 merchant, against the will of the helpless native, pays in 
 advance a certain sum of money, and returns in a few months' 
 time to collect three or four times its value in wool or some 
 other commodity. False scales are constantly used in trad- 
 ing with Indians, their cattle are stolen, the Government 
 appropriates their lands of salt deposits, and they do not know 
 how to cultivate those lands which are given them in exchange. 
 Liquor vendors carry their poison to the most distant parts of 
 the country, and to the door of the most humble Indian hut, 
 where they sell by reparto forzoso} 
 
 Over and above all these abuses are those perpetrated by 
 
 ' Thus alcohol is left with the Indian whether he wants it or not ; and in 
 a few months' time he will be at the mercy of the merchant, who will 
 shamelessly rob him. 
 
202 THE INDIAN'S WRONGS 
 
 the Church. A curacy is the monopoly of the fees of the 
 district for marriages, baptisms, and other ceremonies, and the 
 priests extort from their poor flocks exorbitant sums. Heavy 
 burdens are put upon the faithful in the form of tithes. Indians 
 must provide for religious feasts. The men are ruined by their 
 term of forced service to the priest, being often obliged to 
 purchase themselves everything -which he demands during that 
 time,'^ so that the end of the month's service often finds them 
 without a cent in the world. The forced service of the women 
 to the priest is known as the mitta, and to-day, as in the times 
 of Spanish rule, the old Indian word conveys unmentionable 
 abuses in numerous instances. 
 
 In conclusion, the chief causes which seem to underlie these 
 wrongs are three: — Firstly, his lack of education leaves the 
 Indian an easy prey to every tyrant. Secondly, the Indian 
 has been kept ignorant, made superstitious, and forced into vice, 
 by the Koman Catholic system of Peru. Thirdly, although 
 the laws with regard to the Indians are good on paper, they are 
 seldom kept. 
 
 The facts have been written down somewhat in tabular 
 form — no glamour, no exaggerated horror, no sentimental 
 appeal, no touch of colour, to make them more striking. But 
 they are facts. 
 
 The statements are unsupported, you say. Where are the 
 witnesses to this state of things ? How do I know ? Some 
 things I have seen, and of those I scarcely dare speak, for it is 
 well-nigh impossible for one of English blood to remain self- 
 controlled and moderate of speech in presence of cruelty to the 
 weak, and injustice to the ignorant. My own slight knowledge 
 more than confirms all that others tell ; it could not be other- 
 wise. But I have not made one statement based merely on 
 
 1 Peruvian law decrees that some one in each village shall always be 
 found to serve the cura ; the Churqh interprets this to mean that a cura may 
 demand an unlimited amount of forced unpaid labour. 
 
"BITTER FOR SWEET" 203 
 
 hearsay. Let me quote a few of the oflBcial decrees on this 
 subject issued in Peru during the last four years, and then 
 testify if my account of the Indian's condition appears to you 
 probable or not ! 
 
 Sub. Pref. F. Odavio Negrete. 
 
 Oaylloma, August 26, 1904. 
 
 1. Absolutely prohibits gratuitous or obligatory service of 
 mittas, fiscal services, etc. 
 
 2. Priests must themselves provide for their rights at the 
 proper rates. They must not exact by force the first-fruits 
 from the faithful, because these are only a voluntary obligation. 
 
 3. Neither governors nor judges, nor particular persons, 
 must obtain wool by method of reparto forzoso, because it is an 
 abuse against the liberty of the industry, and a proved deceit. 
 
 4 Cattle are not to be taken from the Indians on any 
 pretext unless the sale is voluntary and the price fair. 
 
 5. There are " scales " which give 40 lbs. when they weigh 
 25 lbs. The governors must carefully examine all the scales, 
 and send any untrue scale to the judge, together with such 
 information as may lead to the punishment of the criminal. 
 
 6. Governors must denounce the extortion by the priests of 
 exorbitant fees for baptism, and also the imposition of taxes on 
 the faithful who will not or cannot exercise the tasks of 
 devotees which the priest has forced upon them. 
 
 This is to be published by the organ of the political 
 authorities in each district and village, and placed where all 
 may see it. 
 
 (Signed) F. OcTAVio Negrete. 
 
 Deceees in Apdeimac. 
 
 January, 1907. 
 
 1. Prohibits el reparto forzoso for the acquisition of wool, 
 flocks, or other species, whatever they may be. 
 
 2. Prohibits also the custom of appropriating the animals 
 and goods of the Indian^ without a previous agreement and the 
 payment of the just price. 
 
 3. Prohibits the imposition of " gratuitous service " in what- 
 ever form it exists. 
 
204 THE INDIAN'S WRONGS 
 
 Similar decrees, which are very numerous, give an appalling 
 view of the condition of the Indians of the Sierra ; and their 
 constant repetitions show that the efforts of Senators and 
 Prefects to put an end to the abuses have been unavailing. 
 
 Before me lie seven copies of El India, the magazine 
 published in Lima by Dr. Santiago Giraldo, one of the few 
 earnest friends of the Inca Indians. In the numbers issued 
 during 1906 and 1907, he quotes various protests made before 
 the Government in the capital. I glance through the pages, 
 and see repetition of stories which I know too well are true : 
 
 "It was impossible to obtain justice from the Junta 
 Bepartamental." 
 
 "My friends feared the long journey to Lima. They were 
 told that we should not be allowed to embark at the 
 coast." 
 
 " I came alone, with only the clothes which I now wear. 
 I am here to plead for my fellow-Indians of the Sierra." 
 
 " I know not whether my wife and little ones still live." 
 
 Thus many of the pathetic appeals commence. 
 
 The following speech was made in 1905 by the represent- 
 ative of Indian messengers from Juli, Puno, and Chucuito : — 
 
 " Since 1901 the condition of the Indians has become daily 
 worse. In September an extraordinary persecution broke out 
 amongst them. Many were thrown into prison, their families 
 dispersed, their homes abandoned. 
 
 " Twice, I, Mallea, went to the authorities to appeal. 
 
 "The little territory of Inchuamaya which belongs to me 
 and my partners is in mortgage for a forced contribution of £4, 
 and besides that, the industrial contribution of another £4 
 weighs heavily upon us. Seeing how the persecution increased, 
 and fearing that the military commissioners would fall any 
 minute upon our property, and, without any previous notice, 
 levy the conscripts of the village, we resolved to undertake the 
 journey to this capital to seek liberty and the guarantees which 
 it was impossible to obtain in Juli or Puno. As all the roads 
 
" THE SPOIL OF THE POOR " 205 
 
 were guarded, we had to descend to the coast by the 
 mountains. 
 
 " When we left we knew that many of our friends had been 
 taken prisoners, chained and dragged to the prison of Juli ; their 
 houses were deserted, and their wives taken with them to 
 the prisons. Their cattle, clothes, beds — everything they 
 possessed, — were stolen when they were taken away, and the 
 doors of their homes were broken. Twenty-five houses in 
 our hamlet are deserted. One man barely escaped with his 
 life. 
 
 " Formerly some of our friends went from Juli to the prison 
 of Puno, where they drew up memorials addressed to you, 
 denouncing horrible acts of wholesale murder, incest, robbery, 
 destruction of cattle and houses, . . . violent acts to women, 
 torments, tortures, in these same villages. Whenever Indians 
 were unfortunate enough to fall into the hands of the Com- 
 missioners they were sure to be tortured, and then made to 
 promise that they would not go to Lima to complain. They 
 were given to understand that the powers of the State had 
 authorized the extermination of the Indian race, which was 
 indeed absurd, but thus the authorities use the weapon of deceit 
 to terrorize the ignorant Indian. 
 
 "As you see, your Excellency, our situation could not be 
 more miserable and desperate. 
 
 " In such a conflict we find no other remedy for our unhappy 
 situation than to come to your Excellency and beg guarantees 
 and justice. We therefore supplicate from your Excellency 
 that you will give us a safe passport, and a note to the Senor 
 Prefect of the Department of Puno, that he may grant us 
 personal rights, liberty, property, and safety for our families and 
 houses." 
 
 So the appeals continue — dozens of them ! Yet very few of 
 the Indians ever attempt the long perilous journey to the Coast 
 on foot — across the fearful desert, along the seashore, and so 
 to the distant capital, where, like the Indians we saw when we 
 
2o6 THE INDIAN'S WRONGS 
 
 were in Lima, they may wait for seven years without being 
 
 heard. 
 
 "Shall tongues be mute, when deeds are wrought 
 Which well might shame extremest Hell? 
 Shall freemen lock the indignant thought? 
 Shall Pity's bosom cease to swell? 
 Shall Honour bleed ? Shall Truth succumb ? 
 Shall pen, and press, and soul be dumb?" 
 
 Nay ! We must stoop to " the White Man's Burden " ; it is 
 our moral obligation as Christians. We have no political right 
 to protest on the Indians' behalf, but we can take to Peru the 
 Gospel which will give her true-hearted citizens, disinterested 
 politicians, and just officials. We cannot interfere with the 
 executive forces of the republic, but we can attack the evil at its 
 very root, and a new social system will surely spring up in Peru, 
 if the false religion of the country is replaced by the Faith of 
 Jesus Christ. 
 
 Many of the wealthiest men in England have made their 
 money in Peru. Is it not reasonable that they should feel an 
 especial obligation to make some return to the land from which 
 came their prosperity ? 
 
 Let the free spirit of America also speak! Shall her 
 Christendom learn the story of a nation's oppression, and 
 remain silent ? Does not geographical nearness involve moral 
 responsibility? Does not a Munroe Doctrine involve a corre- 
 sponding missionary duty ? 
 
 O Church of Christ ! in whatever part of the globe Thou art 
 established, hear the cry of yet another needy people ! In the 
 past Thou hast responded nobly to the appeal of far-ofF lands — 
 
 " Go on, for Thou hast chosen well ; 
 On in the strength of God, 
 Long as one human heart shall swell 
 Beneath the tyrant's rod." 
 
Chapter XX. — Beyond the Mists — 
 
 How the Amazon gathers — A leaf which would nearly 
 cover Europe — The perils of the Montana — A port of 20,000 
 inhabitants without one active Christian worker — The only 
 hospital in a territory as large as Italy — Tobacco and rubber 
 au naturel — Where our medicines come from — A land of the 
 future. 
 

CHAPTER XX 
 BEYOND THE MISTS i 
 
 "... Worlds of solitude — 
 Where the sun smiles, and seasons teem in vain, 
 Unseen and unenjoyed." — Thomson. 
 
 "TTTATER! Its thousand voices mingle in the soft air about 
 ' ' us — the low sweet tones of unseen rivers ; the eager 
 gushing of young streams; the musical murmur of cascades; 
 the tinkle of tiny streamlets falling from a height. 
 
 Water seems to issue from those clouds which half-veil the 
 jagged black peaks behind us. Now its streams are like silver 
 threads hung from ridge to ridge of the mountain ; now its sun- 
 lit film makes the whole of the rock face to glisten; now its 
 cascades are caught by the wind, and fall in white sheets for 
 hundreds of feet, dissolving in rainbow colours which are lost in 
 the blue of the atmosphere, or plunging into beds of ferns and 
 flowers far below. A few hours ago we were crossing the 
 snowy eastern barrier of the Sierra ; yet now, in this land of 
 enchantment, on the fringe of the Montana, we can scarcely 
 conjure up the remembrance of the vast solitudes of the pampa, 
 of the cruel cold of the mountains, of the bleak snowy plains 
 and perilous ice-covered peaks from which we have come. 
 
 We are still nearly as high above the sea as Cuzco — an 
 
 ' I was unable myself to descend to the Montana of Peru, but have com- 
 piled the two following chapters after very careful study of the diaries of 
 travel published by the Lima Royal Geographical Society, as well as of the 
 letters of missionaries. Every detail of description may be authenticated. 
 
 14 =°9 
 
210 BEYOND THE MISTS 
 
 altitude which the three highest mountains in England, Scotland, 
 and Ireland, piled on each other, would not attain ; but in de- 
 scending this eastern slope of the Andes we have come from 
 Siberian winter into Italian spring. Hillsides green as those 
 of England are about us ; the flowering shrubs and vines remind 
 us of Southern France; the masses of purple Lassiandra and 
 orange Cassia, of the Southern States. But though these 
 beauties are familiar, what of the sight which greets our eyes 
 if we continue our journey? — the mist-land, where sunbeams 
 play on the white robes of the mist-spirit, and rainbow colours 
 sleep in their soft folds. When the white vapour breaks away 
 below us, palms and tree-ferns appear, but for the rest the 
 Montana is veiled. 
 
 What lies beyond the mists? Only hearts that are brave 
 and limbs that are strong does Nature permit to penetrate to 
 the world- wonder hidden there. Eight thousand feet below us 
 is gathering the greatest river on earth, which will carry the 
 waters, now rippling and rushing past, out to the far Atlantic, 
 3,000 miles away. 
 
 The river basin hidden from our sight may be likened to a 
 gigantic leaf, such as would almost cover Europe. Its chloro- 
 phyll cells are the trees of the Amazonian forest, and its silver 
 veins the tributaries of the greatest of rivers. The mid-rib of 
 the Amazonian leaf is more than 2,000 miles long. It has its 
 base at Para on the Atlantic ; its central point at Manaos ; and 
 its apex, only 300 miles from the Pacific, at Iquitos. This 
 influential port belongs to the Peruvian republic, which also 
 owns between 10,000 and 20,000 miles of water-way navigable 
 for steamers of four to eight feet draught, and which rules on 
 the Amazon from its farthest sources to within a few hundred 
 miles of Manaos. 
 
 Besides contributing to this system immense rivers such as 
 the Madera, which, in their north-easterly course from the 
 Andes to the Amazon, represent the oblique veins of the great 
 leaf, Peru's mountains are the birthplace of the three rivers 
 
THE ANDES AND THE AMAZON 211 
 
 which form the chief and most distant source of the Amazon. 
 North Peru is watered by two of these — the Marandn and 
 Huallaga — and the southern provinces of the republic by the 
 beautiful Ucayali. The latter is formed by three rivers with 
 which we have already become familiar in the Cuzco district : 
 the lovely Vilcamayu or Urubamba, which flows through the 
 Vale of the Incas ; its sister stream, the angry Apurimac, which 
 rages in its narrow prison gorges ; and the Paucartambo, which 
 breaks through the Andean barrier into the forest-land farther 
 south than any other tributary. 
 
 The Andean chain is the only key to the mysteries of the 
 Amazon. Observe its two parallel ranges, the Western un- 
 broken — the Eastern, cleft by narrow river gorges, where, in 
 cataracts, whirlpools, and rapids, the Peruvian rivers make 
 their way down to the forest. Notice its two remarkable 
 mountain knots where the Eastern and Western Cordillera join, 
 the Northern giving rise to the great Manandn and Huallaga, 
 and the Southern to the tributaries of the Ucayali. If these 
 distant confluents of the Amazon look small in comparison with 
 the main stream itself, recollect that one may steam beyond 
 Iquitos 1,000 miles — as far as from the mouth of the Congo to 
 Stanley Falls, or from the coast of China to the navigation 
 limit on the great Yang-tse-kiang ; and 300 miles farther than 
 along the St. Lawrence from Ontario to the ocean — before 
 reaching that part of the Urubamba where steamers cannot float. 
 
 With the white mist and hot humid air which ascend from 
 the land below us, mingles the fascination of the unknown. 
 Others have felt it, and no one ever resisted the call of the mist- 
 land. Klondyke allures her thousands, but the Montana also 
 has fabulous wealth in her gold streams; "the Magic North" 
 draws some with the spell of its unreached wonders, but this 
 forest land boasts itself the largest tract of unexplored country 
 upon earth. Has the Congo rubber ? Amazonia more. Have 
 the West Indies gums and spices ? The heart of South America 
 is for tropical products the richest region known. 
 
2 12 BEYOND THE MISTS 
 
 But that this wonderful wealth may be appropriated only 
 by the worthy, Nature has made it almost inaccessible. 
 
 " We are going to make our fortune," the adventurers say as 
 they turn from the Andes towards the Montana ; and though 
 these pioneers return poorer than they went, in physical, moral, 
 and financial strength, their children will find the tracks which 
 they lost, and spend their lives — perhaps to the end — in the 
 great jungle. 
 
 Imagine them warring against Nature in the dense under- 
 growth; machetes in hand they cut a track — clothes torn 
 from their back, provisions failing, and always the fear of 
 a lonely death added to their many hardships. Unknown, 
 alone, without the world's applause, they explore rivers, open 
 up territories, and add their contributions to their country's 
 map. 
 
 We too will go — from this view-point on the eastern slope of 
 the Andes of Southern Peru, will make our way to Iquitos, the 
 home of earth's most daring adventurers. On the steep descent 
 the atmosphere becomes warmer, the mists lie more heavily, and 
 the silence is broken only by the patter of great water-drops 
 falling from the boughs above. So dense is the undergrowth 
 that we can see but a few yards into the jungle on either side, 
 and a canopy of green shuts out the sky from sight. Stumbling 
 and slipping on rotten twigs and roots of trees ; sinking in mud 
 to the knees, starting at the crackling in the bush which may 
 denote the presence of a bear or puma ; wading up to the waist 
 in water through one river after another ; plodding on slowly, 
 painfully, where any moment we may find ourselves surrounded 
 by savages — so we descend. The depths of the low-lying 
 Amazonian forest are as a new world to our senses. We seem 
 to stand in a silent nave, where knotted roots form fantastic 
 stalls, and tall trunk pillars hide their heads in an ethereal dome 
 of green, the fair home of monkeys, humming-birds, and trailing 
 flowers. Immense snakes are intertwined in the creepers, and 
 lie " like necklaces of coral " on the dead leaves ; green parrots 
 
"HEAT-ROTTED JUNGLE HOLLOWS" 213 
 
 are chattering, dazzling finches and butterflies flitting about, 
 and the air is heavy with tropical scents. As day closes, the 
 evening sky glows through windows of verdure, and later on 
 moonlight floods the dense forest with a mystic splendour. 
 
 Our journey is continued by water, and the days are never- 
 to-be-forgotten when Indians punt the dug-out, or row the 
 pine-wood canoe, and we float down the murmuring river with 
 its deep green lights and wonderful reflections, its forbidding 
 banks of mangrove, and the mingling rose and grey and blue 
 and crimson of its feathered population. In the swamps we 
 perchance catch sight of the great tapir, while the cry of frogs 
 and plovers fills the air. The sandbanks are alive with mos- 
 quitoes, and sometimes swarming with alligators and fresh-water 
 tortoises. 
 
 So we pass down the river — now racing with the tide ; now 
 fighting for life with the debris of fallen trees whirling north- 
 wards ; now shooting perilous rapids ; now anchoring the canoe 
 in the mud-bank, until an excursion into the forest for game 
 shall have been made. 
 
 In certain rivers fish is abundant. Here may be found the 
 crab which forms the delicious national fish of Peru ; or a kind 
 of cod weighing over 100 lbs. ; or an immense fish, often 10 feet 
 long, which, when harpooned and salted, forms the chief food of 
 the district. 
 
 At a small Peruvian port we board a steam launch, which 
 carries us down where the river broadens, until at Iquitos it is 
 immensely wide. Now in this busy town of heat and hustle, of 
 glittering calomina roofs, and hastily constructed wooden bunga- 
 lows, we are in the heart of the Peruvian Montana. 
 
 Iquitos is isolated from the Pacific Coast by an almost 
 impassable mountain range. Its post may be conveyed to the 
 capital more easily by steamer via New York and Panama, 
 than sent by the difiicult overland route. Only a hardy and 
 experienced traveller would attempt that five weeks' journey to 
 Lima, but anyone could reach Liverpool from Iquitos by a 
 
214 BEYOND THE MISTS 
 
 pleasant sea-trip of four weeks' duration. This Peruvian port 
 is much nearer to Manchester than to Mollendo, to Cardiff than 
 to Callao. It has consequently drawn its sons from all parts of 
 the earth: Americans, Germans, Italians, Frenchmen, English- 
 men, Spaniards, and Peruvians meet in its streets. In 1888 
 their total number was only 2,000 ; yet so remarkable has been 
 the development of this Montana district that to-day the popu- 
 lation is approximately ten times that number. 
 
 Iquitos stands on an elevated plain on the left bank of the 
 Amazon, 2,250 miles from the Atlantic, yet only 350 feet above 
 sea-level. It was formed as a colony, the Peruvian Government 
 erecting buildings for oiEcials, and also an important naval 
 factory manned by English mechanics. The town has fine 
 Government offices, a High Court of Justice, important business 
 houses, a High School, a saw-mill, and an excellent wharf. Its 
 streets are electric lit, and its balls and receptions, clubs and 
 theatre, as fashionable as those of Arequipa. 
 
 Like Panama and other tropical towns, Iquitos has suffered 
 from a high death-rate, due to lack of knowledge and care 
 rather than to fatal climate. It is hot, humid, and, with proper 
 precautions, should be healthy ; yet malaria, dysentery, anaemia, 
 and epidemics such as smallpox, measles, and convulsive cough 
 have devastated the population. Throughout the whole 
 Montana region of Peru the only doctor and hospital to be 
 found are in Iquitos ; and even there the inhabitants are bound 
 to confess that although hygiene is taught, it is not practised. 
 Death is regarded with strange indifference, and the most 
 common precautions against disease are neglected. 
 
 Iquitos has no convent, and only one church. " With a few 
 honourable exceptions, the clergy exercise their ministry under 
 the impulse of a desire to obtain riches rather than to fulfil 
 their evangelical mission." So wrote an eminent Peruvian 
 gentleman in the magazine of the Lima Royal Geographical 
 Society, concerning the priests of the forest provinces. He 
 also expressed his conviction that one of the chief needs of the 
 
IQUITOS 215 
 
 Montana was that "civilization should be cemented by the 
 worship of God," and that for this end the present clergy should 
 be replaced by true missionaries who would " penetrate to the 
 heart of the virgin forest with the Gospel of the Cross." 
 
 We should not expect to find the fanaticism of the Coast 
 in this far-away Montana port, for the ideal which inspired its 
 foundation and blessed its growth was Progress. The leaders of 
 life in Iquitos are the most progressive men in Peru, urged on 
 by some of the most progressive foreigners in the world. If 
 a man is not exiled from home through his own misdeeds, he 
 must needs be one who has pluck, determination, and power, 
 to have settled here. Enterprising Peruvians and Europeans 
 unite in the development of this important centre. Their town 
 is founded upon new principles: the rest of Peru was built 
 upon Catholicism; but that system has never gained a hold 
 in the Montana. The race they are forming is new ; it has large 
 possibilities and corresponding temptations. 
 
 The finest of men and also the most degraded meet in Iquitos. 
 Not only are Peruvian and Spanish gentlemen here, but also 
 the desperadoes of the world — the scum of European society. 
 The lowest and vilest learn stoical endurance and desperate 
 daring in the wilds, it is true, but they care neither for God 
 nor man. No town on earth is more " God-forsaken " than 
 Iquitos : not one active Christian worker ; not one mission hall ; 
 not one temperance club ; not one Evangelical place of worship ; 
 but instead — ^hundreds of drink-shops and dens of unutterable 
 depths of sin, to allure the young man who finds himself alone 
 on its shore. 
 
 The inspiration and education of the immense difficulties 
 of life in the Montana will only make it truly great if Christ's 
 followers will step in and help to remedy these evils. 
 
 Iquitos — what English schoolboy knows the name ? What 
 geography book shows the vital connection of the town with 
 the opening up of a million square miles of the world's most 
 
2i6 BEYOND THE MISTS 
 
 choice storage ? If you have never realized its importance, 
 come and stand on the wharf which runs out into the broad 
 grey stretch of Amazonian waters, below the business houses 
 of the port. Palm trees lift their heads into the mist from the 
 lowland line of the distant bank ; a few balsas and canoes lie 
 about the muddy shore ; but the rest of the scene is characterized 
 by the stirring life of the business world beyond the Atlantic. 
 There, great cotton bales are being shipped on to a German 
 steamer ; Peruvian cotton has no rival in the world ! There, 
 workmen are filling a ship's hold with sacks of sugar which 
 are on their way to America and England ; for nowhere does 
 the sugar-cane grow so luxuriantly as in this land ! There, 
 specimens of wood are being shipped — rosewood, palm, cedar, 
 mahogany, and satinwood; "nowhere in the world is there 
 such a variety of useful and ornamental woods as at the forests 
 of the Marafldn ! " ^ There, a merchant vessel is taking on 
 board cocoa, coffee, cinnamon, vegetable ivory, indigo, tamarinds, 
 almonds, gums, and other spices which flourish in this hothouse 
 of the West. 
 
 What is the strange, dry, brown vegetable material which 
 that woman carries? Ah! that is some of the renowned 
 tobacco of the Montana. And what are those balls and sheets 
 of ugly black ? Ah ! that is the most valuable and plenteous 
 of the exports of Iquitos. That is india-rubber ! 
 
 Every product of the wonderful Montaria is represented in 
 this busy scene : those packets contain dried coca-leaves, from 
 which cocaine will be extracted; others, bitter cinchona bark 
 containing the two priceless alkaloids, quinine and cinchona ; in 
 that scientist's case are packed samples of Peruvian ipecacu- 
 anha, and the bark and seeds of a strychnine genus by which 
 the savages poison their arrows, and the narcotic stems of 
 "Dead-man's tree," which the witch-doctors suck, beneath the 
 full moon, when they wish to fall into a trance and prophesy. 
 
 Surely, we think. Professor Orton's words are true : " If 
 ' Professor Orton. 
 
NATURE'S DISPENSARY 217 
 
 the valley of the Amazon is not the Ophir of Solomon, as some 
 suppose, it is certainly worthy of the name. Its industrial 
 and commercial plants already known and used are beyond 
 enumeration, but when science and commerce shall have 
 threaded every part of its forest, an immense harvest will be 
 reaped." 
 
 A babel of many tongues floats over the water as two of 
 the cargo steamers signal their departure. Down the far 
 stretch of silver grey they steam until lost to sight in the glory 
 of the sunrise. As we board the passenger steamer which is 
 to carry us to the foothills of the Northern Andes, the prayer 
 in our hearts is, that even as the great orb, which hours ago 
 waked England from sleep, now penetrates the forests of Peru, 
 so help may come from the homeland to this young and waking 
 people, not only by way of commercial enterprise, but also 
 charged with spiritual inspiration ! 
 
 The ascent of the Andes from the Amazon is not so steep 
 here as in Southern Peru. We skirt the Pampa of Sacramento, 
 which covers the ground between the Ucayali and Huallaga 
 with rolling grassy plains, and at the little port of Yurrimaguas 
 on the Huallaga, commence our journey overland, leaving the 
 inhabitants of that tiny cluster of mud-huts busy loading a 
 merchant steamer with straw hats, salt, sarsaparilla, rum, cotton, 
 and fish. It is the port of Moyobamba, the town for which we 
 are bound. Wooded hillsides and verdant valleys delight us 
 throughout a six days' journey, and at an altitude of 2,700 feet 
 we reach Moyobamba, where, it is said, " Nature is so prodigal 
 that everybody can get a living, except physicians ! " Ten 
 thousand people live in this beautiful and healthy spot, and 
 their chief industry is the weaving of the fibres of pine leaves 
 into Panama hats. In a mean temperature of 72° fruit attains 
 unequalled perfection — orange-trees blossom all the year round ; 
 vines bear three crops of grapes annually ; delicious pineapples 
 weigh as much as 20 lbs. ; and paltas (alligator pears), guavas 
 
2i8 BEYOND THE MISTS 
 
 (small pomegranates), olives, figs, and many tropical fruits un- 
 known in England, grow wild on the beautiful hillsides. 
 
 On our way to Ohachapoyas we cross country of immense 
 agricultural and mineral possibilities. The sweet flowers and 
 crimson-veined leaf of the bush, which first gave to the world 
 quinine, are about us ; also the pale yellow blossoms of the coca, 
 the red berries and dark green leaves of immense coffee-bushes, 
 which bear two crops a year, and the tall trees from which 
 Peru's excellent cocoa is made. Frost is unknown in this 
 region, and rain falls every month in the year. Farms which 
 could maintain thousands of head of cattle are here being sold 
 for £50. Although colonists are offered free tracts of lands by 
 the Peruvian Government, yet in the 120 miles from Moyobamba 
 to Ohachapoyas we pass scarcely a dozen houses. 
 
 Ohachapoyas, with its monastery, cathedral, and barracks, 
 is 7,600 feet up in the Andes, and has a delightful equable 
 climate, with a mean temperature of 62°. The fertile soil around 
 yields all that the 5,000 inhabitants need, and requires hardly 
 any attention. Some day. Professor Orton believes, the world 
 will be surprised at the mineral wealth of this region ; magnetic 
 iron in great deposits, copper pyrites, silver, gold, coal, salt, and 
 other minerals are to be found in abundance. 
 
 Ohachapoyas is considered the best laid out and cleanest 
 city west of Manaos, and as we climb the Andean peaks which 
 separate it from Oajamarca and the railway to the Pacific 
 Ooast, we realize at least something of the land which lies 
 beyond the mists. 
 
Chapter XXI. — Black Gold — 
 
 The sine qua non for success in the Montana — A peep 
 into the too-often tragic life of a rubher-trader — Face to face 
 with starvation — Savages who, when in full dress, wear a collar 
 of monkey teeth — Where women are sold for knives — A strange 
 legend of the Deluge — Traders in human heads. 
 
CHAPTER XXI 
 
 BLACK GOLD 
 
 " Botof4 bo le iwa ! " (Rubber is death). — Congo Proverb. 
 
 OVER the usual dinner of a Sierra inn the Peruvian 
 Colonel and his English friend had talked late into the 
 night. The brilliant tropic moon was high in the heavens, and 
 the candle in the mud wall of the verandah had guttered out. 
 
 "Black Gold, we call the rubber!" The Colonel's mellow 
 Castilian tones vibrated slowly in the still, rarefied air, before 
 he added, " And the rubber trade is more remunerative than the 
 gold mines themselves." Then followed reminiscences of 
 Montana life — of crimes which cannot be written, but which 
 were common in that sin-stricken, blood-stained region! Any- 
 humanitarian ideas which the Colonel had possessed during 
 early years in Paris, had been dispelled by actual contact with 
 wild tribes in Peru's forest land. Now, with a graceful flourish 
 of his cigar, he could tell the missionary that his deliberate 
 opinion concerning the savages of the Montana was that the 
 only way to deal with "the beasts" was to kill them off as 
 rapidly as possible. To a protestation based on the teaching 
 and example of Jesus he could reply with a laugh: "Ah, sir, 
 it is evident that Jesus never knew Peru. As a sine qua non 
 for success in this section of the country, you must have capital 
 to start with, and cruelty as your method." 
 
 Save for the Englishman's knowledge of similar conditions 
 on the Congo, he would not have been able to credit this 
 
2 22 BLACK GOLD 
 
 account of the depths to which men sink, when in the struggle 
 for gold they can commandeer native labour without the 
 restraint of public opinion. He was face to face with the 
 problem of the Montana — the problem of a rubber trader, a 
 savage, and sometimes a priest. 
 
 Sufficient rubber to tyre 300,000 motor-cars is exported 
 yearly from Iquitos. Gaucho, it is called, and the men who 
 collect it, caucheros. But who among the thousands through 
 whose hands the caucho must pass — the merchants who buy it, 
 the manufacturers who refine it, the shopmen who sell it, the 
 children who play with it — realize that nearly every band or 
 ball or bicycle tyre represents a tragedy ? 
 
 Adventure was never more thrilling than is the life-story 
 of a cauchero. He may hail from palace or prison, from the 
 Old World or the New, may have ruined his youth and broken 
 his mother's heart, or thrown up a promising college course 
 and left a Christian home merely for the sensation of Hfe in the 
 wilds. No one knows or cares. In the Montana men meet on 
 a level, and one cauchero is the equal of any other. In a week 
 he squanders the hardly gained spoils of a year, and then he 
 must turn from the excitements of Iquitos to the lonely camp. 
 By steamer and launch he navigates to a distant Amazonian 
 tributary; and then his canoe is punted up-river, a savage 
 at the long pole, a woman guiding with a paddle in the 
 stern, and a rifle, gun, and accordion, with some rice and 
 salt fish, as baggage. The cauchero wears ancient corduroy 
 trousers, a shirt, a slouch hat, and a belt carrying two re- 
 volvers and a machete. He is thin and sallow-skinned; for 
 weeks at a time he has had to live in malarial swamps on 
 jungle fare. 
 
 If he is seeking the common kind of rubber, for which, 
 technically speaking, the word " caucho " is exclusively used, he 
 will pitch his camp where game is plentiful, and then cut a way 
 into the forest, marking his trail on the trees, and leaving 
 
RUBBER AU NATUREL 223 
 
 provisional camps as centres for rubber-gathering. Incisions 
 in the form of a V are made in the trunks of the caucho trees 
 which he selects, and when the sap has been drained from the 
 upper part of their trunks into rubber bags, they are cut down, 
 and the liquid which remains is collected in grooves in the ground. 
 The juice of a plant called " camole-milk " is then mixed with the 
 sap to accelerate coagulation, and when the caucho has solidified 
 in long strips it is rolled into balls. It is impossible to obtain 
 this kind of rubber without destroying the trees, and so 
 devastating is the process that between ten and twenty 
 years will probably suffice to exhaust such districts as the 
 Madre de Dios. 
 
 The better kind of rubber is obtained from trees of from 
 50 to 70 feet in height. These grow in groups of from 100 
 to 150, covering a patch of ground known as a seringal. The 
 seringuero, or trader in fine gum, makes paths between the 
 trees, catches their sap in cups, and then smokes it in a fire of 
 pine cones. During half the year his seringal is flooded and 
 he must find work elsewhere; but each tree will yield about 
 11 lbs. of rubber in six months, and the group may be worked 
 at this rate for twenty years. 
 
 To-day, where a seringal has 100 trees it might be 
 supporting 300, and it is certain that the planting of rubber trees 
 in the Montana of Peru would ensure good profits in ten years' 
 time. Four per cent, export duty is levied upon caucheros who 
 have a ten years' lease; but seringueros who work rubber 
 districts pay only 5d. a year for each seringal. 
 
 The life of a rubber-trader is like that of no other man. 
 A missionary once entered into it for a few days, and the 
 following is his account of an expedition to relieve some 
 starving caucheros, who had been delayed by floods in their 
 journey on a rubber-laden canoe, and had exhausted their 
 provisions : — 
 
 " The canoe was loosed, and in a moment we had darted into 
 the centre of the river, ■ and were being swept down at a 
 
2 24 BLACK GOLD 
 
 startling pace. The water, which was as yellow as mud, and 
 had almost the consistency of pea-soup, carried down piles of 
 rubbish, huge logs, and whole trees. We were in the midst of 
 it all, sailing on bravely. I had never been in such a canoe 
 before, and often held my breath as we steered through the 
 floating trees, dashed past projecting snags, touched the fringe 
 of a foaming whirlpool, or literally flew over a roaring rapid. 
 The cauchero was quite calm, only occasionally shouting, 
 " Fuerza ! fuerza ! " (strength), as he urged the men in the bow 
 to keep the canoe in position. He had taken several glasses 
 of whisky before leaving and was quite talkative. Here, he 
 said, the Victoria was lost while crossing a rapid ; there, he 
 was attacked by a herd of wild pigs ; over on the other side 
 he had shot a tiger and tapir; a little farther down some 
 savages had dragged him out of the river in an unconscious 
 state. Thus, with the changing scene and the captain's talk, 
 I was too much occupied, when not busily engaged baling 
 water out of the canoe, to think of the danger ; and before I 
 realized the fact, two hours and twenty minutes had passed. 
 We had covered about forty-five miles, and already sighted 
 the boat for which we were in search, tied up to a steep bank 
 in a bend of the river. 
 
 " When we pulled in our canoe, ' Captain ' Nelson and his 
 fifteen men were overjoyed, especially when their eyes lighted 
 upon the provisions. Their position was serious. Even if the 
 river fell that night it would take them at least three or four 
 days to reach camp. Their only supply consisted of a 
 few pounds of rice, a pinch of salt, and some green bananas. 
 They had a num]3er of pet monkeys when they left the station 
 on the Madre de Dios, but all had been devoured on the way, 
 with the exception of a tiny black one. They looked almost 
 like savages as they stood among the bamboos on the bank 
 where they had just erected their crude habitations. Some 
 had face, hands, and feet dyed black with berries obtained 
 from the savages, in order to keep away flies and mosquitoes ; 
 
<'BUT !" 225 
 
 others were decorated with bright parrot plumes. The whole 
 of the front quarter of beef which we brought was prepared 
 for the pot, but some of it was eaten before it was warm, 
 and none of it remained for the morrow. After a chat with 
 the men, I went to bed under a sheet of canvas, and slept 
 well, notwithstanding the cries of the monkeys in the forest 
 close by. 
 
 " I laid myself out to know the inner life and thought of 
 these caucheros. I mixed among them, and as far as possible 
 was one of them. I succeeded to some extent, but it has left 
 me sad at heart and almost ashamed to be called a man. To 
 see a community of men — fine-looking, brave, strong — men 
 
 whom a stranger would trust and honour, but ! After four 
 
 years among missionary students, four days in such company 
 seemed almost overwhelming ! 
 
 " Again I am puzzled, as often before, to know why more 
 strong Christian men, who long to be missionaries for Christ, 
 do not push out to the borders of civilization and even into the 
 midst of heathenism. How is it that the pioneers of commerce 
 are generally men who look for every opportunity of degrading 
 the natives ? Why do not Christians take the lead ? " 
 
 Wherever the white man goes in the Montana there are 
 those who can steer the rapids better than he, who know the 
 track of the tiger and jaguar better than he can ever hope to, 
 and who can live in the swamps and withstand the attacks of 
 malaria in a fashion impossible to one of his race. What of 
 the savages of the Amazon? What of their numbers, tribes, 
 languages, life, and religion ? 
 
 "The valley of the Amazon," says Professor Orton, "is 
 probably the most sparsely populated region on the globe. 
 There are not 40,000 souls along the banks of the Amazon and 
 Marandn. Many of the towns marked on the map do not 
 exist, or are represented by a solitary palm hut. There are, 
 it is true, numerous clans of savages, but their numbers are 
 15 
 
226 
 
 BLACK GOLD 
 
 insignificant, probably not amounting to 60,000 in all the 
 Peruvian Montana." 
 
 The following is a list of the largest tribes numbered by a 
 cauchero, who for ten years has studied this region, and whose 
 reliable information was published by the Royal Geographical 
 Society of Lima : — 
 
 North. Savages of the MARASr6N and Peruvian Amazon. 
 
 Huitotos 
 
 . 20,000-25,000 
 
 Orejones (Ears 
 
 ) . . . 1,500-2,000 
 
 Andoas 
 
 . 2,000-3,000 
 
 Iquitos 
 
 . 1,000 
 
 Antipas 
 
 . 2,000 
 
 Aguarunas 
 
 . 2,000-2,500 
 
 Jeberos 
 
 ■ • .. 
 
 Cocamaa 
 
 . 2,500 
 
 Achiotes 
 
 
 Ticunas 
 
 . 15,000-20,000 
 
 Central. 
 
 )°-10° Latitude South. 
 
 Omaguas 
 
 . 800-1,000 
 
 Mayor Unas 
 
 . 1,500-2,000 
 
 Capanahuas 
 
 . 3,000-4,000 
 
 Nahuas 
 
 . 2,000-3,000 
 
 Cashibos 
 
 . 3,000-3,500 
 
 Sbipibos 
 
 . 800-1,000 
 
 Shetibos 
 
 . 800-1,000 
 
 Campas 
 
 . 3,000-4,000+3,500 
 
 Conibos 
 
 . 1,000-1,500 
 
 Eemos 
 
 . 800-1,000 
 
 Amahuaoaa 
 
 . 6,000-9,000 
 
 Piros . 
 
 . 300-600 
 
 Mojos . 
 
 . 6,000 
 
 Pamaris 
 
 3,000-4,000 
 
 Yamamadis 
 
 . 2,000-3,000 
 
 South. 
 
 11° Latitude South. 
 
 Campas 
 
 . 14,000-16,000 
 
 Maoheos 
 
 . 6,000-7,000 
 
 Total, 122,000-152,000 
 
 The languages of these tribes differ widely — from the 
 primitive Injeinje, which appears to have only one word, to 
 the complete Campas, Aguarunas, Antipas, and Muratos, and 
 the languages of the Piros, Orejones, and Conibos, The short 
 
A Son of the Forest 
 
 This is a savage type from the Montana of Peru. Surely he and 
 his fellow-countrymen are worth saving ! 
 
 827 
 
^jyfy J^n 
 
 ^ycrt&J^. 
 
FOREST FASHIONS 
 
 229 
 
 vocabulary which follows is compiled from the tribe of 
 Arzaires : — 
 
 father 
 
 ppappa 
 
 night 
 
 yamuiki 
 
 mother, brothers 
 
 mmamma 
 
 SUQ 
 
 fiiarri 
 
 man, male . 
 
 huni 
 
 moon 
 
 hushe 
 
 woman, female . 
 
 ayfahui 
 
 hot 
 
 ithsidhua 
 
 son, child . 
 
 pmsi 
 
 cold 
 
 mathsisihua 
 
 day . 
 
 mcKkayanu 
 
 
 
 The Arazaires have only two numbers with which to count : 
 1 is nunchina; 2, butah; 3, butah-nunchina ; 4, butah-butah; 
 and any greater number, huacana, or " many." 
 
 Most of the savages are of a medium height ; but they vary 
 in colour, according to their tribes, from ebony to pale copper. 
 All have long, straight, black hair, muscular limbs, and laughing 
 black eyes. Some wear no clothes ; others when in full dress 
 display a collar of jaguar or monkey teeth; one tribe judges 
 beauty by the size of the piece of wood inserted in the lobe of 
 the ear ; and another preserves as the prerogative of chieftain- 
 ship the right to suspend a single bean from the nose. There 
 are savages who weave square-looking sacks of shirts from the 
 fibrous bark of a tree ; others who dye their bodies orange, and 
 stain the figures on their tattooed faces with black walnut juice ; 
 and others who wear cotton shirts and are known as "palm- 
 teeth," because they use the dark juice of a palm-root to dye 
 their front teeth. Some are cannibals ; some more civilized ; 
 but few have any other occupation than fighting and hunting. 
 
 The residence of a savage family is a palm-thatched hut 
 surrounded by a field of yucas and bananas, and sometimes 
 potatoes and maize. The yuca root forms their chief food, 
 and from it they make a drink which somewhat resembles 
 chicha. 
 
 Women do all the work of gardening, cooking, carrying, and 
 weaving; and although several belong to one man, they live 
 happily together. The price of a woman varies from a hatchet 
 to a knife. 
 
230 BLACK GOLD 
 
 Wars are common. Any pretext is sufficient : an axe ; the 
 eggs of a turtle; the right to fish or hunt; or the desire for 
 more women. Chieftainship is obtained by valour, and only 
 recognized in time of war, after which a general dispersion 
 takes place, each head of a household becoming supreme in 
 his own sphere. 
 
 The religions of the Montana are a mixture of witchcraft 
 and superstition. Two gods, one good and one evil, are 
 supposed to exist, and to these all the events of life are 
 attributed. One tribe represents the Supreme Being by a 
 tiger's head, and its witch-doctors oflFer sacrifices; others try 
 to propitiate the evil spirit by cruel heathen rites. The 
 Muratos preserve some interesting traditions. A story of the 
 deluge is still narrated in the Amazonian forest somewhat as 
 follows : A Murato was fishing one day in a lake, and happened 
 to kill a little lizard because it swallowed his bait. But the 
 mother of the lizard was so angry that she lashed the lake 
 with her tail until it was in a tumult. The water flooded the 
 surrounding country, and all people living were drowned. Only 
 one man escaped ; he climbed a palm tree, and remained there 
 for several days and nights, in the midst of black darkness. 
 Every now and then he threw down a nut, and when he heard 
 it splash in the water he knew that the earth was still covered. 
 At last a palm nut fell with a dull thud, and he descended, 
 knowing that the flood was over. He then built himself a 
 house, and fenced a field, and when he had buried a piece of 
 his own flesh in the ground, a woman grew, with whom he 
 lived happily and had many children. 
 
 Another most interesting legend tells of the origin of the 
 races. In the beginning of the world, all men, it says, lived 
 in a great subterranean cave, the mouth of which was guarded 
 by a tiger. One day a hero arose who fought with the tiger 
 and killed him, so that mankind was free to go out. Being 
 very dirty, the cave-dwellers heated water in a huge earthen- 
 ware jar. The first ones to wash came out white ; those who 
 
SAVAGE OR SAINT? 231 
 
 followed them had to use dirty water, and so came out brown ; 
 while the last to bathe in the great earthenware jar remained 
 Negroes. 
 
 Only the most important savage tribes have been located 
 on the map; in the north of the Peruvian Montana are 
 the Aguarunas which include the Muratos, the Mayorunas, 
 and Orejones; in Central Peru the wild tribes of Conibos, 
 Schipibas, Cashibos, and Amahuacas; in Southern Peru, the 
 Piros and Campas. 
 
 Travellers and historians agree that several of these tribes 
 once formed part of the Inca Empire. The territory of 
 the Piros and Campas would easily be entered from the 
 capital of Tahuantin Suyo, and from legends, remnants of 
 sun-worship, and ruins of ancient fortifications and towns 
 which may be found in the Montana to-day, it is supposed 
 that these tribes were tributary to the Incas. At the time 
 of the Conquest they persistently resisted the advance of 
 Spanish soldiers and Roman Catholic missionaries. In order 
 to obtain a footing there, the friars took one of the Campas 
 savages to Spain, and after giving him a good education, 
 brought him back to his own land, and introduced him to 
 the Campas as a survivor of the Incas whom they so deeply 
 revered. The missionaries hoped to gain influence through 
 the popularity of Santo Atahualpa, as the pretender was 
 christened ; but he, perfidious youth, raised an insurrection 
 amongst his own people and expelled the missionaries from 
 the Montana. 
 
 Many of the Campas are still hostile, and if treated badly 
 will retaliate with savage vengeance. Only a short time ago 
 a convent was sacked, and on another occasion two English 
 coffee-planters were killed. 
 
 Both the Campas and Piros are more intellectual, brave, 
 and good-looking than most other tribes ; they make excellent 
 traders, rowers, and hunters, and quickly assimilate civilization. 
 
 It is amongst these tribes that the priests have chiefly 
 
232 BLACK GOLD 
 
 worked, with, however, but poor success so far as Christianity- 
 is concerned. A Christian savage, it is said, can only be dis- 
 tinguished from his pagan fellows if perchance he wears more 
 clothes. He has been baptized, but knows little, if any, more 
 of Christianity than he did when worshipping the sun, or 
 praying before fetishes after the manner of his tribe. 
 
 Amongst the Campas, marriage has been reduced to a very 
 simple ceremony. Having decided upon the woman whom he 
 wishes for a wife, the savage warrior sends a band of his 
 friends to capture her; they make an assault upon the hut 
 where she lives, and carry her off by force. Then when the 
 marriage is an accomplished fact, the tribe gives itself to 
 feasting and dancing. 
 
 Old age is looked upon with no reverence in the land of 
 the Campas; old mothers and fathers become the carriers of 
 wood and water for their households, and must feather arrows 
 for their children. When they die their bodies are thrown 
 into the river, their houses and implements destroyed, the 
 trees which they planted cut down, and all that is possible 
 done to obliterate their memory. Vague ideas are to be found 
 amongst them in regard to the future life. It is supposed that 
 the spirit of a good man returns to earth after death, and 
 inhabits a jaguar or monkey; while that of a bad man is 
 confined within a reptile or parakeet. 
 
 Amongst the savages of Central Peru are legends to the 
 effect that at the time of the Spanish invasion, an Inca 
 chieftain led an immigration of the people of Tahuantin Suyo 
 down to the Montana, where they settled. The Conibos and 
 their neighbours are still sun-worshippers, and employ more 
 skill in their agriculture than other tribes. They are a fine 
 race of Indians, but very ferocious. They defend cannibalism 
 by saying that by this practice they acquire the physical and 
 intellectual force of the persons they eat. Old people amongst 
 these savages are glad when it is their turn to provide a feast 
 for the family, for they will then join their departed friends. 
 
CANNIBALISM 233 
 
 they say; and besides, is it not better to be eaten by one's 
 relatives than by worms? A neighbouring tribe burns the 
 bones of its dead and sprinkles the dust over their food. 
 
 Prisoners of war are invariably eaten. While being fatted 
 for a feast they make no attempt to escape, but enjoy their 
 meals until the last, awaiting the appointed day with quiet 
 resignation. At the moment of sacrifice one of the captors 
 stands over the victim with a stone hatchet, and makes a 
 discourse more or less like the following : — 
 
 " Do you remember my brother who made no cry when he 
 was sacrificed by your tribe last year ? He was a valiant man ! 
 Let us see whether you know how to die ! " And he strikes 
 the mortal blow. 
 
 The tribes of Central Peru all seem to understand the Pana 
 language, and are very much alike in their dress and customs. 
 A celebrated traveller gives it as his opinion that, were the 
 right methods employed, these ferocious savages might be 
 civilized as well as any others. " There can be no doubt," he 
 says, " that the best method to reduce the wild man is to give 
 him fish-hooks, whet-stones, needles, hatchets, and knives; 
 when he has worn out any of these which he cannot himself 
 replace, he will come and put himself in relation with the 
 white man. Then if there be some good and patient missionary 
 ready to receive them as friends, who will beg them to live in 
 villages, and change their wild customs, the love of labour will 
 be wakened in the brown man, his intelligence will be exercised, 
 and his ideas elevated towards better things. 
 
 " It is not," he concludes, " with the rifle that the savage 
 will be civilized. I myself saw a fish-hook given to one who 
 brought his child to be christened, and he wished to go through 
 the ceremony every day." 
 
 The Aguarunas of Northern Peru appear to have been only 
 slightly affected by the Incas. To-day, while numbers of them 
 are in contact with civilization around the town of Chachapoyas, 
 there are still hundreds who roam the forests with elaborate 
 
234 BLACK GOLD 
 
 feather ornaments as their only clothing. The members of 
 this tribe are well built, and the women are pretty. Civiliza- 
 tion is more highly developed amongst them than in other 
 parts of the Montana. The tribe consists of an aggregation 
 of families with a chief. Other families which live near con- 
 stitute sub-tribes, of which there are three or four, each headed 
 by a chief, but having no cohesion among themselves. One 
 may go to war without any interference on the part of the 
 others ; seldom will a common cause lead them to unite. Had 
 it not been for this fatal isolation the inroads of the caucheros 
 would not have been possible. 
 
 The Aguarunas, like the savages of Ecuador, have a strange 
 method of preparing the heads of their enemies. The head is 
 left on a stick for three days, and then, when the brains have 
 been removed, it is treated with hot stones, and a smoke which 
 has the qualities of alum, until the head is contracted to half 
 its original size. The Government of Ecuador has been obliged 
 to forbid the sale of these relics ; but in Peru no youth among 
 the Aguarunas may be admitted to the caste of warriors, with 
 the right to marry, until he has prepared the head of an 
 enemy. 
 
 This is a musical tribe: not only do the women sing and 
 play on flutes of reeds or bone, but they use a kind of violin 
 with three strings. 
 
 The savages of Northern Peru send messages to distant 
 parts of the Montana by means of a wooden drum made from 
 a tree trunk, and beaten with a wooden hammer, according 
 to the code of the forest. 
 
 Such are the children of the Montana — ignorant, simple, 
 and brave. But they are steadily sinking lower, learning new 
 vices, becoming still more degraded, and surely dying out. And 
 the reason for this degeneration ? Alas, it is not the baleful 
 influence of paganism, but of so-called Christianity ! The 
 following words were written by a missionary who travelled 
 
"RUM, ROMANISM, RAPACITY" 235 
 
 on the Amazon : — " Rum, Romanism, rapacity, and moral rotten- 
 ness are conditions which no Indian nation can long survive. 
 Unfortunately, that is the only garb in which western civiliza- 
 tion has ever been presented to these children of the forest." 
 
 Unseen, unknown, another Congo tragedy has been enacted 
 in the dark Montana, and only a decimated savage population, 
 and some degraded traders remain to tell the tale. " Alcohol, 
 the bullet, and imported smallpox have made such ravages that 
 the complete disappearance of these indigines is a thing of a 
 few years." 
 
 But what of the influence of the scattered Roman Catholic 
 Missions which still exist in their midst? Mr. Stark, of the 
 British and Foreign Bible Society, has culled the following 
 report of their methods from the writings of travellers : — 
 
 " ' Not un frequently the curas are even more degraded than 
 the caucheros. There may be honourable exceptions, but they 
 are not numerous. In some cases a padre makes an occasional 
 visit to a settlement, when religious ceremonies with drinking 
 and dancing are kept up for several days. Mass is celebrated 
 after a most barbarous fashion, and a disgraceful traffic is made 
 of the Sacraments.' 
 
 " A distinguished Peruvian writing on the character of the 
 curates of these regions, says: 'The curas are not worthy of 
 the high authority with which they are clothed. Manj;- of them 
 are unscrupulous speculators, no better than the most degraded 
 traders, and live licentiously to an incredible extent. ... In a 
 word, the curas of the Amazon, instead of enlightening the people 
 and elevating the Indians, and being examples of virtue and 
 charity, . . . are the most active propagandists of vice and 
 immorality. Twelve years of commerce (corrupt as it is) has 
 done more to prosper this region than three long centuries of 
 missions.' 
 
 "What has been done for the Indians by the Christian 
 Church? With one heroic exception, no Missionary Society 
 has ever attempted to evangelize them. For ten years the 
 
236 BLACK GOLD 
 
 South American Missionary Society maintained a station on 
 the Purus with encouragement. A house was built, a school 
 opened, and evangelizing commenced. But through distance, 
 difficulties, and expense, it was abandoned. 
 
 " From few lands come a more imperative call than from 
 this Amazon region. Degraded by the heartless trader, down- 
 trodden by the curas, neglected by the Christian Church, 
 knowing nothing of the Gospel of Jesus Christ, which alone 
 is able to elevate and regenerate them — such is the condition 
 of the savages of Peru ! " 
 
PART III 
 
 PERU: ITS RELIGION 
 
{A) ROMANISM, A POLITICAL POWER 
 
 Chapter XXII. — How Rome Works — 
 
 Roman Catholicism, a harmless wild flower or deadly 
 weed ? — The radical difference between Protestantism and 
 Popery — The extraordinary law by which th^ Papacy rules 
 Peru — A land where toleration is unlawful — " Spiritual kin- 
 ship " — What Borne accomplishes in the nursery. 
 
 239 
 
CHAPTER XXII 
 HOW ROME WORKS 
 
 " My kingdom is not of this world."— Jbsds Christ. 
 
 SUCH is the people which a unique course of history has 
 produced ! Different as her Desert, Sierra, and Montana are 
 the races of Peru ! Widely separated in their ultimate issues as 
 the mouths of rivers which rise together in the Andes, are their 
 religious beliefs! In the physical world the eastern Andean 
 range is the watershed of the continent ; in the moral world 
 the Divortia Aquarum is Roman Catholicism. Streams of 
 belief flow from it, at first closely allied, but later diverging 
 irntil they break from their rocky cradle and plunge downward 
 — the one to dark superstition, and the other into far distant 
 agnosticism. But the source of each is the Divortia Aquarum, 
 — the phenomenon in which may be found a reason for all 
 the strange contrasts of Peruvian life and thought — Roman 
 Catholicism. 
 
 The Roman Catholicism of Peru, in many of its phases, is 
 totally distinct from that of England or the United States of 
 America. Therefore, as I speak of the Andes without the 
 slightest fear that because they are mountains my readers will 
 confuse them with the Grampians, I shall speak of the system 
 which governs Peru, as something which will be new even to 
 those who know something of Roman Catholicism at home. But 
 as, when our mountain path in the tropics was walled by giant 
 plants, their stalks growing to a height of twelve feet and then 
 
 trailing blossoms downwards over our heads, I recognized in the 
 1 6 =<" 
 
242 HOW ROME WORKS 
 
 strange beauty around me a mammoth species of some well- 
 known English wild flower — so those who have come into close 
 contact with Komanism in any part of the world, will recognize 
 its growth in Peru, only wondering at the stupendous power 
 and magnitude to which it has attained. 
 
 We have already caught sight of this phenomenon through 
 the coloured glasses of different windows. History made it dark 
 as the mines whither helpless Indians were driven to their 
 death, or lurid as the Inquisition fires which flamed about the 
 bodies of innocent men and women. Lima showed it brilliantly 
 gilded as the vestments of her ecclesiastics or the altars of her 
 cathedral. Cuzco showed it besmeared with filth, and repulsive 
 as the decaying rubbish of her churches or the tattered rags 
 worn by her little children. Through the windows of Indian 
 and Montana life, that which we had seen so often before was 
 still visible, but this time hardly recognizable. 
 
 Yes, all the varied forms of life in the land of the Incas are 
 the outcome of the working of this system. They stand before 
 the world as a startling object-lesson. The seed which appears so 
 harmless in Protestant countries — the wild flower whose propa- 
 gation we scarcely trouble to restrict in our gardens — when 
 planted in Peru and allowed to mature unchecked, has produced 
 fruit which is fatally poisonous. 
 
 The difference between Protestantism and Popery is radical : 
 one is a religious organization, and the other a political 
 power. 
 
 Dr. Wylie, in his masterly thesis on this subject, writes: 
 " As a moral and spiritual organization, the Church of Rome is 
 a sham ; as a political and earthly confederation, she is a 
 compact, energetic, terrible reality. Her political aims are 
 masked by spiritual pretences, and pushed forward by spiritual 
 agencies." 
 
 Yet so astute is Eome in dazzling with her religious 
 ceremonies and enthralling with her spiritual aBstheticism, that 
 
'"'^'■■"msa^i^^ss-^-^^r^^^^^f'^'f^^ 
 
THE CLAIMS OF ROME 243 
 
 often those who wonder at her power fail to recognize its nature. 
 When Dr. Wylie saw the advance of Roman Catholicism in 
 England, he warned his countrymen that to allow the establish- 
 ment of Popery was to tolerate, not merely the religion of Rome, 
 but the authority of its Head ; to permit " not only the spread 
 of another faith, but the erection of another government." " A 
 Papal Bull is no matter of religious profession," he wrote ; " it 
 is a matter of civil obedience. The question it raises is not 
 whether a church shall have the right of communicating with 
 its members on matters of doctrine; but whether a foreign 
 prince shall be at liberty to send his edicts into our country, 
 enjoining upon the consciences of his adherents, under the 
 highest penalties, matters both temporal and spiritual." 
 
 If this is the principle upon which the system is 
 founded, what must be the land where its working is un- 
 hindered ? The following quotations are from the Encyclical 
 issued in England by the Pope's Nuncio, less than sixty years 
 ago: — 
 
 " The State has not the right to deny the Church the use of 
 force or the possession of either a direct or an indirect temporal 
 power. 
 
 " The Church has the right to deprive the Civil Government 
 of the sole control of public schools. 
 
 "She has the right to require that the Catholic religion 
 shall be the only religion of the State, to the exclusion of all 
 others. 
 
 " She has the power of requiring the State not to permit free 
 expression of opinion." 
 
 If these are the political claims of Popery upon a free 
 country — the land of Wycliffe, Ridley, and Latimer — what will 
 be the power at its command in a land where for four hundred 
 years it has ruled supreme ? 
 
 We will notice the way Romanism works in Peru by 
 describing : 1. Canon Law ; 2. Papal Persecution ; 3. The 
 " Compadrazco " System ; 4. Feast Days ; 5. Motherhood. 
 
244 HOW ROME WORKS 
 
 Canon Law 
 
 Like any other political power, Popery has a law by which 
 it makes its commands known, and an organization by means 
 of which it enforces obedience. Canon Law, or the Civil Code 
 of the Papacy, deals first with doctrines. This section corre- 
 sponds to the Articles of the Church of England, and appears 
 most reasonable as a realm of Church governance. Secondly, 
 Canon Law deals with morals, and the more we study this 
 section, the more its audacity astounds us. For in " morals " 
 the Pope includes all actions whatsoever. Do they not all 
 aifect the Church for bad or good ? he asks ; then they are all 
 within the rightful realm of ecclesiastical jurisdiction. Hence 
 it comes about in Peru that a man's right to marry, to trade, 
 to educate his children, to make friends, to read, to speak, and 
 to be buried, must be regulated by this legal code. Thirdly — 
 and here, remembering that we are studying the organization of 
 a nominally religious system, we stand aghast — Canon Law deals 
 with discipline. Nor does it exercise merely mild spiritual 
 control, but effective temporal jurisdiction. Even in the 
 thousand convents of liberty-loving England, it is still absolutely 
 supreme ; and in countries where confiscation and burning are 
 no longer possible, intimidation continues by the refusal of 
 absolution, which, in the imagination of the Church's victim, 
 means eternal burning in the bottomless pit. Never did any 
 other penal code fulminate such a punishment ! 
 
 To what extent Canon Law is operative in Peru, the follow- 
 ing facts will indicate: 1. The sovereignty of the Pope is a 
 reality. Whatever the Constitution may profess or the 
 Liberals boast, the fact yet remains that for the majority of 
 Peruvians the Pope is the head of their Church and of their 
 land. Dr. Wylie's words are absolutely true of Peru : " The 
 relation of the Pope to the outer world is that of its absolute 
 and supreme master ; his relation to the inner or spiritual 
 world that of its sole and infallible director. Thus he stands 
 
PRESIDENT OR POPE ? 245 
 
 with one foot on the bodies of men and the other on their 
 souls." 
 
 The experience of Bishop Taylor, who visited Peru in 1878, 
 illustrates an attitude to the Pope which is still general. The 
 Pope's Nuncio arrived in Callao a few days after the Bishop 
 had commenced work, and this ambassador of the distant 
 potentate immediately promulgated an order, which was 
 published in the Spanish papers, that the Callao Protestant 
 Church be closed. So far had the Pope's political power waned, 
 however, that feeling went against the Nuncio in the cosmo- 
 politan capital. The diplomatic corps of other nations refused 
 to recognize him ; maintaining that since the Pope had lost his 
 temporal power, he was not a sovereign, nor head of any nation, 
 and therefore had no right of representation in their councils. 
 Yet the Nuncio was received by the Peruvian Oovernment. 
 
 It is true that many of the students of Peru have now 
 become materialists or rationalists ; but the majority of re- 
 publicans are still loyal to the Church, and to its divine head. 
 That his authority is more to them than that of civil rulers has 
 often been proved to the missionaries. The Prefect may have 
 forbidden a demonstration against the heretics, but, if the 
 Bishop encourage it, only rifles and bayonets will be able to 
 enforce the civil decree ; and very few of the Liberals are strong- 
 minded enough to oppose the Church ! The supreme Govern- 
 ment may have authorized a Protestant's residence in Cuzco; 
 but if the Church so will it, by fraud or force the heretic will 
 be expelled. 
 
 It is not the Preeident or the ecclesiastics or people of 
 Peru who appoint Bishops and Archbishops. From his palace 
 at Rome the Pope exercises this right ; and so disadvantageous 
 to national life has his prerogative proved, that Ecuador, on 
 declaring religious liberty in 1904, decreed that only natives of 
 the republic should hold ecclesiastical posts. 
 
 2. Until the present time, legislation in Peru has been 
 subservient to the requircTnents of Canon Law. In spite of 
 
246 HOW ROME WORKS 
 
 Congress and Senators, in spite of boasted democracy and 
 constitutional development, the supreme code in Peru has ever 
 been Canon Law. "There is not a law in the statute-book 
 which has a particle of force with a Catholic conscience unless 
 it is countersigned in the Vatican." 
 
 Although the constitution of Peru is modelled upon that 
 of the United States of America, its spirit is violated and its 
 theoretical freedom invalidated by Article 4: "The nation 
 professes the Apostolic Roman Catholic religion; the State 
 protects it, and does not permit the public worship of any 
 other.'' Surely Liberty trembled at the blind fanaticism which 
 thus made toleration unlawful ! As the present Secretary of 
 State lately acknowledged, other constitutional decrees have 
 been set at naught by the interpretation put upon this Article. 
 Theft and violence have been justified in prosecution of those 
 who dared to worship outside the sanctuaries of Romanism, and 
 to study the Book anathematized by representatives of the 
 Pope. Injury and assault have been allowed, imprisonment 
 inflicted, and murder committed. 
 
 Thus, although comparatively few politicians have been 
 conscious of the bondage under which perforce they laboured, 
 Canon Law has controlled the land. 
 
 3. Those who do not die in communion with the Church of 
 Rome are not allowed Christian burial. Many times have 
 Protestant missionaries come in contact with the force of this 
 decree. One of them was obliged to make desperate legal 
 resistance in order to secure a plot of ground wherein to bury 
 his baby daughter. Quite lately the same point was tested 
 in Cuzco, where, for a time, it seemed impossible to bury a 
 native convert, because she was refused a place in the Catholic 
 cemetery, and the cost of a grave in unconsecrated ground 
 was prohibitory. Only through the remarkable liberalism of 
 one of the authorities, who dared to defy the power of the 
 Church, was the difficulty overcome. 
 
 Thus, through Canon Law, Popery effectively controls the 
 
"PERSECUTED, BUT NOT FORSAKEN" 247 
 
 main channels of national life. In spite of the rapid advance 
 made by infidelity, Roman Catholicism is still dominant in 
 army, navy, law, politics, and education. It is still fashionable 
 " for the noblest of the land to act as train-bearers of priests, 
 and for their wives to do duty as carriers of lighted candles." 
 
 Persecution. 
 
 Not only by law, but also by persecution does this great 
 political power sway Peru. The same perfidy and cruelty 
 which accomplished the burning of Huss and the massacre of 
 St. Bartholomew have been employed against the missionaries 
 in the land of the Incas. This story of Protestant missions, 
 which we hope will be written before long, records the means 
 by which Christ's witnesses have been opposed — slander, 
 stoning, beating, shooting, imprisoning, exile, and murder! 
 
 The " Compadeazco " System. 
 
 A third means which Eome uses to exert her power is 
 this novel and extraordinary system. It is an ordinance of 
 baptism whereby parentela es'piritual, or '' spiritual kinship," 
 is established between one godparent and another, also between 
 the children and their godparents, and between the mother 
 and father and their children's godparents. A maze of 
 relationships is thus established, diiFerent from that occasioned 
 by marriage or blood, yet even more intimate and binding ; so 
 much so that a dispensation from the Prelate is necessary if 
 any of these " spiritual relations " wish to marry. The extra- 
 ordinary complications involved can hardly be understood by 
 one who has not actually come in contact with the system. 
 
 The idea of 'parentela es'piritual is exploited by the priest- 
 hood. In her school-work in Lima, Miss Elsie Wood, of the 
 American Methodist Episcopal Mission, finds it one of the 
 most direct avenues by which children are dragged from her 
 
248 HOW ROME WORKS 
 
 influence. Imagine, for example, the typical case of Senora A., 
 who entered into intimate relations with several comnadres, 
 or those who, with her, had become godmothers to a certain 
 child. So far into home life did the rights of the spiritual 
 relationship thus established extend, that Senora A. was 
 obliged to remove her daughter from Miss Wood's school 
 because fanatical conmadres made her own life intolerable. 
 After a year, however, the Liberal parents of the girl were so 
 discontented with other schools, that the father contrived to 
 quarrel with one of the conmadres, and put the child back 
 under Miss Wood's teaching. The mother pretended she did 
 not like it, and explained to officious spiritual relations that 
 it was her husband's wish. 
 
 The wide scope of this system is astonishing. It works in 
 Congress, and at the same time is a difficulty to every humble 
 member of the Methodist Church in Lima. It controls 
 initiatory ceremonies of all kinds ; thus sponsors are necessary 
 for a new altar, a new image, a bell, a corner-stone, a marriage, 
 a church, a barn, or a factory. 
 
 Even Liberals bow to the ruling custom. Augusto Durand, 
 when leading revolutionary troops, showed his utter disregard 
 for ecclesiastical authority by pronouncing the Indians free 
 from Church tributes, in revenge upon a certain Bishop for 
 his refusal to pay a forced loan. The revolution succeeded. 
 Durand became the Liberal hero, and was made President of 
 the House of Congress. Yet when he was married he sub- 
 mitted to all the humiliating requirements of the priesthood, 
 and subsequently became sponsor in a religious function at a 
 convent. 
 
 This system connects higher with lower in the social scale. 
 By means of influential godparents the priest controls many 
 families. Sponsors must bring their godchildren to confirma- 
 tion, and are always, to a certain extent, responsible for them. 
 Orphaned godchildren are wholly theirs, according to rights not 
 recognized by civil government, but established by social usage. 
 
THE CHESS BOARD OF SOCIETY 249 
 
 The Church has evolved this extraordinary system, and her 
 ministers utilize it for their own ends. Exercising control as 
 if Peruvian society were a complicated game of chess, these 
 priests have so 'played that every piece is in their power. 
 
 Feast Days. 
 
 By a system of feast days the Church controls the pleasures 
 of her children in the Faith. In the time of the earliest 
 Dominican Fathers, the accustomed holidays of the Indians 
 were changed into Christian functions — pagan beliefs and 
 customs being adapted to the religion of the conquerors. 
 Thus the Church obtained possession of the Indian's love of 
 diversion and display, and made that a part of his new 
 religion. In Peru to-day, religious festivals correspond to 
 English bank-holidays infinitely multiplied. The Liberals 
 oppose these almost daily fiestas, which ruin trade and tend to 
 dissipate all serious purpose; but the priests, who find them 
 lucrative, persuade the people not to relinquish their 
 " religion." 
 
 Motherhood. 
 
 The vital centre from which Rome regulates national life 
 is motherhood. A Peruvian author has well said: "The 
 motive-power, the great propelling force of society, does not 
 operate tuTuultuously in the plaza or in the revolutionary club ; 
 it works silently in the home. Beliefs founded in maternal love 
 are lodged in a part of the heart which instruction to the 
 contrary will never reach. If we bear the name of our father, 
 we represent the moral workmanship of our mother." ^ 
 
 This universal principle is systematically exploited by the 
 
 Eoman Church. "If some Peruanos breathe the healthy air 
 
 of the twentieth century, almost all the women are asphyxiated 
 
 in the atmosphere of the Middle Ages." The Church makes 
 
 1 Gonzales Prada, The Slames of the Chwrch. (Translated.) 
 
2 50 HOW ROME WORKS 
 
 full use of her ascendancy over the womanhood of the land, 
 for young men will relinquish agnosticism and heresy for the 
 sake of love ; husbands will prefer silent hypocrisy to continual 
 domestic strife; and children will be educated in the faith 
 held by their mother. 
 
 The power exerted by these various means is incalculable. 
 It enthrals not only persons, but, as the following chapter 
 will show, families and cities. It is "the most formidable 
 combination ever brought against the authority and security 
 (jf civil government, as well as against the liberty, reason, 
 and happiness of mankind."^ 
 
 An Italian periodical lately contained this sentence : Ipopoli 
 di religione papale o sono gid morti, o vanno Tnorendi 
 (Peoples subjected to the Pope are either already dead or are 
 dying). A well-known Peruvian writer quoted the saying, and 
 added : '' Until now the Pope has bound Peru ; if the republic 
 wishes to live, she must break free. Latin nations, root out 
 Catholicism from your soil, or it will devour you to your last 
 fibre!" 
 
 '^ George Adam Smith. 
 
Chapter XXIII. — The Too-Religious City — 
 
 A mother's ambition — A town where religion is woman's 
 only interest — Where the Bible is classed with immoral litera- 
 ture, and ladies delight in persecuting heretics — " Mary the 
 Sad " — Religious rockets. 
 
CHAPTER XXIII 
 THE TOO-RELIGIOUS CITY 
 
 " Koman Catholicism is a veritable chameleon. To him who would 
 scourge himself into godliness it offers a whip ; for him who would 
 starve himself into spirituality it provides the mendicant convents of 
 St. Francis ; for the anchorite it prepares the death-like silence of La 
 Trappe ; to the passionate young woman it presents the raptures of 
 St. Teresa, and the marriage of St. Catherine with her Saviour; for the 
 restless pilgrim whose piety needs greater variety than the cell of the monk, 
 it offers shrines, tombs, relics, and other holy places." — Channing. 
 
 WHAT is this strangely self-contradictory religion, which at 
 first sight seems to be developing only the aesthetic 
 tastes and pleasure-loving nature of Epicureans; which on 
 further knowledge appears so penetrating that no point of 
 domestic or political life is left untouched by it; which to 
 those to whom it reveals its true nature, shows a fanaticism 
 and lack of toleration, as blind, as cruel, as ignorant, and as 
 unchristian, as were seen in the Romanism of the Middle Ages ? 
 Here we find love of ceremony and display which results 
 in feasts and processions, decorations and badges, images, altar- 
 hangings, and flaring candles; obedience which causes the 
 devout to shun Protestants in the streets, as if they were 
 plague-stricken ; superstition and ignorance which class the 
 Bible with immoral literature, and Protestants with Free- 
 masons, which exalts the Virgin Mary to divinity before the 
 ignorant, and drives the educated to find their God in matter, 
 which denies any but the most miserably inadequate education 
 to its sons and daughters, and absurdly defames the well- 
 equipped schools managed by Protestants. 
 
254 THE TOO-RELIGIOUS CITY 
 
 As we study this strange system in " The City of the Sacred 
 Hearts of Jesus and Mary," we become convinced that its 
 spiritual nature is very shallow. Although it has gained the 
 allegiance of the people by religious means, its aim is the 
 acquisition of temporal power. 
 
 Arequipa is often called the Twentieth Century's Most 
 Religious City; yet were you to seek devotion in its usual 
 manifestations, you would surely deny the statement. Is it a 
 city of philanthropic spirit and public charities, of model 
 home life and family prayer ? 
 
 Saturday is known as " Beggars' Day " ; then the most 
 miserable of the poor leave the haunts and dens where they 
 have existed for a week on last Saturday's alms, and go round 
 the city begging. The virtue of charity which costs little or 
 nothing is not to be despised, and so no Arequipena refuses the 
 suppliants food. At eleven o'clock any morning beggars may 
 be seen outside the Franciscan Convent receiving their doles; 
 but apart from this institution, and one fanatical society for 
 helping poor Catholics, nothing is done for them. The incapable 
 and old are left to die ; the poor and ignorant have no helper ; 
 there is no medical mission, no provision for the poor of the 
 various congregations, not so much as a Christmas Fund ! 
 Apart from the few exceptions mentioned, charity does not 
 exist. 
 
 What of the moral life of Arequipa? Alas, religion has 
 not educated public opinion even to blush at immorality ! The 
 mother of a very superior family, who had enjoyed all the 
 advantages of education and foreign influence, said to one of 
 our lady missionaries: "I do not mind if my husband finds 
 other women on the street whom he desires; all that I care 
 about is that he should love me best." Such an attitude 
 towards immorality is not merely common, but characteristic. 
 Arequipenos speak without a blush of any contrast between 
 children and illegitimate children ; very little shame is attached 
 to a custom which is questioned by so few. 
 
A PERUVIAN HOSPITAL. 
 
 1 his is a corner of the only hospital among the 50,000 inhabitants of Arequipa. Notice 
 
 that the sick man has been put into bed with all his dirty clothes on. On his right is a 
 
 crucifix ; above him, a medal ; on the left, a shrine. 
 
"IT PROFITETH NOTHING" 255 
 
 Yet the parents love their children, and bring them up in 
 the fear of the Church. Family worship, as we understand 
 it, is unknown ; but a few examples of evening prayers in the 
 home have come under our notice. Below the flat where Mr. 
 and Mrs. Jarrett ^ lived are the rooms occupied by an Arequipeiio 
 clerk and his numerous children. As we passed downstairs in 
 the evening we often caught sight of them, kneeling round the 
 room, and heard the prayers which were being gabbled aloud. 
 In a professor's household we came across the same practice, 
 but do not find it to be general. 
 
 In some of the women loyalty to the outward forms of 
 religion would seem to be the expression of true, though 
 misguided, devotion. There are many in Arequipa like the 
 lady in Marabamba whose pathetic words, as related by Miss 
 Finn, always linger in my mind. Her baby daughter was only 
 three days old, and the sounds of religious crackers, of feasting 
 and entertainment, all in honour of her christening, ascended 
 to the room where in weakness and great suffering the mother 
 lay. When at length pealing bells announced the ceremony 
 to be concluded, with a sigh, half smiles, half tears, she 
 whispered : " And now at last my little daughter is a 
 Christian!" 
 
 In the empty lives of most of the women religion is the 
 only outside interest. They have no sports, no clubs, no 
 charitable work, and little occupation in the home; but 
 instead of these things — religion. Early morning Mass, with 
 the freshest scandal ; afternoon meetings, with the day's gossip : 
 Sunday's procession, with the display of new clothes ; confession 
 and intercourse with the family confessor ; — such are the chief 
 interests of their lives. The most religious women are often 
 known to he the worst; the beatas, or devotees, are generally 
 scandal-mongers. They show hearty participation in religious 
 ceremonies and great veneration for the Church, but few of the 
 fruits of Christianity in their lives. 
 
 1 Missionaries of the R.B.M.U. in Peru. 
 
256 THE TOO-RELIGIOUS CITY 
 
 Among the young men of Arequipa there is more religion 
 than in the University circles of Lima or Cuzco. A casual 
 acquaintance will feel bound, for politeness' sake, to agree with 
 what he considers the missionary's views. He will, therefore, 
 speak against Roman Catholicism. On closer acquaintance, 
 however, he will show his deepest feelings in defending and 
 excusing the Church. In almost every case this is "a form 
 of godliness, denjring the power thereof." Religion is a creed, 
 not a life ; it does not produce honour, self-denial, or morality. 
 
 The attitude of the Roman Catholic Church in Peru to 
 Evangelical Christianity is manifested in the fanaticism of 
 Arequipa. Protestantism and the Protestant Bible are con- 
 demned by the Church; therefore the faithful city will not 
 tolerate them. Because the priest says the Bible is bad, 
 Bible-selling on its streets is considered an insult against public 
 opinion. When Mr. Wenberg, an agent of the American Bible 
 Society, was selling in Arequipa, he was asked for a Gospel 
 every morning by the same young woman. When he found 
 that she only wished the pleasure of tearing up the books to 
 throw in his face, he refused to sell to her. Then she sent a 
 servant girl, who treated the Book in the same way. The 
 blind and bitter fanaticism of this act typifies the city's 
 spirit only too truly. Holguin, the Bishop of Arequipa, in 
 his sermons of Easter week, 1907, mentioned the following 
 works as amongst the literature which should be pro- 
 hibited: Zola, Rousseau, Voltaire, and the Protestant Bible. 
 His charges against the Gospels were: firstly, that they con- 
 tained blasphemies against the Virgin; secondly, that their 
 doctrines would overturn the foundations of the Church; 
 thirdly, that they were adulterated. Although Mr. Jarrett 
 advertised in the daily paper an ofi"er of reward for any proof 
 of either the first or third point, and promised the Bishop to 
 stop the issue of the Gospels in question if he could substantiate 
 his statements, he never received any reply. 
 
"THAT RELIGION IS VAIN" 257 
 
 Daily the workers in Arequipa meet the same intolerance. 
 Newspapers dare not publish anything of which the Bishop 
 would not approve. Such papers as the anti-Catholic El Callao 
 of Callao, or La Ley of Chili, do not exist in Arequipa. 
 Liberalism was unknown to her until a few years ago, and 
 only lately El Deber, the Catholic organ of the city, maintained 
 that " no Liberal party exists in Peru." When Senor Eduardo 
 Forga, the distinguished Peruvian Liberal, together with Mr. 
 Watkins, his missionary friend from Mexico, helped in the 
 circulation of anti-Romanist literature, in connection with 
 Urquieta, the great Liberal of Arequipa, their newspaper-boys 
 were attacked in the streets, bonfires were made of the hated 
 works, and shots were fired into their house. Later, when it 
 became known that Mr. Watkins was leaving Peru, and that 
 two nurses would shortly be on their way to strengthen the 
 work. El Progreso gave the public to understand that Mr. 
 Watkins was intending to fetch out prostitutes from London 
 for the Protestants. 
 
 Every grade of society, every sphere of life, seems to be 
 touched by this fanaticism. The intelligent Arequipefia lady 
 who lives, with her English husband, opposite our meeting- 
 room, glories in throwing stones at the heretics; the street 
 boys following some huge image through the streets, revel in 
 raising a mob round the missionary who has not raised his hat. 
 Mr. Ritchie rented a room for some time from a superior 
 Peruvian family, the father of which was an English civil 
 engineer. When the lady of the house discovered that Mr. 
 Ritchie was a Protestant, she insisted that he should be turned 
 out, and her husband reluctantly acquiesced. She acknowledged 
 frankly her reason to be that " he was a Protestant, and working 
 contrary to the ideas and religion of her country." The rooms 
 were long vacant, but the faithful Catholic had honoured the 
 Church, and that was enough. 
 
 On the occasion of a procession of two images through the 
 streets of Arequipa, one old woman was moved to the most 
 17 
 
258 THE TOO-RELIGIOUS CITY 
 
 violent abuse because Mr. Ritchie watched the ceremony 
 without removing his hat. He was "a Freemason, a Pagan, 
 an Atheist" — and she, a devout Christian. Poor old soul! 
 Doubtless she had never heard of the spirit of Jesus Christ, 
 but from ensample and oratory had gathered that the measure 
 of one's Christianity is one's fanaticism. 
 
 In Arequipa, as in other parts of the world, Romanism has 
 adapted herself to her surroundings. Here she does not to-day 
 ornament the Cross with the symbols of sun-worship, as she 
 did in the Inca centres; she wreathes the Cross with roses. 
 Christianity is a thing of beauty and pleasure; religious 
 fervour is fashionable; orthodoxy is easy. 
 
 The religion of Peru has no vital force to affect and change 
 people. It leaves cities as it found them three hundred years 
 ago. They have indeed given colour to the religion. The 
 Roman Catholicism of Cuzco is a reflection of the mind of the 
 Indian — crude, heathen, wild; while in Arequipa it is well- 
 dressed, pretty, socially respectable. 
 
 Imagine yourself standing on the balcony of our little flat 
 in Arequipa, with Mr. and Mrs. Jarrett. It is the Monday of 
 Holy Week, and a great procession in honour of " Maria 
 Dolorosa" (Mary the Sad) has just left the cathedral. All the 
 ^lite of Arequipa have joined the two lines of double file which 
 stretch for four blocks along the road. Men are on one side of 
 the street ; women on the other ; and in the centre are the 
 images, their struggling bearers, and the priests. Here is a 
 huge representation of Christ on the cross ; here is St. Joseph ; 
 and here is the statue of " Maria Dolorosa " herself. She is 
 clothed in black and crape; her face is full of unutterable 
 suffering, and three silver arrows pierce her heart. The 
 immense procession passes, to return in three and a half hours, 
 after having visited all the chief churches of Arequipa. 
 
 It is 8.30 in the evening, and the trampling of the great, 
 silent crowd sounds weirdly through the stillness. Far away 
 
RELIGIOUS ROCKETS 259 
 
 into the distance stretch the converging lines of twinkling 
 candles, and as the procession passes, incense rises, white and 
 misty, and the priests' chanting floats away into the silence 
 of this wonderful star-lit night. From balconies and roofs, 
 baskets and ladles full of flowers are overturned to fall upon 
 the images below, and the scents of incense and autumn 
 blossoms mingle as the silent followers of " Mary the Sad " pass 
 on into the darkness. 
 
 Strange as it may seem to English readers, the most 
 common manifestation of religious enthusiasm in Arequipa is 
 the display of fireworks. Imagine yourself in this city of 
 religious rockets, on the night of October 5th, when San 
 Francisco escorts Santo Domingo to the plaza, and kisses him 
 under a gaudy canopy, shining with blue and pink and gold. 
 It is night, but the streets are thronged : young ladies in their 
 best attire line the sidewalks; black-eyed senoritas peer 
 through window-bars ; cholas with tables of alcohol and sweet 
 drinks crowd the street; men and boys and little children 
 throng the doorways and crowd around the four wooden 
 erections which block the street at difierent corners. There is 
 all the excitement of anticipation which would be felt in the 
 pit of a London east-end music-hall before the rising of the 
 curtain, although every soul here must have stirred in his 
 nurse's arms at the sound of identical fireworks. Suddenly 
 the sky is streaked with bombs, and the usual religious 
 cannonade of Arequipa commences. The air is rent with 
 explosions, and only after this bombardment of the saints has 
 continued for some minutes does the street suddenly glow with 
 light and the display of fireworks commence. 
 
 A design in beautiful colours stands out against the velvet 
 blackness; softly the colours are changing, fading from blue 
 to green and from pink to yellow. Then the lights begin to 
 fall, gradually destroying the design. Great rosy globes shoot 
 out from among them ; rockets dart off" into the sky, showering 
 brilliant globules over the street ; electric fountains pour down 
 
26o THE TOO-RELIGIOUS CITY 
 
 their gold; single explosions grow more and more frequent, 
 until the noise is tremendous. Roar breaks upon roar — 
 deafening and crashing ; the castillo is in a blaze ; bombs and 
 rockets explode in all directions, until houses and streets are 
 trembling beneath us with the force of the gunpowder. The 
 holy war is at last over, and only the broken windows, the torn- 
 up pavements, and the blackened fragments round the firework- 
 stand remain of the religious ceremony. And what of the 
 empty souls who have participated in this great fiesta 
 (feast) ? What of the multitudes who turn their faces home- 
 ward at the close of this carnival of fire and smoke ? Have 
 they found peace ? 
 
 Could they but have raised their eyes and hearts above the 
 smoke that they have kindled, to the infinite night beyond with 
 its myriad stars pitying their feeble display — might it not have 
 spoken to their hearts of that peace for which they sought, and 
 of the Prince of Peace, who " delighteth not in burnt-offerings '' 
 but " is nigh unto them that are of a broken heart " ? 
 
 They have offered their sacrifice of smoke and din to the 
 honour of their " Saint," and they go to their homes with hearts 
 as empty as the burned-out fireworks and bombs that strew 
 their way ; with souls as sin-blackened as the charred fragments 
 that litter the streets. 
 
 And quiet, like an undeserved kiss, falls upon the scene; 
 and the violet velvet tropic night enwraps the foolish city, like 
 the mother-wings of the yearning Saviour, who with tears of 
 longing still cries — 
 
 " Jerusalem, Jerusalem, how often would I have gathered 
 thy children together, even as a hen gathereth her chickens 
 under her wings, and ye would not ! " 
 
(B) ROMANISM, A SPIRITUAL FAMINE 
 
 Chapter XXIV. — Public and Private Worship — 
 
 The penalty for loving tlie Bible in Peru — What Peruvian 
 sermons are about — How I knelt through a Sunday morning 
 service during which religious street-hoys sent off squibs in 
 church — How babies are christened in Guzco — Bum and religion 
 — Costumbre. 
 
 261 
 
CHAPTER XXIV 
 PUBLIC AND PEIVATE WORSHIP 
 
 " The propaganda of Rome is one vast appeal to the senses. Apart from 
 our instrumentality, the only channel for God's mercy in Peru is the Church 
 of Home ; and how can Divine love reach human hearts through a channel 
 absolutely blocked with sacerdotalism, superstition, and ignorance ? " 
 
 W. Newell. 
 
 T HAVE tried to show that the Roman Catholicism of Peru is 
 J- a political power, touching national and social life at every 
 point. I now wish to prove how superficial are the spiritual 
 pretensions with which she masks her political aims ; so much 
 so, indeed, that in a land where she reigns supreme there is 
 spiritual famine. 
 
 What then does Rome provide for her children through 
 Bible-teaching, preaching, or worship ? 
 
 Bible-Reading. 
 
 As is shown by the history of the Bible Societies,^ Rome has 
 denied the Bible to Peru. When others would have introduced 
 it, she used all her forces to prevent them. At her instigation 
 they were mobbed, stoned, shot at, libelled, imprisoned, and 
 even murdered ; the Word of God was maligned, torn to pieces, 
 and burned. Whatever defence Rome may make, whatever 
 excuse concerning an "adulterated Protestant Bible," the fact 
 
 ^ This deeply interesting history will form part of the missionary book 
 which, aa intimated in Chapter XXII., will, we hope, be published before 
 long. 
 
 263 
 
264 PUBLIC AND PRIVATE WORSHIP 
 
 remains that she has given the land of the Incas no Bible, and 
 no part of the Bible. 
 
 Nor does this surprise us, for the same policy has been 
 pursued in other Koman Catholic lands for many centuries. At 
 a conference held lately in the Church of S. Maria in Kome, 
 Padre Genecchi of the Jerome Society made the following 
 honest and powerful statement with regard to Rome's policy of 
 discouraging Bible-reading : — 
 
 " The reading of the writings of the apostles had almost ceased 
 in Italy; we were accused of defrauding the Catholic people 
 of the vital food contained in the Word of God, and most 
 particularly in the Gospels. Those who have travelled abroad 
 know what a bad impression has been produced by the belief 
 that our Church prohibits the reading of Holy Scriptures. We 
 know well what answer we gave. We said that our Church 
 does not prohibit absolutely the Scriptures in the vulgar tongue, 
 but only heretical translations without notes. This answer is 
 false, and the Church does not need lies to defend itself. Here 
 is the plain simple truth: for three centuries Catholics were 
 denied the Bible. Pope Pius IV. prohibited every translation of 
 the Scriptures in the mother-tongue, and his decree was con- 
 firmed by other popes, till Benedict XIV., in the year 1757, 
 permitted all to read the Bible under two conditions : that it 
 should be accompanied by notes and should have received 
 ecclesiastical approbation. Since then, when accused by 
 Protestants of negligence and even aversion towards the 
 sacred Scriptures, we affirmed that Catholics did read the 
 Bible. But even this answer was false, because as a general 
 rule not one in a thousand, or even one in ten thousand, reads 
 the Word of God in our Italy, and the Protestants were more 
 than ever disgusted, and said that they wanted facts, not 
 words." 
 
 To-day, what do Peruvians know of the Bible ? The well- 
 educated have heard a number of isolated texts from the Psalms 
 and the Prophets, twisted so as to apply to the Virgin Mary ; 
 
THE DOOR OF THE JESUIT CHURCH, CUZCO. 
 
THE UNKNOWN BIBLE 265 
 
 they know well the two sayings of our Lord upon which the 
 dogma of infallibility is built ; if they have been educated in a 
 convent school they will doubtless remember, with a great deal 
 else of absurd legendary character, a few Bible stories — two or 
 three from the Old Testament — and a brief outline of the birth 
 and death of Christ. 
 
 The priests do not possess and have never studied the Bible. 
 Members of their own communities have told me that theo- 
 logical students are required to know only a few isolated texts. 
 Devotees of the Church possess many lives of saints, devotional 
 poems to the Virgin, and prayers to be said before various 
 images or relics; but I have never seen a verse of Scripture 
 quoted in one of these books. Sermons are commenced by the 
 recitation of a text with which they frequently do not deal at 
 all; school catechisms teach nothing of the Bible; even the 
 best book-shops in the capital do not stock The Book. 
 
 Is it strange, then, that the people of Peru are starved, and 
 that they listen with wonder and new joy to the Word of God 
 which they have been denied ? 
 
 Peeaching. 
 
 In England, Romanism is morally compelled to give some 
 kind of Christian preaching from her pulpits; in Peru, she is 
 not. That when the Bible is shut preaching inevitably 
 degenerates, history confirms. As early as the twelfth century, 
 a learned English Churchman exclaimed : " The priests have 
 altogether given up the preaching of God's Word, and have 
 become dumb dogs." Of the state of Italy in 1681 it was 
 said : " The Dominicans preach eternally on the Rosary ; the 
 Carmelites on the Scapulary ; the Franciscans on the Rope of 
 St. Francis; and the Saccolanti have for their subject St. 
 Anthony of Padua." 
 
 The worst which can be said of Roman Catholic lands in 
 their darkest hours is true of Peru. In the villages of the 
 
266 PUBLIC AND PRIVATE WORSHIP 
 
 Sierra, sermons are of very rare occurrence ; but in Arequipa the 
 two parts of the Misa (Mass) are divided by a sermon in one 
 church at least every day, and on a feast-day in every church. 
 The subjects usually chosen are the lives of the Saints, or 
 the history of a feast, and the benefits which its celebration 
 brings. 
 
 As most of the fiestas are dedicated to the Virgin, most of 
 the sermons are about her. The last days of Holy Week are 
 devoted entirely to remembering her sufferings, which the 
 Church teaches were greater than those of Christ, inasmuch as 
 her heart is always represented as pierced by several arrows, 
 and His by only one. 
 
 A fundamental principle is involved in the fact that these 
 sermons have no practical exhortation. Rome has over- 
 em/phasized the outward : works not faith ; what is seen rather 
 than the heart ; ceremonies in place of consecration. The con- 
 ception is general in Peru that virtue does not consist in being 
 good or doing good, but in punctilious attendance to religious 
 ceremonies. 
 
 In a speech delivered before the Peruvian National Assembly 
 in 1867 by Dr. D. Fernando Casds, the following statement 
 was made with regard to preaching in Peru : — 
 
 " Sunday preaching does not exist ; which accounts for the 
 fact that our masses are completely ignorant of the contents of 
 the Holy Scriptures. Neither does ordinary preaching exist, 
 which accounts for the fact that Evangelical truth is unknown. 
 The only thing which exists, gentlemen, is the preaching of 
 eulogies on the 'Saints.' 
 
 " If anything then is known of Christianity in the interior 
 of Peru, it is no more than that which relates to the Saints and 
 to the celebration of the feasts of the parish. This, the sensuous 
 part of Christianity, is known by the recurrence of feasts and 
 public festivities. ... Is it not true, gentlemen, that worship 
 such as this is more pagan than Christian ? " 
 
 The diary of a missionary in Cuzco records the impression 
 
FROTHY RHETORIC 267 
 
 made upon a truly spiritually minded Christian by one of the 
 special sermons of Easter week. 
 
 " To-night," Mr. Newell wrote, " I attended one of the special 
 
 mission services in the cathedral ; Padre M was preaching ; 
 
 a popular, flowery orator. He was recently expelled from 
 Ecuador, and has sought an asylum in less-enlightened Peru. 
 The cathedral, a huge edifice built by the Incas under Spanish 
 direction, was chilly and gloomy, the darkness only being 
 relieved by a few lamps hung here and there. The preacher's 
 face was not discernible. The women sat on their prayer mats 
 in the centre ; the men-folk, mostly the poorer class, stood around. 
 The high altar was in a blaze of light, above which towered the 
 wonderful miracle-working image, EL Senor de los Temblores 
 (The Lord of the Earthquakes). The preacher's subject was 
 " Calumny "; he appeared to be well versed in the art of public 
 speaking, and used his strong voice with considerable effect, 
 evidently interesting his vast congregation. But there was 
 nothing for hungry souls. Wit, anecdote, and sarcasm all 
 served their turn ; but there was no revelation of an infallible 
 cure in the Person and Work of the Kedeemer. It was a 
 Gospel-less sermon, and what I heard could have been con- 
 sistently preached by a most advanced materialist. It was hard, 
 cold morality, dished up with frothy rhetoric. My soul longed 
 to tell the people of Him in whom there is an infinite reservoir 
 of grace, where calumny and every other sin may be cleansed 
 away for ever." 
 
 Is it a wonder that the works of Christianity are not seen 
 in the lives of the professing Christians of Peru? They are 
 starving ! They have been denied both the Holy Scriptures and 
 the preaching of the Gospel. 
 
 Worship. 
 
 But surely the Church conducts prayer and worship ! Is 
 there not food for the hungry in her services ? Alas, the over- 
 
268 PUBLIC AND PRIVATE WORSHIP 
 
 development of ceremonialism but Tnarlca the decay of the 
 life it once expressed. The spiritual is almost com,pletely 
 materialized. 
 
 Even amongst the most devout and enlightened, intercourse 
 of the soul with God does not appear to exist. Latin formulas 
 of eulogy and supplication are totally incomprehensible to the 
 worshippers, and Spanish prayers concerned with virgins, 
 saints, images, or their miracles, and addressed more frequently 
 to creatures than to the Creator, are obviously incapable of 
 imparting spiritual comfort or inspiration. The mechanical 
 worship of Peru tends to soothe the conscience, but not to 
 satisfy the soul. Oh that I could adequately picture to you 
 some of these pathetic and paltry ceremonies so far removed 
 from the simple services of Protestant and even some Catholic 
 churches we know in England ! 
 
 It is Sunday morning in Cuzco. The church in which we 
 stand is a high hall, long and narrow, with gaudily framed 
 oil-paintings running the length of its walls. The whole of the 
 farther end blazes with colour ; the huge gilt altar is covered 
 with artificial flowers of pink, red, and tinsel. From one high- 
 up window a ray of sunlight falls aslant the altar, making its 
 trimmings look as tawdry as Christmas-tree ornaments when 
 the candles have guttered out over night, and the sun of Boxing 
 Day has risen. Above the altar are saints in garments of 
 yellow and heliotrope, and angels with gauze wings ; before the 
 Host are long-robed priests with magnificent crosses embroidered 
 on their vestments ; and below all the tinsel, paper, and finery, 
 there is a kneeling crowd. 
 
 The music is very poor ; a small weak harmonium is being 
 played in valse time, and now and then some phrase is sung in 
 a boy's rasping voice, strained two or three tones too high, and 
 devoid of any music. 
 
 Now the seminary scholars are standing, hats in hand, ready 
 to kneel when the Host is raised and the wafer becomes Christ. 
 The bell sounds ; a young priest waves the censor furiously ; 
 
DANGEROUS DEVOTIONS! 269 
 
 every head in the building is bowed, when suddenly there is a 
 tremendous explosion! Is the building on fire, or is the 
 hall laid with gunpowder ? Bang ! bang ! bang ! Smoke and 
 smell of powder fill the place, but the dark heads are bowed 
 the lower, and the Indian women kneeling near me knock their 
 foreheads on the ground and cross themselves afresh. 
 
 When this experience was first mine, I was too surprised to 
 attend to the service, and kept my eyes on the ragged little boy 
 at the door, who turned out to be the culprit. When I noticed 
 him first he was standing on the old Inca lintel — a great blue 
 stone which now lay prone on the threshold. In the corner 
 close by him stood a small candle, and scattered around were 
 the remains of what I took to be squibs. 
 
 In a few minutes the second Mass bell rang, and this time 
 I was on the look out to see what mj small friend would do. 
 He stood on the old stone, both hands full of squibs, and at the 
 sound of the bell thrust them into the flame. Immediately the 
 explosions began, and the popping, jumping crackers were 
 hurled everywhere. They blazed on the lintel by the hundred ; 
 they were thrown at street -boys, and set passing horses 
 a-gaUoping ; they strewed the floor of the church ; one fell on my 
 skirt and would have burnt a hole in it had not a lady got up 
 from her knees and shaken it ofi". Meanwhile the harmonium 
 continued playing, and the ofiiciating priests walked and bowed 
 and knelt before the altar. 
 
 Such is the Sunday morning service in Santa Teresa ! If 
 families are there, the father must sit with the men, and the girls 
 must lay their shawls or mats on the mud floor and kneel beside 
 their mothers. Worshippers enter and leave when they choose, and 
 the mysterious rite of the Misa continues. There is no hymn, no 
 prayer, no sermon, no reading which it is possible to distinguish. 
 The devout kneel very reverently and mutter " Ave Marias," or 
 read from devotional books ; and others walk up and down the 
 church to display their new canes and ties and mantas, cross 
 themselves with holy water, and go out into the sunshine again. 
 
270 PUBLIC AND PRIVATE WORSHIP 
 
 An extract from my diary illustrates the emptiness of these 
 ceremonies, so destitute of spiritual help. 
 
 I have just returned from the cathedral, where I attended 
 two baptisms. As the building itself is being repaired, the 
 ceremonies were performed in a side church, a very disreputable 
 place, with large holes in its brick floor and decaying " saints " in 
 its altar niches. 
 
 Over the stone front a magnificent erection had been made. 
 There were railings surrounding it, arched by a silver rainbow. 
 The ornamental doors were of imitation glass and coloured 
 cardboard, and the drapery above was pink chiffon with a silver 
 paper fringe. All around were masses of artificial flowers of 
 every colour, and to complete the efiect a streamer of red 
 chiffon, gold-fringed, had been draped from the ceiling to the 
 huge pots of artificial flowers which stood on either side of the 
 bower's entrance. 
 
 The first baptism was quite a poor one. Half a dozen women 
 came in and sat on the floor ; the mother and her two friends wore 
 black mantas, and the muchachas had rough red Indian cloths 
 over their heads. One of them carried the baby — a wee, dark- 
 skinned mite with big hands and a lot of black hair. The 
 gentlemen of the party presently returned from the vestry with 
 a priest. He appeared to be a very raw youth : the bald patch 
 on his head was newly shaved; his face was weak and irre- 
 solute; his dark gown was too short for him, and his lace 
 jacket and violet scarf were very dirty. When he emerged 
 from the vestry, two little Indian boys scurried across the nave 
 and soon returned, their rough shocks of hair wildly rumpled 
 with the hasty donning of filthy surplices. These functionaries 
 took their stand behind the young priest, one holding a small 
 dish of salt and the other a draped pole surmounted by a cross. 
 The women were now standing ; and the baby, in its long white 
 frock and numerous pink bows, was handed over to the father, 
 an oldish gentleman in rusty black clothes. 
 
 The priest fumbled with his Latin text-book and read snatches 
 
INFANT BAPTISM 271 
 
 in an inaudible voice. Three or four times he was interrupted 
 by squibs which were exploded in hundreds by the muchachas, 
 a few steps away. At one point in the service he held his hand 
 in benediction over the child ; at another he made the sign of 
 the cross several times on its face ; once the smaller Indian boy 
 was beckoned, and salt was placed on the baby's lips ; finally the 
 priest shut his book, covered the child's face with his stole, and 
 the whole group moved to the font. There the priest con- 
 cluded further readings at an incredibly swift pace ; the baby's 
 head was rubbed with cotton-wool damped with holy water, and 
 the priest bowed, intimating that the ceremony was concluded. 
 
 I watched the muchacha take the baby and replace its quaint 
 little bonnet and pink net veil, and while I was smiling good- 
 bye to the mother, another party entered the cathedral. 
 
 These appeared to be wealthy people. The father was a 
 well-dressed little Peruvian, the mother a middle-aged lady robed 
 in black satin. Several very elegant young damsels wearing pale 
 green or heliotrope silks and lace mantas, were present, and the 
 gentlemen and little boys all sported smart new suits. Some 
 servants followed — one carrying a little girl very grandly 
 dressed, and another the baby. Either its clothing was exces- 
 sive or else that baby was extraordinarily large ! Any 
 description of the bundle carried by the muchacha is impossible. 
 It appeared to me that the child had been laid on a board, 
 packed in wadding and a long white cloak, and tied up with 
 pink ribbons. 
 
 The same priest officiated, but this time he was arrayed in 
 a purple robe embroidered with gold, and it was a more 
 magnificent tassel which he placed on the child's face at the 
 correct moment. Grander vestments seemed to have given him 
 self-confidence, and this time he repeated the service in loud 
 tones, but so fast that I caught only one recognizable word the 
 whole time. There were no fireworks ; but after a short prayer 
 in Spanish, during which no eye was closed, the party adjourned 
 to the font where the baby was duly baptized. 
 
272 PUBLIC AND PRIVATE WORSHIP 
 
 Everybody then looked pleased ; a muchacha carried away 
 the infant ; one of the party tipped the little Indian boys, and 
 the gentlemen retired with the priest to the vestry. 
 
 And this is all that the most devout in Peru can enjoy. Is 
 it not painfully true that Kome is a spiritual famine ? 
 
 When ceremonies lose their life they themselves are destined 
 soon to pass away. The survival of Roman Catholic ceremonial- 
 ism in Peru is due to an abnormal development of that world- 
 wide tendency which Spaniards call costumbre. A form, 
 bereft of life and power, as it were, is preserved; and 
 Peruvians themselves confess this mockery of religion to be 
 costumbre, no mas (custom, nothing more). 
 
 A missionary diary from Northern Peru runs : — 
 
 "It was touching to see the ignorant idolaters, busy with 
 their shrine, stop me to obtain Las Buenas Jfuevas (The Good 
 News.) As I passed they were just finishing the altar, and 
 carefully arranging the rose-crowned virgin and her child. A 
 note of satisfaction went round, the large image was fixed, and 
 a row of greasy candles set alight in the glare of the sun. 
 Behind the shrine was a repulsive picture of Christ on the 
 cross, with other pictures painted on the canvas awning. 
 
 " A bottle of rum was now passed from one to another, 
 and ourselves among the rest invited to take 'just a little.' 
 We did not accept the proffered kindness, but, being asked to 
 sit down, were glad of a refuge from the rays of the sun, now 
 at its zenith. I opened my New Testament, and even there, 
 before the idolatrous shrine, had a group of attentive listeners 
 as I spoke of the true Cross and the Crucified One whom they 
 so little understood. Some of them apologized for their ' show ' 
 by saying it was only a custom of the ' Christians ' of Peru. 
 Poor folk, the mockery of religion imposed on them by a false 
 priesthood is their misfortune rather than their fault! Their 
 whole religious life is only an idolatrous 'custom,' a lifeless 
 ' show.' " 
 
 May these words ring in our minds while we follow the 
 
STARVATION ! 273 
 
 studies of the idols, processions, and pilgrimages of Peru as 
 sketched in the following chapters. 
 
 Costumbre, no mas ! 
 
 Costumbre ! 
 
 Costumbre ! 
 
 Spiritual starvation ! 
 
 And may the voice of God, inspiring and irresistible, say 
 to us each one — 
 
 " Give ye them to eat." 
 
 18 
 
Chapter XXV. — Idolatry — 
 
 Saint-worship as distinct from image-worship — " Our Lord 
 of the Sea" — The "Saint" who is a lieutenant-colonel in the 
 Brazilian army — How two " Saints " sued each other in the 
 law-courts — " The Sweating Image " — Belies which hide the 
 Bedeemer. 
 
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 A PERUVIAN IDOL. 
 
CHAPTER XXV 
 IDOLATRY 
 
 " My people have committed two evils ; they have forsaken Me, the fountain 
 of living waters, and hewed them out cisterns, broken cisterns, that can hold 
 no water." — Jeeemiah ii. 13. 
 
 ANY system which puts another name near that of Jesus 
 tends towards idolatry. By disregarding this principle, 
 Romanism has allowed the commemoration of the deaths of 
 martyrs to degenerate into prayer to Saints, and finally into 
 worship of their images. 
 
 Amongst the educated classes in Peru, saint-worship is very 
 common. Devotional books comprise stories of the lives of 
 Santa Rosa, Santa Catalina, or Santa Teresa, and sermons are 
 occupied with the intercessory powers of San Antonio, San 
 Sebastian, or Santo Toribio. Numerous relics and images 
 assist the imagination of devotees as they render prayers and 
 adoration to glorified Saints. 
 
 But the poorer classes of Peruvians have no devotional 
 books ; they live in villages where sermons are of exceptional 
 occurrence ; and their curas do not teach them either evangelical 
 truths or traditions concerning the saints. Yet the homes and 
 churches of these people teem with images, the names of which 
 are household words. " Our Lady of Bethlehem " is worshipped 
 by those who have never heard about the young mother who 
 laid her baby in a manger. " Our Lord of the Sea " is revered 
 by many who do not know whom we mean by the Lord Jesus. 
 
 One virgin is distinguished from another in Peru by her 
 
 277 
 
278 IDOLATRY 
 
 features and her jewels; one Saint from another by the 
 village to which he belongs. Thus images cover no historic 
 reality. They themselves are real; they are idols. After 
 residence in Peru one naturally uses the personal pronouns 
 denoting either masculine or feminine gender when speaking of 
 the images. This is the invariable custom of the people, and 
 denotes how real to them are the personalities with which they 
 invest their idols of wood and paint. 
 
 Each town has its popular "saint" or idol. Even Callao, 
 which may almost be called a suburb of the capital, is given 
 up to the worship of Our Lord of the Sea. The wooden image 
 thus named was found, it is said, on the shore, where it had 
 been washed up from the wreck of a village destroyed by the 
 sea. It now stands in the Church of Santa Rosa, sumptuously 
 arrayed and adorned with jewels. Hundreds of poor super- 
 stitious men and women daily pray to it as Nuestro Senor 
 (" Our Lord "), for it is supposed that only by his miraculous 
 power is Callao guarded from earthquakes and tidal waves. 
 Every year a solemn procession is organized, in which the 
 image, mounted upon a highly decorated stage, is carried down 
 to the sea. Lighted candles borne by black-shrouded women ; 
 pungent incense ascending from the swinging censers of acolytes ; 
 a canopy held on high above a number of gorgeously robed 
 priests ; the town band, a company of soldiers, and crowds of 
 dancing, drunken devotees, attend the procession of " Our Lord 
 of the Sea " as he goes to be dipped in the waves, thus to pacify 
 them for another year. 
 
 How suggestive this scenery might be ! The rippling waters 
 of the Bay speaking of a lake-side where Jesus Himself 
 walked ; the shore, with its nets and piles of silver fish, of the 
 Sea of Galilee. Would that there were here some memory 
 of Him whom even the winds and the waves obeyed ! and that 
 Nuestro Senor del Mar might speak to Peru of the Lord of 
 earth and sky and sea ! But, alas, this Peruvian procession is 
 only a burlesque ! These drunken enthusiasts have never 
 
SAN ANTONIO 279 
 
 heard of Galilee; they have never had the opportunity of 
 listening to the Gospel story ; their prayers are addressed to a 
 painted idol. 
 
 A religious chronicle of Lima lately recommended the worship 
 of San Antonio de Lisboa, extolling him as the one vrho can 
 recover lost possessions ; who is the patron of missionaries, of 
 sailors, and of the hopeless, and who can secure husbands for 
 maidens. It then sketched the career of this saint as a member 
 of the Brazilian army; enrolled in 1670, distinguished at the 
 battle of Dos Palmeras, and in 1816 promoted to Lieutenant- 
 Colonel — while all the time his image peacefully remained in 
 its niche, his arms and uniform hung in the Franciscan convent 
 at Olinda, and the Town Council paid his salary to the Church ! 
 
 " With patience we wait," adds this pious and enlightened 
 Peruvian author, "in the expectancy of shortly seeing San 
 Antonio a General, and within a few hundred years. Emperor 
 or President of the Brazilian republic." ^ 
 
 Such an astonishing article, published as it was by .the 
 Church, raises in our minds the question : How then do these 
 Roman Catholics regard the image ? The better-class people 
 evince their belief in the activity of this departed " saint " by 
 giving liberal subscriptions to the Church, in the hope that 
 some financial offer may enlist his services for their country. 
 Young ladies of educational attainments pray with faith before 
 pink and silver images of a pretty young man in the military dress 
 of ancient Rome ! And the President speaks of having subdued 
 a rebellion with San Antonio's help. In each case the Protestant 
 mind is puzzled. Is this San Antonio an angel or an image ? 
 Probably the devout among the more educated classes think of 
 him as a vague personality, belonging neither to an historic 
 character nor yet to an idol, but rather to the spirit of the Saint 
 in heaven. Those ecclesiastics who reflect must know better ; 
 but why should San Antonio's salary be lost to the Church ? 
 
 1 This quotation, with many others employed in the following chapters, 
 I translated directly from the Spanish original. 
 
28o IDOLATRY 
 
 As for the common people, they have never transgressed the 
 wishes of the priesthood by thinking, and to them the " saint's " 
 effigy represents nothing. It has a personality of its own ; San 
 Antonio is one of a class of beings unknown in England. He 
 is an imdgen, or miraculous idol. 
 
 An incident which occurred lately in a small Chileno village 
 illustrates the position of " saints " in Peru. The priest of Yumbel 
 announced that he had found an image of San Sebastian which 
 had fallen from heaven into a certain grove. On San Sebastian's 
 Day he set up this image in a niche of his church, where it soon 
 came to be famous for miracles. This was profitable to the 
 holy man, since he received the donations of grateful devotees. 
 Shortly afterwards he bethought himself that a pilgrimage 
 would be acceptable to San Sebastian, and accordingly, at a 
 suitable season, the pilgrimage was instituted. Finally the 
 " saint " became an important source of revenue to the town. 
 
 So successful had the methods employed by the cura of 
 Yumbel proved, that his companion in Los Angeles (Chili) 
 adopted a similar plan, and the two San Sebastians competed 
 for the gratuities of miracle-seeking pilgrims. The first priest, 
 backed by those who had profited by the original saint, now 
 went to the civil authorities to complain against the innovation 
 made by his brother in the Faith. The lawyers, glad to share 
 the spoils, carried on the suit for years. The documents were 
 made out in the names of the two " saints " who were suing each 
 other, and so notorious did the affair become, that finally a 
 Prelate of Santiago sent for the priests, commanded them to 
 stop the lawsuit, and to turn the revenues of both shrines over 
 to him. 
 
 In November 1906 a most .striking incident occurred in 
 Lima. The late President of Congress had removed the crucifix 
 from the table of the House, and in revenge the Archbishop 
 refused him a public requiem at his death. A vote of censure 
 was passed against the Archbishop for this act, to which the 
 
"THE SWEATING IMAGE" 281 
 
 Church of Rome answered by the organization of a monstrous 
 but most profitable farce. 
 
 The old sacristan of the church of El Prado was one 
 morning dusting the images stored in a back room of the 
 building. A figure of Christ falling beneath the weight of 
 His Cross he decided to renovate, and after painting it, set it 
 up in the church. 
 
 The report was then circulated that an image of Christ in 
 the church of El Prado was so affected at the Archbishop's 
 treatment that it was sweating. A nun had first observed the 
 wonder, and in a few days it was difficult to enter the building 
 for the crowds which were worshipping the image. 
 
 One day, while the excitement was still high, a missionary 
 visited the church, and he thus describes what he saw : ^ "At 
 the foot of the altar steps was a wooden image supposed to 
 represent Christ. It was the usual style of hideous, tawdry idol 
 with which Rome captivates her dupes. The figure had long 
 black hair reaching past the waist. On its shoulder was a large 
 cross painted green and yellow, under the weight of which the 
 Lord was supposed to be staggering. The image was dressed 
 in a long crimson velvet robe, trimmed with deep gold braid ; 
 it had also a large collar and cuffs of lace. On the skirt were 
 pinned about a dozen silver medals (given in gratitude by 
 persons who had been miraculously healed by the image !). 
 Crowded around were numbers of women on their knees, 
 striking their breasts and crying : Aye ! Bios mio, Dios mio ! 
 (' Oh, my God, my God ! '). The ignorance and superstition on 
 their faces was painful to see. On the outer edge of the crowd 
 were ladies of the better class who had visited the church out 
 of curiosity, and now watched the scene with a sort of in- 
 credulous smile on their face* Round about stood many men, 
 laughing and sneering at the whole deception. 
 
 '' I managed to get quite close to the image, but could see no 
 
 ' This extract was kindly furnished from the diary of Mr. J. S. Watson, 
 missionary of the R.B.M.U. in Lima. 
 
282 IDOLATRY 
 
 sweat. The face was coloured with a shiny enamel paint. The 
 reflection of hundreds of flickering candles and lights might 
 easily make the credulous believe that this was sweat. The 
 image could only be seen through the smoke and vapour of 
 candles. 
 
 " Although there was no perspiration falling from the ' saint,' 
 that did not prevent three miserable dirty Negro altar-attendants 
 from doing a roaring trade in front of the image, selling small 
 pieces of cotton wool ' wet with the sweat of the " saint," ' and 
 all nicely wrapped up in coloured tissue paper. This cotton 
 wool was said to be very efficacious in curing every imaginable 
 disease. 
 
 " As I turned to leave the church I glanced through the open 
 door of the vestry. There in full view of the Perspiring Saint 
 and the sweltering crowd, the old parish priest was entertaining 
 a young priest with wines, cofiee, and cake — joking and laughing, 
 wholly indifferent to the poor deluded people at the foot of the 
 altar steps." 
 
 By the most ludicrous and pitiful relics, the Evil One 
 distracts the attention of Peruvians from the Cross. We learn, 
 not from a musty document of the dark ages, but from a 
 modern paper published in Trujillo, Northern Peru, that many 
 " relics of the Passion " are still extant. In Rome, for instance, 
 there are the Temple columns upon which the Child Jesus 
 leaned when He discussed with the doctors; also the table at 
 which the Last Supper was eaten ; the towels used by Our Lord 
 to wipe the disciples' feet ; the cords with which He was bound ; 
 a column from the house of Caiaphas ; the holy staircase ; the 
 bandage used to cover the Lord's eyes ; pieces of the column to 
 which He was bound while being flogged ; the lashes ; the nails ; 
 a piece of the sponge ; some drops of blood and water. Many 
 other precious relics are preserved in Venice, Turin, Anagni, 
 Valencia, Barcelona, and other parts of Spain. Lima claims 
 to have a piece of the Cross, but as the Trujillano paper confesses. 
 
"S^, :'''"■' '• '■: ■ ?--:"'^;^i'«*»)V/'--jli 
 
 
 '»*^vtj^5sa^ 
 
 From a photography 
 
 'THE SWEATING IMAGE.' 
 
 [by James IVatsott. 
 
THE TANGIBLE 283 
 
 there are fragments "all over the earth." It is stated to be 
 indubitable, however, that Arequipa preserves one of the thorns 
 of Christ's crown, and is therefore looked upon as highly 
 favoured amongst cities. 
 
 The worship of such relics is a part of the same degradation 
 as are the Peruvian images. In a professedly Christian land, 
 the poor and ignorant have been allowed to fall into 
 idolatry. 
 
 Romanism is a sliding scale: at one end is devout though 
 distorted Christianity; at the other, paganism. It is always 
 easier to worship the visible and tangible than to commune with 
 the invisible God. For the better instructed Peruvian devotees, 
 the supposed miracles of relics and images eclipse the works of 
 their Creator and Redeemer; while the poor and ignorant, in 
 a blind search for the Divine, have been allured by tangible 
 evidences of the supernatural, and are now lost in idolatry as 
 pitiful as that of any Burmese priest or Fiji Islander. 
 
Chapter XXVI. — The Queen of Heaven — 
 
 The history of Mariolatry — A land where every girl is 
 called after the Virgin Mary — The Feast of the Immaculate 
 Conception — "Miraculous" Virgins who are annually visited 
 hy thousands of pilgrims — A Bible which "from Genesis to the 
 Apocalypse " is concerned with Mary — What I saw in the 
 vault below the Church of Our Lady of Solitude. 
 
 28s 
 
"LA VIRGEN." 
 
 This Guatamalan monument, erected to those who served in a Central American war, 
 
 is typical of many a Peruvian statue. The relation of the gracious Virgin and 
 
 wounded soldier is very striking ! 
 
CHAPTER XXVI 
 THE QUEEN OF HEAVEN 
 
 " We will certainly . . . burn incense unto the queen of heaven ... as 
 we have done, we and our fathers . . . for then had we plenty of victuals, 
 and were well, and saw no evil." — Jeremiah xliv. 17. 
 
 MARIOLATRY is the most popular form of saint-worship, 
 and the most liable to degenerate into idolatry. The 
 ideal of Peru is La Virgen (The Virgin). To the educated she is 
 the Mary of Roman Catholicism the world over; but to the 
 ignorant masses she is merely a personification of ideal tender- 
 ness. It is interesting to notice, as Herr von Hase ^ points out, 
 that "a little plant, used from ancient times as a love-potion, 
 has borne in succession the names of Capillus Veneris, Freya's 
 herb,^ and Maria grass." 
 
 Thus we may trace the Peruvian worship of La Virgen 
 from its present idolatry, back to the instincts of primitive 
 races of mankind. Glancing through Church History, we realize 
 how this evil has crept into Christianity. In the second and 
 third centuries, women who manifested extravagant adoration 
 of the Virgin, were looked upon as heretics. But so generally 
 accepted did the belief in her divinity become, that in the year 
 431 the Council of Ephesus decided that the Virgin was truly 
 the Mother of God, and therefore on an equality with God. 
 
 Opposition to the popular innovation gradually decreased; 
 
 1 Karl von Hase, Handbook to the Controversy with Borne, vol. ii. 
 
 2 Freya, in Norse mythology, was the goddess of fruitfulness, of faithful- 
 ness, and love. 
 
288 THE QUEEN OF HEAVEN 
 
 in the sixth century the legend of the ascension of the Virgin 
 was taught ; five hundred years later, Peter Damian, Bishop of 
 Ostia and Cardinal of Rome, declared that "all power was 
 given to her in heaven and in earth, and that nothing was 
 impossible to her." Anselm, Archbishop of Canterbury, tells us 
 that one reason why our Lord left her behind when He ascended 
 to heaven, was " lest perhaps the court of Heaven might have 
 been doubtful which they should rather go out to meet — their 
 Lord or their Lady." ^ 
 
 St. Bernard, in the twelfth century, extols the Virgin as 
 " the subject of all Scripture ; the end for which it was given " ; 
 and even " the end for which the world was made." 
 
 In Peru, this mistaken worship has for nearly four hundred 
 years enthralled the people. In every house are pictures of the 
 Virgin; her amulets and charms are worn by rich and poor 
 alike ; almost every girl bears her name ; Jesus Maria ! is the 
 commonest exclamation ; " Hail, most holy Mary ! " and the 
 reply " Conceived without sin ! " is the only Indian greeting ; 
 hospital wards are ornamented with images of the Virgin; 
 figures of her and of the Child Jesus stand on the desks of 
 normal schools ; and every church has its miraculous Virgin. 
 
 The Goddess of Peru is honoured by various means, but 
 perhaps the most important are feasts, pilgrimages, and sister- 
 hoods. 
 
 The calendar is crowded with holidays in her honour. I 
 was present at the Church of La Merced, Cuzco, on the day 
 when Our Lady of Mercy was celebrated. The preacher extolled 
 Mary as the Queen of Heaven, the beauty and glory of the 
 earth, the centre of the Christian religion, and the hope of Peru. 
 
 The following quotations are translated from the panegyric 
 delivered in 1906 by the Canon of Cuzco, at the celebration of 
 the Feast of the Immaculate Conception : — 
 
 " All generations shall call me blessed." 
 
 1 Related by W. E. Tayler, Popery : its Cha/raeter and its Grimes. 
 
.,_1k.;-...-^.._>_..-.^J14-.^_f.. -^■^^^.L 
 
 A CUZQUENO GCDDESS. 
 
"THE FOUNTAIN OF LIFE" 289 
 
 "Mary is the divine bond between the ancient law and that 
 o£ grace ; the sacred arch which unites human nature with the 
 Divine ; the highest throne where dwells the Eternal, surrounded 
 by the splendours of uncreated light, in whose presence virgins 
 bear fair lilies in their white hands and the martyrs their 
 palms, while the angelic hierarchy, beating their transparent 
 wings, sing to celestial lyres an infinite hosanna, the echoes of 
 which fill all glory with jubilee, and celebrate the victory over 
 the serpent, and the eternal alliance of the creature with the 
 Creator. 
 
 " This is the mysterious Virgin whose Immaculate Concep- 
 tion the Church celebrates to-day, presenting her before the 
 eyes of our faith clothed in the sun, covered with the moon, 
 crowned with twelve stars, and bathed in all mystic splendours, 
 while issues from her mind in streams, even as in the Land of 
 Paradise, the fountain of life." 
 
 After speaking of the Middle Ages, " the Church's age of 
 gold," the Canon continued: "In later centuries we hear in 
 unison a chorus of holy eulogy, warm ardent vows and tender 
 praise, which from all sanctuaries, great and small, is elevated 
 to heaven, enwrapped in the cadences of the organ, and in the 
 delicate perfume of roses and violets — in order that there may 
 descend upon the parched earth the treasure of the celestial 
 graces which have been placed in her." 
 
 The devotion shown at feasts the orator referred to as " the 
 flower of our worship which we render to Mary." "The 
 worship of Mary " he spoke of as enlarging its borders, and in 
 concluding said : " There is no worship nor pious devotion 
 in which the Ave Maria is not said. Mary is to Christ- 
 ianity as the sun in the firmament, bringing to maturity with 
 her Divine heat, the faith, the devotion, and the virtues of 
 Christians, and thus producing saints and virgins." 
 
 On nearly every feast day, however unimportant, some 
 gaudy image of the Virgin is carried through the streets, and 
 19 
 
290 THE QUEEN OF HEAVEN 
 
 educated men stand bare-headed while the women kneel, or 
 follow in her train. 
 
 At the opening of the twentieth century, Cuzco witnessed 
 quite a novel procession in honour of Mary. The favourite 
 image of Christ proceeded from the Cathedral, and was borne 
 in state to the farther corner of the plaza, where it met 
 those of His Mother and St. Joseph. The many Indians 
 who bore the weighty image kneeled down in order to make 
 Christ bow to the Virgin ; and then, on rising, they moved on 
 one side, to allow her to pass, and followed on behind her in 
 stately procession to the Cathedral. 
 
 There are various Virgins in the West of South America to 
 whose shrines pilgrimages are organized. The most famous 
 of these is Our Lady of Copacabana, whose sanctuary is more 
 particularly described in the following chapter. Twice a year 
 it is visited by four thousand devotees. The Virgin's jewels are 
 worth fabulous sums, and she has made the distant shore of 
 Titicaca famous all over the world. 
 
 On August 6th, 1907, while I was myself a " pilgrim " at the 
 shrine dedicated to this idolatry, the following devotion was 
 composed by a certain Flora Martinez P 
 
 TO THE VIRGIN OF COPACABANA. 
 
 " The fame of your miracles is proverbial in all the world ; 
 Who does not weep copiously at the sight of thee 1 
 
 What breast does not burn seeing thy glorious face, 
 
 And feeling something of the mystery which inflames all thy being? 
 
 How many blind sinners, how many hardened men 
 
 Have gone away converted solely through having seen thy image ! 
 
 Thou who workest so many wonders, who alleviatest all bitterness, 
 Dost regard with the greatest tenderness all who visit thee. 
 
 For this cause I have longed to come near and speak to thee— 
 To recount all my sorrows — ah, to weep before thee ! 
 
CALVARY 291 
 
 Remember that thy Holy Son descended from the heights 
 To save His children, and to die on a cross. 
 
 Thee He chose for His Mother, who in infinite suffering 
 Didst give light to all sinners on Calvary." > 
 
 The following are translations of extracts from the " Rules 
 for the Sisterhood of our Most Holy Mother of the Good 
 Success, established in the parish of San Bias, Cuzco." 
 
 On the second of July, 1670, the day on which the Church 
 celebrates the visit of the Holiest Mary to her cousin Elizabeth, 
 the faithful discovered on the side wall of the temple some 
 lines representing the Virgin with the Child Jesus in her 
 left hand and a rosary in her right. This intelligence was 
 spread through the city, and immediately a crowd of people 
 gathered about the building, crying aloud — "The Virgin of 
 the Rosary has appeared." It was then proposed to transfer 
 the miraculous picture to a more noted church; but the 
 rosary mysteriously changed into the rose which may be seen 
 to-day, and from this transformation they gathered that it 
 was the Divine Mother's will to remain in the parish of 
 San Bias. 
 
 In this sisterhood, inaugurated for the service and honour 
 of the Queen of Heaven, the members promise: Firstly, to 
 endeavour to imitate with fervour the virtues of the Most 
 Holy Virgin, especially her profound humility, her ijnmacu- 
 late purity, her ardent love to Jesus Christ, and her tender 
 regard for her neighbours. Secondly, to draw near to Our 
 Lady of the Good Success in all spiritual and temporal needs, 
 awaiting with firm confidence all needed protection and help 
 from her maternal heart. Thirdly, to take the glorious San 
 Bias for their especial mediator with the Queen of Heaven and 
 earth. 
 
 1 Grammatically this phrase may refer either to Jesus or His Mother ; 
 but the sentence is so arranged that the reader naturally supposes it said of 
 Mary. 
 
292 THE QUEEN OF HEAVEN 
 
 The following prayer to the miraculous Virgin of the Good 
 Success is recommended to her devotees : — 
 
 " O Queen of Heaven ! Holy Virgin ! O august Mother 
 of God ! Behold, Lady of the Good Success, this group of thy 
 devotees, how, humbly prostrated at thy feet, we lift to thee 
 our moist eyes. Ah, Lady ! We are poor creatures that come 
 to implore thy protection and succour. We need a guide who 
 shall lead us, a light that shall illumine us, a mother who shall 
 instruct us, mercy which shall shelter us, a medicine which 
 shall heal us, joy which shall tranquillize us, an experienced 
 mariner who shall keep us from dangerous rocks — and 
 who can accomplish this better than thou. Mother of the Good 
 Success ? Thou who art the mother of uncreated wisdom, 
 the principal luminary of the Church, the great mistress of 
 all thy sons — fruit of thy sorrow — the universal Mediator 
 who refuses none, the panacea for all infirmities of soul 
 and body, the sweet consoler of those in affliction, the star 
 which saves the mariner from the destructive waves of the 
 tempest ! 
 
 " In thee, after Jesus, Mother of the Good Success, I place 
 my confidence. I know that thou wilt be my protection and 
 the defence of the parish, powerful Virgin ! and in the terrible 
 trance of death, when the infernal dragon makes his last eflforts 
 to destroy my soul, come thou to my succour, O Mother most 
 loving ! Grant me final preservation ! 
 
 " Do not leave me a single instant until, happy with thee, I 
 sing thy glories and the compassion of thy Son in heaven, for 
 ever and ever." 
 
 Such literature gives insight into the religion of the women 
 of Peru ; the priest, ever using the figure of ideal motherhood 
 to enthral his ignorant floch, leads the women, and they lead 
 the inen. 
 
 But Mary is not merely the Goddess of the common people, 
 she is their favourite idol. The following questions which I 
 put to the old sacristan of the church at Puno, and the answers 
 
"ALL DIFFERENT" 293 
 
 he gave, will serve to show how the country people regard 
 Mary's images : — 
 
 " What are all these images ? " 
 
 " Oh, they are virgins : that is the Virgin of Perpetual 
 Succour; that is the Virgin of Sorrows; that is the Seated 
 Virgin." 
 
 " Is the Mother of Jesus here ? " (scratching his head 
 dubiously and consulting another Indian). 
 
 " No, no ! there is no Mother of Jesus here. But perhaps 
 — yes, she would be the Virgin of the Immaculate Conception, 
 who is above the high altar." 
 
 " Who receives the chief worship in your church ? Jesus or 
 His Mother ? Mary or our Saviour ? " 
 
 " Oh, the Virgin ! " 
 
 " And which of the Virgins is the greatest ? " 
 
 " It must be the Mother of Jesus, because she is placed above 
 the high altar, over all." 
 
 " And the other Virgins, are they diflPerent or all the same ? " 
 
 "They are diiFerent, all of them; placed in the church for 
 their miracles." 
 
 The following is an extract from the Arequipena press of 
 1904, on the celebration of the jubilee of the "Dogmatic 
 Declaration of Mary's Immaculate Conception." 
 
 " When the sacred image of Mary appeared in the door 
 of the Cathedra], and the sun's rays made her divine face more 
 resplendent than itself — the light continually changing on the 
 silver border of her celestial gown, and on the precious stones 
 which formed the stars of her crown — my heart was almost 
 annihilated by her beauty, and by the piety of the 15,000 
 persons of all nationalities and conditions, who prostrated 
 themselves before the image and rendered her religious 
 worship. 
 
 " How is one to explain the inexplicable emotion which the 
 sight of this sacred image produces in the hearts of so many 
 
294 THE QUEEN OF HEAVEN 
 
 millions of people, representing both our nation and foreign 
 countries? It is certainly not simply the perfection of its 
 sculpturing. No, thus say both heart and intelligence! It 
 is the divine light itself, communicated to the sacred image 
 from heaven, the light which irradiates the souls of all the 
 truly faithful, and gives them to enjoy something of the delights 
 of heaven. The immense crowd prays in silence because it 
 cannot pronounce even one word before such beauty and majesty 
 — truly divine! And what does all this signify? As I 
 have already said, it is the light of heaven reflected on the 
 sacred images which faithful Catholics venerate with religious 
 worship." 
 
 Each of these idols has its own name, its own miraculous 
 attributes, and its own devotees, most of whom have probably 
 never heard the Gospel story of Mary. I have read the 
 second chapter of Luke to many girls and women, and watched 
 them drink in with wonder the story that is old to the children 
 of the homeland. This Mary, who had pains and joys and 
 duties like their own, was a new person to them. They had 
 only known an image — an idol. 
 
 The Churcji not only denies the Gospel stories to its children, 
 but it perverts Scripture to impress upon them the greatness 
 of the Virgin. Above the door of the Jesuit Church in Cuzco 
 are these words : — 
 
 " Come to Mary, all who are burdened and weary with the 
 weight of your sins, and she will rest you." 
 
 A picture of Our Lady of Copacabana lies before me, and 
 above it is written : — 
 
 " We have seen the star, and are come to adore her ; " and 
 below : — 
 
 " Come to me all who suffer, and I will console you." 
 
 In a devotional book for sale at Cuzco's weekly fair, I 
 found the following words : — 
 
 "Who is this that rises from the desert, overflowing with 
 delights ? It is Mary, they respond ; it is the Mother of Jesus, 
 
VENID A MAfiiATODOS LOS QUE ESTAIS CAR.L 
 
 .OADCSDE TRABAJOS J ACOVIADOS BAJO ELJ^Tiai 
 'PE50 DE VUE5T PECAD05 1 ELLA OS AUViAflA.j 
 
 "COME TO MARY." 
 
 This photograph was taken with a telephoto lens, and represents a stone above tlie side- 
 door of the Jesuit Church in Cuzco. The words below it are : " Come to Marv, all you 
 who are laden with works, and weary beneath the weiglit of your sins, and she «ilL 
 
 alleviate you." 
 
"OUR LADY OF SOLITUDE" 295 
 
 the Queen of all the Saints. Open then, Eternal Doors, and 
 the Queen of Glory shall enter!" 
 
 The teaching of the Romish Church in Peru was well 
 expressed by the Canon at the Feast of the Immaculate 
 Conception, when he said : " Mary is the one who, through all 
 eternity, has issued forth from the mind of God Himself — 
 the object of the constant petitions and invocations of the 
 ancient Patriarchs and of the prayers of the prophets. She 
 shines with all the splendours of the most luminous hope in 
 all the pages of the Sacred Bible from Genesis to the 
 Apocalypse. David dedicates his harmonious songs to her; 
 Jeremiah his profound lamentations, placing in her his hopes 
 and those of all humanity ; Solomon discovers her in the secrets 
 of divine thought and celebrates the mutual love which exists 
 between her and God; Isaiah reveals her as the symbol of a 
 new life, of a grand era, like the early dawn of the day 
 immortal to our religion." 
 
 Oh, that the priests and people of Peru, like Father 
 Chiniquy, would search and see whether or not these things 
 are so ! In his life-story the Father tells us that when he 
 studied the Gospels he found nothing about Our Lady of 
 Intercession; i^he Evangelists made it clear that Christ, not 
 Mary, came to save the world; that in the days when Jesus 
 and His mother lived on earth sinners went directly to Him 
 without imploring her intercession. If, then, Mary had not 
 in heaven assumed the power which Christ had lost, the 
 Father reasoned, then Jesus was still the best friend, and 
 Catholics were mistaken in going for salvation to one infinitely 
 less powerful. 
 
 In the theology and sacred history of Peruvian Catholics 
 Mary is made essential to Christianity, and instead of conduct- 
 ing her devotees to Christ, she is allowed to usurp His place 
 in their hearts. This is illustrated by Friar Leon's vision, in 
 which he saw two ladders. All who tried to ascend the red 
 one, at the head of which stood our Saviour, fell ; but those 
 
296 THE QUEEN OF HEAVEN 
 
 who accepted the help of Our Lady ascended into heaven with 
 ease by her white ladder. 
 
 One of the most beautiful churches in Lima is called " Our 
 Lady of Solitude." The building has inlaid floors and a dado 
 of mosaic work ; its doors are of old cedar, and its interior lit 
 with electric light. On first entering the nave, however, one 
 notices none of these beauties; all eyes are fascinated by the 
 figure over the high altar. In the subdued light of the church 
 a beautiful Virgin is visible ; a halo of electric light surrounds 
 her head; silver ornaments hang about her purple robe; and 
 over all a gauze veil is spread, before it hanging two coloured 
 lamps wreathed in flowers. The effect of the distant figure, 
 ethereal light surrounding its lovely face and shining through 
 the gauzy curtain, is mystical and exquisite. We are in the 
 presence of Peru's goddess ! 
 
 Images of Mary surround us. Joseph and Mary, each 
 with large gold crowns on their heads, and between them the 
 Child Jesus in a red silk frock with gold trimming and a lace 
 collar ; Mary in black, with the cuffs and collar of a deaconess ; 
 Mary dressed as a Limeiia with a lace mantilla ! Everywhere 
 are images of the Virgin ! 
 
 Below the church is a strangely impressive vault; as we 
 stand on this historic spot, not far from the resting-place of 
 old ecclesiastics, we are indeed in a place of death. In the 
 opposite wall is a recess where lies a glass coffin, enclosing a 
 wounded body. Above it are beautiful angels, and through 
 a window appears a distant green hill surmounted by three 
 lonely crosses. Daylight is faint on the scene, but in the 
 vault itself pitiless electric lamps blaze down upon the corpse. 
 
 This is the Christ of Peru — of the land where Christ is 
 dead ! On the opposite wall is a cast of the Virgin's head in 
 cold coloured plaster, and below it the striking words — 
 
 " Is it nothing to you, all ye that pass by 1 
 Behold, and see if there be any sorrow like unto My sorrow ! " 
 
 Thus we see that Mary is worshipped as the Mother of 
 
MARY, NOT CHRIST ! 297 
 
 God, and honoured with feasts, processions, and pilgrimages. 
 The many figures made of her represent only ideal motherhood 
 to the ignorant masses who have no knowledge of the historic 
 personality of Mary of Nazareth, but believe the Bible, which 
 they have never seen, to be almost exclusively about her. 
 
 This goddess usurps the place of our Lord. Mary, not 
 Christ, is the Saviour of the world, for she "gave life to all 
 sinners on Calvary." Mary, not Christ, is the overcomer of 
 the devil, for the Church tells us that "she shall bruise the 
 serpent's head." Mary, not Christ, is the object of our chief 
 worship, and our intercessor before the throne of God. 
 
 No longer is there need for the Sun of Righteousness, 
 for Mary is " as the sun in the firmament " ; no more will men 
 seek the balm of Gilead and the Great Physician, for Mary 
 is " a medicine which shall heal us — a panacea for all infirmities 
 of soul and body''; man is not now dependent on the Com- 
 forter, for he may find all the tender compassion of maternal 
 love in Our Lady of Consolation. 
 
 Every prerogative of Christ is invaded, every power shared. 
 His miracles become less wonderful in that Mary also was 
 born without sin and ascended to heaven without seeing death. 
 The very virtue of His Atonement is taken from Him and laid 
 at Mary's feet, for the ignorant Peruvians are taught to pray 
 not to Him who would give them " power to become the sons 
 of God," but to Mary, "the great mistress of all her sons — 
 fruit of her sorrows." 
 
 This is a further step in the materialization of Christianity : 
 instead of Christ we are given a miraculous idol ; in the richest 
 fields of Gospel truth we find only spiritual starvation. 
 
Chapter XXVII. — The Keswick of Peru — 
 
 How I played the role of pilgrim to a famous shrine — 
 SometTiing about the ways and wearing-apparel of my fellow- 
 pilgrims — Copacahana by moonlight — Night reveries in a shed 
 crowded with devotees — Derwentwater or Titicaca ? 
 
o////'^y-f/c'Oa 
 
CHAPTER XXVII 
 THE KESWICK OF PERU 
 
 " All that we saw at Copacabana, whether the image, the worsliip, the 
 bull-fight, or the dances, brought us face to face with paganism." 
 
 John Ritchie. 
 
 T AM playing the role of pilgrim ; ^ for the present I am a devotee 
 J- of the most famous Virgin in Peru. I am bound for the 
 home of great Manco, for the birthplace of the Inca's dynasty ; 
 for the " Island of the Sun," and " Coati," sacred to the moon ; 
 for Copacabana, the oldest shrine in Peru. 
 
 The S.S. Coya should have left Puno half an hour ago, but 
 still the pilgrims crowd on board, and all is confusion. The 
 gangway consists of a solitary plank, at one end of which stands 
 our smart little Peruvian captain, shaking hands with the 
 visitors who come on board. An Indian soldier, in his long 
 monk-like robe, is handing women over the plank from the 
 wharf. Kechua, Aymard,, Spanish, and English, mingle in 
 strange confusion, and lose themselves in the shrieks of a loco- 
 motive which has just come alongside. 
 
 " Apura ! Usccayta ! " (Hurry up ! Hurry up !) 
 
 Some Bolivian Cholitas are being handed over the plank. 
 They are poor, and must travel with the steerage passengers, 
 but what of that ? 
 
 " With care, Celestine ! " and the soldier at the farther end 
 of the plank is wonderfully willing to take the pretty maiden's 
 hand and lead her safely into the Coya. Then comes Celestine's 
 
 1 This chapter is largely taken from my diary, written at Copacabana. 
 
 30 r 
 
302 THE KESWICK OF PERU 
 
 mother, with her faded shawl, and a skirt no longer than an 
 English girl's gymnastic costume, her shabby little felt hat, and 
 French boots with their worn heels. But she cares not about 
 these things, for Celestine wears a full new magenta skirt of 
 the fashionable knee-length, and a beautiful blue shawl. There 
 are aunts and muchachas to follow, but at last they are all 
 safely on board with their bundles of clothes, candles, breads, 
 and domestic utensils. 
 
 " Hamuy ! Apura ! " (Come ! Hurry up !) 
 
 A Peruvian lady is coming aboard — a girl with a huge hat, 
 trailing a spotted veil to the wind, a showy jacket, and a 
 common little red chatelaine bag. The seiiora is hardly landed 
 on the deck when she flings herself into the arms of a gentleman 
 in the crowd. 
 
 " Gomo estd ? " she murmurs rapturously, with the liquid 
 modulation which only a Peruvian voice can adopt. 
 
 " How touching," you observe, " the meeting of a young 
 husband and wife who have been separated some months!" 
 But one who knows Peru will smile, for there is no relation 
 between these two young people now clasped in each other's 
 arms. They are probably only slight acquaintances, and their 
 greeting means no more than an English handshake, accompanied 
 by " How do you do ? " 
 
 " Apura ! Hamuy ! " 
 
 Our friend the superintendent of the port is coming on 
 board. He is tall for a Peruvian, though not so tall as I. His 
 little French beard, and the great soiled collar which envelops 
 him up to his ears, are typical of his class. He is well-informed, 
 however, and after the customary greetings in Spanish he goes 
 below to secure a cabin for me. 
 
 We are an hour behindhand. " Apv/ra ! Usccayta ! " 
 
 The stern is completely full, but still pilgrims cross the 
 gangway, and children, mothers, and animals are piled on the 
 top of one another — all contented, all expectant, all wonderfully 
 strange and interesting to European eyes ! There is an old, old 
 
MY FELLOW-PILGRIMS 303 
 
 man, who is lying full length upon the great poncho bundles 
 which his daughter has dragged together as a bed for him. 
 There is a family of Indians — the mother with plaits as black 
 as her little felt hat, a green reboso, and bare feet beneath her 
 short skirt. A fat little Indian baby sits by her, his small round 
 head enclosed in the quaintest little white cap, with ear-flaps 
 tied under his chin. The male passengers are dark- faced and 
 unshaven, like most natives of the Sierra, and muffled in vicuna 
 shawls. Some of the women wear cotton dresses ; they are " gente 
 decente," and consider themselves far superior to the Cholitas 
 in their full warm skirts and shawls. Look at that woman, 
 seated on a pile of wraps and bundles, surrounded by several 
 little ones all under five years of age. Her straw hat, with its 
 pink ribbon and unmanageable ostrich feather, has taken up a 
 rakish position on one side of her forehead ; her hair, arrayed 
 in Peruvian style, with a total lack of arrangement, is gradually 
 losing the combs, which seem to have dropped into it by 
 chance. She is untidy, and careless of the children, and she 
 sits there unconscious of our criticism, as blissfully happy 
 and lost in the bustle around as the black-eyed girlie at her 
 side. 
 
 " Oh dear ! Poor little one ! " 
 
 A fat old lady in black, clasping an antique umbrella, has 
 nearly crushed all breath from one small son, who is still in the 
 position of a cushion beneath the solid anatomy of the stout 
 dame. But the anxiety is passing ; Gorge is rescued, and the 
 mother resumes her smiling observation, at peace with all the 
 world. 
 
 The officials at the gangway are eager to be gone. " Apura ! 
 JJsccayta ! " An Indian woman runs barefoot across the plank ; 
 little boys tumble over it for the last time; and then we 
 cast off, and the colours on the wharf begin to mingle in the 
 distance. 
 
 We are away at last ! Puno lies in the shadow of the hills, 
 as grey as the lake we are crossing. Only the balsas, floating idly 
 
304 THE KESWICK OF PERU 
 
 on the smooth water, catch the morning sun, and cast yellow 
 reflections on the lake. 
 
 Out from the reedy shore into waters which sparkle in the 
 sunshine; past the little homes of the lake-side, scarcely dis- 
 tinguishable from the rocks ; past the headland where Chucuito 
 stretches down to the lake ; out of the Bay of Puno the Coya 
 steamed towards distant hazy cloud-banks, and a line of blue- 
 grey which marks the Bolivian shore. 
 
 The first-class passengers are taking cofiee in the saloon; 
 one old lady is anxiously seeking a cabin, for she knows she will 
 be sea-sick ; two gentlemen are leaning over the deck-rail 
 trying, in spite of the glassy water, to imagine the same pos- 
 sibility. Cholita servants sit in all the corners of the steamer 
 nursing fat Peruvian babies; rugs and shawls are produced, 
 and Indians put on their knitted caps and ponchos, for a fresh 
 breeze is blowing ; and a wondering crowd gathers round the 
 gringa to see that strange pen move with its marvellous ease 
 and rapidity over the paper. But as we steam over the sunlit 
 waters, and I look at the fascinating crowd around me, I see 
 them not ; and my pen gradually slackens, for I am dreaming 
 of the days that are gone : — when these fields on the lake-side 
 were sown by the Incas' subjects ; when the spirit of the grey 
 lake was worshipped as god of the Indians ; when its waters had 
 never been desecrated by machinery from Hull and Glasgow. 
 
 In those days pilgrims were purified and prepared at 
 Copacabana for their visit to the Island of the Sun ; they were 
 devotees of Inti and his queen, the moon ; they crossed the 
 grey lake in balsas ; they sang their strange Kechua songs to 
 the music of the peaceful wavelets, and saw divinity in all that 
 was strong or beautiful about them — in the sun, the moon, the 
 thunder, the rainbow, the hills, the rivers, and in the mysterious 
 cradle of their Empire's greatness — Lake Titicaca ! 
 
 In the afternoon sunshine, Titicaca was like a deep-coloured 
 sapphire, set in the pale enamel of surrounding hills. They 
 
"REEDS AND RUSHES" 305 
 
 were drought-stricken and scorched with the dry season, but the 
 clouds seemed to be gathering about them, as if to hide their 
 bareness; and through the white masses, and towering above 
 their billowy castles, the glittering peaks of Mt. Sorata rose. 
 
 The bleak grey shore of the Island of the Sun lay behind us, 
 and the Coya was steaming towards a small bay in the 
 peninsular which lies to the south-east of Titicaca. On the 
 slope of the shore before us was Copacabana, with its four 
 strange hills standing like sentinels, two on each side of the 
 town. The snow mountains were lost to sight now, and only a 
 rocky purple range towered over the smooth green hills. The 
 Cathedral of Copacabana, with its many domes, was visible 
 against the sky-line, and a narrow road ran down from the 
 thatched houses clustered around it, to the lake-side. 
 
 The Coya was impatient ; this being Bolivian territory, her 
 passengers could not be landed before the port captain had 
 come on board. But he was drunk, and so the Coya whistled 
 and hooted in vain, and the hills around answered her with a 
 mocking echo. 
 
 Meanwhile red figures were hurrying down the road, and 
 the little landing-stage built out into the lake was soon 
 crowded. But though brilliant poncho colours speckled the 
 road and hillside, no captain appeared, and still we waited. 
 
 " Drunk, as usual ! " said our captain angrily, and the Coya 
 siren hooted so loudly and shrilly that we were all nearly 
 deafened. 
 
 A balsa was floating lazily among the green reeds of the 
 lake shore, and a rowing boat from the Coya lay at the foot oi 
 the steps awaiting the captain of the port. At last we saw 
 him leave the landing-stage, and in a few minutes we had 
 said good-bye to the steamer's officers, and were climbing down 
 the ladder with our numerous bundles. 
 
 Over the smooth blue water, past trembling reeds we 
 floated, up to the stone steps and the pebble walls of the wharf, 
 where crowds were gathered to see us land! There were 
 
3o6 THE KESWICK OF PERU 
 
 Cholitas from La Paz seated on the wall, all smart in new 
 " Maria " shawls, gold ear-rings, and little white straw hats ; 
 there were young fellows hanging about the flagpost making 
 remarks on the new arrivals; there were well-dressed girls 
 from La Paz, with painted faces and huge picture hats, who 
 leant over the wall to examine us ; there were Bolivian Indians 
 in orange or brown ponchos, with their Turkish hats and false 
 hair fringes; there were Peruvian Indians in shapeless felts 
 and rough red ponchos; there were dirty little children and 
 well-dressed men, Franciscan monks, and Cholas from all parts 
 of the Sierra. 
 
 We were amused to hear the criticisms passed as we climbed 
 the stone steps, and made our way through the crowd : " A 
 gringa ! Look ! What a height ! Do you think she is French 
 or English or German ? " 
 
 Daylight was already fading, and most of the passengers 
 went straight to the village ; a few sat down in the dusty road 
 to wait for friends ; others piled their luggage on the seats of 
 the mud shed near the lake; and some disappeared into the 
 gathering darkness to seek lodgings. While one of our own 
 number was house-hunting, we sat on a wall and watched the 
 lessening crowd on the landing-stage, and the dying light over 
 the grey lake. To our right a steep rocky headland called 
 Calvario (Calvary) rose from the water's edge, leaving a dark 
 jagged reflection on its smooth surface. The reeds showed 
 green against the shadow, and the western sky beyond a faint 
 rose. On the horizon the sun was a blazing circle, and the pale 
 cloudlets above it golden-edged. 
 
 The few remaining pilgrims stood blackly now against the 
 sky ; the hill had darkened, and the stars were visible far above 
 us, but the western sky was crimson still against the deep 
 ultramarine of the lake. 
 
 Ah ! We can recognize the gringo gait of our missionary 
 friend even in the darkness, and are glad of his return, for we 
 are getting both hungry and cold. 
 
STAR-LIGHT 307 
 
 " What luck ? " 
 
 " Not a room of any kind to be had ! The town is in 
 darkness, and nobody has leisure enough to answer our 
 questions civilly. The only thing is for us to sleep here ! " 
 
 " Well, things might be worse ! Let us engage a corner of 
 that hut before it is full." 
 
 So we put our packages on a mud seat in the shed, which 
 was open on the side overlooking the lake; and it was not 
 long before bread had been purchased, tea made, potted meat 
 and cheese produced, and various bundles converted into seats. 
 We did justice to the dinner, and, when I had washed 
 up, were ready for further adventures before bed. So while 
 one stayed to guard the luggage, two of us started for the 
 town. 
 
 Imagine us — stumbling up the roughest of roads, through 
 smells only equalled in Cuzco, past other pilgrims hurrying 
 through the darkness ! We have reached the great cobbled 
 plaza, having left the stillness of the murmuring lake-side for 
 the hubbub of a crowd, and the light of the starlit hills for the 
 hundred candles and lamps of the pilgrims' booths. 
 
 So this is the Keswick of Peru, Copacabana ! A bull-fight 
 is just over, and the barricades of the ring have been taken 
 down ; the reed huts around us, lit by flickering candles and 
 flaring pots of oil, are crowded with excited pilgrims. Charcoal 
 fires glow in mud ovens and earthenware dishes; Indian 
 women stir black chupi pots with big wooden spoons ; Indians 
 gamble with twenty-cent pieces round the revolving toy of an 
 enterprising native. All is movement ! 
 
 Dark against the star-strewn sky stand the towers of the 
 cathedral. We climb the steps and enter, by an archway, the 
 great open space before the building. On our right a dome 
 looms through the darkness, and beneath it stand three crosses. 
 Indian women sit in a row near the cathedral steps, and by the 
 dim light of a paper-covered lantern we see that they are selling 
 candles for image worship. 
 
3o8 THE KESWICK OF PERU 
 
 " English strangers ! Pilgrims to Copacabana ! Devotees 
 of the famous Virgin ! Yet they buy not candles to place 
 before her shrine, nor do they kneel at the sight of the great 
 altar. Bare-headed and in silence they move over the matting ; 
 doubtless they are looking for the Blessed Virgin of Copacabana, 
 not knowing that she is covered in her niche above the high 
 altar. Strange pilgrims these ! They have scarcely looked at 
 the many magnificent and gracious virgins which surround 
 them. At what is it they are gazing in that dark alcove at 
 the back of the church ? Jesus Maria ! " (equivalent to our 
 exclamation, " Good gracious ! ") " It is a common crucifix, with 
 neither beauty nor interest! What is it that makes them 
 stand still so long yonder, looking sadly before them ? Perhaps 
 the Blessed Virgin has sent them contrition of heart, or a vision 
 of the future, or a revelation of her sufferings. Ah, Maria 
 Dolorosa ! For of a surety there is naught to be seen yonder ; 
 there are tables of candles burning before the Blessed Virgins ! 
 Behold what devotion ! The tables are covered, many candles 
 have fallen, and their grease pours over and drops to the 
 floor! There is a crowd of Indians, pilgrims from some 
 mountain village, but let us move farther from them. Bestias ! 
 (beasts !) Nevertheless, they also are devotees of our Blessed 
 Lady ; see their rapturous smiles, their tears also ! They are 
 overcome by the Holiest Mary's beauty ! " 
 
 The great building is very dark; only the candles before 
 the altar light the many gaudy virgins around, and the brilliant 
 tinsel and gauze with which the building is draped. The Indians 
 have picked up their hats, crossed themselves, and silently gone 
 out; many of the devout are sitting about still; children are 
 wrapped up for the night's sleep; babies are having their . 
 evening meal; women are quietly chatting, and a few young 
 men are standing about watching our movements with interest. 
 
 But come away ! Out into the wonderful Temple of Nature, 
 built by the Creator Himself — where night hangs the walls 
 with her wondrous blue-black curtains ; where " angels wait, 
 
"NO ROOM IN THE INN" 309 
 
 with stars for tapers tall " ; where the music which echoes 
 through the dome of space, audible only to ears tuned to the 
 Divine, is the praise which has been offered in all ageS; the praise 
 which shall never cease. 
 
 "Bless the Lord, ye his angels that excel in strength, 
 that do His commandment, hearkening unto the voice of His 
 word. 
 
 " Bless ye the Lord, all ye His hosts ; ye ministers of His 
 that do His pleasure. 
 
 " Bless the Lord, all His works, in all places of His dominion. 
 Bless the Lord, my soul." 
 
 Many of our fellow-passengers were more fortunate than 
 we, having found accommodation in the guest-house of Copaca- 
 bana. As we walked through its courtyard my thoughts 
 turned to another night when for other pilgrims there was 
 "no room in the inn," and I wondered if this scene at all re- 
 sembled that of the memorable night in Bethlehem nearly two 
 thousand years ago. 
 
 A dim oil-lamp hung from the entrance of the patio, casting 
 an uncertain glamour over the surrounding verandah and the 
 rooms above its arches. Reed mats had been hung between 
 some of the pillars, converting the portales into a series of small 
 rooms. Candles flickered through the yellow matting, some- 
 times revealing Indian families asleep on the straw. Poncho- 
 clad figures were preparing for rest on the flag-stones beneath 
 the colonnade; mules and horses were feeding in the yard; 
 an Indian band was serenading the visitors in general; and 
 over all the noisy bustle a calm starlit sky was watching. 
 
 When we returned to the shore, all colour had gone from 
 the lake, and the jagged rocks of Calvario threw an inky black 
 shadow on the dark water. Faint silver moonbeams, newly 
 born, were playing with the black wavelets ; and faint in the 
 distance, like angels' tears glistening in their fall through space, 
 the stars were shining. 
 
3IO THE KESWICK OF PERU 
 
 Our hotel was a tile-roofed shed, with three mud walls, and 
 arches on the west, which looked out over the lake. The floor 
 was very dusty and dirty, and already several men and half a 
 dozen women had occupied beds on it. We spread a rug over 
 the rough dried mud, crawled into our sleeping bags, and lay 
 down, trying to guard our packages between us. It was almost 
 impossible to avoid robbery at the feast, so a Chola told us. 
 She was interested in the gringos, and her questions soon drew 
 every one in the room into the conversation. Although we were 
 very tired, their chatter was interesting ; and when they found 
 that our answers grew more and more sleepy, they gradually 
 forgot us, and the conversation amongst themselves turned to 
 many subjects, the most congenial of which seemed to be 
 " alcohol." 
 
 A woman from La Paz had a long story to tell about her 
 past experiences in judging spirits, and about the astuteness 
 with which she had astonished the seller in Copacabana who 
 traded in diluted alcohol. Her bottle still contained good 
 drink, and the company were assured that if they would test 
 its quality the owner would be gratified. So wine-glasses 
 were passed round, and each person offered profuse thanks in 
 a long and elaborate Peruvian speech. One woman expressed 
 her gratitude in the name of the Blessed Virgin, saying that 
 though she had come to the Feast solely to ofi'er devotions at 
 the shrine of the Holy Mary, yet she would thankfully accept 
 a glass. 
 
 So the conversation drifted on, and I slept and sleepily 
 listened by turns. Soon after midnight, when partial silence 
 had fallen upon the company, and some of the pilgrims were 
 snoring, heavy footsteps were heard approaching the shed, and 
 two men entered, noisy and excited with drink. 
 
 The sleepers were soon awakened, alcohol passed round 
 again and again, and the conversation sank to the level of the 
 evil drunkards. Shameful subjects were discussed with all 
 the elaborate conventionalities of Spanish conversation. But 
 
THE ALABASTER CROSS 311 
 
 at last men and women parted with an arrangement to meet 
 on the morrow, and once more silence fell in the room. 
 
 By morning, the plaza, bright with Indian clothes, is 
 characteristic of a Peruvian market — women with soft felt 
 hats or with rebosos on their heads, short skirts, and bare feet — 
 women with old withered features, or pleasant brown faces — 
 all types of Indian womanhood are here. They sit in the dust 
 with their wares laid out on cloths in front of them, and look 
 with interest after us, or call us to buy their bread and 
 pop -corn, their fingers meanwhile ceaselessly employed with 
 knitting. 
 
 As we enter the town a virgin is being carried round the 
 plaza, and men and women stand bare-headed until she passes 
 from sight. 
 
 Morning sunshine is glancing on the green and yellow tiles 
 of the cathedral domes, and lighting up the great block of 
 ecclesiastical buildings which towers above us. We pass be- 
 neath a lofty arch, through a heavy iron gate wrought in Spain, 
 into the walled square fronting the cathedral. At each corner 
 of the court is a substantial brick structure closed by iron 
 doors, wherein are kept the bones of pilgrims who have died 
 at Copacabana. Quinua trees and bushes bearing the brilliant 
 trumpet-shaped fior-del-Inca are around us. Watch the poor 
 people crawl round the three immense alabaster crosses beneath 
 this elaborate dome ! That Indian is commencing his pilgrimage 
 at the base ; that woman has crawled on her bare knees to the 
 fourth step ; that little boy is kissing the cross before he puts 
 on his ragged hat again and goes into the cathedral. We enter 
 with him, and at the door meet some Indian dancers. They 
 are dressed in white dancing-skirts and huge feather hats ; but 
 before they enter the building the latter are laid aside, and 
 they stretch themselves in the dust, knocking their heads on 
 the ground and kissing the cathedral steps. 
 
 The high building is so dark that we can scarcely distinguish 
 
312 THE KESWICK OF PERU 
 
 the elaborate ornaments of its altars, and the musty paintings 
 of saints which line its ancient walls. 
 
 Listen to the continuous wailing ! Before the virgins which 
 stand under their gold canopies, surrounded by glittering stars 
 and gaudy flowers, a poor woman is lying. She bows her 
 head to the ground, and her wails echo round the cathedral 
 walls. 
 
 This morning the Virgin of Copacabana is uncovered, and we 
 look with interest at the little image, scarcely more than three 
 feet tall, which is indistinct in the light of the candles burn- 
 ing around it, and of its own glittering raiment and jewels. 
 The features are not those of a Jewish madonna, nor of a 
 Spanish beauty. They are Indian — the ideal conception of a 
 poor descendant of the Incas, who gave to the world his life, 
 his soul, his all, in this figure of the Virgin. 
 
 We pass on with a crowd towards the Camarin (little room) 
 behind the altar, that there we may obtain a nearer view of 
 the image. Notice the monks we are passing, their faces, 
 alas, too typical of their profession ! They are Franciscans. 
 One is short and fat; doubtless at the best he has no neck, 
 but in his monk's robe, neck, chin, and ears are lost in the 
 stiff" cowl of his brown dress. All else that is visible of him 
 is a round, closely shaven head, with its bald circle at the 
 back, a fat face, with cunning little eyes, unshaven cheeks, 
 and a heavy, sensual mouth. His companion is a tall, lean 
 man, with something of the air of an Italian brigand, conveyed 
 partly by his dark, evil eyes, partly by his strong, crooked nose, 
 and partly by the mysterious effect of the muffler which hides 
 the rest of his face. 
 
 The door behind them leads into the patio of the monastery. 
 How quiet it is ! The movement of the trees, the echoes on 
 the stone verandah, the light which enters the surrounding 
 cells by barred windows — all seem strangely subdued. 
 
 A cura who travelled with us on the Coya is passing. 
 
 " Well, what do you think of the cathedral ? " he asks. 
 
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"HOLY WATER" 313 
 
 " Pretty ? Yes, perhaps the first time ! " and his tall, black- 
 robed figure passes into the quiet convent. 
 
 Mass is just over, and the officiating priests are divesting 
 themselves of their robes in an anteroom. One old man, 
 with a comic face which not even monastic life has subdued, 
 is struggling out of a lace garment in the shape of a night- 
 shirt, when several men and women enter with bundles of green 
 stuff which they wish blessed before being made into crosses. 
 The holy man shrugs his shoulders with the air of a conjurer 
 who is amused at his own trick, wriggles into the priestly 
 garment again, puts a stole round his neck, and is ready for 
 the ceremony. The poor people stand silently and in awe 
 before him, while he composes his face into a holy expression 
 and begins to mutter some sentences from the book in his 
 hand. That done, he seizes a large paint brush from a pot on 
 the table, sprinkles some drops of holy water on the people 
 and their green stuff, and returns to his disrobing. Once again, 
 however, he is interrupted, and the scarf has to be re-donned, 
 while a charm and a picture of the Virgin brought by a lady 
 are blessed, and the rosary of a poor Indian woman touched by 
 his holy hands. At last the comic little man succeeds in 
 undressing, and has just left the room when another Indian 
 enters to obtain ecclesiastical blessing. Only a high official is 
 present, and he evidently considers the duty far below his 
 dignity. With an expression savouring of disgust he seizes the 
 paint brush, and dispensing with priestly trappings and books 
 and blessings, he flings the water in the Indian's face, and 
 without a word returns to his locker. Yet another interrup- 
 tion ! A father and his little boy wish baptism ; the two 
 heads are bowed together for a minute, while the cura places 
 his hands upon them ; then the fee is handed over, and the 
 pilgrims depart satisfied. 
 
 In the Gamarin the spangled velvet curtain has been with- 
 drawn, and wan-eyed invalids and curious travellers from all 
 parts of the world are gazing on the miraculous image. 
 
314 THE KESWICK OF PERU 
 
 The sounds of sobbing and of murmured eulogies mingle; 
 but the glittering doll gazes fixedly at her devotees, nor hears 
 their cry : — 
 
 " Gloria sea dada d Maria, Hija del Padre. 
 Gloria a Maria, Madre del Hijo. 
 Gloria i, Maria, Esposa del Espiritu Santo. 
 Por los siglos de los siglos. Amen.'' 
 
 (Glory be given to Mary, Daughter of the Father. 
 Glory to Mary, Mother of the Son. 
 Glory to Mary, Wife of the Holy Ghost. 
 For ever and ever. Amen.) 
 
 The prayer-book on sale to the pilgrims of Copaeabana 
 bears the following inscription : — 
 
 " Novena of the Miraculous Image of Copaeabana, composed 
 by the Padre Fray Rafael Sanz, apostolic missionary and 
 temporary cura of the sanctuary ; printed by the parish priest of 
 Bias Tejeda, with the approbation and indulgences of the most 
 worthy Bishop of La Paz, Dr. Don Mariano F. de C6rdova." 
 
 Devotions for a nine days' pilgrimage follow — pitiful 
 prayers to the Virgin, and ludicrous traditions of her life for 
 meditation. The order of ceremonies for each day is the sign 
 of the cross, an act of contrition, a prayer, meditation on the 
 Virgin's life, self-deprecation, prayers and praises to Mary. 
 The following extracts from the devotions appointed for one 
 day will illustrate the idolatrous nature of the manual : — 
 
 First Peayee. 
 
 " Yes, beloved Mother ! of Thee I supplicate all that is 
 necessary for the salvation of my soul. Of whom should I ask 
 this grace but of Thee ? To whom should a loving son go but 
 to his beloved Mother ? To whom the weak sheep cry but to 
 its divine shepherdess ? Whom seek the sick but the celestial 
 doctor? Whom invoke those in affliction but the Mother of 
 consolation ? Hear me then. Holy Queen ! " 
 
"HER THRONE OF LOVE" 315 
 
 Devotees are then to recite nine Ave Marias to the principal 
 mysteries and graces of the Holiest Mary, such as : — 
 
 " To the holiest birth of Mary, that in death it may bring 
 about our birth to eternal glory. Ave Maria ! 
 
 "To the presentation of Mary, that she may present and 
 defend us before the tribunal of God. Ave Maria ! 
 
 " To the anguish of Mary, that we may be made predestined 
 children of her sorrows. Ave Maria ! " 
 
 The meditation that follows is upon the birth of Mary, 
 which is described in detail. When " the divine beauty of the 
 infant " was first revealed, " the saintly fathers of Limbo cele- 
 brated with jubilee the happy day ; the angels descended to the 
 cradle of their Queen, singing hymns of glory, and all the sons 
 of God rejoiced." 
 
 Pilgrims are next commanded to " behold this sainted Image 
 of Mary, and imagine that the Divine Child in her arms — the 
 same who was nailed to the Cross — says to them : ' This 
 Virgin who bore me, this Mother who brought me up, this 
 loving Mother who assisted me until my last moments, this 
 Divine Mother whose effigy draws you — this is She whom I 
 gave thee for thy Mother. Dost thou wish to receive her ? ' " 
 
 "Ah, Copacabana!" cries the Senor Cura; "behold what 
 thou wast, and what thou wouldst be, had not Mary come to 
 seek thee — engulfer of souls, seat of impure idols, residence of 
 demons, door of the infernal world ! And Mary, pitying thy 
 state, came to these fields and hills, seeking thee, like a 
 shepherdess solicitous for a lost sheep. In the end she found 
 thee, took thee in her arms, established her residence here, her 
 throne of love and compassion ; made thee her chief town, the 
 court of her sanctuary, whither come all the unfortunate to 
 seek remedy for their ills. Behold this august temple, the 
 arches of the altars, and the frieze of the chancel, where her 
 stupendous miracles are depicted ; behold the incessant pilgrim- 
 
3i6 THE KESWICK OF PERU 
 
 ages of devotees who travel from remote countries ! Yes, 
 sweetest Mother! Copacabana, Bolivia, Peru, — all America 
 honours thy holy image ! " 
 
 Before the devotees leave this Keswick of Peru, they are 
 recommended to say the following prayer : — 
 
 " Aye, Mother mine ! We do not know if we shall return to 
 see thee more. If not, we hope that we shall see thy com- 
 passion in the eternal sanctuary of Glory. This hope consoles 
 us in the separation. And now, in our return journey, guide 
 and keep us from all misfortune. Save and protect our families, 
 our friends, and enemies. Grant tranquillity to the State, peace 
 to the Church, conversion to sinners, perseverance to the just, 
 glory to all. Farewell Holy One! Grant us thy benediction. 
 Farewell, all powerful Mother ! Farewell, until we meet in 
 heaven ! Amen." 
 
 "To thee, celestial princess, 
 Holy Virgin Mary, 
 I offer from this day 
 Soul, life, and heart. 
 Do not forsake me, Mother mine, 
 In my trance of agony." 
 
 The manual ends with the words: "The most illustrious 
 and holy Archbishop of the Plata, Dr. Don Pedro Puch; the 
 Bishop of La Paz, Dr. Don Mariano Fernandez de CcSrdova ; the 
 Bishop of Cochabamba, Dr. Don Rafael Salinas, and his worthy 
 helper Dr. Don Francisco Maria del Granado, have conceded 
 a total of 2,520 days of indulgence to all persons who shall 
 devoutly repeat these hymns to Mary, praying for the Holy 
 Catholic Church, for her prelates, and for the peace of all her 
 people." 
 
 One of the strangest customs observed during the Feast of 
 Copacabana is a pilgrimage to the summit of Calvario. We 
 commenced the climb one afternoon, and met a number of 
 pilgrims returning from the cross. There were several young 
 
"FAREWELL, HOLY ONE 1 " 317 
 
 fellows, and men carrying little children, — Cholitas climbing the 
 hill in their high-heeled boots, and Indian women from all parts 
 of the Sierra making the ascent barefooted. 
 
 On the summit we found a rude cross formed of several 
 stones laid on each other. Bound its base were hundreds of 
 tiny pebbles, and as we stood there wondering what their 
 meaning could be, an Indian woman climbed over the steep 
 edge of the hill and emptied a skirtful of stones on to the heap. 
 The cross itself was covered with the strangest of objects — little 
 animals roughlj'- modelled in mud, pieces of knitted material, 
 balls of Indian wool, tiny crosses of wood, and withered flowers. 
 
 All over the summit of the hill people were busy building 
 toy houses and gardens. We noticed model farms, with stick 
 fences, mud animals, green trees, and little farmhouses built of 
 stones and thatch. Pieces of paper, variously inscribed with 
 names and wishes, were fastened to sticks and placed in the 
 ground. One bore the inscription: "A deposit of silver"; 
 another " A copper mine " ; another had several children drawn 
 upon it. 
 
 Ancient custom, dating from the time when the sun was 
 worshipped on Calvario ! Strange superstition, neither en- 
 couraged nor exposed by the Church which named the hill! 
 Pity of pities, that where our Saviour's death is symbolized, 
 there ignorant people should still leave an embodiment of their 
 wishes, in the hope that the Queen of Heaven will remember 
 their petitions and send them their desires ! 
 
 We had climbed to a crag of the hill from which we could 
 look out over Titicaca, and were sitting lost in the beauty of 
 the view. Far as the eye could reach, Titicaca stretched, her 
 grey waves dancing to the silent sunset harmonies. In the 
 north a storm was gathering and heaping purple clouds on the 
 horizon, where silver light outlined the island coasts and main- 
 land bays. There were fairy ladders crossing the lake to the 
 storm-clouds — ladders of trembling lilac and silver and blue — 
 but they faded into grey as the shadows lengthened over 
 
31 8 THE KESWICK OF PERU 
 
 Copacabana, and stars began to shine above us, appearing out 
 of the blue like cathedral candles, one by one lit in the dusk. 
 
 Go back to Derwentwater. Can you feel the exaltation of 
 the moment when three thousand of the worshippers gathered 
 below Skiddaw, together repeat our Lord's words: "Thine is 
 the kingdom, the power, and the glory, for ever and ever " ? 
 Can you see the group on Friar's Crag — motionless in silent 
 prayer ? One of their number will be on a far mission field ere 
 the next Convention comes round. Can you hear the voices 
 floating over the lake from a distant boat ? Listen : " Stayed 
 upon Jehovah . . . perfect peace and rest." 
 
 Meanwhile another convention by another lake-side draws 
 to its close. Drunken Indian musicians pipe and drum wildly ; 
 the dancers in the plaza quicken their pace, and the movements 
 of the high-heeled French boots upon the rough cobbles grow 
 indistinguishable; the last request has been left on Calvario; 
 the last magic amulet has been taken from the Virgin's neck ; 
 and pitying night draws its velvet curtains around the poor 
 children of Copacabana, whose revelling and sin run rampant in 
 the darkness. 
 
 Such is the Keswick of Peru. 
 
Chapter XXVIII. — Corpus Christi — 
 
 The wafer god — How Cuzco celebrates " The Body of 
 Christ " — Eeligion in art — How rival Indian villages and their 
 respective idols compete in a procession — Altars which are also 
 public-houses. 
 
CHAPTER XXVIII 
 "CORPUS CHRISTI" 
 
 "The Real Presence of Jesus Christ in the Eucharist is one of the 
 principal dogmas of the Catholic religion, and is therefore of fundamental 
 importance, as the most precious treasure that Christ has left to His Church, 
 as the centre of Catholic worship, and as the fount of Christian piety." 
 
 Cardinal Vanndtelli. 
 
 -pOMAN CATHOLICISM gives to its Peruvian devotees 
 J-lJ many idols, but the most pitiful, and most abhorrent, is 
 this wafer god, this wheaten divinity — the Host. 
 
 Mr. Tayler has said truly: "What the Cross of Christ is 
 to the Christian, that is the Mass to the Papist." ^ It is the 
 Peruvians' propitiatory sacrifice, and the ground of their hopes 
 for eternity. The lower classes know nothing of the meaning 
 of the Missal ; to them the daily ceremony is simply the worship 
 of the " Most High God." 
 
 It is instructive to trace the way in which the ordinances 
 given by the Lord Jesus Christ have been built upon by the 
 ecclesiastical dignitaries of every age. During the first, second, 
 and third centuries the Communion service was considered 
 memorial and figurative. From this date onwards a discussion 
 on the Mass raged and many theories were formulated, until 
 the Council of Trent declared that " The most holy sacrifice of 
 the Mass is not a mere sacrifice of praise and thanksgiving, nor 
 a simple commemoration of the sacrifice offered upon the cross, 
 but it is also a true propitiatory sacrifice, by which God is 
 appeased, and rendered propitious to us." 
 
 ^ W. E; Tayler, Popery : Its Character and its Grimes. 
 
322 "CORPUS CHRISTI" 
 
 After asserting that at their consecration the wine and wafer 
 are changed into our Lord Jesus Christ, " true God and man," 
 the catechism continues : " There is therefore no room to doubt 
 that all the faithful in Christ are bound to worship and 
 venerate this most Holy Sacrament ; and to render thereto the 
 worship which is due to the true God, according to the constant 
 usage in the Catholic Church. If any one say that this Holy 
 Sacrament should not be adored, or solemnly carried about in 
 procession, or held up publicly for the people to adore it, or 
 that its worshippers are idolaters, let him be accursed." 
 
 In Peru I have seen abundant proof of the truth of the 
 following statement: "These symbols, rather than the great 
 principles they hold forth, are insisted upon as the vital energy. 
 . . . Salvation and perdition turn not on the condition of the 
 heart in God's sight, but upon having a share of the consecrated 
 fluid, or solid matter, which the priest may bestow or refuse. 
 . . Popery virtually rejects the sacrifice of Christ, and puts 
 forth as the great propitiation for human guilt, the daily sacri- 
 fice of the Mass. It thus snatches the work of salvation out of 
 the hands of Christ, and puts it into the hands of the priests." ^ 
 
 Surely even pagans would smile to see the ladies of Peru 
 kneel in the streets in adoration of the passing wafer; the 
 gentlemen stand bareheaded in the presence of the god which 
 they have grown and baked. 
 
 A huge and imposing procession is yearly organized in Cuzco, 
 in which all the Church and State dignitaries take part, accom- 
 panied by the most celebrated " saints " of the city and neighbour- 
 hood. Indians come from miles round to witness the ceremonies. 
 
 " Body of Christ " — so the feast is named ! Think of it well, 
 dear homeland friends, who only know a Catholicism modified 
 by Protestantism, and then let me tell you what the Roman 
 Catholic Church of Peru teaches her children of the " Body of 
 Christ." Think of it well, dear missionary-hearted Christians, 
 
 1 W. E. Tayler, Popery : Its Cliaracter and its Crimes. 
 
THE WAFER GOD 323 
 
 who have prayed for China and India, and worked for Africa 
 and the Isles of the Sea, but neglected Roman Catholic South 
 America. Hear now what the Christianized Indians in the 
 ancient capital of Peru know of the " Body of Christ " ! 
 
 The most important " saints " of the district had been borne 
 to Cuzco with great festivities, and for a week had remained on 
 show in the Cathedral, where I saw them on the afternoon of 
 their departure. At the far end of the nave a gaudy altar 
 reaching from floor to ceiling, loomed indistinct through clouds 
 of incense ; the floor was covered with kneeling Indians, whose 
 eyes wandered from one to another of the magnificent images 
 lining either side of the nave. There was St. James, represented 
 as a Spanish cavalier on a white charger harnessed in blue and 
 gold. The saint wore black hair down to his waist, a dark 
 moustache, and a small pointed beard. Over his gorgeously 
 embroidered waistcoat and red plush trousers hung a white silk 
 cloak ; and his sword was raised, as it is supposed to have been 
 in defence of the Spaniards against the Moors, or more 
 popularly, in extermination of heretics. There was a famous 
 Virgin, probably originally intended for the woman, whom, with 
 her manchild, Michael delivered from the dragon. She was 
 magnificently dressed in blue and gold, and bore on her head a 
 mitre of solid gold and red velvet. Behind her was an angel, 
 presumably Michael, with silver wings, a feathered silver helmet, 
 and a pink satin dress with blue ribbons. His spear was plunged 
 in a horrible head, from the nostrils and mouth of which blood 
 was poiuing. This ghastly object at the back of the image 
 seemed to attract more attention than the Virgin herself. 
 Crowds of Indians were standing about it. Then there was 
 San Cristobal, the Christ-carrier, represented by a gigantic 
 figure in sage green plush knickers and a red velvet cloak, with 
 a tiny doll in a blue velvet suit, seated at his elbow, and a tree 
 of wired tinsel leaves in his other hand. 
 
 There were two long lines of " saints " — some standing over 
 twenty feet from the ground ; some under magnificent canopies ; 
 
324 " CORPUS CHRISTI " 
 
 some on valuable old silver pedestals ; all mounted on wooden 
 frames covered with thin plates of silver, and borne on large 
 wooden poles. Most were guarded by Indians. I noticed one 
 old man, a dwarf, whose head did not reach above my waist, 
 striking a woman's hand because, in passing, she touched the 
 " saint " of his village. The ugly little Indian was truly zealous 
 in performing his duties, and there were more candles on 
 the poles of his " saint's " carriage than burned in honour of any 
 other image. 
 
 Were these the objects which the priests of the various 
 districts had encouraged the Indians to prepare, in order to 
 impress upon them religious truths in connection with the 
 celebration of " Corpus Christi " ? 
 
 On the day of the departure of the " saints," eight huge struc- 
 tures called descansos (resting-places), which tower from twenty 
 to thirty feet in height, are placed at intervals round the square. 
 Each structure is a dazzling mass of pictures, images, dolls, gaudy 
 colours, tinsel, candles, mirrors, and artificial flowers. One class 
 of artizans vies with others in the endeavour to rear the most 
 showy descanso, and as they all are very ignorant, one can 
 imagine the striking result of their efforts. At the foot of each 
 is built an altar upon which the Host will be placed and 
 worshipped. The Peruvian friend from whose house we are 
 watching the procession, remarks upon the absence of better- 
 class people from the square, and the small number of 
 descansos. 
 
 " Ahora no hay entusiasmo " (to-day there is no enthusiasm), 
 he continues; and in our hearts we rejoice, and pray for the 
 day when the festival of Corpus Christi shall be obsolete ! The 
 rationalism of the Cuzco liberals, though a terrible foe to the 
 Gospel, is yet producing amongst the thinking people a disgust 
 for such superstition. 
 
 The descanso nearest to us is a mass of red and silver glass, 
 with a fine old Spanish altarpiece in carved silver below, and 
 above, numbers of Peruvian flags with their red and white 
 
RELIGION IN ART 325 
 
 stripes, and banners displaying every possible crude combination 
 of brilliant colours. Other descansos are covered with white 
 altar cloths, and ornamented by screens of pictures, built as 
 wings to the altars. These pictures are very crudely coloured 
 prints, but give the only religious teaching that I can see 
 anywhere. One is named "The Death of a Sinner," and 
 represents a dying man as refusing to look at the crucifix held 
 by a priest close to his bedside. A complacent angel with 
 folded arms smiles at the scene ; devils are spearing the sinner 
 on all sides; a monstrous dragon, breathing fire, is devouring 
 his bed-clothes ; a snake licks his money-bag ; and standing on 
 the clouds Christ directs speared lightning at his heart. Below 
 the picture are these words: "Contemplate your end, sinner, 
 and tremble ; and if you wish to escape eternal sufferings and 
 the wrath of God for all time, sincerely repent, that ye may be 
 pardoned." The companion picture representing " The Death of 
 a Saint," shows less imagination ; a dying man covered with 
 creaseless sheets is looking up in rapture at surrounding angels, 
 and a sentence beneath exhorts all to repent of their sins that 
 such an end may be theirs. 
 
 A number of children are gaping around a picture of the 
 devil, beneath which are the words: "You who look at me, 
 value your mirror. Do not be deceived by me, but repent of 
 your sins and suffer with patience and humility. Desire to 
 endure the worst torments of body and soul in this life, in 
 order to satisfy Divine justice (without which it is impossible 
 to be pardoned), if you do not wish to be condemned with me to 
 eternal pains. Sin without remedy ! Think what it means ! " 
 
 Another strange picture represents Christ surrounded by 
 devils bearing on their shields the following mottoes: — 
 " The sins which I committed are with me always." 
 " The worm of my conscience never leaves me." 
 " Pains of death environ me and come each day nearer." 
 "Doing penance for my sins does not save my soul from 
 death." 
 
326 " CORPUS CHRISTI " 
 
 From Christ's mouth these words are supposed to proceed : 
 " Woe is Me ! That which affrights and horrifies Me most is 
 that Divine justice calls Me." 
 
 Below these mottoes are printed : — 
 
 " Day and night, how quickly they pass !" 
 
 "MemorcB, novissima tua, et in eternum, non peccabis 
 exsacra excritura." 
 
 "Eead with care these sentences, considering them in a 
 spirit of truth with religious attention. Do not have the 
 impudence to laugh ; but take care, and think well, for this is 
 important to you." 
 
 As these mottoes are printed in Old Spanish fancy characters, 
 and as most of the Indians present cannot read, I am afraid the 
 pictures create more superstitious wonder than inquiry or 
 knowledge of God. 
 
 By four o'clock in the afternoon the plaza is thronged; 
 chicha has already flowed freely amongst the crowd, and 
 big brown jars may be seen beneath the altars, while in the 
 chicharias alcohol is being drunk in quantities. 
 
 From Seiior C 's balcony we have a perfect view : such 
 
 a crowd ! such colours ! such clothes ! Large circular Indian 
 hats, the gilded embroidery of which catches the sun; red 
 coats and full rough skirts; bare legs and short knickers; 
 rebosos of every colour; patches of brilliant brown and red 
 and blue ; all move below us with kaleidoscopic effects. 
 
 The sounds of the plaza ascend in strange confusion; 
 Kechua gutturals and drunken cries half-drown the weird 
 music of Indian flutes and drums, and the low hubbub of the 
 waiting women's conversation never lessens. 
 
 Above all these noises, the boom of the big cathedral bell 
 suddenly sounds. As the vibrations of its solemn, impressive 
 notes die away, a strange stillness falls on the air ; each man 
 in the square or streets of Cuzco takes ofl" his hat, and the 
 majority kneel ; again the big bell booms forth, and the band, 
 on its knees, strikes up a plaintive air; after the bell has 
 
INCENSE AND BLOSSOMS 327 
 
 rung for the third time the people rise, their muttered Ave 
 Marias cease, the strains of the band die away, and mingling 
 with the renewed hum of the crowd are heard the screeching 
 tones of the old cathedral organ. And the reason of all this ? 
 The perpetration of the most awful blasphemy under heaven. 
 The officiating canon has pronounced a few Latin words, and 
 the wafer has become God. The big bell tolls out the news, 
 and all within the cathedral (and most without) fall down and 
 worship. 
 
 A few minutes later the united clanging of all the cathedral 
 bells tells us that the procession is forming. The noise now 
 reaches a climax ; a band is heard in the distance ; the crowd 
 moves back from the cathedral door with shouts of, "They 
 come ! they come ! " The Indian women fall on their knees, 
 while the children drop treasured scraps of paper and peel 
 in their eagerness to catch sight of "The Holiest" and the 
 " saints." 
 
 Look ! two by two Mercederian monks file slowly through 
 the door, their white robes and tonsured heads glistening in the 
 rays of the tropical sun. Immediately behind these come the 
 Franciscans and Dominicans, the former in dark brown robes, 
 and the latter in black and white. Students and professors of 
 the Theological Seminary follow, in black gowns with red 
 facings ; then acolytes bearing lighted tapers and swinging 
 censers, from which ascend clouds of pungent incense. 
 
 Several black-coated gentlemen scattering rose-leaves im- 
 mediately precede a magnificent canopy, under which walk 
 a group of church dignitaries clothed in handsomely em- 
 broidered cream robes. In the midst moves a canon with 
 most impressive mien, carrying in the pyx El Santisimo. The 
 Government representatives follow, the Prefect carrying an 
 ecclesiastical banner ; behind these walk the departmental and 
 municipal officials, who, although rationalists, must take part 
 in the procession under a penalty of a fine. Next in order 
 come the State lawyers and judges, in full dress, carrying 
 
328 "CORPUS CHRISTI" 
 
 swords, and wearing cocked hats with red plumes, and long 
 braided coats. Now come crowds of women, members of the 
 different religious societies, most of them carrying lighted 
 candles. The town band, composed of Cholos, follows, assisted 
 by a number of Indians, who make most distracting noises with 
 large shells. 
 
 There is no hush of reverence, but rather a wilder clamour 
 than before, as the bands break out irrespective of each other, 
 and the Indians push forward and battle for a nearer sight of 
 the splendour. 
 
 One descanso has been reached and a short service held. 
 As the Host passes, all the other occupants of the room where 
 we are kneel and recite prayers. Although not wishing to 
 wound their feelings, we cannot in any way compromise with 
 idolatry, and so remain standing. 
 
 The crowd surges on to the next altar where Mass is to be 
 said, and men and women kneel around it with bared heads, 
 while the shouts from the cathedral grow louder and louder. 
 The " saints '' are coming — giant figures, each borne by thirty 
 or more Indians ! See how the sun blazes on their velvet and 
 gold ! See how they sway above the heads of the mob ! See 
 how the drunken Indian carriers fight and swear; how the 
 little Peruvian policemen try to restrain them ; how the "saints" 
 struggle for first places ; how the crowd surges around ; how 
 the poor, ignorant bystanders gaze in wonder at the gaudy 
 magnificence ! 
 
 The Host has passed on, that Mass may be said at the next 
 altar; the "saints" are following. Virgins, heroes, and angels 
 sway and stagger along; the sun turns the coloured altar 
 glasses to dazzling jewels; flags wave; bands play; Indians 
 shout; while the wafer in the golden casket becomes Christ, 
 and the people kneel in His presence. 
 
 Now the last altar has been visited; there is a movement 
 amongst the priests; a bugle rings out in the clear mountain 
 air, and the vast procession begins to disperse. The Host is 
 
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RUTHLESS BLOODSHED 329 
 
 conducted back to the cathedral, the regiment returns to the 
 barracks, the Prefect accompanied by his staff turns towards 
 the Prefectura, and the " saints " crowd and push each other in 
 their exit from the plaza ! 
 
 The object of each band of Indians is to reach home with 
 its village " saint " before any other. So the giant figures plunge 
 along — the Indians running, strong in the strength of alcohol 
 and chicha. 
 
 Watch San Sebastian ! He is that figure carrying a tree — 
 his flesh pierced by several silver arrows, and only covered by 
 a gorgeously embroidered magenta satin loin-cloth ! He was, 
 I believe, a converted savage, but at present is contesting with 
 San Jeronimo, a pope-like figure dressed in red. 
 
 The village of San Jeronimo lies beyond San Sebastian on 
 the Checacupe Road, and its natives will try to pass the rival 
 village before its " saint " has arrived. The natives of San 
 Sebastian, however, have barricaded their street, leaving only 
 a narrow path free; and San Jeronimo will have to fight 
 with San Sebastian for first passage through this. All the 
 villagers will assist, and while the "saints" stand propped 
 against a wall, knives will be drawn, and blood ruthlessly 
 shed. 
 
 " The altars are chicharias and kitchens too," the Peruvian 
 gentleman next me remarks; and there below the altars we 
 can see the brown pots in rows — the women busy selling, and 
 the men slipping senseless on to the ground, or singing and 
 dancing wildly. 
 
 It is dangerous to be out now ; orange-peel and stones have 
 hit us, and if we move from our gentlemen friends the drunken 
 Indians insult us. 
 
 What shame it is that these ignorant people should drink 
 and fight! What wonder that they should take the only 
 pleasure available to them ! Little or none ! But that a 
 Christian Church should call this holiday of licence by the 
 name of her Saviour; that she should profess to remember 
 
330 "CORPUS CHRISTI" 
 
 His sufferings in a drunken rout — this is a crying shame on 
 all who allow it. 
 
 " Corpus Christi I " Who will go and teach Peru some- 
 thing of the meaning of these wondrous words ? For to-day their 
 ignorance is as great as that of any heathen nation. Once more 
 we see Christianity materialized in their midst : instead of the 
 Bread of Life, they have been given a wheaten idol; instead 
 of soul-satisfaction, a spiritual famine ! 
 
Chapter XXIX. — The Land of the Christless Cross — 
 
 How even the Atonement has been touched hy the material- 
 izing finger of Rome — A land where crosses are everywhere, 
 hut Christ is unknown — How the crucifix is to some Peruvians 
 a pagan charm, and to others a symbol of sadness — The message 
 of moonlight and shadow. 
 
CHAPTER XXIX 
 THE LAND OF THE CHRISTLESS CROSS 
 
 " Crosses there are in abundance ; but when shall the doctrines of the 
 Cross be held up 1 " — Henkt Maetyn. 
 
 ryiHE deadly finger which materializes all that it touches has 
 -*- not spared the heart of Christianity — the Atonement. 
 Rome has over-emphasized the physical aspect of the death 
 of Jesus to the neglect of the spiritual meaning of the Cross. 
 In Peru the importance given to the mere human tragedy of 
 Calvary is overwhelming, so much so indeed that the power 
 of the crucifix would scarcely be lessened were the identities 
 of the innocent Sufferer and His agonized mother to be wholly 
 unknown. Whatever the doctrines of the Church may be, she 
 presents Christ to Peru rather as a suiferer than a Saviour. 
 
 The central object of Peruvian worship is the crucifix ; but 
 from it nothing is learnt concerning the sacrificial nature of 
 Christ's death ; nothing of the resurrection power which came 
 into the world as a sequel to that sufiering. And Peru has 
 only the crucifix. It is the land of a Christless cross. 
 
 For nearly four hundred years the Church of Rome has 
 laboured in Peru that the shadow of the Cross might extend 
 from her Pacific desert to her highest puna. We find the 
 symbol everywhere : in the towns Indians dance and drink at 
 the street corners beneath its shadow ; in the houses its altars 
 or niches are ornamented and revered; the churches are 
 crowned with crosses of gold, and the Indian homes with rude 
 
 333 
 
334 THE LAND OF THE CHRISTLESS CROSS 
 
 crosses of sticks or wood. Crosses mark the hilltops; crosses 
 watch over lonely roads; crosses stand in the centre of tiny 
 Indian hamlets, and mark the graves which have been made 
 all along the railway track. Wherever men have passed in 
 Peru — whether 'mid mountain snows or tropical forests — they 
 have left a cross. 
 
 The crucifix hangs from priestly girdles and from ladies' 
 necklaces; it is held by the bedside of the dying, and 
 embroidered on priestly vestments and altar cloths ; it is worn 
 on scapularies and amulets and bracelets, and hangs on babies' 
 teething necklaces ; it is made in leather on swish-handles, and 
 kissed by the school children before they are caned. 
 
 Every day in Peru we see people making the sign of the 
 cross: Indians cross themselves as they pass churches, and 
 when the Prayer Bell rings ; the poor make the efficacious sign 
 before they take medicine ; worshippers make it as they enter 
 and leave the cathedral ; children run into the churches to dip 
 their fingers in holy water and make the blessed sign upon 
 their mouths and breasts. 
 
 To England, what is the Cross ? It raised her from 
 barbarism; it freed her from Popery and Spain; it brought 
 to her an epoch-making Reformation, both religious and in- 
 tellectual; it nurtured the heart of her present stability, 
 Puritan England ; it has established her amidst the Protestant 
 powers of the world, above all other peoples, and made her 
 respected as the protector of the persecuted, the friend of 
 freedom, and the lover of international peace and righteousness. 
 
 To Peru what is the Cross ? It ornamented the banners of 
 the devastating armies of the Spanish conquerors ; it was held 
 before the last of the Incas while he was murdered ; it witnessed 
 the brutalities of the Crusader's greed for gold ; it was set on 
 high wherever the priest could persuade pagan Indians to 
 submit to the rite of baptism ; it has lowered in the eyes of the 
 world the powers and possibilities of one of earth's richest 
 lands, and of a people as generous as they are gifted. 
 

 A CHRISTLESS CROSS. 
 
 Crosses like this are to be found throughout Peru. They have the loin cloth, the seamless 
 robe, the dice, the sword, the spear, the ladder, and the tools of Calvary. They have the 
 money-bag of Judas ; the basin in which Pilate washed ; the cock whose crowing con- 
 victed Peter ; and Mary's miraculous handkerchief, which is said to have borne away the 
 impression of the Saviour's face. But they have no Christ, 
 
WHEREVER MEN HAVE PASSED 335 
 
 It is difficult for a foreigner to realize the true meaning of 
 the Cross in Peru : — to many it is only a pagan charm. It is 
 lucky; it has supernatural powers and virtues. To these 
 wearers of crucifix charms, the Cross is a cheap and 
 favourite panacea. 
 
 To others, the material cross is, in itself, an object of 
 worship. Indians lift their hats to it; a relic of the historic 
 cross is miraculous; crosses when blessed by a priest will 
 hear and answer prayer; the pilgrims at Copacabana crawl 
 on their knees round three immense alabaster cruces (crosses), 
 and climb to the summit of Calvario to leave models of 
 what they have petitioned near the cross which crowns that 
 hill. 
 
 To others the cross is a symbol of sadness : they must turn 
 from the beautiful Virgin to a blood-stained corpse ; they must 
 continually be reminded of suffering — not in its aesthetic form, 
 as represented by Mary's silver heart pierced with silver 
 arrows — but by the gruesome and realistic figure on the cross. 
 Catholicism is not all fair; it does not only calm and awe 
 with its beauty; across its most assthetic loveliness there lies 
 a shadow — the shadow of the cross. 
 
 As these ignorant Roman Catholics enter the shade, what 
 do they realize of its meaning? Some, like a devotee well 
 known to some of the missionaries in Peru — a young lady 
 who daily spent hours in prayer — see in it only an extreme 
 type of the suffering which inevitably comes to all human 
 beings. Others have learned by rote certain doctrinal state- 
 ments concerning it. On the eve of the Feast of the Holy 
 Crosses celebrated in Cuzco, we stood in the fading light of 
 the dim lanterns which were set before a street cross. Several 
 women crouched about us in the darkness, and when they 
 realized that we were heretics, broke out into wailing ecstasies : 
 " Ah, the blessed cross I it saves ! it saves ! Christ died for 
 our sins. The holy cross saves!" They had learned the 
 phrases by heart, and repeated them without in the least 
 
336 THE LAND OF THE CHRISTLESS CROSS 
 
 understanding their meaning, or realizing that evil lives were 
 incompatible with saving faith in the Cross of Christ. 
 
 To such, the cross speaks of the astonishing miracles of 
 cruciform wood and stone; of the empty rhetoric of priests; 
 of dark decaying church walls, and gaudy images — hideous, 
 unloved, neglected. In a fainter voice to some it speaks of 
 a cruel death of God's Son at the hands of sinners — of dying 
 love, impotent Divinity, and suffering righteousness. But to 
 all it is a Christless cross. For this murdered One, this corpse, 
 is not our Lord; yet, apart from the jewelled doll in the 
 Virgin's arms, and the wafer god, this is the only Christ 
 in Peru. 
 
 Alas ! Jesus is either unknown or misrepresented in this 
 land. 
 
 The story of His life is unknown. The majority of Peruvians 
 have never seen a Bible; in the convent schools the children 
 learn a few Bible stories or lives of the saints ; but the nation 
 as a whole is totally ignorant of the history of Christ's life. 
 
 His sacrificial death is unknown. Those who know anything 
 of Christianity in Peru believe that the salvation of their 
 souls depends upon the action of a priest in transforming and 
 partaking of the wine and wafer. They spend their lives 
 trying to earn a right to enter heaven, and die in fear of the 
 unknown beyond the grave. 
 
 His forgiveness of sins is unknown. The ignorant people 
 conceive Him as such a pitiless Lord that they must go to 
 Mary that she may soften His hard heart. Even after lives 
 of pious devotion they believe they must be chained for a 
 season in purgatory, there to expiate the sins which He would 
 not forgive. 
 
 His power over sin is unknown. When has a Peruvian 
 cura taught of a power that can conquer sin ? When has he 
 pointed to a reformed life as an example of its efficacy? 
 When have religion and morality been connected in the minds 
 
A CORPSE OR DOLL 2>Z7 
 
 of the people? Yet Christendom comforts herself with the 
 soothing thought: Peru has Roman Catholicism; she has the 
 Cross. 
 
 Has the Gospel ever been given to this people — that 
 Gospel founded not in any dogmas, but in a Person? What 
 did they learn of Jesus Christ from the Conquest ? What do 
 they learn of Him from the Church to-day? What from its 
 doctrines ? What from the lives of its priests ? 
 
 The principal standard of Cortes, the most famous of the 
 Invader-Crusaders, was of "black velvet, embroidered with 
 gold, and emblazoned with a red cross amidst flames of blue 
 and white, with this motto in Latin uaderneath: Friends, 
 let us follow the cross, and under this sign, if we have faith, 
 we shall conquer." ^ 
 
 Prescott writes of the Conquerors of Peru, when about to 
 attempt the capture of the Inca, that first base act of the bloody 
 tragedy of the Conquest : — 
 
 " The God of Battles was invoked to spread his shield over 
 the soldiers who were fighting to extend the empire of the 
 cross, and all joined with enthusiasm in the chant, Exsurge, 
 Doinine — ' Rise, O Lord ! and judge Thine own cause ! ' One 
 might have supposed them a company of martyrs about to lay 
 down their lives in defence of their faith, instead of a 
 licentious band of adventurers meditating one of the most 
 atrocious acts of perfidy in the record of history ! Yet whatever 
 were the vices of the Castilian cavalier, hypocrisy was not 
 among the number. He felt that he was battling for the 
 cross, and under this conviction, at that moment exalted into a 
 predominant impulse, he was blind to the baser motives which 
 mingled with the enterprise. . . . Too proud for hypocrisy, 
 he committed more cruelties in the name of the Christian 
 religion than were ever practised by the pagan idolater or 
 fanatical Moslem. It is a melancholy and mortifying con- 
 
 1 Quoted by H. W. Brown, Latin America. 
 
 22 
 
338 THE LAND OF THE CHRISTLESS CROSS 
 
 sideration that the most uncompromising spirit of intolerance 
 — the spirit of the Inquisition at home, and of the Crusader 
 abroad — should have emanated from a religion which preached 
 peace on earth and good will towards men ! " 
 
 From the Church of their land to-day Peruvians learn 
 little more of the true meaning of the cross than did the 
 original Incas from the Conquerors. In the cathedrals the 
 tragedy of the cross is centred in the agonized figure of 
 "Mary the Sad"; it was she "who in infinite suffering gave 
 light to all sinners on Calvary.'' 
 
 In the doctrines taught by the Church the conquests of 
 the cross are celebrated, but the Christ forgotten. In the 
 lives of the priests there is the holding up of the symbol, the 
 constant sign of the cross, but no observance of Christ's moral 
 laws, no participation in His Spirit. 
 
 A Christless cross ! If Peru shall learn to know no other, 
 " then is Christ dead in vain." 
 
 Moonlight flooded the valley sleeping below Auzangati's 
 snows, and the road which we were following into Cuzco 
 was strangely white. Suddenly a shadow fell upon us; 
 and looking up, I saw a rude cross standing black against 
 the star-strewn sky. There, in the silence of an Andean 
 night, the significance of that symbol became overpowering. 
 Would it have meant more to Peru, perchance, had it meant 
 more to me ? Had my religion ever lacked reality, and the 
 Cross shadowed a life which was not softened and sanctified 
 by its influence ? Had I allowed the Saviour to go for me 
 the way of Calvary, and yet expected for myself a bed of 
 roses ? 
 
 The message of that wayside symbol still rings in my 
 
 ears — 
 
 " The way of the Cross means sacrifice. 
 As to God you yield your all, 
 To be laid on the altar, the place of death, 
 Where fire will surely fall. 
 
" ARE YOU ? " 339 
 
 'Tis the way of the Cross, are you willing for this? 
 
 What does bearing the Cross mean to you — 
 You who've given yourself, your all to God? — 
 
 To God are you wholly true ? " 
 
 " Whosoever will come after Me, let him de»y himself, and 
 take up his cross, and follow Me." 
 
Chapter XXX. — Our Lord of the Earthquakes — 
 
 In the kneeling crowd around the black god of the Indians 
 — A thrilling scene in the Guzco Cathedral — The jewels of 
 Niiestro Senor — His "miraculous" powers — The wonderful 
 feast in honour of the Indians' idol — How unsatisfied souls are 
 driven to the shrine of the fiery god, alcohol. 
 
 341 
 
CHAPTER XXX 
 OUR LORD OF THE EARTHQUAKES 
 
 " Wells without water . . . '' — Peter. 
 
 "ITTOULD you know what the Cross of Christ means to the 
 ^ ' Inca Indians ? Then come and kneel with them in the 
 presence of their " god " — a miraculous image which bears the 
 strange name, " Our Lord of the Earthquakes." 
 
 We are in the nave of the cathedral. A crowd of Indians 
 kneel around, and every form is turned towards Nuestro Senor. 
 One adoring face is that of an old woman, ghastly with the 
 greyness of surely approaching death. Her wasted features 
 and the folds of the white cloth about her forehead might be 
 carved in marble, save that her lips continuously move. A 
 beautiful young woman kneels beside her, with the features and 
 rapt expression of a Madonna. Great mournful black eyes and 
 dark hair are visible beneath her rough reboso, from under the 
 corners of which a wee girl peeps, nestling like a fledgling 
 under its mother's wing. Men are there also, awkward dirty 
 fellows, who have placed great coloured hats on the floor, 
 thrown back their ponchos, and now kneel with their hands 
 pathetically clasped in mute ignorant appeal to the gigantic 
 silent image. 
 
 The figure on the cross is of mahogany, its colour rich with 
 age ; the beard and hair are long, soft, and black. The thorn- 
 marked brow and bleeding wounds are not gruesome ; the image 
 is a powerful representation of perfect beauty in unutterable 
 anguish. Beneath a purple canopy it hangs on a richly 
 
344 OUR LORD OF THE EARTHQUAKES 
 
 ornamented cross mounted upon a magnificent carved silver 
 pedestal, and gazes down at the upturned faces — thorn- 
 crowned, blood-stained, mysterious, awful in the gloom. 
 
 " The black god of the Indians ! " Oh, bitterness of tragedy 
 that such a name should be applied to a figure of Christ ! For 
 this image has no more Christian significance than a Chinese 
 idol. Paganism is pitiful and revolting — that man, made 
 in the image of God, should kneel before wood and stone. 
 But here is a greater pity, a more repulsive horror ! Our 
 Saviour is worshipped as an idol. A wooden image is called by 
 His name. Miracles are attributed to this — a dead representa- 
 tion of the Living God. 
 
 Our Christ is " the black god of the Indians " ! 
 
 On September 16th a feast was celebrated in the cathedral 
 of Cuzco by Mass and a sermon. The nave was thronged with 
 kneeling people ; all the Municipality in cocked hats, braid, and 
 gold, were present ; and the soldiers were drawn up outside, the 
 band playing stirring military marches. 
 
 The first part of " Miaa " is over, and incense still clouds the 
 altar, when a Franciscan friar ascends into the seldom-used 
 pulpit and stands for some seconds gazing silently at the 
 upturned faces. Then in a strong clear voice, Christ's prophetic 
 words resound : — 
 
 " As Moses lifted up the serpent in the wilderness, even so 
 must the Son of man be lifted up." 
 
 Once again there is a pause, while eyes instinctively wander 
 from the burly figure of the brown-robed monk to the 
 great image looming above the altar. The eyes of the 
 preacher are on it also until he suddenly turns towards the 
 congregation, and allows the fire of his eloquence to break 
 forth. He is delivering a eulogy on the Cross — inspired with 
 its power, and apparently forgetful of all but the triumph of its 
 conquests. His oratory is masterly, his words thrilling, his 
 spirit contagious. The climax is reached — and with a 
 
FORGOTTEN I 345 
 
 dramatic gesture, the Franciscan turns in the pulpit, and 
 stretching out his arms towards the image, addresses his last 
 few words of impassioned eulogy to the cross itself. Then 
 there is silence again. He has celebrated the cross and 
 forgotten the Christ!'^ 
 
 The preacher has seated himself, and many eyes are turned 
 to the image. In honour of the feast all its riches are displayed. 
 Above the crown of thorns is set a golden crown of immense 
 weight. The diamonds which shine in the nails piercing the 
 feet and hands of the figure on the cross are said to be worth 
 hundreds of pounds. The purple satin skirt which hangs about 
 it is resplendent with gold and precious stones. Thus has Peru 
 honoured the " god " ! 
 
 Nuestro Senor de los Temhlorea — of the origin of the name 
 I know nothing certainly. Some say that the image entered 
 Cuzco for the first time during a series of terrible earthquakes 
 which ceased immediately Nuestro Senor was installed in the 
 cathedral. Others say that on a certain occasion the saints 
 had failed to put a stop to the seismic shocks which were 
 threatening to destroy the city. When all other remedies had 
 been exhausted, the god of the Indians was brought from the 
 cathedral, and immediately the earthquakes ceased. The fame 
 of this miracle naturally spread, and the image became known 
 as Our Lord of the Earthquakes. 
 
 Arequipa may be shaken or destroyed, but the Cuzqueno 
 firmly believes that his city is safe through the miraculous 
 power of its god. In times when the capital of the Incas is 
 very seriously shaken, the image is carried round the town, 
 and wailing processions follow it, the women bearing crosses 
 on their shoulders, and wearing their hair loose and in disorder. 
 Invariably their prayers are answered, and the Lord of the 
 
 ' In spite of the fact that its oratory covered no Gospel truth, this was a 
 very remarkable sermon for Cuzco. The usual topics chosen by Cuzqueiio 
 preachers are the worship of Mary or the virtues of one of her images. 
 
346 OUR LORD OF THE EARTHQUAKES 
 
 Earthquakes protects Cuzco from disaster. Many are the 
 stories told to-day of his miracles, and pathetic is the faith 
 and awe-stricken worship which the ignorant people render 
 to him ! 
 
 We arrived in Cuzco just too late to see the famous feast of 
 Nueatro Senor, but I quote the account given by Mr. M^Naim 
 of the heart-rending scenes which he witnessed on that 
 memorable March 26th: — 
 
 "Across the great plaza, where for centuries his devotees 
 rendered him adoring worship, Inti, the sun-god, flings his last 
 beams, ere passing to rest behind the mountain rampart that 
 girds the time-worn city. In the east, the snows of Auzangati 
 glow a crimson farewell, and over the great valley that lies 
 between, falls the hush of coming night. 
 
 " In Cuzco itself the same spirit broods, but the hush is one 
 of expectancy, of suppressed excitement, and awe-stricken rest- 
 lessness. Something is about to happen. The city waits ; the 
 crowds that throng the great plaza wait; Nature itself seems 
 to wait. 
 
 "Through the old Inca streets, between walls of massive 
 masonry whose every stone speaks of bygone glory, under 
 echoing portals where the conquering grandees of old Spain 
 were wont to pass, pours an eager, expectant throng. Not the 
 bustling, noisy, clamouring crowd one meets in other cities; 
 for Cuzco is like no other city, and the spirit which haunts 
 this grim old citadel of long ago ever casts its spell upon the 
 people, and bids them go softly as they who tread where the 
 great dead have passed. To-night the unusual hush is only 
 accentuated by the quiet pattering of numberless bare feet on 
 the worn stones. 
 
 " A strange crowd is this which flows past us, a crowd quaint 
 and picturesque to a degree, a crowd that has nothing in 
 common with the age — an Indian crowd. Indians of the Sierra, 
 Indians of the Puno, Indians from the snows of the Cordilleras, 
 
IN MOURNING FOR THEIR UNKNOWN LORD 347 
 
 Indians from the tropical valleys of the Montana; faces dark 
 as polished mahogany, faces pale as the olive, pass in endless 
 variety as they push their silent way towards the great plaza. 
 
 " And what an eye for colour have these quiet dark-skinned 
 folk ! Ponchos striped like the rainbow, fringed or plain, that 
 tell from whence they come; hats of blue and silver; skirts 
 and shawls cunningly woven from the wool of the llama, or 
 the beautiful and rare vicuna, and tastefully dyed with rich 
 and brilliant colours — all blend into one harmonious and ever- 
 changing scheme in the mellow light of the setting sun. 
 
 "But a more sombre thread is not wanting in this many 
 coloured fabric, for the crowd is not exclusively composed of 
 Indians. Here in haughty aloofness stalks a black-coated 
 caballero (gentleman). There a group of senoritas in black silk, 
 and black lace mantillas, draw aside their skirts as some Indian 
 brushes too close. At the corners stand groups of students, 
 pitifully indifferent to the wealth of interest in this wonderful 
 Indian crowd, and with eyes for nothing but the faces beneath 
 the mantillas — all in sombre black, for this is the season of Lent, 
 and all dutiful sons and daughters of the Church are in mourn- 
 ing for their unknown Lord. 
 
 " And still we wait. And still the crowd in the great plaza 
 grows denser as the converging streams mingle and lose them- 
 selves in the many coloured sea. A strange silence reigns ; the 
 hush grows more intense. The shadows stretch far across the 
 plaza. Inti is passing from the scene of his former glory, and 
 it is well. It is not meet that he should look upon that which 
 is about to happen — that his beams should lend light or colour 
 to the god who has usurped his place. Quickly the shadows 
 creep up the face of the cathedral, and this alien temple is 
 wrapped in the gloom of the coming night. For a moment 
 Inti's beams regretfully linger on the dome of the building 
 which was once his shrine, and then he is gone. 
 
 '' Far away in the east, Auzangati, the faithful, still gazes 
 upon her lord, and long after he has passed from sight the 
 
348 OUR LORD OF THE EARTHQUAKES 
 
 glow that lingers on her snowy face tells that her dreams are 
 far away from the scene of alien worship in the unfaithful 
 City of the Sun. 
 
 " The colour has now faded from Cuzco, and all is grey. 
 But, as though this were the long-anticipated moment, the 
 vast crowd presses nearer to the great cathedral; then its 
 massive doors swing open, and there emerges that for which 
 we have waited — the one before whose coming the worship of 
 Inti has passed like a dimly remembered dream — the god of 
 the Indians, Our Lord of the Earthquakes. 
 
 "Upborne on the shoulders of a hundred Indians, who 
 stagger 'neath their mighty load, is a great pedestal of solid and 
 cunningly wrought silver. From this there rises a towering 
 cross, and, on the cross, with outstretched arms and drooping 
 head, is the figure of the crucified Man of Calvary. 
 
 " Night comes on apace, but there is yet light to be gathered 
 up and flashed back in a thousand broken colours from the 
 wealth of gems that stud the cloth about the loins. But in 
 the awesome figure the darkness seems to have embodied 
 itself ; for it is dark, yea, darker far than any of the thousand 
 dusky faces upturned to it in adoration. 
 
 " Slowly the procession advances through the ranks of the 
 kneeling Indians, many of whom are prostrate on their faces. 
 The chanting of the richly robed priests who walk before 
 mingles with the solemn music of the military band that 
 follows. Clouds of incense rise from swinging censers; the 
 murmur of the praying multitudes is as a sound of many 
 waters — while slowly the conquering god passes through the 
 darkening streets of the ancient City of the Sun. 
 
 "How strange a/nd how powerful is the spell which the 
 dead iinage of a Living Reality exercises over the crowds that 
 throng its way ! The group of sneering students grows 
 strangely silent, and the cynical laugh dies on their lips, as 
 with bared heads they watch the great figure approach. The 
 richly dressed senoritas cease their empty chatter, and the lips 
 
NOTHING BEYOND ! 349 
 
 of some move as though in involuntary prayer. But it is 
 among the vast concourse of Indians that its influence is most 
 marked. Few remain standing except where their densely 
 packed ranks prevent them from kneeling. Every head is 
 bared, hands are clasped in the attitude of prayer, and the 
 strained tense look on every face tells of the emotion roused 
 in their poor hearts by the presence of this awe-inspiring 
 image — The Lord of the Earthquakes. 
 
 " Oh, the pity of it all ! Oh, the infinite possibilities in this 
 worshipping multitude ! Oh, the wealth of devotion lavished 
 upon this meaningless image — for to them it has no meaning, 
 there is nothing beyond ! 
 
 " Look at the old withered face of this Indian near to us, 
 whose worn sandals and dusty legs tell of many a weary 
 league over mountain and plain. Look at the yearning, 
 hungry gaze of his upturned eyes, longing for a something he 
 does not understand. Year after year has he come thus to 
 worship, and still he is hungry, still unsatisfied ; and soon he 
 will be passing out into the dark, without hope, without God. 
 
 " Look at this young mother kneeling on the rough stones 
 on the outskirts of the crowd, her little bundle of food for the 
 journey wrapped in a poncho by her side ; look how she holds 
 up her babe, folding the chubby hands in front, and wistfully 
 hoping that a blessing may reach her little one. Look at the 
 children kneeling with clasped hands, and gazing wonderingly 
 at the great image as it slowly passes. 
 
 "And this is how Rome fulfils the charge of the Great 
 Shepherd whose words to Peter she specially claims for 
 herself — 'Feed my sheep.' 
 
 " Darkness is deepening ; the light is fading from the western 
 sky, and quiet stars are beginning to appear. The swaying 
 black figure looms weird and gigantic in the gloom, and its 
 staggering Indian bearers are groaning beneath their tre- 
 mendous burden. But still through the incense-clouds the 
 monotonous chant of the priests ascends, and the white-robed 
 
350 OUR LORD OF THE EARTHQUAKES 
 
 monks glimmer ghostly in the gathering shadows of the 
 streets. 
 
 " The circuit of the city has been completed, and the proces- 
 sion again enters the great plaza, where even a larger concourse 
 is assembled to bid the god farewell than that which awaited 
 its advent; for as the procession passes through each street, 
 the crowds rise from their knees, and hurrying by byways, 
 await its re-arrival in the plaza. 
 
 " Through this living sea of worshippers the procession passes 
 to the cathedral doors. Here there is a pause. A death-like 
 silence falls upon the multitudes. Then, through the darkness, 
 the impressive figure is seen to slowly bow three times, and to 
 disappear in the darkness of the unlit cathedral, whose great 
 doors close behind it like the very gates of death. Then the 
 pent-up feelings of the multitude break forth in such a wail as 
 surely can only be equalled in the regions of the lost. Again 
 and again it rises to heaven, that long-drawn wail of anguish 
 from the hungry hearts of a down-trodden nation.^ They 
 have seen their god for a brief hour, and now he is taken from 
 them for another year. 
 
 "The wailing dies away, and the multitude melts in the 
 darkness. Will Cuzco to-night be filled with rejoicing souls 
 who have been fed and refreshed in spirit ? Will the quiet 
 stars look down upon homes where the Star of Bethlehem has 
 rested ? Will Inti on the morrow rise upon a city which has 
 been illuminated by the Greater Sun of Righteousness ? 
 
 " Alas ! These joyless souls, in their ignorance of any greater 
 comfort, must seek it in forgetfulness. Men, women, and 
 children will go from their worship of Our Lord of the Earth- 
 quakes to offer homage at another shrine, where, in a thousand 
 chicharias, the fiery god alcohol is waiting to minister to them." 
 
 ^ This pathetic cry is a prayer for blessing on the homes, the crops, and 
 the llamas belonging to the worshippers of Our Lord of the Earthquakes. 
 
(C) ROMANISM, A MORAL PESTILENCE. 
 
 Chapter XXXI. — The Peruvian Priesthood — 
 
 A town where there is one priest or friar to every thirty 
 individuals — ITow professing ministers of the Gospel are leaders 
 in immorality, avarice, and drunkenness — Blind guides which 
 strain at a gnat and swallow a camel — A word-picture of the 
 priests with wliom perforce we must travel in Peru — The 
 measure of their fathers. 
 
 3SI 
 
CHAPTEE XXXI 
 THE PERUVIAN PRIESTHOOD 
 
 "... Sucli as for their bellies' sake 
 Creep, and intrude, and climb into the fold ! 
 Blind mouths ! that scarce themselves know how to hold 
 A sheep-hook, or have learn'd aught else, the least 
 That to the faithful herdman's art belongs ! " — Milton. 
 
 IN Peru, Protestantism must face not only a pretentious 
 ceremonialism, but also the moral corruption which it fails 
 to cover. Two mistaken principles form the foundation of this 
 system of evil : firstly, sacerdotalism ; and secondly, celibacy. 
 
 In early ages the power of the priesthood grew with the 
 increasing importance given to the Sacrifice of the Mass, the 
 Confessional, and later to the Pope. Roman Catholic countries 
 are subjected to a great spiritual despotism, which so far 
 invades the prerogative of Deity as to claim right to absolve 
 from sin and from its punishment; to impart renewing and 
 sanctifying grace ; to control and judge conscience and thought ; 
 to make atonement for the sins of the living and dead ; and to 
 dispose of destinies in the invisible world. 
 
 This sin of assumption has in every age brought the most 
 terrible results upon both priest and people. The former is 
 almost invariably corrupted by his false position, so that in 
 some centuries the sin of the priesthood has been unequalled in 
 any other class. 
 
 Nevertheless, this priestly doctrine, as a well-known writer 
 has said, " marvellously suits the weakness of human nature. 
 To the clerical order it means the pride of caste; to the 
 23 "' 
 
354 THE PERUVIAN PRIESTHOOD 
 
 devotees it means the handing over of the responsibility of 
 their salvation to priests; and it inevitably leads to the Con- 
 fessional, which enfeebles the conscience and promotes gross 
 immorality, though adopted perhaps with sincere desire for 
 holiness of life." ^ 
 
 Peru has one archbishop, seven bishops, and friars and 
 priests of every description, apparently without number. In 
 addition to the numerous convents and monasteries which these 
 possess, they own a large number of the wealthiest haciendas, 
 and, through their agents, control much of the business of the 
 country. In Arequipa, there is one priest or friar to every 
 thirty individuals, and the number is continually increased by 
 those who have been expelled from France, and who are now 
 having a pernicious influence on the Peruvian Catholics, by 
 inciting their animosity against men of Liberal ideas. 
 
 With few exceptions, the priests of Peru are of a low class, 
 uneducated, illiterate, and vulgar. In the villages of the desert 
 and of the Sierra they are often so isolated as to be practically 
 independent, and by the Indians are treated as kings and gods. 
 They are held in reverence by ladies of the most influential 
 Peruvian families, and in spite of growing spiritualism and 
 agnosticism, still maintain their sway. 
 
 These priests are trained in monastic schools, where, alas ! 
 Satan is degrading the manhood of those who should be 
 shepherds of souls. For these unfortunate novices our hearts 
 ache, and we plead help and redemption from the favoured 
 manhood of Christendom. But for those who uphold this 
 system for the sake of the temporal power it gives, knowing 
 well its true char-acter and inevitable results — for these we 
 have only righteous indignation. Jesus Christ was not always 
 meek and mild. He could rise up with blazing eyes and a 
 whip of small cords in His hand, so that the avaricious Jews 
 of the Temple money-tables fled from Him in fear ; He could 
 send a message of su^h ringing scorn and sarcasm as even the 
 1 Samuel Smith, M.P., The Cladms of Borne. 
 
A Study 
 
 Dare to look into the face. The photo tells more about the 
 i-eravian priesthood than can any words. 
 
 3SS 
 
^ 
 
"WOE UNTO YOU" 357 
 
 godless Herod must have winced at; He could rise from the 
 Pharisee's table in indignation at the unexpressed thoughts of 
 that punctilious hypocrite, and utter a curse upon priestcraft 
 which the most burning righteous anger has never equalled, 
 in its eloquence and fearless justice. When Jesus Christ 
 denounced the evils of the regime of the scribes and Pharisees, 
 He exposed the principles which are working to this day in 
 every such system. 
 
 Do the priests of Peru, then, merit Christ's denunciation? 
 Has the result of their so-called spiritual sway been corruption ? 
 Have they resisted the truth? Has their judgment become 
 distorted ? Have they been guilty of avarice and hypocrisy ? 
 Do they belong to an evil succession ? 
 
 Let us test these six woes, one by one, in their application 
 to the Peruvian priesthood. 
 
 " Woe unto you, scribes and Pharisees, hypocrites ! for ye 
 compass the sea and land to make one proselyte, and when 
 he is made, ye m,ake him twofold m,ore the child of hell than 
 yourselves." 
 
 Could words more justly describe the Eoman Catholicism 
 of Peru? Every ship which brought the Conquerors to the 
 land of the Incas, carried Dominican friars. These rounded 
 the tempestuous Horn, or crossed the fever zone of the Isthmus ; 
 they toiled over the Pacific desert ; climbed the mighty Andes ; 
 penetrated the dense forests of the Amazon — and all for the 
 conversion of the Children of the Sun. But the noble Indian 
 race which they found in Peru has been debased by their 
 contact ; and to-day, instead of the healthy r%ime of the Incas, 
 immorality, drunkenness, and crime abound. 
 
 But are the priests responsible for this state of things ? 
 Have they not done their best to restrain it? Hear the 
 testimony of one who has seen. 
 
 The priests are the leaders in immorality, and their despotism 
 makes anything else impossible. The curas with whom one 
 
358 THE PERUVIAN PRIESTHOOD 
 
 comes in contact in the villages of Peru are drunken, degraded 
 illiterate, and notoriously wicked. 
 
 So great was the scandal in connection with the life of a 
 priest in Urubamba, (where, be it remembered, public opinion is 
 not easily shocked !) that shortly before I arrived in Peru, the 
 townfolk rose against him. Three young men met him, held 
 pistols to his head, and bade him leave the place within half 
 an hour. Nor did they let him out of their sight until the 
 command was obeyed. 
 
 It has been truly said that conventual establishments have 
 proved a terrible scourge in all Papal countries, and certainly of 
 the monasteries of Peru no truthful description fit for publication 
 can be written. Lack of occupation drives the unfortunate 
 novices to quarrelling and immorality; yet the priesthood of 
 Peru is supplied by those who have lived from perhaps eleven 
 years of age in these schools of vice. 
 
 Of the scandalous and heart-rending abuse made of the 
 Confessional, something will be said in a later chapter ; of the 
 horrors of the mitta — that ancient institution whereby the 
 young girls of the village take it in turns to serve in the priest's 
 home for a month at a time — no more can be said ; of the lives 
 of those who cannot afford the extortionate fee put upon 
 marriage by the curas, — of the arbitrary unions made by the 
 village priest upon a certain day in the year amongst the young 
 people — what can be expected ? Alas ! the adage is still true : 
 Like priest, like people ! 
 
 The intemperance of the Peruvian priesthood is proverbial ; 
 even a short stay in the country is sufiicient to convince one 
 of the fact that the priests are leaders in drunkenness. 
 Religious festivals are the great occasions for drinking, and 
 this practice is allowed and sometimes required by the ministers 
 of the Church. The following quotation is a translation of an 
 advertisement which appeared in a local paper of Guayaquil, 
 Ecuador, a few years ago. The methods adopted by the priests 
 of Naranjita (the town of the Little Orange) to inculcate piety 
 
"THE END JUSTIFIES THE MEANS" 359 
 
 are characteristic of those of the Curas Peruanos (Peruvian 
 priests). 
 
 " On 27th November will take place, in the town of Naranjita, 
 the feast of the Virgin of Sorrows. There will be bull-fights 
 on the 26th and 27th, and on Sunday curiqiidngues (a comic 
 dance), horse-races, sack-races, cock-fights, greased pole, fire- 
 works, gambling permitted by the law, and various other 
 amusements. The faithful and devout are invited to assist at 
 the said feast." 
 
 The crimes of Peru are largely occasioned by the Jesuitical 
 conception that the end justifies the means. In a town not far 
 from Cuzco, the Indians, at the instigation of the priest, lately 
 murdered a Liberal gentleman living in the district, staining the 
 plaza and streets with his blood, as they dragged the body down 
 to the river. 
 
 At the priest's instigation, and with his absolution, any 
 crime is justifiable, and as the moral ideal of the country thus 
 becomes degraded, sin increasingly abounds. 
 
 Surely Christ's denunciation is merited by the priesthood of 
 Peru ! They have proselytized only to corrupt. 
 
 " Woe unto you, scribes and Pharisees, hypocrites ! for ye 
 shut up the kingdom of heaven against men ; for ye neither 
 go in yourselves, neither suffer ye them, that are entering to 
 go in." 
 
 The story of missionary work in Peru will, when published, 
 afford abundant proof to any unbiased mind, of the truth of 
 this statement as applied to the priests and monks of Peru. 
 They have urged the mob to stone or murder the missionaries, 
 and have used against them guile and slander. 
 
 Again, in their treatment of the Bible they have fulfilled 
 these words of Christ: in nearly every town and village of 
 Peru, some zealous cura has collected the Bible Society's Gospels 
 and Testaments and burned them in the public plaza. Beneath 
 the walls of the Inquisition building in Lima it was so; in 
 
36o THE PERUVIAN PRIESTHOOD 
 
 Arequipa, Sicuani, Ayacucho, and numerous other centres of 
 population. In Oallao and Arequipa colporteurs were im- 
 prisoned ; in Tiahudnuco another was stoned and left for dead 
 at the road-side ; in Bolivia a native worker was murdered ; in 
 all parts of the Sierra these brave Bible-sellers have been 
 molested and often wounded. 
 
 In their denial of the fundamental truths of the Gospel 
 the priests have merited this stern denunciation. They preach 
 salvation by works, not by faith; succour and eternal safety 
 through Mary, not through Jesus Christ ; guidance for daily 
 life through the priest, not through the Bible. 
 
 This is not Christianity! Even as the scribes and 
 Pharisees of old, these will not enter into the truth nor suffer 
 others to go in. 
 
 " Woe unto you, scribes and Pharisees, hypocrites! for 
 ye pay tithe of mint and anise and cummin, and have omitted 
 the weightier Tnatters of the law — judgment, mercy, and faith. 
 These ought ye to have done, and not to leave the other undone. 
 Ye blind guides, which strain at a gnat, and swallow a camel ! " 
 
 So true is this principle in the lives of the Peruvian priests 
 that it seems their own mental powers have become distorted. 
 They have taught the letter instead of the spirit of the law so 
 long that they cannot now see in proper moral perspective. 
 
 In their view of history they truly strain at a gnat and 
 swallow a camel. The horrors of the Inquisition, the im- 
 morality of the Popes of the eleventh and fifteenth centuries 
 are lost sight of ; but the depths of villainy in Luther, the sins 
 and nemesis which overtook Zwingle, the evil renown of 
 Wycliffe, — these allegations are their especial studies. 
 
 " According to the account of a learned priest, a prebendary 
 and member of the council of the archdiocese of Santiago, the 
 Inquisition was established for the purpose of protecting the 
 lives of heretics, to rescue them from the punishment of death, 
 and to afford them an asylum against the ill-treatment of 
 
"WHICH STRAIN AT A GNAT" 361 
 
 infuriated mobs, to give lessons of moderation and humanity 
 to the people, and point out to kings the path of mercy ! It 
 was established by the Catholic Church as a most precious 
 guarantee of human life ; and no sooner did it begin to exercise 
 its benevolent functions, than its great advantages were 
 immediately perceived, for in those countries where it was 
 admitted and acknowledged as a national institution, the 
 sciences began to flourish, universities to be founded, and 
 printing to be introduced; it encouraged the study of the 
 classics, favoured poetry and fine arts, and produced an unusual 
 activity for scientific investigations ! " ^ 
 
 Another priest living to-day in Peru writes : — 
 
 "The only thing which Zwingle and Luther did was to 
 give greater range and development to the abominable errors 
 invented by Wycliffe and Huss, and to corrupt the ignorant 
 people with the attraction of most shameful licentiousness, 
 impudently preaching that henceforth faith only was necessary 
 for salvation, and that although one committed the most awful 
 crimes, faith covered anything." 
 
 In their view of sin, the priests show the same mental 
 deformity: the reading of God's Word, charity to needy 
 Protestants — these are sins for which only many months of 
 penance can atone ; but crime at the instigation of the priest — 
 the murder of heretics, for example — is acceptable to God. 
 
 Thus do the priests strain at a gnat, and swallow a 
 camel ! 
 
 Their view of spiritual things is equally distorted. The 
 infallibility of the Church, and superstitions about the images 
 of virgins and saints, have almost entirely usurped the place of 
 Gospel truths. Practical Christianity, the ensample of the life 
 of Jesus, faith, love, and temperance — these are forgotten. As 
 we have already seen,^ their sermons teach not the Gospel or 
 
 ' James W. Duffy, D.D., Preface to Translation of Francisco Moijen : or 
 Tlie Inquisition as it was in South America, by B. Vicuna Mackenna. 
 2 Chapter XXIV. 
 
362 THE PERUVIAN PRIESTHOOD 
 
 the contents of the Bible, but merely the virtues and histories 
 of saints. 
 
 Alas, that the denunciation of Christ should be so fully- 
 merited by any religious teachers in this, the twentieth 
 century ! 
 
 " Woe VMto you, scribes and Pharisees, hypocrites! for 
 ye devour widows' houses, and for a pretence make long 
 prayers : therefore ye shall receive the greater damnation." 
 
 Of the avarice shown by the Peruvian priests in their 
 dealings with the poor, examples too numerous to record come 
 to mind. Suffice it to quote Don Fernando Casds,^ who from 
 experience knew that the curas "live for making money and 
 trading on the people." 
 
 "Do the priests, on the whole, fulfil their mission by 
 succouring the disgraced and unfortunate? No; on the 
 contrary, Gentlemen, the corruption is the result of their evil 
 sacerdotal education. It is a common sign of these disgraceful 
 times, that between the priests and parishioners there is no 
 charity ; that true bond of union that should unite them before 
 God and man does not exist. On the part of one there is the 
 insatiable desire to obtain more gain from his parish, while on 
 the part of the other there is the constant resistance to the 
 payment of the fixed prices for certain sacraments and 
 ceremonies. There exists, then, a terrible antagonism between 
 the priest who demands and the parishioner who resists. And 
 the result is the separation of the shepherd and the sheep — a 
 separation. Gentlemen, which gives rise to the great scandals 
 that the village chronicles relate to us, — scandals, which 
 occasionally echo across the summits of our Cordilleras, and are 
 heard with horror amidst the clamour of great capitals. When, 
 Gentlemen, have the bishops, conforming to the laws, taken 
 care that the priests did not oppress the Indians? You may 
 
 ^ A Discourse on Liberty of Worship, by Dr. D. Fernando Cas6s, 
 delivered in the National Assembly, 1867. 
 
"WHITED SEPULCHRES" 363 
 
 read many pastorales (bishop's letters) — especially those of 
 recent date — pastorales against religious indifference ; pastorales 
 asking for obedience to governors who have been criminals; 
 pastorales against heretics and innovators; pastorales on all 
 questions, Gentlemen, but not one recommending the clergy in 
 the least to decrease the exactions to which they have subjected 
 the people. Our legislation, our decrees, their own laws of the 
 Council of Trent in respect to this, have never had the honour 
 of being cited in the pastorales of the bishops. For them none 
 of these exist. All this is heretical, and destroys the holy 
 religion which they profess." 
 
 " Woe unto you, scribes and Pfiarisees, hypocrites ! for ye 
 maJce clean the outside of the cup and of the platter, but 
 within they are fuU of extortion and excess." 
 
 " Woe unto you, scribes and Pharisees, hypocrites ! for ye 
 are like unto whited sepulchres, which indeed appear beautiful 
 outward, but are within full of dead men's bones, and of all 
 uncleanness. Even so ye also appear outwardly righteous 
 unto men, but within ye are full of hypocrisy and iniquity." 
 
 Alas ! this also is true of Peru ! Its priests cover their 
 sin and disgrace with the vestments of man-made ceremonies. 
 Gorgeous robes, velvet, lace, embroidery, gold, jewels : all this 
 is outward. But within — moral death and corruption. 
 
 Look at some of the priests with whom perforce we must 
 travel in Peru. They are not now robed in their rich vestments, 
 beneath the thousand lighted candles of a glittering altar. 
 They are sitting in our carriage smoking. One is tall and 
 handsome ; the hood of his Franciscan habit is thrown back in 
 disorder ; his bare legs and sandalled feet are stretched across 
 the corridor ; his fringe of thick curling hair is rumpled about 
 his face ; an inane smile plays upon his wicked handsome face. 
 A feeling of sickness, of horror comes over us, and we turn 
 away. He is drunk ! This priest is no common man. He 
 is well born ; well educated ; well provided for — but evil 
 
364 THE PERUVIAN PRIESTHOOD 
 
 is indelibly stamped upon his strong attractive features, and 
 his behaviour such as would not be tolerated in a more moral 
 land. 
 
 " Woe unto you, scribes and Pharisees, hypocrites ! because 
 ye build the tombs of the prophets, and garnish the sepulchres 
 of the righteous. Fill ye up then the measure of your fathers. 
 Ye serpents, ye generation of vipers, how can ye escape the 
 damnation of hell?" 
 
 I have stood in the Inquisition buildings of the New World ; 
 have seen the diabolical instruments of torture with which the 
 limbs of heroic men, yea, of women, were racked ; have walked 
 the way those doomed " heretics " were led ; and stood where 
 the " faithful " stood to watch them burned. I have seen the 
 table at which death-warrants were signed; the hole through 
 which barbarous sentences were spoken. I have stood in cells 
 where suffering Christians lay, and seen the flag-stones on 
 which they breathed their last; I have stood askance before 
 the shrivelled remains of some unknown woman, who very 
 possibly was built alive into a convent wall ! Horrible ! 
 Horrible ! Horrible are these facts concerning the former 
 workings of " Christianity " in the New World. But Eome 
 never changes. The murderers of Jos^ Mongiardino, the mis- 
 sionary hero of Bolivia ; the persecutors of those who have tried 
 to tell the story of Jesus in Peru — these belong to a mighty 
 host of popes, prelates, and priests. They are following their 
 fathers to a terrible reward. 
 
Chapter XXXII. — Links in the Chain of Papal Despotism — 
 
 Afternoon shadows in a Peruvian church — The abyss — 
 How the students of Lima rescued a hapless victim — School- 
 children and the Confessional — The Peruvian's last hope — How 
 Indulgences are bought — A people who have no fear of hell, since 
 the bottomless pit is only for Protestants. 
 
 365 
 
CHAPTER XXXII 
 LINKS IN THE CHAIN OF PAPAL DESPOTISM i 
 
 " All the graces of the Christian life assume a new complexion in Borne 
 repentance becomes penance ; faith becomes credulity ; zeal becomes fanat- 
 icism ; holiness becomes asceticism." — De. Wylie. 
 
 rriHE despotism exercised by the Peruvian priesthood is 
 -*- founded upon a cunningly devised system of such in- 
 genuity as is calculated to disarm and enthral the human 
 mind. The links in this terrible chain are constituted by the 
 Confessional, Absolution, Extreme Unction, Indulgences, and 
 Purgatory. 
 
 The Confessional, like other falsities, has been gradually 
 built up upon a slight foundation of truth. Early in the 
 history of the Church it was found to be helpful that younger 
 brethren should speak about their sins to those older in the 
 faith. Subsequently the hearing of confessions became a specific 
 office, but as late as the twelfth century this custom was a 
 means of amendment only, not an indispensable condition of 
 forgiveness. Originally the form of absolution was Absolutionein 
 et remissionem tribuat tihi Deus (God grant thee absolution 
 and remission) ; but in the thirteenth century this became Ego 
 te absolvo a peccatis tuis, in nomino Patris, etc. (I absolve thee 
 from thy sins in the name of the Father, the Son, and the 
 Holy Ghost). "The Council of Trent confirmed these fearful 
 blasphemies, and pronounced an anathema against those who 
 
 ' Throughout this chapter Mr. W. E. Tayler's statements concerning 
 
 Romanism have been frequently quoted. See Popery : iti Character and 
 
 its Crimei. 
 
 367 
 
368 THE CHAIN OF PAPAL DESPOTISM 
 
 denied either the absolute necessity of confession for the 
 forgiveness of sin, or the authority of the priest to deliver 
 sentence as a judge." 
 
 The ordinance thus instituted has become the greatest evil 
 of papal lands. A missionary in Peru writes : " Here every 
 intelligent and unbiased man recognizes and acknowledges 
 the confessional to be the root of infinite evil, and one of the 
 chief causes of Peru's commercial, moral, and spiritual poverty." 
 For a right understanding of the missionary problems of Peru, 
 it is necessary to examine the workings of this terrible scourge, 
 and its unspeakable results. 
 
 It is scarcely possible to enter any Peruvian church in the 
 afternoon without seeing manta-clad women and girls waiting 
 to be confessed. As they enter the building they sprinkle 
 holy water on their faces, making the sign of the cross and 
 saying: "By the sign of the cross deliver us, our God, from 
 our enemies, in the name of the Father, and of the Son, and 
 of the Holy Ghost, Amen." They then kneel before the altar 
 and say a prayer to the Holy Sacrament, and others to the 
 Virgin or the titular saints of the church. Lastly, five altars 
 must be visited, and five Ave Marias and five Paternosters 
 said before each. 
 
 Preparatory ceremonies being concluded, they go to the 
 confessional-box, in which the priest sits with his ear to the 
 window at the side, and sometimes with the curtain drawn 
 back from the entrance that he may better see the penitent. 
 
 Kneeling and bowing herself to the ground, with her fingers 
 upon her rosary, the penitent repeats the general confession of 
 sins, which is : — " I do confess to God Almighty, to the blessed 
 Mary always a Virgin, to the blessed Archangel Michael, to the 
 blessed John Baptist, to the Holy Apostles Peter and Paul, to 
 all the Saints, and to Thee, O Father, that I have too much 
 sinned by thought, word, and deed, by my fault, by my fault, 
 by my greatest fault. Therefore I beseech blessed Mary, always 
 a Virgin, the blessed Archangel Michael, the blessed John 
 
APPARENTLY I 369 
 
 Baptist, the holy Apostles Peter and Paul, all the Saints, and 
 Thee, Father, to pray God our Lord for me. Amen." 
 
 She then raises herself to her knees, and begins to disclose 
 her sins to the priest. "In granting absolution, the priest 
 always enjoins some penance, upon the strict performance of 
 which its efficacy is said to depend." Either prayer, fasting, 
 or almsgiving will be imposed, according to the character of 
 the penitent. 
 
 Such is the apparently simple ceremony. Remember, how- 
 ever, the immorality prevalent in Peru; the character of the 
 priests ; and the shamelessness which is so common. Remember 
 that "the Church rigorously enjoins the faithful, as they would 
 escape perdition, to make the most intimate and circumstantial 
 disclosures of their guilt, without which, it says, the sacred 
 physician cannot be qualified to apply the remedy." Thus you 
 will have a vision of the horrible abyss, where the soul of both 
 priest and penitent is so frequently lost in Peru. 
 
 It is pitiful and heart-breaking in the extreme that an 
 
 ordinance of the Church should impart to_ the young and 
 
 inexperienced the knowledge of sin ; but thus it is. Mr. Gavin, 
 
 in his Master-Key to Popery, says: "To the discovery of the 
 
 mortal sins the Father Confessor doth very much help the 
 
 penitent ; for he sometimes, out of pure zeal, but most commonly 
 
 out of curiosity, asks them many questions, to know whether 
 
 they do remember all their sins or not." Not infrequently a 
 
 pure young girl is entrusted to his spiritual care ; surprised and 
 
 shocked, she leaves him the first afternoon ; but later — interest, 
 
 curiosity, amusement, evil fascination are all aroused. "The 
 
 reptile confessor, by a series of suggestive questions, and with 
 
 all the art of a practised seducer, winds like an anaconda round 
 
 his young victim, until she becomes, by dint of repeated 
 
 licentious defilement poured into her ear in confession, day 
 
 after day, week after week, and month after month, his 
 
 hapless prey." ^ 
 
 1 Father Hogan, Puseyite and Popish Confessions and Nunneries. 
 24 
 
370 THE CHAIN OF PAPAL DESPOTISM 
 
 A missionary writes from Peru : 
 
 " So much has been asserted and proved about the baneful 
 influence of the confessional, that it is not necessary to add to 
 that testimony, unless it be in order to evoke more prayer on 
 behalf of the poor people paralyzed by its galling yoke. In 
 Callao a young woman of respectable family, who went to 
 confession, was lately inveigled away into the Convent of 
 Santa Clara, Lima, by the notorious Vidal and his co-padre. 
 Both priests were supported in their criminal act by ecclesi- 
 astical authorities. The poor mother made repeated attempts 
 to secure the release of her daughter, but in vain. Meanwhile 
 public opinion was aroused through the daily papers, and a group 
 of Lima students besieged the convent, and would have thrown 
 down the gates had they not received a definite promise of 
 her liberation, which took place next day. Thanks to the 
 students, who had the courage to face the emissaries of Rome, 
 their sealed walls, and prison gates, the victim was saved from 
 the life of bondage, misery, and abuse, which would otherwise 
 have been her lot." 
 
 The boys are not guarded as are their sisters, and 
 lamentably early the foul suggestions of the priests take effect. 
 Alas, that we should have to trace the appalling moral con- 
 dition of the boyhood of Peru to the weekly confession which 
 all school-children are obliged to make ! 
 
 "The interrogations and answers which pass between the 
 confessor and his penitent are obviously such as gradually tend to 
 banish all shame, and familiarize the people with ideas of guilt." 
 
 One of the greatest afflictions which a missionary in Peru 
 must suffer is the knowledge of the low estimate put upon 
 sin by those around. Daily this consciousness grows more 
 oppressive. For these poor people — so attractive in many 
 ways — sin has lost its horror, and the main source of this 
 callous, ungodly attitude, is the confessional. 
 
 Those who confess are often wicked persons; indeed the 
 
A FREE PASS TO HEAVEN 371 
 
 lowest men and women are often driven by superstition and 
 fear to the confessionary. "Mere profession of sorrow and 
 promise of amendment is all that is ever required from the 
 sinner." ^ Thus Absolution " relieves from all apprehension of 
 divine wrath, without imparting any change of heart." 
 
 It may be truly said of modern Peruvians, in the words of 
 Sir Edward Sandys — " The common sort reckon thus — ' Why 
 need we refrain so fearfully from sin, God having provided so 
 ready a means to be rid of it when we list again ? ' Yea, and 
 the worse sort will say : ' When we have sinned we must 
 confess, and when we have confessed we must sin again, that 
 we may also confess again, and withal make work for new 
 indulgences and jubilees.' ^ 
 
 "It is obvious then that the trifling penances usually 
 imposed upon sinners by the Church of Rome increase the 
 evil, instead of lessening it ; whilst the efficacy which is always 
 attached to penance — by teaching man that he himself 
 possesses the power of atoning for his sins — destroys the very 
 foundation doctrine of Christianity, and instils deadly poison 
 into the soul." 
 
 Closely allied to this evil is another — the final absolution 
 pronounced by one man upon the soul of his brother — 
 Extreme Unction. 
 
 Several times have I seen processions on their way to watch 
 this blasphemy enacted. A tinkling of bells echoes through 
 the streets of Cuzco, and the sound of rattling stones and tin ; 
 boys are thus announcing the approach of the Host, and as 
 the whisper goes round — " The Holiest ! " — the women drop on 
 their knees. If the dying soul is poor, the Host will be carried 
 by a priest in plain robes, and sheltered by a dowdy yellow 
 
 1 In 1825 it was declared in the British House of Commons that "a 
 sorrow for sin, arising merely out of a consideration of the punishment 
 which may be annexed to it, is at present admitted by the highest authority 
 in the Church of Rome as entitling to absolution." 
 
 2 Said of Europe at the end of the sixteenth century. 
 
372 THE CHAIN OF PAPAL DESPOTISM 
 
 umbrella; but if the home to which it is bound be rich, the 
 priest's glittering finery and his gorgeous palanquin will 
 witness to the exorbitant fee which the family is wealthy 
 enough to pay for a free pass, via purgatory, to heaven. By 
 the sick-bed is set an altar — candles, flowers, crucifixes, saints, 
 virgins, all in close proximity to the dying person. Friends 
 crowd around ; the street without is blocked by women 
 kneeling with lighted candles in their hands; sounds of 
 wailing mingle with priestly chants; the foul air of the 
 chamber is further obscured by incense from the acolytes' 
 censers, and besprinkled with holy water. The priest then 
 approaches the bed, the organs of the five senses are anointed, 
 and God's forgiveness implored on the sins of each. For the 
 last time the penitent sees the divine wafer partaken of, and 
 then the priest turns to go, and all his paraphernalia return 
 with him to the church. As he passes the Prefect's house, a 
 salute is fired, the band plays, and the policemen kneel until 
 the Highest has passed from sight. 
 
 "The effect of this sacrament is ' to impart grace to the soul, 
 and to wash out the remains of sin ' (Council of Trent). Thus 
 are the dying deluded with the persuasion that all is right ; and 
 wicked men, whilst living a life of open impiety and vice, 
 comfort themselves with the belief that when their end draws 
 nigh, the priest, by means of this sacrament, will secure them 
 from that punishment which conscience tells them is their due." 
 
 A third link in the chain of despotism is formed by the 
 supposed power of the Church to grant Indulgences. 
 
 "Hear ye not the voices of your late parents, brothers, 
 sisters, children, as they cry ? Ye are leaving them in the 
 flames, and yet ye might buy indulgences ! " 
 
 Such was the huckster cry of the famous Dominican Tetzel 
 at the beginning of the sixteenth century. Such was the 
 trade against which Luther wrote his ninety-five theses. 
 
 Theoretically, an indulgence frees one from a part of the 
 
"INSTEAD OF ALL REPENTANCE" 373 
 
 purgatorial punishment merited by sins already committed. So 
 severe were penances formerly, that their accumulated duties of 
 fasting, charity, and church-building, were impossible to perform. 
 Indulgences were therefore introduced as simple relaxations of 
 accumulated works of penance, and were found to profit both 
 priest and people. N6tre Dame and all the famous ecclesiastical 
 buildings of the twelfth, thirteenth, and fourteenth centuries, 
 owed their origin to pecuniary indulgences. The Crusades were 
 stimulated by promises of " entire remission of sins, and other 
 indulgences," the journey being reckoned to the Crusader 
 " instead of all repentance." Through the offer of indulgences, 
 Boniface VIII. instituted the great Romish jubilees, and age 
 after age has testified its approval of this means of expiating 
 sin. 
 
 Nor has human nature changed. It has the same tendency 
 towards evil, and the same consciousness of future retribution. 
 Thus we find indulgences still on sale in Peru. They are bought 
 by works of merit — not indeed such merit as might be imagined, 
 but the repeating of Ave Marias and Paternosters before this 
 or that relic, altar, or image. There is no church and no religious 
 confraternity that does not thus profess to sell forgiveness. 
 You have but to climb the hill above Ouzco and kiss the cross 
 standing near the old Inca fortress, and you will receive one 
 hvmdred days' indulgence. Other even less tedious pilgrimages 
 will secure hundreds and thousands of years' indulgence. In 
 the words of Waddington, " These are nothing less, when fairly 
 interpreted, than an unconditional permission to sin for the rest 
 of life." 1 
 
 The modern method of buying indulgences for the dead is 
 paying to have masses said for their souls. In Arequipa, £12 
 is the least sum which will secure this privilege, and for a 
 requiem Mass in one of the fashionable churches as much as 
 £60 or £80 is constantly paid. Outside the church of El Prado, 
 
 1 Said of Indulgences circulated by the papal emissaries a little before 
 the Reformation. 
 
374 THE CHAIN OF PAPAL DESPOTISM 
 
 in Lima, one may see the representation of a soul burning in 
 purgatory, and beneath it a money-box. Can love resist such a 
 plea ? As long as peace in sinning and escape from purgatory 
 can be secured by money, the Church of Rome will not lack. 
 
 Thus by these varied links we are brought to the considera- 
 tion of the Church's last and most trusted fetter — her teach- 
 ing concerning Purgatory. Confession, Absolution, Extreme 
 Unction, Indulgences — each put the priest upon God's throne, 
 and set his unfortunate parishioners beneath his heel. But 
 the acme of papal assumption is found in the doctrine of 
 purgatory. Whatever may have been the spiritual per- 
 plexities with respect to the future state of the soul which 
 gave rise to this doctrine, its development has been largely 
 due to the avarice of the priesthood. 
 
 Purgatory has been defined to be "a certain place where, 
 as in prison, those souls are purified after this life which were 
 not purified here, in order that they may be able to enter 
 heaven." '■ 
 
 The belief in purgatory, with all the imaginative terrors 
 which it brings, forms the base of a Peruvian's religion. This 
 accounts for his reverence towards the priests ; for his 
 punctilious observance of religious ceremonies ; for his implicit 
 obedience to the Church, and for his hatred of heretics. So 
 great a power over the imagination has this hypothetical place 
 of torment, that it undermines what little of the Gospel 
 remains in the Roman Catholicism of Peru, and leads to a 
 system of salvation by works, and thus inevitably to the 
 purchase of salvation. 
 
 The statements concerning the future state found in the 
 Bible, invest the Deity with awe-inspiring power and majesty. 
 But " the result of the dogma of purgatory is virtually to 
 explode the doctrine of hell," and to transfer the apportion- 
 ment of eternal destinies from God to the priest. The latter 
 ^ Cardinal Bellarmine. 
 
A SOUL IN PURGATORY. 
 
 This is the object which hangs outside the Church of El Prado, in Lima. Notice the 
 flames about the tormented soul, and the padlocked money-box ! 
 
SCANDALOUS BUT SANCTIMONIOUS 375 
 
 alone can utter those mystic words, which are supposed to 
 release the agonized sufferers from purgatory; he alone can 
 pronounce the absolution which will allow man to escape hell, 
 by entering the refining purgatorial fires. 
 
 The Peruvian's conscience is hardened, and what wonder? 
 He need have no fear of God, in that a priest can always 
 absolve him ; he may sin if he will, for extreme unction will 
 at the last admit him to purgatory ; he need fear no hell, for 
 the bottomless pit is only for Protestants, and for those who 
 are excommunicated from the Church. 
 
 Stand back and take a view of the despotism which we 
 have surveyed: confession, absolution, extreme unction, 
 indulgences, purgatory. In this cruel maze thousands of 
 deluded souls are to-day imprisoned. Devout men and women 
 are there, trusting their eternal salvation to the hands of those 
 whom they believe to bear Divine authority ; impious men 
 and women are there, independent of God and of His moral laws, 
 bargaining with the Church for a scandalous life, a sancti- 
 monious death, and a safe hereafter. 
 
 What is the end towards which this despotism works ? 
 What is the goal to which those completely in its power will 
 be led? 
 
 The devout Peruvian has no higher aim in life than the 
 monastery. The sublimest destiny held before a mother is to 
 be separated from her husband, bereft of her children, and 
 protected in a nunnery from all earthly joys and sorrows, 
 that by prayer and fasting she may amass virtue for herself 
 and others. As the next chapter will show, this, the highest 
 form of Christian life held up for imitation in Peru, too often 
 tends to moral death. 
 
Chapter XXXIII. — Monastic Education — 
 
 " The Amalekites " to repuUiean liberty — A Church which 
 in self-defence must oppose education — The favourite " sacred " 
 stories of a child educated by nuns— A word-cinematograph 
 showing a Peruana taking the veil — " The door which leads to 
 Heaven." 
 
CHAPTER XXXIII 
 MONASTIC EDUCATION 
 
 " Facile belief is of but little value : it often only means that as certain 
 words make no impression whatever upon the mind, so they excite no opposi- 
 tion in it. There are few things which Christ would have visited with sterner 
 censure, than that short-cut to belief which consists of abandonment of 
 mental effort." — Oliver Lodge. 
 
 PERU has been suddenly aroused by the realization that her 
 republican liberty is in danger of becoming a farce. In 
 1821 the yoke of Spanish rule was broken for ever, and the 
 former tyrants of Peru were driven from the country. But 
 " the Amalekites " were allowed to remain ; the Church was not 
 disestablished, nor was toleration secured. The religious system, 
 which was the very core of the Spanish Government — abolished 
 in 1821 — has ever since been a thorn in the flesh to all truly 
 enlightened Peruvians. 
 
 The recent awakening is especially noticeable in the school 
 system of the republic. Religion and education have ever 
 gone together in Peru, and the faults of former systems may 
 be summed up in the statement that it is not to the advan- 
 tage of the Church to teach children to think. A young 
 Catholic girl, with whom I once spoke, innocently enunciated 
 to me this very principle. " I should like to read the 
 Bible," she said, "but am afraid that it would make me 
 think, and of that the Holy Church would disapprove." 
 If until lately many Peruvians have been characterized by 
 superficial mental power, and a lack of educational grounding ; 
 if the mass of republicans has not even been taught to read, 
 
 379 
 
38o MONASTIC EDUCATION 
 
 it is because the Church must oppose education in self- 
 defence. 
 
 Monastic schools are the only educational establishments 
 patronized by the wealthier Peruvians, except in Lima, where 
 good foreign schools are usurping their place. But a very 
 excellent system of State education is passing through its experi- 
 mental stages, and no doubt will ultimately take the place of 
 these religious schools. 
 
 Originally the city authorities had charge of all elementary 
 instruction, the Minister of Education controlling.the universities 
 and higher schools. Subsequently all educational establishments 
 were put under his direction, and commissioners appointed to 
 manage the various centres. To-day each prefect is the sole 
 authority over the schools of his department. By local taxes 
 he must find all funds for their maintenance and inspection. 
 
 In 1907 Polar, a famous statesman from Arequipa, succeeded 
 in winning support for a Bill which repealed the old law for- 
 bidding teaching in Kechua, and secured that all professors in 
 Indian districts should be Kechua-speaking. Thus, although 
 the Indians of the republic are still unable, as a race, to read or 
 write, a reform has been commenced, which, in spite of great 
 difficulties, will ultimately, we hope, secure adequate teaching 
 for the Indians. 
 
 The first grade of State education, including only reading 
 and writing, extends over three years, and is compulsory. The 
 second grade includes the memorizing of very superficial text- 
 books on a number of subjects, and extends over a period of five 
 years. From these grades a pupil may pass either to the 
 university or to a normal school, for the latter of which the 
 prefects name two candidates from each province. The modern 
 normal schools are excellently equipped with charts and 
 kindergarten outfits, and are often managed by teachers from 
 France or Belgium. The range of study at these schools, as 
 well as at the universities, is very pretentious, but the examina- 
 tions are entirely upon the letter of the text-books. In Lima 
 
IN THE MONKS' GALLERY. 
 
NUNS OF THE SACRED HEART 381 
 
 there are excellent modern technical schools: engineering 
 agricultural, scientific, commercial, naval, and military colleges, 
 supported by Government, which grants free training on condition 
 that the student subsequently serves for two or three years in a 
 salaried governmental post. In the " long vacation " the students 
 travel with professors — those from the military school, for 
 example, studying military life, tactics, fortifications, supplies, 
 and transport. 
 
 In all these educational centres, religious instruction is 
 given by the priests ; in the elementary schools the catechism 
 is taught, and the teacher is responsible for seeing that the 
 children take their first communion, while one morning in 
 the week is always set apart for attending Mass and the 
 Confessional. 
 
 Except in the capital, the most influential men and women 
 of the coming generation are being trained in convent schools. 
 In the smaller towns, it is true, there are no monasteries; but 
 from all parts of the republic, from distant valleys and isolated 
 farms, the children are sent to the convents and monasteries 
 of the large cities. In Arequipa there are important schools 
 conducted by the Dominicans, Mercederians, Jesuits, Salicians, 
 Augustinians, and Nuns of the Sacred Heart, in addition to the 
 Theological Seminary. Four of these are boarding-schools, the 
 Convent of the Sacred Heart being an immense establishment 
 with a teaching staff" of fifty nuns. 
 
 The various attempts made by missionaries to establish 
 Protestant schools, and the reforms inaugurated by the Minister 
 of Education, have caused these religious institutions to improve 
 their equipment and regime, which, however, still remain very 
 inadequate. A lady friend of the missionaries in Arequipa 
 sent her sons to the best Catholic school in that city ; but when 
 she found that they were taught to pray and confess, were 
 pinched and slapped by the priests, but learnt nothing, she 
 refused to allow them to remain. In the girls' schools the 
 scholars are taught to embroider beautifully (the proceeds of 
 
382 MONASTIC EDUCATION 
 
 their work enrich the Church), and allowed to become very vain, 
 and to gossip shamelessly. The following words of a Peruvian 
 author are generally acknowledged to be true of them : — 
 
 "A senorita with a diploma of the third grade knows 
 enough of geography to be ignorant as to whether one goes to 
 Calcutta by sea or land, and as much of languages as is 
 indispensable in order to talk brokenly in the French of 
 Gascoign, or to stammer Canadian English. So all the girls 
 educated by nuns weave famous embroideries of fine glazed 
 buckram, work slippers for papa who does not use them, and 
 watch-cases for brothers who possess no watch." 
 
 I was given a good deal of information about life in a 
 nunnery by a little girl of twelve, who for years had been a 
 boarder in the " School of the Sacred Hearts of Mary and 
 Jesus." She had several simple text-books on Grammar, 
 History, and French, but her most prized possession was a 
 religious book specially compiled for the School of the Sacred 
 Hearts. The child marked for me several of her favourite 
 passages, which ran somewhat as follows : — 
 
 Tkue Story Illustrative of the First Communion. 
 
 " Imelda Lambertini of Bolivia was considered supernatural 
 from her birth. To mention the names of Jesus or Mary was 
 enough to draw tears from her eyes. Very early she entered 
 the Convent of Santo Domingo. When the elder girls were 
 taking First Communion, she was too young to be allowed that 
 privilege, not yet being twelve. During the ceremony she 
 knelt with her eyes raised to heaven, her little hands crossed on 
 her breast, and clasped her crucifix from which she was never 
 separated. 
 
 " ' Come, Beloved of my Soul,' she cried. ' Come and repose 
 in the garden of my heart which belongs to Thee without 
 reserve.' 
 
 " Suddenly a wafer came out of the pyx, crossed the church, 
 
" WHO WOULD NOT BE IMELDA ! " 383 
 
 and stopped before Imelda. All wondered at the miracle and 
 could scarcely believe their eyes. But it was no illusion, for a 
 brilliance illuminated the temple, accompanied by a soft perfume 
 noticed in all parts. The priest then took the Sacred wafer in 
 a paten, and administered it to the holy child. With her hands 
 crossed on her breast and her eyes sweetly shut, Imelda 
 remained kneeling. Even when the madre (Mother Superior) 
 told her that it was time to go she did not move, for she had 
 ceased to exist. Her grave worked multitudes of miracles, and 
 the Church gave her the title of Blessed ! Ah ! who would not 
 be Imelda ! " 
 
 True Story Illustrative of the Blessed Trinity and 
 THE Origin of the Trisagion. 
 
 So terrible were the earthquakes which shook Con- 
 stantinople in the year 447 A.D., that the Emperor Teodosio, 
 Pulcheria his sister, San Proclo Patriarca, and all the clergy 
 met in the country outside the city and lifted up their voices 
 to heaven, imploring help. The earth, however, was shaken 
 again so terribly that the effect of the earthquake was nearly 
 the same as that of the deluge. Suddenly, in the presence of 
 all, a young child was caught up into heaven, and after a long 
 time he returned to earth, and said that he had been admitted 
 to the angelic choir, and had heard the angels singing in 
 chorus — " Holy God, strong saint, immortal saint, have mercy 
 upon us." This he had been told to tell them. The child then 
 expired, "passing to enjoy eternally the glory which he had 
 left." San Proclo and the Emperor at once commanded that 
 all the people should chant this sacred song, and immediately 
 the earthquakes ceased. 
 
 " Thus was born the use of the Trisagion, prescribed by the 
 Fourth Calcedonese Council as the formula of which all the 
 faithful were to invoke the Holiest Trinity in times of calamity 
 and sadness." 
 
384 MONASTIC EDUCATION 
 
 On the first page of this school-book was a space where the 
 scholar was to fill in her " most precious anniversaries." 
 
 " I was baptized. 
 
 " I was confirmed. 
 
 " I took my first communion. 
 
 " I was received a daughter of Mary. 
 
 " I was received a daughter of the Sacred Hearts." 
 
 Such were the most prized memories with which the 
 child left school ! Such was the book which had been every- 
 thing to her — Bible, hymns, story-books, school-primers, and 
 play! 
 
 The teaching and traditions of such school life all lead up 
 to the supreme moment when a girl leaves the world and be- 
 comes irrevocably and for ever an inmate of the Convent of the 
 Sacred Hearts. 
 
 " Thereafter neither law nor liberty nor love can touch her. 
 For law stands paralyzed at the convent door. The domain 
 within is under the exclusive jurisdiction of Canon Law; and 
 let the oppression practised be what it may — let fetter be 
 employed to coerce the will — fasts, penances, darkness, to tame 
 the spirit— let deprivation or death itself crown the whole — 
 that convent door cannot be opened, that wretchedness the 
 law can neither reach nor remedy." ^ 
 
 I stood one day at the entrance to the nunnery of El Prado, 
 in Lima. A death-like stillness reigned, and the rudely painted 
 saints on the walls stared down at me fixedly. Now a messenger 
 entered and placed a package in a window in the wall. For a 
 moment a pale stern face, tightly draped in black, appeared 
 at the door; then it was withdrawn, the window revolved, 
 and all was silence again. Decrepit pictures of saints and 
 huge coloured candlesticks stood around, but no living thing 
 was to be seen or heard. On the wall were painted gaudy 
 scrolls bearing the following inscription in old-fashioned 
 Spanish to Our Lady of Prado : — " For thy sake. Lady, and 
 ' Dr. Wylie, Botne and Civil Liberty. 
 
TAKING THE VEIL 385 
 
 for that of thy well-beloved Son, pray for all the Church, 
 and liberate us from sin." 
 
 Above the inner door leading into the convent were the 
 striking words : " The door which leads to heaven whomsoever 
 loves the Crucified One." 
 
 Ijet us accompany Madame C. ^ as she enters a South 
 American convent to bid farewell to one who is to be im- 
 mured for the rest of her life in this paradise with bolts and 
 bars. 
 
 " I have now seen three nuns take the veil," this lady 
 writes, " and, next to death, consider it the saddest event that 
 can occur in the nether sphere. 
 
 " I had been but a little while in the convent church, when 
 Jos6 Maria brought a message from the madre that the nun 
 had arrived. I therefore followed my guide into the sacristy, 
 where the future nun was seated beside her godmother, and 
 in the midst of her friends and relatives. 
 
 " She was arrayed in pale blue satin, with diamonds, pearls, 
 and a crown of flowers. Her face was flushed, as well it 
 might be, for she had passed the day in taking leave of her 
 friends at a fete they had given her, and had then, according 
 to custom, been paraded through the town in all her finery; 
 and now her last hour was at hand. When I came in, she rose 
 and embraced me with as much cordiality as if we had known 
 each other for years. Beside her sat her relations, all decked 
 out in their finest array. The nun kept laughing now and then 
 in the most unnatural and hysterical manner, as I thought, 
 apparently to impress us with the conviction of her perfect 
 happiness — for it is a great point of honour among girls 
 similarly situated to look as cheerful and gay as possible." 
 
 The scene now changes to the church. " Suddenly the curtain 
 
 was withdrawn, and the picturesque beauty of the scene within 
 
 baflBied all description. Beside the altar, which was in a blaze 
 
 of light, was a perfect mass of crimson and gold drapery. The 
 
 1 Quoted in a publication of the B. and F. B. S. about 1846. 
 
 25 
 
386 MONASTIC EDUCATION 
 
 bishop wore his superb mitre, and robes of crimson and gold, 
 and the attendant priests glittered in like golden embroidery. 
 
 " In contrast to these, five-and-twenty figures, entirely robed 
 in black from head to foot, were ranged on each side, prostrate, 
 their faces touching the ground, and in their hands immense 
 lighted tapers. In the foreground was spread a purple carpet, 
 bordered round with a garland of freshly gathered flowers — 
 roses, carnations, and heliotrope — the only things that looked 
 real and living in the whole scene ; and in the middle of this 
 knelt the novice, still arrayed in her blue satin, white lace veil, 
 and jewels, and also with a great lighted taper iu her hand. 
 
 " The black nuns rose and sang a hymn, every now and then 
 falling on their faces and touching the floor with their foreheads. 
 The novice was then raised from the ground and led to the 
 feet of the bishop, who examined her as to her vocation, gave 
 her his blessing, and once more the black curtain fell between 
 us and them. 
 
 "In the next scene she was lying prostrate on the floor, 
 disrobed of her profane dress, and covered with a black cloth, 
 while the black figures kneeling round her chanted a hymn. 
 She was now dead to the world. The sunbeams had faded 
 away as if they would not look upon the scene, and all the 
 light was concentrated upon the convent group. 
 
 " Again she was raised. All the blood had rushed into her 
 face, and her attempt at a smile was truly painful. She knelt 
 before the bishop, and received the benediction, with the sign 
 of the cross, from the white hand with the pastoral ring. She 
 then went round, alone, to embrace all the dark phantoms as 
 they stood motionless, and as each shadow clasped her in 
 its arms, it seemed like the dead welcoming a new arrival to 
 the shades." 
 
 As I write, the death-like stillness of El Prado seems to 
 close about me again, and I once more see the words, " The 
 door which leads to heaven whomsoever loves the Crucified 
 One." 
 
" LIFE-IN-DEATH " 387 
 
 Nay, it is false ! A lowly life of faith in Christ, of love and 
 duty as friend, wife, or mother, leads to heaven ; this gate but 
 leads to the grave where is " life-in-death " ! Within that door, 
 which gives no entrance to the poor and needy, the sad and 
 suffering, dwells the Evil One. Bolts and bars cannot deny 
 him entrance ; he runs riot there, and body, soul, and spirit — 
 immured, inactive — are defiled by secret sin. 
 
 Here the course of priestly despotism ends ; the moral 
 pestilence is wrought out — in moral death ! 
 
(D) ROMANISM CHALLENGED. 
 
 Chapter XXXIV. — "Los Peopagandistas " — 
 
 A missionary enterprise which may he epoch-making — 
 Sites historic in the memory of Peruvian missionaries — 
 Romance and tragedy — The life-story of Ramon — Rome's 
 struggle for the soul of a dying Protestant — The great need — 
 Shall we not go ? 
 
 389 
 
CHAPTER XXXIV 
 "LOS PROPAGANDISTAS " 
 
 " We want the religion of Calvary. We hate the farce of the Vatican." 
 
 Miguel Longas, ex-Priest. 
 
 ROME has failed to give Peru the Gospel of Jesus Christ, 
 and now Protestantism has stepped in to minister to the 
 country's need. The whole future of the republic hangs in the 
 balance when these two systems meet. Missionary success at 
 the present crisis will be epoch-making. Our Peruvian mission- 
 aries are in the very centre of a battle, the result of which will 
 be the making or the marring of a republic. 
 
 Twenty years ago there was no foreign missionary in Peru. 
 To-day, the contest has not been won — in some senses it has 
 hardly commenced — but the ground from which to fight has 
 been gained. In a short lifetime nothing less than a religious 
 and social revolution has taken place. 
 
 The three greatest difficulties confronting this missionary 
 enterprise have been the religious intolerance of the republic, 
 the insanitary condition of life in some of its towns, and 
 Peruvian character in all its puzzling phases. 
 
 In connection with the first of these the missionary has 
 
 ever been the fulcrum upon which the lever of religious liberty 
 
 has worked. No places in Peru are of greater interest than 
 
 those historic in the memory of missionaries. There is the foul 
 
 prison where, in 1888, a colporteur was immured for eight 
 
 months before the right of Protestants to hold Gospel meetings 
 
 391 
 
392 "LOS PROPAGANDISTAS " 
 
 in Peru was established; and the house from which in 1894 
 the first two Cuzco missionaries fled for their lives before the 
 fanaticism of that city. One may still visit the rambling old 
 governmental building in Lima where the documents were 
 drawn out which assigned to them an indemnity of £200 for 
 their illegal exile, and placed beyond question the right of 
 Protestants to live in Peru. The little English church in Callao 
 is still kept up, where was celebrated the marriage service of 
 an American missionary's daughter, declared illegal by the 
 Government of Peru, but destined to lead to the establishment 
 of civil marriage throughout the republic. One may pass 
 through the street in Trujillo, where in 1896 a native evangelist 
 was arrested, and see the court where subsequently a judge 
 attested the right of Protestants to advertise their private 
 meetings for the convenience of those invited to attend. The 
 custom-house is still busy where a freight of Bibles was held 
 for one and a half years, but ultimately passed as legal 
 merchandise, with a recommendation to all officials to place no 
 obstacles in the way of the colporteurs. All these historic sites, 
 and many more of thrilling interest, I have visited. 
 
 To-day the first difficulty of missionary work in the land of the 
 Incas has been largely overcome, and complete religious liberty 
 seems but a short way off. The second difficulty is still very 
 great, however. The conditions in which the workers have 
 been forced to live have been so fatal, that the course of 
 missionary history in Peru is marked by more than one grave. 
 Kobert Lodge lies buried beneath the shadow of Illimani ; the 
 body of Harry Backhouse was laid to rest by the Pacific strand ; 
 and a simple stone in the unconsecrated ground of Cuzco's 
 cemetery marks the place where loving hands laid the earthly 
 remains of beloved Will Newell. No romance was ever more 
 full of life and love and tears than is this missionary history. 
 
 The third difficulty is more permanent than either of the 
 
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ALMOST BAFFLED 393 
 
 foregoing. Peruvian character presents a complex problem to 
 the Evangelical worker. One is charmed by the polite ease, the 
 genuine hospitality, and unaffected interest and appreciation 
 shown by the Peruvian ; but when this very politeness becomes 
 a barrier to the Gospel, one stands before it baffled. A tirade 
 of abuse, an honest rejection — anything would be easier to meet 
 than polite indifference. 
 
 The Peruvian's artistic taste and appreciation of beauty, which 
 attract one to him, raises the problem : How far shall we cater to 
 this love of ceremony and show ? Every meeting would be full 
 were it the inauguration of an Inca Evangelical Society or 
 Indian night-school. Can we give these ignorant people no 
 help in the way of ceremonies, pictures, or images ? 
 
 For a short time we dared to put coloured scenes from the 
 life of Christ upon the whitewashed walls of our little meeting- 
 room, but their simple figures were mistaken for our " saints." 
 
 Even our hymns of praise are misunderstood. "Are they 
 singing to scare away evil spirits ? " a little girl asked one day. 
 
 Sunlight and shadows alternate in a strange way in the 
 lives of native converts, and perhaps their stories will most 
 clearly illustrate the greatest difficulties which Peruvian mission- 
 aries must face.i It was in the year 1899 that a slight boy of 
 about sixteen years old applied to the missionaries in Cuzco for 
 drawing lessons. They were attracted by the lad's bright, open 
 face, and during the time which he spent with them had many 
 a talk on spiritual matters. Before the lessons were given up 
 Ramon made a definite decision to accept Jesus Christ as his 
 personal Saviour, and rejoiced the missionaries' hearts by his 
 clear conception of Gospel truth. 
 
 When an industrial mission was opened, Ramon was the 
 first native to be employed, and since a trustworthy boy was 
 needed in the shop, it seemed providential that he should be 
 ready for the post. His frank manner and transparent sin- 
 
 ^ The following account is founded upon notes by the Rev. F. J. Peters, 
 formerly missionary of the R.B.M.U. in Peru. 
 
394 " LOS PROPAGANDIST AS " 
 
 cerity were a cause of great joy, as also his diligence in work 
 and intense earnestness about spiritual matters. He lost no 
 chance of speaking of his new-found Friend, and of giving 
 away a tract or gospel. Amongst the members of his own 
 family he worked so fearlessly that they ostracised him ; but he 
 bore this cross manfully. 
 
 A happy year passed away, and then a shadow crept over 
 the scene. By this time Ramon had an associate with him in 
 the shop who was not a Christian, and this affected his own life. 
 He did not seem so earnest as formerly ; his look was not so 
 straightforward ; nor did the meetings now attract him. Soon 
 it was clear that the young men had been dishonest in the book- 
 keeping, and when they realized that they were discovered, 
 they confessed all. The man who appeared to be the instigator 
 was then sent away, and Ramon given yet another chance. 
 
 After this he seemed to pull himself together for awhile, 
 but about the middle of 1901 a cloud fell on his life. The foul 
 miasmas of Rome were poisoning his very soul. The gross 
 immorality of the land was sweeping him off his feet. At first 
 the missionaries could scarcely believe it ; but when a long inter- 
 view with Ramon himself had confirmed all their suspicions, 
 and he refused to abandon the evil, they sadly discharged him 
 from the shop. 
 
 For nearly a year he kept away, and then one day several 
 strange events drove him back to his old friends. He had long 
 been sick of his life of sin, and secretly wished to leave it all 
 and begin anew. The eruption of Martinique made a deep 
 impression on his soul, and he began to realize how awful was 
 his position unless he repented. Thus it came to pass that one 
 day there was a clatter of hoofs in the patio of the old house, 
 and Ramon galloped in, threw himself off his horse, and said he 
 must see the missionaries at once. 
 
 At first almost sceptical concerning his profession of repent- 
 ance, they soon had reason to believe that it was very real. He 
 brought back a number of objects which he had stolen from the 
 
A BLESSED BONFIRE 395 
 
 shop — pens, pencils, knives, rubber, and books. Some time after, 
 he was present at a meeting when the 19th chapter of Acts was 
 expounded. When verse nineteen, with its record of the burning 
 of the vile books at Ephesus, was reached, Ramon seized his hat 
 and rushed out of the house. In about half an hour he returned, 
 accompanied by an Indian bearing a sackful of books. This 
 was the secret of his fall, and as the band of Christians stood 
 round a bonfire in the patio, while the immoral works were 
 burned, they prayed that God would do great things with this 
 young man in whom the Holy Spirit had worked so wonderful 
 a repentance. 
 
 Ramon's marriage was the first example of a native of the 
 republic ' who left the Romish Church to be married as a 
 Protestant. His wife was not a Christian, but for years he 
 lived with her patiently and consistently, until the Christ-power 
 in his life broke down her indifference, and she also asked for 
 baptism. To-day amongst the names of the most successful 
 colporteurs and Bible-women employed by the British and 
 Foreign Bible Society, may be found those of Ramon and his 
 wife. 
 
 Another interesting case is that of Julio and Flora Corbacho. 
 They were very young when they were married, and shortly 
 afterwards Julio gave his heart to the Lord. Sefiora Flora 
 noticed the change in his life, and appreciated the benefit he 
 derived from this new religion, but for herself she took no 
 interest whatever in it. The kindness of a lady nurse was the 
 means of her conversion. When she needed help, a missionary 
 was there to give it to her. Then she was won. Senor Julio's 
 usually smiling face was radiant when his wife was baptized, 
 and when their little one was dedicated to God, no one could have 
 wished to see a happier family group. 
 
 Senora Flora suffered much persecution from her friends and 
 relatives. She was isolated from all companionship with other 
 Christians, and when the development of an insidious disease 
 
396 " LOS PROPAGANDIST AS " 
 
 added physical weakness to other trials, her faith began to fail. 
 She was only twenty-one when she was brought to the hospital 
 at Cuzco, with the hope of but a few months longer on earth. 
 There, fellow-members visited her daily, praying that she might 
 enter into peace with God, and rejoice once more in Christ as 
 her Saviour. 
 
 Physically, however, she grew rapidly worse, and on January 
 25th, 1908, one of the missionaries was summoned to her bedside. 
 He thus describes the end : ^ — 
 
 "I hurried up to the hospital with a heavy heart, fearing 
 that in her weak state she might give way at last, and become 
 the victim of the priests. On entering the hospital, I was met 
 by the Mother Superior, who, in a fiery rage, wanted to know 
 what my business was, although, of course, she knew well. At 
 once I was surrounded by about twenty excited people, all 
 of whom protested against my going up to the sick-room. 
 
 " ' Seiior,' said the Mother Superior, ' there is a Roman 
 Catholic lady upstairs. She is dying, and half a dozen of 
 your disciples are killing her with their heresies, disgracefully 
 abusing the Roman Catholic Church, and insulting her most 
 holy minister, the priest.' ' Pardon me, Senora,' I answered. ' In 
 the first place, the ladies and gentlemen you refer to are not my 
 disciples; they are disciples of Jesus Christ; and if they are 
 abusing the Roman Catholic Church, and insulting her most 
 holy minister, please allow me to go up and I will reprove them. 
 Secondly, the senora whom I come to visit is not a Catholic, but 
 a baptized member of the Church of Christ, and has been so for 
 three years. Her husband, too, is a Christian, and has engaged 
 in definite work for the cause of Christ for nearly two 
 years.' 
 
 ''Hearing this, the Mother Superior grew hotter and said: 
 
 ' The mother of the sick woman is a most devout Catholic, and 
 
 what the mother is the daughter must be. She took her religion 
 
 from her mother even as she took her milk from her mother's 
 
 ^ T. E. Payne, Regions Beyond, April 1908. 
 
"SHE DIED LIKE A DOG" 397 
 
 breast. It is a disgrace for any child to depart from its mother's 
 religion or beliefs.' ' Even if it be paganism ? ' I asked. 
 
 " The Mother Superior did not answer, but allowed me to 
 pass up to the sick-room, which was full of people. Each 
 one held an image of some kind, which in turn they placed 
 before the face of the poor dying woman, but she took no notice. 
 Instead of answering them she repeated a hymn she had learnt, 
 and Senor Julio tried to prevent them from exciting her. 
 
 "A drunken priest was now conducted to the room, and 
 when he failed to move the heretic the Mother Superior 
 became enraged and held the crucifix close to the dying 
 woman's face, calling upon her to recant. With this the 
 seiiora gathered all her strength, and, half-sitting up in bed, 
 pushed the crucifix away, saying: 'That is not my Christ; 
 it is only the work of man, and can never save. Christ is at 
 the right hand of God making intercession for us, and He is 
 in my heart, too. He is my Saviour, Friend, and King. He 
 will soon take me to be where He is.' 
 
 "Her own mother then exclaimed: 'Daughter, you are 
 going to die like a dog if you do not recant. Pray forgive- 
 ness of the Blessed Virgin or your soul will be damned.' 
 
 "Then the dying daughter replied: 'Dear mother, do not 
 worry about the welfare of my soul; that is in the safe 
 keeping of Jesus Christ ; but be careful for your own soul, and 
 give your heart and life to Christ.' 
 
 "All in the room tried to compel the priest to sprinkle 
 holy water over her, but he refused, seeing that the dying 
 woman was firm in her beliefs. Then one in the room picked 
 up a jug of water and threw some over her. 
 
 " As a last effort to get her to recant, the Mother Superior 
 went to fetch a friar from the monastery. While she was 
 away, the husband prayed earnestly that the friar might not 
 be permitted to enter the sick-room. Prayer was answered, 
 for when he arrived, on seeing us in the corridor, he did not 
 even come upstairs, but walked several times round the lower 
 
398 " LOS PROPAGANDIST AS " 
 
 corridor and then went away, notwithstanding the pleadings 
 of the mother and of several others. 
 
 "At last the poor dying woman was left at peace from 
 all her enemies. The devices of the Mother Superior had 
 been frustrated. The priest had left the place, helpless and 
 beaten. The efforts of her own mother had proved useless, 
 and the friar who had come by special call dared not enter. 
 
 " What a victory ! What a glorious testimony to the 
 power of the Gospel ! I believe that the testimony of that 
 dying disciple will work greater results than much preaching. 
 
 "Some of her last words to her enemies were: 'Do not 
 tempt me to leave the right path.' 
 
 " We could see that the end was very near, and at 3.30 p.m. 
 she clasped her hands together, and with her eyes lifted 
 towards heaven, repeated the words, 'Lord Jesus.' Then her 
 soul flew to the mansions of rest. 
 
 " Her fight was hard, but her stand firm, and great her victory. 
 The death of the first Christian woman of the Church in 
 Cuzco will never be forgotten. 
 
 "As I left the death chamber I met the Mother Superior 
 and said : ' She has gone to join the ranks of the redeemed 
 ones in glory, redeemed by the precious blood of Jesus Christ.' 
 With a wicked look in her eyes she answered: 'God knows 
 where she's gone to.' 
 
 "I comforted the poor husband as much as was in my 
 power, and he was satisfied that his dear wife had gone to be 
 with Christ, which is far better. 
 
 "The following Sunday was a day never to be forgotten, 
 for when we walked up to the cemetery we found a hundred 
 people, including the Mother Superior of the hospital, and 
 all the nurses, at the graveside, to witness the burial of the 
 ' heretic' 
 
 "I conducted the ceremony, reading the ordinary service; 
 and afterwards one of the church members gave a most 
 fitting and stirring address which will ring in the ear of many 
 
"SUCH A CANDLE 1" 399 
 
 for a long time to pome. He called to mind the life of the 
 departed one, how she had left the Catholic Church and put 
 on Christ, how she had suffered on her death-bed at the 
 hands of her enemies (her own mother amongst them), who 
 had tried to compel her to recant, and how she had testified 
 to the end of the saving power of the Gospel of Christ. The 
 service was closed by the prayer of our native helper. 
 
 " Thus we laid to rest the body of Flora Corbacho, the first 
 Christian woman of the Cuzco Church to die. As I witnessed 
 all these things, the words of Latimer rang in my ears : ' We 
 shall this day light such a candle by God's grace [in Guzco] 
 as I trust shall never be put out.' " 
 
 In spite of all difficulties, a small band of missionaries 
 and native converts is still labouring manfully against the 
 stupendous organization of Rome. The work which has 
 probably told more for the evangelization of Peru than any 
 other is the colportage of agents of the Bible Societies; and 
 the preparation for the coming of evangelists is most effect- 
 ively wrought by the use of that unfailing key to the closed 
 doors of fanatical or indifferent homes — medical knowledge. 
 Throughout the 500,000 square miles of the republic there are 
 only six humble little halls where the Gospel is preached; 
 but where the voice of the preacher has never been heard, 
 literature has found its way ; and now, through the generosity 
 of an English friend, a printing-press has been placed at the 
 disposal of the missionaries in Arequipa. With the necessary 
 capital they could send evangelical truth to numberless towns 
 and villages, and prepare the way for many native churches, 
 and the wider spiritual movement which is surely coming to 
 the land of the Incas. 
 
 To-day the missionary forces in Peru are wholly inadequate 
 to touch the republic. More has been done in the capital than 
 in any other centre ; yet there, in the colleges and modern 
 technical schools which have two thousand students, in the 
 
400 "LOS PROPAGANDISTAS " 
 
 sin-stricken alleys and slums with their swarming population 
 of Negroes, Chinese immigrants, and Cholos; in the wealthy- 
 suburbs with their unapproachable fanatical homes, and the 
 saddest of moral tragedies, such as are left unalleviated in so 
 many great cities — in all these various needy sections of Lima 
 there are only five missionaries. 
 
 No district in the Sierra has been so widely visited by 
 missionaries as the department of Cuzco and the surrounding 
 districts. Yet there are towns like Ayacucho, with between 
 ten and fifteen Roman Catholic churches and convents to 
 their 20,000 inhabitants, which have never had a resident 
 missionary, and are isolated from the only two stations to-day 
 occupied in Southern Peru. 
 
 Northern Peru, a country larger than Italy, with a Uni- 
 versity and several large cities, besides important and populous 
 Indian districts, has only one missionary. 
 
 If every soul were reached in each of the eight Peruvian 
 towns already occupied, not one-tenth of the people would have 
 had an opportunity of hearing the Gospel. 
 
 The problem of Peruvian Romanism becomes of increasing 
 importance to us as we view its relation to the fate of the 
 indigenous peoples of the republic. The immense difficulties of 
 carrying the Gospel to the Montana can only be met when 
 native converts have been drawn from amongst those who have 
 spent their lives in the forest land. The- establishment of a 
 mission station in Iquitos is an urgent need. Not only will it 
 be a witness for Christ in one of America's darkest cities, but 
 it will probably lead to the discovery of the wisest means of 
 approaching the savage population. 
 
 Our success in meeting the Roman problem has another issue 
 of still greater importance. Only with the help of bi-linguals, 
 or natives of the Sierra who speak both Spanish and Kechua, 
 can we ever hope effectively to reach the remnant of the noble 
 Inca race. Two million Indians — a people worthy of our most 
 strenuous effort — wait for the Truth. Plans for their help have 
 
SHALL WE NOT? 401 
 
 gradually matured, and when, in 1907, Dr. Guinness and I 
 visited Peru, it was with the aim of purchasing a farm, where 
 by employment of Indian shepherds and cultivators, the 
 missionaries could endeavour to bridge over the gulf at 
 present separating them from the Indians. In spite of diffi- 
 culties, inconceivable to those who do not know Peru, the 
 enterprise has been carried through. This could not be unless 
 the scheme were of God, and we wait with prayerful expecta- 
 tion for news from the missionaries who during the summer 
 of 1908 took up residence on the beautiful farm of " Urco." 
 
 " No mission field," wrote a veteran missionary in South 
 America, " seems to me so full of unique interest as this old Inca 
 Empire," and, we may add, none is more appealing in its need. 
 
 " Is there a Saviour ? Which is the way 1 
 
 Where can our spirits find peace ? 
 Sorrow and suffering sadden our day — 
 
 Would that existence might cease. 
 Hark, they are calling ! Jesus' lost sheep, 
 
 Wandering in darkness and woe. 
 Forth with the answer ! Wake from your sleep ! 
 
 Haste, ye swift messengers ! Go ! 
 
 Unto the uttermost part of the earth 
 
 Ye shall be witnesses Mine : 
 Not in your own strength send I you forth, 
 
 But in the Power Divine." 
 Hark ! He is calling. Jesus, our King, 
 
 Sends us glad tidings to show. 
 Unto the uttermost parts of the earth, 
 
 Shall we not, shall we not go ? " ^ 
 
 1 Lucy Guinness Kumm. 
 26 
 
Chapter XXXV. — Missionary Eealities — 
 
 What I learnt of missionary life in the land of the Incas, 
 and how I learnt it — A pioneering expedition — Across the 
 frozen pampa by night — Life and death in a missionary home. 
 
CHAPTER XXXV 
 MISSIONARY REALITIES 
 
 " In the several sallies about his parish, . . . you will easily comprehend 
 that tke parson would both hear and see enough to keep his philosophy 
 from rusting." — Lawrence Sterne. 
 
 TT was in Peru that I had my first experience of realities 
 -L of missionary life. Previously, missionaries had been 
 personalities almost as vaguely conceived by me as were 
 seraphim. I had read a good deal about mission fields 
 and mission methods and mission needs, but never any- 
 thing which impressed me with the reality of missionary 
 life. At school I met numbers of well-educated girls who 
 were as ignorant as I about the matter. Some imagined 
 the missionary career romantic; others thought it remunera- 
 tive; others considered it the slow torture of a martyr; and 
 others had never heard of, or thought anything about the 
 subject. 
 
 So please may I ask all well-informed friends to skip this 
 chapter, while I tell the others what I learnt of missionary 
 life in the land of the Incas, and how I learnt it. 
 
 The first lesson was a great surprise. MissiONAKlES are very 
 
 ORDINARY PEOPLE. To my mind, the word " pioneer " used to 
 
 conjure up a vision of Livingstone, dying alone, on his knees ; 
 
 but since I went on a small pioneering expedition myself, the 
 
 word has got strangely associated with cold and hunger and 
 
 disreputable clothes. 
 
 405 
 
4o6 MISSIONARY REALITIES 
 
 We were to descend from the Sierra to the Montana, and, 
 after seeing something of the savages, were to send home a 
 full report of the possibility of missionary work in their midst. 
 My diary was not written for publication, but perhaps it is 
 all the more reliable for that ! 
 
 We have started at last ! Hurrah for this fine wide pampa, 
 with its yellow grass and rough cart-road, its fresh rarefied 
 air, its cloudless blue sky, and the distant rocks and 
 mountain peaks which enclose it. I feel alive here ! There is 
 space — far-reaching, uninhabited, free. We are away from 
 puny cities ; we have left mankind behind ; we are beyond 
 the bounds of civilization. Hurrah for the open plain — the 
 pampa ! 
 
 Our party consists of six. On the front seat sits Dick (an 
 Irish boy who is driving us), and the Captain — a brown-faced 
 salt from Columbia. Behind, sit a missionary and Mrs. Gray 
 — a Peruvian lady, who is taking a tiny stranger back to her 
 husband at Agualani. The pioneering party is completed by 
 two of us on the back seat, with a pile of blankets, jackets, 
 sleeping-bags, and sweaters. 
 
 I guess we are something of a disreputable lot ! Here are 
 leggings, none too new ; here are sweaters of all colours ; here 
 are ancient felts and shapeless straws — an outfit warranted to 
 last the journey, but not to charm the civilized ! 
 
 They say our faces will suffer from this wind and sun, 
 but at present I am enjoying both. It is glorious sunshine — 
 blazing from the smooth azure above, sparkling on the deep 
 blue of Lake Ocaliry, and shining on the still mountain reflec- 
 tions in the pampa swamps. And the wind ! You must come 
 to the pampa to know what the wind is like. It seems to 
 blow from the four quarters of the earth, — a free, generous, 
 rollicking wind, which ripples the streams, whispers in the 
 porcupine grasses, lifts the baby-traveller's veil, worries the 
 mules, reddens my cheeks, — in fact, treats us all to its rough 
 good-tempered embrace. 
 
ROMANCE OR REALITY ? 407 
 
 Now our road has left the pampa, and winds along the 
 hillside above the Asillo River, with its crystal waters and 
 blue pebble-bed. Here is the little town of Asillo, — a cluster 
 of mud huts round a great mud church. The Indians are 
 celebrating Corpus Christi, as the four castillos in the plaza 
 show. Men and women come out from the chicharias as we 
 pass, with their cornets, their combs, and their drums, and from 
 the distance we can still hear sounds of dancing and drunken 
 mirth. 
 
 At a small mud-house, which is always patronized by the 
 American company whose road into the Montana we are 
 following, we dismount a little stiffly, and after a long wait 
 proceed to the " dining-saloon." All troop through a bedroom 
 (a mud-hole with a bedstead in it) into a small back apartmeiit, 
 containing a table and a form. But in spite of defective 
 accommodation, here are fried eggs and toasted native bread, 
 and we are real hungry. Dick, our driver, finds me a chair, 
 the Captain obtains one for Mrs. Gray, and before long I have 
 served the eggs all round, and we are busy appeasing our 
 hunger. 
 
 Hardly are the eggs gone when an old Indian woman, bent, 
 wrinkled, and dressed in dirty rags, enters with another dish. 
 Our missionary farmer is wise concerning live stock, so we 
 appeal to him : — 
 
 "What is it?" 
 
 " Oh, boiled sheeps' tongues — a great delicacy ! " 
 
 " Well, I tell you I am hungry, and don't particularly mind 
 what it is," says the Captain, as he helps himself ; and on his 
 recommendation we all try it. 
 
 Now Dick has his team in readiness, and we are off again. 
 The seats are harder than ever, and my gallops of the last few 
 days on uncomfortable saddles are strangely present in my 
 thoughts. The view does not change ; indeed it is getting too 
 cold to think of views; and we have to sleep on this pampa 
 to-night in a mud-house ! Ugh ! 
 
4o8 MISSIONARY REALITIES 
 
 We were very cold when we reached the solitary home of one 
 of the company's agents, and so, after inspecting the one bedroom 
 with its four mud-beds which were to accommodate six of us, 
 we went for a short walk. But shouting from the house 
 recalled us. 
 
 " Una teUgrama ! " we heard, and hurried back. The 
 message was being written down word by word as it was 
 forwarded. A few hours later we should have been beyond the 
 reach of telegraphs ! 
 
 Tick. Tick. "Temperature rising." Tick. "Must return 
 by first train." Tick. Tick. 
 
 This was dated three days ago. It had taken all that time 
 to travel sixty miles; and meanwhile the wife of one of the 
 missionaries in our party had been sickening with fever, and 
 wondering why her husband did not return. But another 
 message was being recorded, and we waited, wondering if it was 
 for us, but catching only an isolated Spanish word now and 
 then. 
 
 "Very serious typhoid. Come without delay. Horses 
 waiting at Checacupe." 
 
 It was all so sudden, so strange, so sad, yet there was no 
 time to grieve. It meant a ride by night, if any beasts were 
 procurable, that we might reach the railway in time for the 
 next train to Checacupe. This was one of the terrible realities 
 of missionary life ! 
 
 So eight o'clock found us astride good horses, some biscuits 
 and a little chocolate in our pockets, and all the coats and 
 shawls and sweaters we possessed on our backs. There was no 
 moon yet, but we did not wish to lose time, so started oif with 
 our Indian guide in the dark. 
 
 Mile after mile, mile after mile, until a great silver 
 moon appeared above the black hills ! League after league, 
 until the hills were reflected in the quiet, silver river ! Still on 
 — while the pampa wind was growing restless, and rippling the 
 bright mirrored stars in the marshes ! Still on — while our 
 
" BELIEVE IN ME " 409 
 
 horses grew more tired, and their pace became more jolting, and 
 our legs were rubbed sore by the saddles ! 
 
 We tried to be bright and encourage one another, and never 
 owned up to any defect in the saddles or horses. Sometimes 
 we nibbled biscuits; sometimes remarked how much colder it 
 might have been; but I could not have believed my sweater 
 and fur jacket were on my back ! My feet had lost all feeling, 
 and my face was only saved by my sweater collar, which came 
 up to my ears, and which, with the shawl, covered all but my 
 eyes and some frosted strands of hair. 
 
 Asillo at last ! And though morning had dawned, the 
 dancing still continued, but the music was now tuneless, and the 
 noises very drunken. 
 
 Yes, morning had dawned ! June 1st, 1907 — my nineteenth 
 birthday — but little were we thinking of birthdays just then ! 
 
 We were hunched-up muffled heaps holding on to the front 
 of Mexican saddles in a despairing kind of way — always 
 thinking about Cuzco, and praying the old prayer whose words 
 rise to our lips when all is pain and inexplicable mystery — 
 " Our Father, Thy will be done." 
 
 " Do you think she can pull through ? You know how very 
 down she is. She has no strength to fall back upon — no 
 constitution ! " 
 
 And I could only stretch out my hands in the darkness and 
 say: "It is going to be a hard fight, but He will bring her 
 through, I believe. Keep praying." 
 
 " I can't pray." 
 
 "Then let's just trust." 
 
 So we rode on, and our horses paced at an awful gait, so tired 
 were they; and the Indian guide on his shaggy little pony 
 dropped farther and farther behind. 
 
 Just one thought was in my mind — one verse, which 
 repeated itself over and over again. The low murmur of the 
 river said it ; the silver moon overhead said it ; the wind in the 
 pampa grass said it; — all the dark, sleeping world about me 
 
4IO MISSIONARY REALITIES 
 
 seemed to repeat the old, all-comforting, heart-stilling words — 
 " Let not your heart be troubled — believe in Me." 
 
 We were too cold to ride any farther, so hobbled on foot 
 over the pampa track for a league or so. Only twelve miles 
 farther ! I galloped in the strength of expectation. But oh, 
 the cold ! 
 
 At last the " kilometre '' post was left behind, and we chased 
 the glimmering moonlight on the corrugated iron roof of the 
 Company's Station on the railway, while it seemed to elude us, 
 mocking us, shimmering always a league ahead. 
 
 Through the river, a gallop up the steep incline to the 
 stable, and we had reached the station. 
 
 I dropped off my saddle, and held round the horse's neck 
 until my feet learned to stand again, and then limped to the 
 great gates. Alas, it was 4.30 a.m. and every door was shut. 
 
 When we had managed to burgle through the outer gate, 
 and had left our horses and the Indian in the yard, we were but 
 little nearer shelter and bed ; for though the llamas sleeping in 
 the yard raised their heads to greet us, and the dogs barked 
 wildly and leapt around us, no one in the inner patio of the 
 house, or even in the stable, heard us or came to let us in. 
 
 As it seemed impossible to get into the house from the yard 
 we tried the windows, but every one was barred. I could 
 hardly stand for stiffiiess and cold, and we had to do something ; 
 so, " by the struggling moonbeam's misty light," we climbed 
 over the roofs and dropped down by the help of a rafter and 
 horse-box into the stable. Once there, and past the great watch- 
 dogs, which frightened me with their snappings and savage 
 growls, we had only to get under one other gate, and then we 
 were in the house patio. 
 
 Next morning, after a short sleep, we managed to hobble 
 about, but gave up all hopes of ever being warm again. At last 
 the train arrived from Arequipa, and I slept most of the way to 
 Checacupe. There, a missionary was waiting with good horses, 
 but as there was not one to spare for me, I had to watch the 
 
THE BORDERLAND 411 
 
 party gallop away up the hill towards Cuzco, and then found 
 myself alone in the hotel. 
 
 Seventeen men were in the dining-saloon — drinking, 
 spitting, and throwing dice for wine; but I was too tired to 
 think of eating, and just dropped asleep on my bed. 
 
 On the morrow a twelve hours' journey in a lumbering old 
 coach brought me to Cuzco. What news would the friends 
 waiting for me have to give ? Had the riders been in time ? 
 
 Up the long smelly streets, past the well-known Inca 
 palaces, over the great plaza, and so homewards I passed 
 with the missionary who had kindly met me — all the time 
 repeating the words of the last bulletin: "Fever lower, but 
 weakness critical." 
 
 That was the beginning of four months, the very memory 
 of which is a nightmare. " Who nurses typhoid can nurse any 
 sickness ; " and who nurses successfully in Cuzco has love, skill, 
 patience, invention, and endurance enough for any crisis. For- 
 tunately, there was a trained missionary nurse in the house, 
 and her untiring care was the means of saving that frail life. 
 Fortunately also, the patient's husband had studied medicine, 
 and could now prescribe. They were absolutely alone. No 
 one in Cuzco could help. Without conveniences, without 
 advice or relief from the strain of undivided responsibility, 
 the brave watchers still prayed and believed. 
 
 Missionary life ! The thought repeated itself in my brain 
 as the hours of the night-watch slowly passed. Nothing stirred 
 in the room ; only a low groan from the sick-bed occasionally 
 broke the silence ; and though the frosty air was bitterly cold, 
 the patient's brow was burning; and though the moonlight 
 blazed on the white walls of Cuzco, no light lit her dull un- 
 seeing eyes. 
 
 Missionary life ! My footsteps seemed to echo the thought 
 as I paced the corridor encircling the patio, with baby in my 
 arms. Poor little one! Well that she could not know that 
 
412 MISSIONARY REALITIES 
 
 to-night might be her mother's last; for her tiny weak body- 
 was already full of pain, and day by day her small store of 
 strength was dwindling. 
 
 Meetings had to be closed because the people were afraid of 
 sickness; nor was there time for anything but nursing and 
 household duties. Yet this was missionary life ! 
 
Chapter XXXVI. — The Missionary Genius — 
 
 Missionaries who are their own doctors, chemists, carpenters, 
 plumbers, upholsterers,lutchers, and iahers — "Only a missionary's 
 wife" — The conflict which rages about the mission-house — How 
 a sceptic was won for the cause by what he saw in Cuzco — The 
 triumph of prayer. 
 
CHAPTER XXXVI 
 
 THE MISSIONARY GENIUS 
 
 "... ic to soJ;e wat 
 Jijet bi]? in eorle indryhten jjeaw 
 ]3set he his ferji-locan fseste binde, 
 healde his hord cofan hycge swa he wille. 
 No mseg werig-mod wyrde wijj-stondan 
 ne se hreo hyge helpe gefremman." 
 
 Tee Wanderer. 1 
 
 MY second lesson took longer to learn, not because it was 
 less striking, but less obvious. Missionaries are very 
 
 EXTRAORDINARY PEOPLE. 
 
 A man once applied for training at Harley College who 
 said that he had tried seven other careers and found himself 
 unsuited to succeed in those lines, so felt that God was calling 
 him to the mission-field ! Such is the antithesis of what I 
 found in Peru. It had not been my custom to observe house- 
 hold details, but dusting developed insight. Look round the 
 comfortable little missionary home. If you know the allowance 
 with which this has been kept up, you will confess yourself 
 absolutely unable to reconcile the two. Well, this board floor 
 was laid by a missionary; the mud walls were smoothed and 
 painted by the present owners; the canvas ceiling was sewn 
 by them; baby's high chair is home-made. Come into the 
 bedroom which has been loaned to me. Our missionary nurse 
 devised the plan of sticking newspapers over the mud floor to 
 
 1 " I know in truth that it is a noble habit for man to bind fast hia heart, 
 to guard his treasure chamber, though he think what he will. The weary 
 in mind cannot withstand fate, nnr the sad benefit from help." 
 
4i6 THE MISSIONARY GENIUS 
 
 keep the room cleaner ; she laid the linoleum herself ; converted 
 a deck-chair into this pretty piece of furniture; improvised 
 these book-shelves with several boards and a strap ; transformed 
 an old packing-case and a tin trunk into this washstand ; and 
 hid the crumbling walls with photos of well-known and much- 
 loved faces. 
 
 This house is a continual wonder to me ! Here are chests 
 of drawers, wardrobes, arm-chairs, stoves — all the handiwork of 
 the missionaries themselves. I have met those who implied 
 by their conversation that " clergymen failures " were the right 
 men for the mission field. The profession in Peru seemed to 
 me to develop genius. 
 
 Perchance you too have heard the expression: "Only a 
 missionary's wife." I stand amazed at the lady missionary! 
 She goes out alone to dens of iniquity, perhaps at dead of night, 
 in answer to the appeal of some poor suflferer. She plays the 
 organ and leads the singing in the meetings. She makes her own 
 and the children's clothes, and educates the little ones herself. 
 Moreover, she deals with Peruvian servants, which is, without 
 exception, the most appalling problem which I have ever 
 encountered. In the missionary home, while meals go on as 
 usual, she may casually mention that the servants have gone 
 oif for the day without giving any notice whatever. Although 
 kitchen life is enough to exasperate her, she cheers us at meals 
 with the comic aspect of the muchachas. To-day it is : " This 
 morning I told the kitchen-girl that in England we sometimes 
 have oilcloth on the kitchen floor. ' Then whatever do you do 
 with the slops ? ' she exclaimed." Or, " I am so sorry there are 
 no more potatoes. The boy, after pretending to search every 
 corner of the kitchen for the dish, has confessed to having 
 eaten them himself." 
 
 It takes more than ordinary prayer, and pluck, and trouble, 
 and determination to keep well in Peru. Yet over and over 
 
"BEWARE OF . . .!" 417 
 
 again have we proved the close connection of physical and 
 spiritual health. In the fever zone of the Coast, where malaria 
 and agues are abroad ; in the rarefied air of the Andes, where 
 the heart is strained to its utmost ; on long journeys where one 
 is obliged to stop in insanitary hotels, and refrain from drink- 
 ing for fear of typhoid — everywhere is the same element of 
 difficulty. 
 
 Searching for lodgings in Lima, the inexperienced missionary 
 bachelor enters an unused room, only to hear the landlady 
 interject : " Beware of the fleas ! " Alas ! there is often need 
 for her warning ! 
 
 The preservation of spiritual health is a still more difficult 
 matter. He soon finds that the baleful spell of Romanism is 
 affecting him personally. "Surely," he thinks, "paganism 
 would but make me the more fearlessly loyal to God, and 
 Mahommedanism the more earnest in the proclamation of my 
 Prophet, Priest, and King ; but this subtle system — so true and 
 yet so false, so plausible and yet so unbiblical, so fair and 
 yet so corrupt — pollutes the very atmosphere we breathe. It 
 tolerates immorality ; it kills spiritual life ; it especially breeds 
 little faults such as inconsistencies, uncharitable thoughts, 
 secret sins and deceits." 
 
 It is not possible to exaggerate the force of Satanic power 
 which is brought to bear upon the missionaries in Roman 
 Catholic lands. So little is Jesus Christ known there, that the 
 devil seems fearless in his attacks. One is conscious that the 
 powers of darkness are at work on all sides ; the mission-house 
 is the centre of the conflict ; and before any soul is brought into 
 the Kingdom, its redemption has been sealed by a victory in 
 a missionary's heart. 
 
 Strain — physical, mental, and spiritual — is upon the workers ; 
 isolation, uncongenial associations, and discouragement are often 
 inevitable ; and through all of these the Enemy tries to destroy 
 the life of the soul. The prayer of many a missionary to-day is 
 the longing which was so beautifully expressed by Mrs. Newell : 
 27 
 
4i8 THE MISSIONARY GENIUS 
 
 " We — practically the only witnesses in all the interior of Peru 
 — must be living epistles. The people will not read their 
 Bibles ; they must read Christ in our deportment, words, and 
 deeds. Pray that the beauty of the Lord our God may be upon 
 us ; then will men and women be attracted to our Master, and 
 He will be glorified." 
 
 Only the courage of conviction can face the mission-field. 
 One who knows that God has called him, and who believes 
 that God's kingdom is coming, though man see no sign, will 
 conquer anywhere. 
 
 It was a Frenchman who said that if the English won at 
 Waterloo it was because they were too dense to see when they 
 were beaten. God has raised up missionaries in Peru like those 
 brave English soldiers — missionaries who are willing to fight 
 on through what ofttimes appears defeat, knowing that their 
 Captain never was, nor ever will be, overcome. " Missionaries 
 may exist," wrote Mr. Newell, " but they certainly cannot work, 
 unless they are possessed by the unfaltering conviction that 
 God is either actively or passively engaged in every event of 
 their lives, however minute such events may be. All things 
 work together for good." 
 
 Read between the lines of the following letter from Peru, 
 and notice how the worker's conviction was being tested : — 
 
 "Plodding on — a little stained and dusty from the way — 
 a little weary, a little disappointed, a little hopeless — already 
 finding that romance peels off like paint from mud walls, 
 revealing a good deal of commonplace kind underneath. 
 
 "I know you long to hear of a time of real soul-saving. 
 That is still in the future ! This is surely one of the hardest 
 fields upon earth — so choked with weedy tangle, and so strewn 
 with stones. May the plough of the Almighty go through it 
 before we despair ! " 
 
 Mr. Jowett tells the story of how he once asked a 
 
"TREASURE IN EARTHEN VESSELS" 419 
 
 young missionary on his first furlough why he was going 
 back. 
 
 "Because I can't sleep for thinking of them," was the 
 reply. 
 
 We have considered the trials and tests of the mission- 
 field, but here is its triumph : he could not stay away ! The 
 fascination of the place and people and work was upon him; 
 no greater sorrow could have come to him than to be unable to 
 isolate himself in that asphyxiating atmosphere, and to work 
 against tremendous odds, leaving his grave as a mark by which 
 others should follow to reap where he had sown. 
 
 An Indian Colonel visited Cuzco during my stay ; he was 
 pleasant company, and interested, if slightly sceptical. "I 
 think you missionaries must be very good people to live here ! " 
 he remarked ; " I was never in a town in the East which could 
 compare with Cuzco for dirt." 
 
 One of the missionaries took the visitor up to the cemetery. 
 Several funerals were going on, and the weird music of Indian 
 flutes was echoed back by the mountain-walls of the valley. 
 Suddenly a young man embraced Mr. Payne. "Don't you 
 remember me?" he asked. "I used to work for you, and I 
 have never forgotten your kindness, nor the words which you 
 spoke to me. Now I stand up for the Evangelistas, for I know 
 what their lives are ; but this often means persecution." Tears 
 were in the lad's eyes, and Mr. Payne was much moved at this 
 sign of God's silent co-operation. 
 
 "Well, what is all this about?" jocularly inquired the 
 Colonel ; and when he had heard the story — " Phew ! " he said 
 to himself. 
 
 On the way down the steep cobbled road into Cuzco, 
 a master-tailor came running out of his shop to stop Mr. 
 Payne. "Sir, you remember the little book which you gave 
 me yesterday. The first chapter is about John the Baptist, 
 the second about a marriage feast, the next about the man 
 who came to Jesus at night. I have read it well. These 
 
420 THE MISSIONARY GENIUS 
 
 are wonderful words. Can you give me anything else about 
 Jesus ? " 
 
 " Another ! " remarked the Colonel ; " what was it this time ? 
 Not the same kind of business, I'll be bound ! " And when the 
 story was told he turned to the young man with — " I begin to 
 think that it must be nearly worth while to be a missionary in 
 Cuzco!" 
 
 Answered prayer is the missionary's chief reward. Well 
 I remember one night when we rose from our knees and went 
 into the little meeting-room, convinced that God was about to 
 answer us and give a blessing. No one was there. The sight 
 of the empty hall sent one short chill through us, but faith 
 could not be damped. We knew God was going to answer our 
 prayers. But although we played and sang, no one came. It 
 was five minutes to meeting-time — the hour — a quarter of an 
 hour past, — and still the hall was empty. Two native Christians 
 came up at last, and sat down sadly. " No bites to-night," they 
 said. They had been toiling and had taken nothing. Still, 
 against all probabilities, we believed that God was going to 
 give us a good meeting. We could not bring ourselves to doubt 
 it. Had we not prayed ? 
 
 The first hymn was given out to the empty hall, and we 
 sang cheerily — 
 
 "ia nave eoangelista 
 Boga, boga ; 
 La nave evangelista 
 Boga hasta Canaan." ^ 
 
 At the end of the second verse there was a sound of feet 
 on the stairs ; the music of the third went a little wrong because 
 the organist was so excited at the newcomers ; and before the 
 hymn closed, the little white-washed hall was fuller than it had 
 been for months. 
 
 The singing died away, and the speaker's heart was full as 
 he said, " Oremos ! " (Let us pray). He had learned more of prayer 
 ^ " The Gospel ship rows towards Canaan." 
 
"FORGET NOT" 421 
 
 that night than in all his previous reading on the subject. He 
 might forget theories and arguments, but never this experience. 
 
 At every step of my stay with the missionaries in Peru, the 
 power of prayer was proved. If ever now I need my faith 
 strengthened, I think of the still, death-like form by which I 
 watched in the moonlit room far away ; of the tiny baby, 
 whom I hardly dared to hope I should see again when she was 
 taken away from Cuzco; and I remember that the patient is 
 to-day looking stronger than she has for years, and that Baby 
 is as bonny a little girl as can be found in any English 
 home. 
 
 " Bless the Lord, my soul, and forget not all His benefits ! " 
 
AFTERWORD 
 
 WHEN only the beginning of the missionary subject has been 
 reached, the story of a schoolgirl's tour must end. Its 
 fate is part of a far greater issue : the fate of Peru, and that 
 which is so closely bound with it — the fate of our own souls. 
 Neither reader nor writer is the same as when the first page 
 was begun ; nor can they ever be. 
 
 "Facts about a far-away land — how can they affect my 
 spiritual life ? " you ask. Friend, these facts have raised within 
 us a moral struggle — a question which must be answered. To 
 ignore it — to forget it — are as definite replies as to yield the 
 whole life in response to its appeal. 
 
 No more grave responsibility has the Master ever given us, 
 than the knowledge of this need. He has left us face to face 
 with an almost wholly neglected land, and is now waiting to 
 see what we will do. Will He measure our love to Himself 
 by our attitude and acts towards Peru ? 
 
 May not the response to our worship be the Master's 
 words — 
 
 " Whoso hath this world's good, and seeth his brother have 
 need, and shutteth up his bowels of compassion from him, how 
 dwelleth the love of God in him ? " 
 
 " Whosoever loseth his life for My sake and the Gospel's, 
 the same shall keep it unto life eternal." 
 
 " Lovest thou Me ? " 
 
 " Feed My sheep." 
 
 O Saviour and Master! We thought in the past that we 
 were serving Thee ; but in the light of Galilee our service was 
 
IN THE SHADOW OF GETHSEMANE 423 
 
 too often mechanical or passionless. We thought that we loved 
 Thee; but in the shadow of Gethsemane our love was selfish 
 and unpractical. We thought that we were giving all that 
 was possible to us for the evangelization of the world; but 
 now, as we stand on Calvary, we are ashamed to look at what 
 we gave, and at what we kept back. Lord, we do care ; but 
 make us care more, we pray Thee. Give us Thy enthusiasm 
 for missionary work, Thy passion for souls ! And even to-day, 
 as we rise from our knees, send us out to take some new and 
 definite part in bringing the needy world to Thee. 
 
APPENDIX 
 
 HUMAN hearts are naturally responsive to human need. Three 
 months before I sailed for Peru I had no interest whatever in 
 that country. I was ignorant, however, not callous. Similarly the 
 Christians of England and America have neglected the land of the 
 Incas ; not because they cared not, but because they knew not. To-day, 
 how little has been done for the evangelization of the republic except 
 by the British and Foreign Bible Society : nothing whatever by the 
 Church of England, the Baptists, Presbyterians, Wesleyans, Con- 
 gregationalists, or by any other English denomination. In North 
 America the only society which has made such an effort is the American 
 Methodist Episcopalian Mission, and through them the American Bible 
 Society. 
 
 If, through God's grace, knowledge about Peru shall arouse ambition 
 in my readers to have some definite part in spreading the Good News 
 throughout the republic, they will be glad to know of a medium 
 through which help may be rendered. 
 
 The Eegions Beyond Missionary Union, besides its inter- 
 denominational missionary training college and home organization, and 
 its missions in the Congo Free State, Behar, and the Argentine Eepublic, 
 has a growing work in Peru. Four centres are at present occupied by 
 its eighteen missionaries : Lima, Arequipa, Cuzco, and the farm " Urco." 
 By means of Medical Mission work, a Gospel press, itinerating and 
 private preaching, they are bringing blessing to this needy land, and 
 hastening the day when Peru shall be granted complete religious liberty, 
 and her people encouraged to study the Way of Salvation, which to 
 most of them is still unknown. 
 
 Will friends wishing to help this work by their prayers, freewill 
 offerings, or personal services, communicate with Dr. H. Grattan 
 Guinness, and spread missionary interest among their friends by taking 
 in The Regions Beyond, a beautifully illustrated monthly, which they 
 may obtain from any one of the central offices of the Union : — 
 
 Headquarters . . Harley House, Bow, London, E. 
 
 Scotland . . . Grore Street Institute, Glasgow. 
 
 Australasia . . 34 Queen Street, Melbourne. 
 
 Canada . . . 210 Seaton Street, Toronto. 
 
GLOSSARY 
 
 ABBREVIATIONS USED. 
 
 K. = Keclrna. 
 
 S. = Spanish. 
 
 P. = Spanish as used in Peru. 
 
 Lit. = literally. 
 
 Acequia . . . .P. Open street drain. 
 
 Adobe . . . . S. Sun-baked brick of mud and straw. 
 
 Alfalfa . .. . . S. Lucerne. 
 
 Alliman cani . . . K. I am quite well. 
 
 Andenes . . . .P. Terraces. 
 
 Awtiguedades . . . S. Curiosities. 
 
 A-pwra . . . . S. Hurry up 1 
 
 Balsa P. Eeed canoe. 
 
 Beata S. " Blessed -woman," or one who, although 
 
 not immured in a nunnery, devotes 
 her life to religious ceremonies. 
 
 Bestias . . . . S. Beasts. 
 
 Blancos . . . . S. White people, upper classes. 
 
 Caballero . . . . S. Gentleman. 
 
 Calle . . . . S. Street. 
 
 Galloon . . .P. Open yard or narrow passage, lined with 
 
 small rooms inhabited by the poor. 
 
 Camarin . . . . S. Little room. 
 
 Castillos . . . .P. Wooden frames for fireworks. 
 
 Cauchero . . . .P. Kubber-trader. 
 
 Caucho . . . .P. Rubber. 
 
 Chicha . . ■ . K. Wine made from Indian corn. 
 
 Chicha/ria . . . .P. Public-house where chicha is sold. 
 
 Chola or Oholita . . .P. Lower-class girl. 
 
 Cholos .... P. Half-breeds. 
 
 Ghupi . . . . K. Soup. 
 
 Como esta ? . . . S. How do you do ? 
 
 Compadrazco system . . S. System of sponsors. 
 28 ^^= 
 
426 GLOSSARY 
 
 Conmadre . . . . S. Sister-godmother. 
 
 Gonquistadores . . . S. Conquerors. 
 
 Coral S. Stable. 
 
 Cordillera . . . . S. A mountain range. 
 
 Cori K. Gold. 
 
 Costumbre . . . . S. Custom, tabit. 
 
 Crux S. Cross. 
 
 Cura S. Parish priest. 
 
 Cuzqv^rio . . . . P. A native of Cuzco. 
 
 Descansos . . . . S. Eesting-places. 
 
 Dona S. Lady. 
 
 El Dorado . . . . S. The land of gold. The legendary goal of 
 
 the Spanish adventurers. 
 
 Fiesta . . . . S. Feast. 
 
 Finca S. Farm. 
 
 Fuerza . . . . S. Strength. 
 
 Gallinaza . . . . S. Vulture. 
 
 Oarua . . . .P. Mist. 
 
 Gente decente . . .P. Upper classes, as distinct from Cholos, 
 
 lower classes, and Indians. 
 
 Gringa . . . .P. Foreign lady. 
 
 Hacienda . . . . S. Farm. 
 
 Haciendado . . . S. Owner of farm. 
 
 Hamuyt . . . . K. Come along! 
 
 Imogen . . . . S. Image. 
 
 Imaina cashanqui ? . . K. How do you do ? 
 
 Inca K. Title of sovereign of Tahuantin Suyo. 
 
 Indiacito . . . .P. Little Indian (applied to a child). 
 
 Inti K. The Sun, Deity of the Incas. 
 
 Jebe S. Rubber. 
 
 Limeno-a . . . .P. Native of Lima. 
 
 Madre . . . . S. Mother. 
 
 Mai-mai . . . . K. Mother. Used as a greeting to women. 
 
 Manancanchu . . . K. There is none. 
 
 Manta, or mantilla . . S. Black shawl draped over head and 
 
 shoulders by Peruvian ladies. 
 
 Mestizo . . ■ .P. Lit. mixed ; half-breed. 
 
GLOSSARY 427 
 
 Misa S. Mass. 
 
 Mitta K. Turn. Obligatory service which Indiana 
 
 render to the Spaniards or priests. 
 Montana . . . .P. The Amazonian region of Peru. 
 Mosoc-nina . . . K. Sacred flame burnt before image of the 
 
 Sun. 
 Moti . . . . K. Baked corn. 
 
 Muchachas . . . .P. Maids. 
 
 Oremos ! . . . . S. Let us pray I 
 
 Padre . . . S. Father. Name commonly given to a 
 
 priest. 
 Pampa . . . .P. An elevated, uncultivated plain. 
 Pardalidades . . .P. Indian hamlets. 
 Parentela espiritual . . S. Spiritual kinship. 
 Paseos . . . . S. Parks or avenues where it is fashionable to 
 
 drive or promenade. 
 Pastorales . . . . S. Bishop's letters. 
 Patio S. Courtyard round which a Peruvian house 
 
 is built. 
 Peruano-a .... P. Native of Peru. 
 Picante .... P. Curry. 
 Picanteria . . . .P. House where picante is sold. 
 Plaza S. Square round which a Peruvian town is 
 
 built. 
 Poncho . . . .P. Blanket with hole in middle to slip over 
 
 head, used as an overcoat by Cholos and 
 
 Indians. 
 Portales . ' ■ ■ S. Cloisters. 
 Punas . ■ P- Cultivable plains at a great altitude. 
 
 Quinua . . ■ . K. The most hardy of grains. 
 
 Real P- 2id. 
 
 Eeboso . ■ ■ .P. Indian head-cloth. 
 
 Reparto forzoso . . .P. Distribution by force (trade term). 
 
 Santos . . ■ • S. Saints. 
 
 Senor S. Sir, lord. 
 
 Senor cura . . . . S. Parish priest. 
 
 Senorita . . . S. Miss, young lady. 
 
 Seringal . . . • P- Land bearing a group of rubber trees. 
 
 Seringuero . . ■ • P- A rubber-trader. 
 
 Sierra . . ■ .P. The mountainous part of Peru. 
 
 Sorroche . . ■ .P. Mountain-sickness. 
 
428 GLOSSARY 
 
 Tad-tai . . ■ • K. Man, sir, lord. 
 
 Temblores . . . . S. Earthquakes. 
 
 Usccayta! . . . . K. Hurry up ! 
 
 Ya/ravis . . ■ • K. Sad Inca melodies. 
 
 Yareta . ■ ■ ■ P- Patoli of moss, used as firewood. 
 
BIBLIOGRAPHY 
 
 HISTORICAL.— PART I. 
 
 1607. GarciI, Gregorio. Origen de los Indies de el Nuevo Mundo. 
 
 1617. Vega, Inca Gaecilaso de la. Ynca Historia del Peru. 
 
 1777. Marmontel, Jean Franqois. Las Incas. 
 
 1813. Prichard, James Cowles. Researches into the Physical History of 
 
 Mankind, Vol. V. 
 1847. Pkescott, W. H. Conquest of Peru. 
 1851. TscHUDi, D. J. D. DE. Antigiiedades Peruanes. 
 1857. Maekham, C. R. Cuzco and Lima. 
 
 1860. Cordova, Dr. D. Mariano Fernandez de. Historia de Copacabana. 
 1862. Wilson, Prop. Daniel. Prehistoric Man. 
 1868. Brinton, Dr. Myths of the New World. 
 1870. Squier, E. G. Ruins of Peru. (American Naturalist.) 
 1872. Palma, R. Tradiciones. 
 1878. Wake, C. S. Evolution of Morality, Vol. I. 
 1880. Rbiss, Wilhblm. Necropolis of Ancon in Peru. 
 
 1884. R^viLLB, A. Lectures on the Origin of Religion. 
 
 1885. Markham, C. R. Encyclopaedia Britannica. (Peru.) 
 
 1892. Markham, C. R. History of Peru. 
 
 1893. Unanue, E. Larrabure t. Monografias Historioo-Americanas. 
 1898. Griffith, George. Virgin of the Sun. 
 
 „ Dorset, G. A. Bibliography of the Anthropology of Peru. 
 1900. Patron, Pablo. Origen del Kechua y del Aymara. 
 
 1902. Mendibueo, Manoel de. Apuntes Historicos. 
 
 „ Kirkpatrick, F. a., M.A. Spanish Dominions in America. (Camb. 
 Modern History, Vol. X.) 
 
 1903. Lee, J. The Greater Exodus. 
 
 „ Ttlor, Dr. Primitive Culture. 
 
 1906. Baessler, a. Altperuanische Metallgerate. 
 
 „ Baessler, A. Peruanische Mumien untersuchungen mit v. Strahlen. 
 
 1907. Kirkpatrick, F. A., M.A. Establishment of Independence in Spanish 
 
 America. (Camb. Modern History, Vol. X.) 
 „ Gamboa, Sarmiento de. History of the Incas. (Hakluyt Series.) 
 
430 BIBLIOGRAPHY 
 
 GENERAL.— PART II. 
 
 1893. Raimondi. Indian Tribes of Loreto. 
 1867. BusTAMANTE, JuAN. Los Indios del Peru. 
 
 1876. Hartt, C. E. ArcMvos do Museu Nacional do Rio de Janeiro, Vol. 
 
 VI. 
 1880. Taylor, William. Our South American Cousins. 
 1882. HiELD, Mart. Glimpses of South. America. 
 
 1884. Cole. Peruvians at Home. 
 
 1885. Bates, H. M. Central and South America. 
 
 „ OoAMPO, Samanez y. Exploracion de los rios peruanos. 
 1886-1887. CouDREATJ, H. A. fitudes sur I'Amazonie. 
 
 1888. GuiLLAUME, Herbert. Amazon Provinces of Peru. 
 
 1889. Darwin, C. A Naturalist's Voyage. 
 
 „ Evans, P. F. From Peru to the Plate Overland. 
 
 „ Fry, C. Gran Region de los bosques o rios peruanos navegables. 
 
 „ Wallace. Travels on the Amazon. 
 
 1891. Clark, E. B. Twelve Months in Peru. 
 
 1892. Ordinaire, O. Du Paciflque h, I'Atlantique. 
 
 „ Whymper, G. Travels amongst the Great Andes of the Equator. 
 
 1894. Onelli, C. Trepando los Andes. 
 
 1897. Ehrenreioh, Paul. Anthropologische Studien iiber die Urbewohner 
 
 Brasiliens, vornehmlich de Staaten Matto Grosso, Goyaz, und 
 Amazonas. 
 
 1898. Brinton, D. Q. Dwarf Tribe of the Upper Amazon. 
 1900. Carpenter, F. G. South America.^ 
 
 1900-1907. Boletin de la Sooiedad Geografica de Lima. 
 1903. Petrocoking. Along the Andes. 
 „ Lowe, F. La Baza Indigena del Peru. Narrative of a Journey from 
 '' Lima to Para, 1836. 
 
 1905. FuBNTES. Cuzco. 
 
 1906. Enock, C. R. The Andes and the Amazon.^ 
 „ LissoN. La Ouidad de los Reyes. 
 
 „ Bailey, Solon I. New Peruvian Route to the Plain of the Amazon. 
 Reprinted from National Geographical Magazine, August, 1906. 
 
 1907. Amazon Trading and Development Company. 
 
 1908. Clark, Francis E. The Continent of Opportunity.* 
 „ Enock, C. R. Peru.* 
 
 1 These volumes will be specially useful to those who wish for further information. 
 For the convenience of such, their price and the names of their publishers are mentioned. 
 Andes and the Amazon : Life and Travel in Peru, C. R. Enock ; 21s ; T. Fisher 
 Unwin, London. The Continent of Opportunity, Francis B. Claek ; 3s. 6d. net ; 
 Fleming Revell, New York. Peru, C. R. Enook ; lOs. net ; T. Fisher Unwin, London. 
 South America ; Social, Industrial, and Political, F. G. Caepentee ; 12s. 6d. net 
 ($3) ; Western W. Wilson, 14 Thomas Street, New Yorls. 
 
BIBLIOGRAPHY 431 
 
 ROMANISlit.— PART III. 
 
 1829. Bbwley, Henry. A Defence of the Ancient Principles of the Catholic 
 Church. 
 
 1846. MioHELET, J. Priests, Women, and Families. 
 
 1847. Tatler, William Elfe. Popery : its Character and its Crimes. 
 „ Steinmetz, Andeew. The Novitiate, or the Jesuit in Training. 
 
 1851. TiMPsoN, Rev. Thomas. The Inquisition Revealed. 
 
 1852. WiLLBT. Synopsis Papismi, "Vols. I.-VIII. 
 1866. Gavazzi, Alessandro. No Union with Rome. 
 
 „ Wylib, Rev. J. A., LL.D. Rome and Civil Liberty. 
 1869. Mackenna, B. ViouSa. The Inquisition as it was in South America. 
 1877. Gayer, A. E. Papal Infallibility and Supremacy. 
 1880. Manning, H. E. The Temporal Power of the Pope. . 
 1885. Chiniqdy. Fifty Years in the Church of Rome. 
 1887. Guinness, H. G., D.D. Romanism and the Reformation. 
 1889. Kbnmaee, The Nun of. Life Inside the Church of Rome. 
 
 „ Pk6, James du. Roma Antigua et Recens. 
 1891. Agnes, Sister Mary, O.S.B. Nunnery Life in the Church of England. 
 1896. Wright, Rev. C. H. H., D.D. A Primer of Roman Catholicism. 
 
 „ Smith, Samuel, M.P. Claims of Rome. 
 
 1905. Bain, John A. The New Reformation. 
 
 1906. CoMTE, R. LB. From Rome to Christ. 
 
 „ Hase, Karl von. Handbook to the Controversy with Rome, Vols. I. 
 and II. 
 
 MISSIONARY. 
 
 1816-1905. American Bible Society's Reports. Nos. 1-89. 
 1820-1868. British and Foreign Bible Society. Nos. 6-22. 
 1877-1890. American Bible Society "Record." Nos. 22-35. 
 1894. Millard, E. C, and Guinness, L. E. The Neglected Continent. 
 1894-1898. Bright, C. Peru— An Occasional Record of Gospel Labours, 
 Trials, and Blessings. 
 
 „ Land of the Incas, A Record of the Peruvian Mission of R.B.M.U. 
 
 „ " Regions Beyond." 
 
 1899. Olsson, E. The Dark Continent at our Doors. 
 
 1900. Student Volunteer Movement. Protestant Missions in South 
 
 America.^ 
 
 ' These volumes will be specially useful to any who wish for further information. 
 For the convenience of such, their price and the names of their publishers are mentioned. 
 For Christ and Guzco, Mrs. Newell ; 2s. net., post free ; Regions Beyond Publishing 
 Department, Harley House, Bow, London, E. Latin America, Hubert W. Brown ; 
 4s. net (81.20) ; Revell, New York, Chicago, Toronto. South America : A Mission 
 Field, Bishop T. Neely ; Is. 3d. (30 cents) ; Eaton & Mains, New York. Ifot Unto 
 Us (Peruvian Section), Gebaldine Guinness ; 2s. 6d. ; Regions Beyond Publishing 
 Department, Harley House, Bow, London, E. Protestant Missions in South America; 
 2s. Id. ; Student Volunteer Movement, New York, 
 
432 BIBLIOGRAPHY 
 
 1901. Brown, H. W. Latin Amerioa.i 
 
 1902-1904. Bible Society Reporter. (B. and P. B. S.) 
 
 1903. Ray, G. W. Through Five Republics on Horseback. 
 
 1904. Canton, W. History of the British and Foreign Bible Society, Vol. 
 
 II. 
 1906. Newell, Mrs. For Christ and Cuzco : A Memorial of W. H. Newell.^ 
 
 „ Nbblt, Bishop T. South America : A Mission Field.i 
 1908. Guinness, Geealdine. " Not Unto Us " (Peruvian Section)."^ 
 
 1 See footnote on previous page. 
 

 INDEX 
 
 
 A 
 
 Agnosticism 
 
 . 104, 131, 241, 250. 
 
 C 
 
 Calvario, Pilgrim- 
 
 316, 317. 
 
 Agriculture 
 
 . 7, 23, 116, 128, 
 
 164, 
 
 age to 
 
 
 
 218, 381, 401 
 
 
 Campas 
 
 226, 231, 232. 
 
 Aguarunas . 
 
 . 226, 233, 234. 
 
 
 Cannibalism 
 
 232, 233. 
 
 Alexander VI. 
 
 , 101. 
 
 
 Canon Law . 
 
 244, 245. 
 
 Pope 
 
 
 
 Cas6s, Dr. D. 
 
 266. 
 
 Almagro 
 
 . 40. 
 
 
 Fernando 
 
 
 Alpacas 
 
 . 123, 165. 
 
 
 Castillo 
 
 181, 182, 260, 407. 
 
 Altitude 
 
 . 7, 8, 21, 30, 55, 
 
 116, 
 
 Cathedrals . 
 
 62, 151, 182, 218, 
 
 
 123, 128, 169, 
 
 210, 
 
 
 267, 270, 293, 305, 
 
 
 217. 
 
 
 
 307, 308, 311, 323, 
 
 Amazon 
 
 . 6, 7, 124, 127, 
 
 128, 
 
 
 326, 343, 344, 348, 
 
 
 209-218, 221, 
 
 236, 
 
 
 350. 
 
 
 400, 406. 
 
 
 Cave-dwellers 
 
 19, 230. 
 
 Amusements, 
 
 107, 108, 118, 
 
 168, 
 
 Cereals 
 
 20, 23, 45, 61, 127, 
 
 Peruvian 
 
 255, 329, 359. 
 
 
 
 164-167. 
 
 Andeues 
 
 . 23, 29, 30, 164. 
 
 
 Ceremonialism . 
 
 98, 119, 153, 182, 
 
 Architecture 
 
 . 12, 21, 33, 63 
 96. 
 
 86, 
 
 
 249, 258, 259, 263, 
 267, 272, 289, 313, 
 
 Arequipenos 
 
 . 118, 119, 253-258, 
 
 
 322, 333, 393. 
 
 
 381. 
 
 
 Character- 
 
 
 Atahualpa . 
 
 22, 41-43, 51, 231. 
 
 Iberian . 
 
 52, 53, 58, 76. 
 
 Ayulo, Senor 
 
 . 103, 188. 
 
 
 Peruvian . 
 
 Inoa Indian 
 Savage 
 
 87, 97, 108, 109, 118, 
 
 143, 157, 215. 
 184, 187-193. 
 221, 225, 234. 
 
 B 
 
 
 
 Priest 
 Missionary 
 
 361-363. 
 405, 416-418. 
 
 Backhouse, Harry 392. 
 
 
 Charles IV. . 
 
 72. 
 
 Baptisms in Peru 
 
 270. 
 
 
 Charles v. . 
 
 62. 
 
 Basalt . 
 
 116. 
 
 
 Cherimoyas 
 
 88. 
 
 Bats. . 
 
 85. 
 
 
 Chioharia de la 
 
 57. 
 
 Benedict xrv. 
 
 264. 
 
 
 Inquisicion 
 
 
 Bible Societies 
 
 263, 399. 
 
 
 Child-life . 
 
 88, 93, 135-146, 154, 
 
 The 
 
 
 
 
 156, 165, 167. 
 
 Blancos 
 
 77, 128. 
 
 
 Children of the 
 
 19-24, 29, 63-65. 
 
 Boa-constrictors 
 
 7. 
 
 
 Sun 
 
 
 Bolivar 
 
 74-76. 
 
 
 Chimus, Civiliza- 
 
 11, 12, 85, 86. 
 
 Boniface Vlll. 
 
 373. 
 
 
 tion of the 
 
 
 Bridge of Lima 
 
 71. 
 
 
 Chinese 
 
 86, 87, 95. 
 
 British anc 
 
 I 235, 395. 
 
 
 Chiniquy, Father 
 
 295. 
 
 Foreign Bible 
 
 : 
 
 
 Cholitas 
 
 149-159, 301, 303, 
 
 Society 
 
 
 
 
 317. 
 
 Bull-fighting 
 
 30, 107, 108, 
 307, 359. 
 
 119, 
 
 Cholos 
 
 77, 119, 168, 182, 
 198, 199, 328. 
 
434 
 
 INDEX 
 
 Cinchona bark . 
 
 216. 
 
 
 Education . 
 
 54, 72, 95, 101 
 
 -111. 
 
 Climate 
 
 39,123,163,210,218. 
 
 
 370, 379-387 
 
 
 Coast valleys, The 
 
 6, 22, 83-88. 
 
 
 El Dorado . 
 
 39, 40, 52, 55. 
 
 
 Coca . 
 
 165, 168, 180, 218. 
 
 El Prado, Church 
 
 281, 373, 384. 
 
 
 Cochrane, Lord . 
 
 74, 92. 
 
 
 and Nunnery of 
 
 
 
 Cock-fighting 
 
 107. 
 
 
 Electric cars 
 
 93, 94. 
 
 
 Coffee . 
 
 8, 83, 216, 218. 
 
 
 "Empire of the 
 
 22. 
 
 
 Colcampata 
 
 65. 
 
 
 Four Provinces " 
 
 
 
 Colportage work 
 
 399. 
 
 
 Epidemics . 
 
 55, 87, 142, 
 
 143, 
 
 Commerce . 
 
 56,84,88,92,98,130, 
 
 
 214. 
 
 
 Compadrazco sys- 
 
 216. 
 138, 247. 
 
 
 Eucalyptus trees 
 Evangelistic 
 
 20, 21. 
 
 107, 111, 131, 
 
 142, 
 
 tem 
 
 
 
 methods 
 
 149-159, 166, 
 
 170, 
 
 Condor 
 
 55, 85, 164. 
 
 
 
 183, 193, 206, 
 
 221, 
 
 Confessional, The 
 
 353-358, 367, 371. 
 
 
 225, 235, 256, 
 
 328. 
 
 Confucianism 
 
 93. 
 
 
 Exploration 
 
 39, 209, 211, 
 
 212, 
 
 Congress 
 
 76, 77, 246. 
 
 
 
 222, 225, 405. 
 
 
 Conquest of Peru 
 
 39-47. 
 
 
 Exports (see Com- 
 
 
 
 Consul-General of 
 
 111. 
 
 
 merce). 
 
 
 
 Peru 
 
 
 
 Extreme Unction 
 
 367, 371, 374. 
 
 
 Convents . 
 
 11, 28, 44, 382. 
 
 
 
 
 
 Copaoabana, 
 
 312. 
 
 
 
 
 
 Virgin of 
 
 
 
 F 
 
 
 
 Corbacho, Flora . 
 
 395-399. 
 
 
 
 
 
 Coricancha, the 
 
 33, 34, 43, 45 
 
 57, 
 
 Fanaticism , 
 
 43, 58, 77, 105, 
 
 215, 
 
 " Place of Gold " 
 
 62, 63. 
 
 
 
 245, 247, 253, 
 
 256, 
 
 Cortes . 
 
 337. 
 
 
 
 322, 344, 359, 
 
 364, 
 
 Cotton 
 
 8, 83, 88. 
 
 
 
 395, 396. 
 
 
 Council of Trent . 
 
 321, 367. 
 
 
 Farming (see Agri- 
 
 
 
 Cricket 
 
 107. 
 
 
 culture). 
 
 
 
 Crime . 
 
 55, 359. 
 
 
 Feasts . 
 
 34, 35, 249, 288-297. 
 
 Cura {see Priests). 
 
 
 
 Flora- 
 Coast 
 Montana . 
 
 83. 
 85, 96. 
 
 
 D 
 
 
 
 Sierra 
 Football . 
 
 30, 116, 123. 
 
 107. 
 
 
 Damian, Peter . 
 
 288. 
 
 
 Forests 
 
 8. 
 
 
 Darwin 
 
 Ill, 131. 
 
 
 Forga, Senor 
 
 257. 
 
 
 Deer . 
 
 7,85. 
 
 
 Eduardo 
 
 
 
 Deism . 
 
 104. 
 
 
 Franciscans . 
 
 85, 265, 306, 
 
 312, 
 
 Desert of Peru . 
 
 5, 7, 115-119. 
 
 
 
 327. 
 
 
 Disease 
 
 136, 143, 170, 
 
 214, 
 
 Freethought 
 
 86, 104, 110. 
 
 
 
 392, 396, 408. 
 
 
 Fruit . 
 
 88. 
 
 
 Dominicans 
 
 42, 63, 249, 265, 
 357. 
 
 327, 
 
 
 
 
 Don Quixote 
 
 54. 
 
 
 G 
 
 
 
 Dress . 
 
 27, 67, 97, 109, 
 
 118, 
 
 
 
 
 
 130, 149, 150, 
 
 177, 
 
 Gambling . 
 
 119. 
 
 
 
 178, 222, 229, 270, 
 
 Garden of Manco 
 
 20, 21. 
 
 
 
 271, 303, 305, 
 
 306, 
 
 Capac 
 
 
 
 
 310, 347. 
 
 
 Genecchi, Padre . 
 
 264. 
 
 
 Drunkenness 
 
 88, 168, 177. 
 
 
 Gente decente . 
 
 119, 128, 189, 
 
 198, 
 
 Durand, Augusto 
 
 248. 
 
 
 Giraldo, Dr. 
 Santiago 
 
 199, 303. 
 189, 204. 
 
 
 E 
 
 
 
 Gold . 
 Granado, Dr. 
 
 34. 55, 221. 
 316. 
 
 
 Earthquakes 
 
 96. 
 
 
 Don Francisco 
 
 
 
 Echinique, Senor 
 
 190. 
 
 
 Maria del 
 
 
 
INDEX 
 
 435 
 
 Grapes 
 
 88. 
 
 J 
 
 
 
 Grenadillas . 
 
 88. 
 
 
 
 Guano . 
 
 85, 88. 
 
 Japanese Lega- 
 tion 
 Jarrett, Mr. 
 Jarrett, Mrs. 
 
 87. 
 
 255, 256, 258. 
 143, 255, 258. 
 
 
 H 
 
 
 Jerome Society . 
 
 264. 
 
 
 Historic sites 
 
 8, 11, 12, 20, 21, 24, 
 28, 30, 39, 40, 43, 
 55, 57, 61, 66, 71, 
 
 K 
 
 
 
 
 86, 92, 317, 346, 
 
 Kechua 
 
 63, 128, 137, 
 
 150, 
 
 
 364, 391, 392. 
 
 
 166, 380. 
 
 
 Holguin, Men 
 
 - 256. 
 
 Kelvin, Lord 
 
 111. 
 
 
 senor H. 
 
 
 
 
 
 Hotels. 
 
 307, 309, 408. 
 
 
 
 
 House of Repre 
 
 - 77. 
 
 
 
 
 sentatives 
 
 
 L 
 
 
 
 Huanca 
 
 151. 
 
 
 
 
 Huascar 
 
 22. 
 
 La Merced . 
 
 131, 288. 
 
 
 Huayna Capac 
 Huxley 
 
 22. 
 
 La Paz 
 
 174, 174. 
 
 
 131. 
 
 "LaPrensa'' 
 
 109. 
 
 
 Hygiene 
 
 85, 87, 92, 93, 136, 
 143, 149, 156, 157, 
 170, 214. 
 
 La Torre, Dr. 
 Francisco Gomez 
 de 
 
 Labour Day De- 
 monstration 
 
 103. 
 103. 
 
 
 I 
 
 
 Las Casas . 
 Lemons 
 
 63. 
 
 88. 
 
 
 Iberian 
 
 52, 65. 
 
 Leon, Friar. 
 
 295. 
 
 
 Idolatry 
 
 . 12, 62, 63, 180, 
 
 Liberalism, Peru- 
 
 106, 215, 257, 
 
 359, 
 
 
 278, 292, 297, 321, 
 
 vian 
 
 370, 392. 
 
 
 
 330. 
 
 Limena 
 
 97. 
 
 
 Image worship 
 
 150, 151, 258, 259, 
 
 Literature . 
 
 63, 104, 111, 
 
 131, 
 
 
 277-282, 312, 313, 
 
 
 256, 263-265, 
 
 314, 
 
 
 343-350. 
 
 
 380, 384, 395 
 
 -399. 
 
 Immaculate Con 
 
 • 293, 295. 
 
 Lizards 
 
 85. 
 
 
 ception, Virgir 
 
 I 
 
 Llamas 
 
 28, 124, 130, 
 
 165, 
 
 of the 
 
 
 
 169, 410. 
 
 
 Immigration 
 
 55, 87, 95, 102, 214. 
 
 Lodge, Oliver 
 
 111. 
 
 
 Immorality . 
 
 52, 55, 64, 107, 136, 
 
 Lodge, Robert 
 
 392. 
 
 
 
 157, 205, 231, 235, 
 
 Lottery-tickets . 
 
 108, 119. 
 
 
 
 254, 310, 358, 363, 
 
 
 
 
 
 369, 387, 394. 
 
 
 
 
 Inca Indians 
 
 83, 93, 95, 138, 163- 
 170, 177-179, 191, 
 192. 
 
 M 
 
 
 
 Incas . 
 
 15, 19-24, 28-30, 44, 
 63, 65-67. 
 
 M<!Nairn, A. 
 Stuart 
 
 106, 346. 
 
 
 Indulgences 
 
 316, 372-374. 
 
 Mi^Nairn, Mrs. . 
 
 142. 
 
 
 Inquisition, The 
 
 56, 57, 73, 77, 94, 
 
 Mama Ocllo 
 
 19. 
 
 
 
 360, 364. 
 
 Manco Capac 
 
 19-21, 66, 301. 
 
 
 Inti . 
 
 19, 27-36, 46, 62, 
 
 Markham . 
 
 21, 66, 184, 189 
 
 
 
 346-350. 
 
 "Mary the Sad" 
 
 258. 
 
 
 Intoleration (set 
 
 
 Mass . 
 
 235, 266, 269, 373. 
 
 Religious Lib 
 
 
 Materialization of 
 
 
 
 erty). 
 
 
 Christianity 
 
 
 
 Irrigation (see 
 
 
 (see Roman 
 
 
 
 Agriculture). 
 
 
 Catholicism). 
 
 
 
436 
 
 INDEX 
 
 Materialism 
 
 104, 131 {see 
 Agnosticism, 
 
 
 
 
 
 
 Freethought). 
 
 Oranges 
 
 88. 
 
 
 Medicine 
 
 143, 214, 399, 411. 
 
 Orton, Professor. 
 
 218, 225. 
 
 
 Mercederian 
 
 327. 
 
 Our Lady of 
 
 152. 
 
 
 monks 
 
 
 Bellen 
 
 
 
 Mestizos 
 
 54,77(«66Cholos). 
 
 Our Lady of 
 
 173, 183, 290, 294. 
 
 Metals 
 
 84, 218. 
 
 Copacabana 
 
 
 
 Michael 
 
 323. 
 
 Our Lady of 
 
 98, 288. 
 
 
 Milne, Mr. . 
 
 105. 
 
 Mercy 
 
 
 
 Missionaries 
 
 76, 86, 92, 106, 111, 
 130, 142, 149, 158, 
 
 Oui- Lady of 
 Solitude 
 
 296. 
 
 
 
 159, 183, 223, 235, 
 
 Our Lady of the 
 
 291, 292. 
 
 
 
 246, 256, 257, 263, 
 
 Good Success 
 
 
 
 
 359, 381, 391-421. 
 
 Our Lord of 
 
 151. 
 
 
 Monasteries 
 
 23, 63, 64, 86, 218, 
 
 Huanca 
 
 
 
 
 354. 
 
 Our Lord of the 
 
 62, 150, 151, 
 
 267. 
 
 Mongiardino, 
 
 364. 
 
 Earthquakes 
 
 343-350. 
 
 
 Jose 
 
 
 Our Lord of the 
 
 277. 
 
 
 Monks {see Priest 
 
 s). 
 
 Sea 
 
 
 
 Montaiia . 
 
 6, 7, 201, 209, 225, 
 
 235. 
 39. 
 
 
 
 
 Montenegro 
 
 
 
 
 Monteros . 
 
 51. 
 
 
 
 
 Morality {sea 
 
 
 P 
 
 
 
 Immorality). 
 
 
 
 
 
 Mosoc-nina . 
 
 34. 
 
 "Pachacaraac" 
 
 29. 
 
 
 Mostajo, Senor . 
 
 103. 
 
 Pachacutec 
 
 21. 
 
 
 Motherhood 
 
 137, 142-144, 153, 
 157, 159, 166, 249, 
 
 Paganism . 
 
 87, 174, 180, 
 266, 283, 335 
 
 230, 
 
 
 250, 255, 270, 303, 
 
 Palace of the 
 
 63. 
 
 
 
 375, 387, 416. 
 
 Virgins 
 
 
 
 Mott, Mr. . 
 
 111. 
 
 Palma, Dr. 
 
 54, 110. 
 
 
 Mountain sick 
 
 55. 
 
 Kicardo 
 
 
 
 ness 
 
 
 Paltas . 
 
 88. 
 
 
 Mountains . 
 
 7, 21, 30, 33, 86, 123, 
 128, 174, 179, 180, 
 
 "Paradise of 
 Peru" 
 
 127. 
 
 
 
 209, 305. 
 
 "Patron of 
 
 181. 
 
 
 Moyen, Francisco 
 
 57. 
 
 Butchers " 
 
 
 
 Munroe, Presi- 
 
 75. 
 
 Paul III. 's Bull . 
 
 63. 
 
 
 dent 
 
 
 Payne, Mr. . 
 
 191, 201. 
 
 
 Museum of Lima 
 
 57. 
 
 Peaches 
 Penance 
 
 88. 
 
 29, 369, 373. 
 
 
 
 
 Persecution. 
 
 57, 63, 247, 
 364. 
 
 263, 
 
 N 
 
 
 Pilgrimages. 
 
 Pineapples . 
 
 183, 301, 335. 
 
 8, 88. 
 
 
 Naymlap . 
 
 12. 
 
 Pinn, Miss . 
 
 154, 255. 
 
 
 Negroes 
 
 77, 83, 93. 
 
 Piros . 
 
 231. 
 
 
 Newell, Mr. 
 
 104, 267, 392, 418. 
 
 Pius IV., Pope 
 
 264. 
 
 
 Newell, Mrs. 
 
 417. 
 
 Pizarro 
 
 39-43, 51, 54, 62, 75, 
 
 Nitrates 
 
 88. 
 
 
 93, 94. 
 
 
 Novena of La 
 
 150. 
 
 "Place of Gold "- 
 
 33. 
 
 
 Merced 
 
 
 Plague, Bubonic . 
 
 87. 
 
 
 Nuestra Seiiora 
 
 152. 
 
 Porphyry . 
 
 33. 
 
 
 de Merced 
 
 
 Pottery 
 
 12, 28, 30. 
 
 
 Nuncio, Pope's . 
 
 245. 
 
 Poverty 
 
 87, 95, 136, 
 
 138, 
 
 Nursing 
 
 142, 143, 154, 395, 
 
 
 149. 
 
 
 
 411, 416. 
 
 Prescott 
 
 337. 
 
 
INDEX 
 
 437 
 
 Priests 
 
 23, 42, 43, 51, 63, 
 
 St. Bernard 
 
 288. 
 
 
 64, 72, 86, 93, 94, 
 
 St. Francis . 
 
 265. 
 
 
 174, 182-184, 202, 
 
 St. Mark, Uni- 
 
 54. 
 
 
 214, 235, 249, 265, 
 
 versity of 
 
 
 
 280, 282, 312, 336, 
 
 Salaverry, Felipe 
 
 84. 
 
 
 353-364, 368-370, 
 
 Santiago 
 
 
 
 375. 
 
 Salt . 
 
 93. 
 
 Processions . 
 
 34, 146, 180, 253, 
 
 San Antonio de 
 
 279. 
 
 
 258, 277, 290, 322, 
 
 Lisboa 
 
 
 
 327, 347, 348, 350, 
 
 San Cristobal 
 
 323. 
 
 
 371, 372. 
 
 San Francisco 
 
 149, 259. 
 
 Punas . 
 
 7. 
 
 San Jeronimo 
 
 329. 
 
 Purgatory . 
 
 372, 374, 375. 
 
 San Martin . 
 
 74, 75. 
 
 
 
 San Sebastian 
 
 280, 329. 
 
 
 
 San Toribio, 
 
 64. 
 
 
 
 Bishop 
 
 
 Q 
 
 
 Sanchez 
 
 189. 
 
 
 
 Sandstone . 
 
 33. 
 
 Quinine 
 
 216, 218. 
 
 Sanitation . 
 
 85, 93, 149, 157. 
 
 
 
 Santa Ana . 
 
 61. 
 
 
 
 Santa Catalina 
 
 63. 
 
 
 
 Santa Clara 
 
 149. 
 
 R 
 
 
 Santa Cruz . 
 
 189. 
 
 
 
 Santa Rosa, 
 
 278. 
 
 Radicals 
 
 103, 107. 
 
 Church of 
 
 
 Railways 
 
 85, 116, 124. 
 
 Santo Atahualpa 
 
 231. 
 
 Rainfall 
 
 5-7, 39. 
 
 Santo Domingo 
 
 34, 63, 259. 
 
 Ramon 
 
 393-395. 
 
 Scapulary . 
 
 265. 
 
 Rationalism 
 
 324. 
 
 Senate. 
 
 77. 
 
 Raymi, Feast of . 
 
 34. 
 
 Shepherds . 
 
 165, 166. 
 
 Religious con- 
 
 131. 
 
 Sierra . 
 
 6, 123-132, 209. 
 
 trasts 
 
 
 Sitna . 
 
 35. 
 
 Religious liberty 
 
 77, 102, 166, 215, 
 
 Slavery 
 
 23, 63, 138, 168. 
 
 
 246, 247, 379, 391, 
 
 Social conditions 
 
 247-249 {see Im- 
 
 
 392. 
 
 
 morality, Hy- 
 
 Rice . 
 
 83, 84, 222, 224. 
 
 
 giene). 
 
 Ritchie, Mr. 
 
 103, 257, 258. 
 
 Socialism . 
 
 103. 
 
 Roman Catholi- 
 
 
 Solario, Fran 
 
 55. 
 
 cism — 
 
 
 Cisco de 
 
 
 Its Ministers 
 
 
 Soto . 
 
 54. 
 
 {see Priests). 
 
 
 South America! 
 
 1 236. 
 
 Its Cere- 
 
 
 Missionary 
 
 
 monies {see 
 
 
 Society 
 
 
 Ceremonial- 
 
 
 Spanish Con- 
 
 22, 23, -35, 43, 337. 
 
 ism). 
 
 
 quest, The 
 
 
 Its Materializ- 
 
 272, 283, 290, 297, 
 
 Spencer 
 
 Ill, 131. 
 
 ing Influence 
 
 330, 333. 
 
 Spices . 
 
 211, 216. 
 
 Its Demoraliz- 
 
 64, 235, 357-359, 
 
 Spiritualism 
 
 . 88, 104. 
 
 ing Influence 
 
 369, 370. 
 
 Sports . 
 
 . 30, 107, 108, 307, 
 
 Rosary, The 
 
 265. 
 
 
 359. 
 
 Rubber 
 
 6, 221-225. 
 
 Squier, Mr. 
 
 . 12, 35, 96. 
 
 Ruins . 
 
 8, 12, 20, 24, 30, 86. 
 
 Student Volun 
 teer MovemenI 
 
 - 111. 
 
 
 
 Sugar . 
 
 '. 8, 83, 85, 93. 
 
 S 
 
 
 Sun-worship 
 
 . 20, 23, 29-36, 42, 86, 
 173, 231. 
 
 Saceolanti . 
 
 265. 
 
 Superstition 
 
 . 132, 180, 181 
 
 St. Anthony of 
 Padua 
 
 265. 
 
 
 {see Image 
 Worship). 
 
438 
 
 INDEX 
 
 Tahuantin Suyo 
 
 Taylor, Bishop . 
 , Temples 
 Terraces 
 Tetzel . 
 Tiger . 
 Titicaca 
 
 Tobacco 
 Topography of 
 
 Peru 
 Trade winds 
 Travelling . 
 
 Tupac Amaru 
 Tupac Yupanqui 
 
 U 
 
 Universities 
 University Lib- 
 rary 
 Urco . 
 
 V 
 
 15, 22-24, 34, 44, 47, 
 
 62, 231. 
 245. 
 11-15. 
 
 20, 28, 29, 164. 
 372. 
 
 7, 224, 225. 
 19, 20, 27, 29, 33, 
 
 124, 128, 304, 309. 
 83, 216. 
 
 5,7. 
 
 8, 30, 56, 85, 93, 116, 
 
 123, 127, 212, 301- 
 
 310, 406-410. 
 65-67, 189. 
 21. 
 
 54, 86, 110, 131, 380. 
 104, 131. 
 
 166, 192, 401. 
 
 Valverde, Fray 42, 43, 51. 
 Vicente de 
 
 Vega, Garcillaso 54. 
 
 de la 
 Vegetation . . 6, 7, 20, 21, 55, 85, 
 88, 116, 123, 124, 
 127, 167, 209, 212. 
 Viceroys, House 54. 
 
 of the 
 Vicunas . . 124, 164. 
 VigU . . .110. 
 Villac Umu . 34, 35. 
 Viraoocha . .21. 
 Virgin of Mercy . 130. 
 Virgins of the 62. 
 
 Sun 
 Visiting in Cuzco 150-159. 
 
 W 
 
 Walls . 
 Watersnakes 
 
 11. 
 
 7. 
 Kev. 257. 
 
 Watkins, 
 
 D. F. 
 Wealth 
 Wenberg, Mr. 
 Wheat 
 Wilson, Professor 12. 
 
 Daniel 
 Wood, Miss . 248 
 
 33-36, 54-56, 211. 
 
 256. 
 
 93. 
 
 Yaretas 
 y.M.C.A. 
 
 123. 
 111. 
 
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