Harper's New Monthly Magazine, Vol. III, No. XVII, October 1851

A cigar is the almost unvarying accompaniment of a Peruvian of any class. Basil Hall relates an odd expedient made use of to reconcile the free-and-easy habit of smoking in public places, with the stately requirements of Spanish etiquette of olden time, in the presence of the representatives of royalty. In the days when Peru was a Spanish colony, the vice-regal box at the theatre projected out somewhat into the pit, in full view of the Commonalty of the City of the Kings. As soon as the curtain fell between the acts of the piece, the viceroy was in the habit of retiring from the front to the rear of the box. No sooner was his back turned than, by a very convenient figure of thought, he was considered to be constructively absent. Every man in the pit would then draw forth his flint and steel (this was long before the days of Lucifers and loco-focos), light his cigar, and "improve" the time by puffing away at the fragrant weed. At the tinkling of the bell which announced the rising of the curtain, the representative of royalty returned to the front of the box, his constructive absence was ended, and every smoker paused in mid-puff.

Nothing indicates the decadence of a race more unerringly and decisively than the progressive change which comes over its tastes in its modes of amusement. Indolence and brutality go together. Displays of skill and courage cease to afford excitement to the jaded sensibilities; the stronger stimulus of suffering must be supplied. Thus as the Roman race declined, the shows of the arena grew more and more brutal. Cock-fights and bull-fights are the favorite amusements of the Limanians. A fondness for the latter is characteristic of the Spanish race every where; but in Peru the chief attraction is not the dexterity and courage of the performers, but the agony of the victims. Bull-fights in Spain may almost be characterized as humane exhibitions compared with those of Lima. At one witnessed by Hall in 1821, the matador, who should have given the death-stroke to an animal of extraordinary strength and courage, missed the mortal spot, and merely buried his sword in the body of the bull; in an instant he was tossed, apparently dead, into the air, by the maddened beast, who turned upon a horseman, whom he dismounted, goring the horse so that his bowels hung upon the ground. All this threw the spectators into an agony of delight; which was still further enhanced when the sinews of the bull, having been cut from behind by a crescent-shaped instrument fixed to a long pole, the poor beast dragged himself around the arena upon his mutilated stumps. But their ecstasy amounted to frenzy when a man mounted upon the back of the bull and spurred him around the arena with strokes of a dagger, until he fell exhausted by loss of blood.

Bull-fights are only an occasional luxury, but cock-fights are a daily standing dish. The cock-pit (coliseo de gallos) is a very handsome building; here cock-fights take place every day. The natural weapons of the fowls are not sufficiently deadly to satisfy the Limanian spectators; and in place of the spur of the right foot, which is cut off, is put a sharp curved blade of steel or gaff. Whatever else may be lacking, Lima can justly boast the finest amphitheatre in the world for the purpose of cock-fighting.

In Lima, as throughout the whole of Spanish America, the females are, both intellectually and physically, far superior to the males. All visitors at Lima speak in terms of warm admiration of the Limeñas, as the most charming and graceful women of South America. In figure they are usually slender, and somewhat above the middle height, with fair complexions, destitute of color, large, dark brilliant eyes, and abundant black hair. The charming Spanish epithet hechicera, by which they are designated, belongs to them in the full extent of its significance, not only on account of their rare personal beauty, but also by reason of the captivating grace of their deportment, and the natural amiability of their dispositions.

The first thing which attracts one's regard in Lima, is the singular and picturesque costume of the females. This costume, which resembles that of the Moors, to whom it owes its origin, takes the name of the two principal parts of which it is composed – it is called the saya y manto. It is worn only in Lima, and there only in the day time, as a walking-costume. The saya, as formerly worn, was a skirt or petticoat made of an elastic black silk, plaited at the top and bottom in small folds, and fitting so closely as to display the outlines of the figure, and every motion of the limbs. It was made so narrow at the bottom that the wearers were forced to take steps extremely short, which gave to their gait a mincing character more striking than modest. This, which is called the saya ajustada is now rarely seen. As now worn it forms a very graceful and elegant costume; the bottom plaits are taken out, so as to cause the skirt to stand out from the figure, which is not displayed. This is called the saya desplegada. It is always made of a dark-colored material. The manto is a thick vail of black silk, joining the saya at the back of the waist. It is brought up over the shoulders and head, and drawn over the face in such a manner as to conceal the features entirely, with the exception of one eye, which is visible through a small triangular space left open for the purpose. One hand retains the folds of the manto in their places while the other displays a richly embroidered handkerchief. Over the shoulders is thrown a shawl, usually of embroidered China crape. The Limeñas, effectually disguised in this national dress, to which they are enthusiastically attached, go out every where unattended. Any one can address them, and they violate no usage in accosting any one. The uniformity of the costume, in materials, shape, and color, and the perfect concealment of the features, makes identification impossible, so that the street becomes a perpetual masquerade. The costume which owes its origin to marital jealousy has in Lima become a most efficient aid to intrigue.

The Limeña in the street, shrouded in the saya y manto, differs as widely from the same Limeña at home, as the butterfly wrapped up in its chrysalis does from the same insect with wings fully expanded. At home, at the theatre, in the carriage, every where except when walking in the streets, or in church, the Limeña appears dressed in the newest French fashions. There is, however, one article of European costume which they uniformly refuse to adopt, and that is the bonnet. With here and there an exception, they obstinately reject any other head-dress than a light vail and their own abundant tresses. An inordinate fondness for flowers and perfumes is also a striking characteristic of a Limeña, whose presence is almost invariably announced by a vase of flowers and a flaçon of perfume, placed upon a table near which she reclines swinging in a hammock during the sultry hours of the day, amusing herself, now with examining a book of engravings, now with music, of which she is passionately fond, perhaps with embroidery – and not unfrequently with a cigar.

If man or woman were only an animal being – and if she could always be young and physically charming – this life of the Limeña might not seem so undesirable. But with her a thing of beauty is not a joy forever. If her reign is brilliant, it is brief. When her beauty fades she ceases to be a coquette, and becomes a beata or devotee. She renounces the vanities of the world, attends mass several times a day, makes frequent confessions, and takes up her abode during Lent in a house of penitence. She selects a confessor to whom she unburdens her conscience, and sends presents of sweetmeats and delicacies. At home she sinks into a cipher, scarcely more regarded than a piece of worn-out furniture. If a stranger, paying a visit to a young Limeña, respectfully rises to make a place for an aged woman who enters the cuadro, nothing is more common than for the daughter to say, with the utmost coolness, No se incommoda usted, es ma mamita "Don't incommode yourself, it's my mamma." Habit becomes a second nature, and the Limeña accommodates herself to her lot without a murmur. Such, with exceptions few and rare, is the lot of the hechiceras Limeñas, so highly endowed by nature, and worthy of a better fate.

Besides these Limeñas of European origin there is another class, descendants of the ancient Peruvians, who, though not beautiful like their fair neighbors, present some remarkable characteristics. Their complexion approaches the color of copper, with a pale tinge of gold. Their whole aspect has in it something bizarre, but at the same time not altogether unattractive. In dress they are fond of strange combinations. A balloon-like garment of white muslin or gaudy calico; a Guayaquil hat with high crown and immense brim, decorated with huge bows of ribbon on the "company side" of the head; their abundant hair carefully divided and pouring down their backs in sable cascades; and, foremost and above all, a well-fitting stocking and shoe upon a foot unimpeachably small, form their favorite costume. These cholitas are admirable horsewomen, usually riding astride, cavalier fashion, and wearing the formidable Peruvian spur.

The saya y manto is always worn when going to church. There the absence of seats obliges each female to kneel upon the flags, unless she be provided with a servant to carry a piece of carpet upon which to kneel. To look upon them reclining immovably against the walls or the base of a column, the eyelids drooping upon the pale cheek, or the look fixed upon the tracery of the roof overhead (for in church the manto is not rigorously closed) one might imagine the Limeñas to be statues of meditation. Only the sign of the cross rapidly traced over the forehead shows them to belong to the breathing world. In the sanctuary no sound disturbs the harmony of the sacred offices. The incense, the pious hymns, the soft breathing of the organ, and in some of the churches, the notes of numerous birds of song caged among the crystal lustres of the candelabra, are mingled with the solemn chant of the monks. Service over, and what a change! Life seems to reanimate those marble limbs; those fixed looks become lively and sparkling; and noise and bustle take the place of the former silence. As the fair Limeña leaves the cathedral the black musicians fill the air with the sound of their drums and clarinets, the lottery-men cry their tickets upon one side of the entrance, and upon the other a fat ecclesiastic vends the effigy of the saint who chances to be in fashion. The Limeña, restored to her proper character, draws the shrouding manto over her features; makes gay and lively answers to the insipid compliments paid her by the young men lounging under the portico; and buys with one hand a lottery ticket, and with the other a relic or an image which she hopes will make her number a lucky one.

The Indians in Lima number some 5000; they are active and industrious, in moral qualities far surpassing the mixed races, and fully equaling the whites, to whom, however, they are decidedly inferior in intellectual powers. They look upon Europeans with the feelings always entertained by a subjugated race toward their conquerors; a compound of fear, dislike, and mistrust. In 1781, under the lead of some of the descendants of the ancient Incas, an insurrection of the Indians took place in Peru, which was marked by the utmost atrocities. They defeated the whites in several engagements, burned a number of towns and villages, and captured the city of Sorrato, in which the surrounding inhabitants had taken refuge; of the prisoners who numbered 23,000, only 87 priests and monks were preserved alive. Their leaders were finally betrayed into the power of the whites, and put to death. The Indians then disbanded. The most rigorous measures of repression were thereupon adopted. Their language, dress, music, and dances were strictly forbidden, and every effort made to extinguish their national feelings. When the war of Independence broke out, the Indians took part against Spain, but with the secret design of reinstating the dynasty of their ancestors, and raising to the throne one of the race of the Incas. In many cases they directed their hostilities against the whites indiscriminately, without distinction of parties. In one place they vowed not to leave alive so much as a dog or a fowl who bore the hated color, and even scraped the whitewash from the walls of their houses in sign of utter detestation. Since the war of Independence they have made great advances, especially in the military art, and have used every means to secure as many fire-arms as possible. At as late a period as 1841, Tschudi, discovered by accident eighteen muskets hidden in the hut of an Indian in Central Peru, and upon asking for what purpose they were concealed was told that the time would come when they would be of use. The same writer also mentions incidents showing that many of the Indians are in possession of the secret of the existence of silver mines, far richer than any which are now known; and that the secret is handed down inviolably from father to son, until the time when their ancient dynasty shall be restored. Years of oppression and wrong under Spanish rule, only partially remedied since the Revolution, have wrought a great change in the character of the Indians of Peru. A settled distrust and melancholy have taken the place of the confiding and joyous disposition of the race who welcomed their Spanish visitors. Their songs, their dances, the whole tenor of their domestic life, wear a dark and sombre shade. Even in dress their favorite color is dark blue, which is with them the hue of mourning. These characteristics of the Indian race throughout the country, appear, though more or less modified, in the Indians in Lima.

The negroes in Lima number not far from 10,000 of whom less than half are slaves. The charter of Independence provides that no person in Peru shall be born a slave, but this provision has been modified by law, so as to allow a term of servitude varying from 25 to 50 years. Slaves brought from any other country, become free the moment they touch the soil of Peru. Hence if a master take his slave into Chili, the slave may claim his freedom on his return. Runaways, however, are liable to be reclaimed. The treatment of slaves in Lima is very gentle. A tribunal is erected having the special duty to protect the slaves from ill-treatment. A slave may claim his liberty upon paying his value; and in case he and his master are unable to agree upon the sum, it is fixed by the court; or he may sell himself to any other master who will pay the determined price, in spite of any opposition on the part of the owner. As the introduction of negroes from Africa has been for many years prohibited, the great majority of the slaves are born in Peru. These, though intellectually and physically superior to those born in Africa, are held of less value; their superior intelligence rendering them less docile, and more discontented with their condition. The free negroes of Lima are represented as a plague and a pest to society.

As a general rule the mixed races, which constitute about a third of the population of Lima, inherit the vices without the virtues of the pure races from which they sprung. Perhaps the sole exceptions to this are the Mestizos, the offspring of a white father and an Indian mother. They are of mild and gentle dispositions, but are also timid and irresolute. There are few Mestizos in Lima; but in the interior they are numerous. There they constitute the entire population of many villages, and call themselves whites, keeping aloof from the Indians. The most prominent characteristic of the Mulattos, the offspring of a white and a negro, is their remarkable imitative talent, and their consequent aptitude for mechanical pursuits; but they are extremely sensual and animal in all their tastes and instincts. The Zambos, sprung from an intermixture of the different castes of the colored race, and the Chinos, the offspring of the colored and Indian races intermixed in various degrees, are the most miserable and degraded of all the half-castes in Lima. They commit the most inhuman barbarities with the utmost indifference. Four-fifths of the prisoners in Lima are Zambos. They are usually athletic and muscular, with sunken eyes, thick lips, and noses much less depressed than that of the negro. The Chinos are morally about on a level with the Zambos; but physically they are much inferior. The mixed races of fairer complexion resemble the whites in moral and intellectual qualities in about the same degree that they approach them in color.

The general condition of morals in Lima, especially among the colored races, may be inferred from the following statement given by Tschudi. In ten months of the year 1841, the number of births was 1682, of which 860, more than one half, were born out of wedlock. The number of dead children exposed during the same time was 495, almost one third of the whole number of births. Of the illegitimate children nearly two thirds, and of those exposed a still larger proportion, were Mulattos. Though there can be no positive evidence of the fact, there is every reason to conjecture that the greater number of the children exposed, were murdered by their mothers. During the same period the number of deaths in the city was 2244, exceeding the births by 562. It has been found that for a long series of years the deaths have exceeded the births by about 550 a year.

There is an old Spanish proverb which styles Lima the Paradise of women, the Purgatory of men, and the Inferno of asses; but during the time of the carnival all claims to be considered a Purgatory even, to say nothing of Paradise, to man or woman, disappear. One of the favorite amusements of the season is to besprinkle passers by, from the balconies, with water, of which the purity is by no means above suspicion. The colored population assume the license of rolling the passers who do not choose to pay for exemption, in the street gutters, which offer remarkable facilities for this pleasantry, as they are ill-paved, and unswept, with a stream of water running through them. These gutters are used by the lower classes of the Limanian señoras in a manner peculiar to that city; they are accustomed to wash in them the plates, glasses, and dishes from their dinner tables. Another favorite amusement during the carnival is to suspend from the balconies a strong bag filled with fragments of glass and pottery. This is attached to a rope of such a length as to suffer it to fall within a few inches of the heads of the passengers. This sack is drawn up into the balcony; and when a person who has been selected as a victim passes underneath, it is flung just over his head. The rope prevents it from falling upon him, but the deafening crash which ensues within a few inches of his ears, is nowise soothing to the nerves. This practice is regularly prohibited by the police, but all attempts to suppress it have proved as unavailing as the efforts to prevent the use of fire-crackers upon our own Fourth of July.

There is a public lottery drawn every week in the Plaza Mayor, directly opposite the Cathedral, where a temporary platform is erected for the purpose. A ticket costs an eighth of a dollar, and the highest prize is 1000 dollars. As the hour for drawing approaches, the square begins to fill with a motley crowd of men, women, and children; armed soldiers, shovel-hatted priests, barefoot monks, bright-eyed tapadas (so a Limeña with her manto drawn over her face is called), spurred cavaliers, and ragged negroes. The numbers are placed in the wheels, and drawn out by boys belonging to the foundling hospital. To every ticket is attached a motto, which is usually an invocation to some favorite saint to accord good luck to that ticket; and when the fortunate one is ascertained this motto is read aloud for the edification of the bystanders. The lottery belongs to a society called the "Beneficencia," by whom it is farmed out, and the profits appropriated to the support of hospitals and charitable institutions. It is the usual practice of the Limanians to purchase tickets regularly; the negroes in particular, as elsewhere, are particularly addicted to trying their luck. Instances are not uncommon in which slaves have purchased their freedom with prizes drawn in the lottery of the "Beneficencia." In a small chapel belonging to the church of St. Dominic, were formerly exhibited relics of St. Rose, the patroness of Lima. Among them was a pair of dice, with which it was gravely said that, when the fair saint was exhausted by prayer and penance, the Saviour would appear and revive her drooping spirits with a friendly game. Of late years these uncanonical relics are not exhibited, but Stevenson, the author of a standard work on South America, relates that they were shown to him in 1805, when he kissed them with as much devotion as he would have manifested to any other pair.

Every morning at a quarter to nine o'clock, when the Host is elevated in the Cathedral, and in the evening at the hour of the Angelus, the great bell of the Cathedral tolls three measured strokes, which are repeated from all the many belfries of Lima. Every occupation is at once suspended, every hat is reverentially raised; every lip moves, uttering its whispered prayer. The evening prayer being ended, each one makes the sign of the cross, and bids the person next him buenas noches– "good-night." It is an act of courtesy to insist that one's neighbor shall take the precedence in the salutation; and he, not to be outdone in politeness, must waive the proffered honor. The courteous contest – "You say it," and "No, sir, you say it," is sometimes not a little amusing.

Lima is surrounded by a wall, now in a state of extreme dilapidation, and altogether unavailable for any purposes of defense. It is built of adobes, and dates originally from 1685, though much of that now existing is of more recent construction. A fine stone bridge crosses the Rimac, uniting the city with the suburb of San Lazaro. It consists of six circular arches rising thirty-six feet from the surface of the water. The piers are of brick, resting upon stone foundations of great solidity, of which no better proof is needed than that they survived the earthquakes of 1687 and 1746, by which almost every edifice in Lima was shattered. The entrance to the bridge is through a broad arch crossing the street, used for carriages, with smaller arches on each side for foot-passengers. This archway is surmounted with turrets and spires, and presents an imposing appearance. In the parapets are semi-circular recesses provided with stone seats which furnish a favorite resort in summer evenings. The view from the bridge is of great beauty. Westward the eye follows the silvery course of the Rimac, its left bank lined with convents, and splendid mansions of the more wealthy Limanians. The view closes with the broad Pacific. In the opposite direction the view is bounded by the range of hills, beyond the avenues of the Alameda del Acho; while beyond and above all, when the shrouding vail of clouds is lifted, so as to permit the sight, are beheld the snowy summits of the distant Cordilleras. The bridge was built in 1640, at an expense of 400,000 dollars, from designs by Villegas, an Augustin monk.

The Cathedral is situated on the eastern side of the Plaza Mayor. The foundation stone was laid by Pizarro himself on the 18th of January, 1534, twelve days after the choice of the site of the city. Ninety years after, the edifice was completed, and was solemnly dedicated on the 19th of October, 1625. It has a light, ornamented façade with large folding doors in the centre, and smaller ones upon each side. From each of the two corners rises an octagonal tower to the height of about two hundred feet, exclusive of the base, which is forty feet. These towers were thrown down by the great earthquake of 1746, by which almost the whole city was laid in ruins. They were rebuilt in 1800. The interior is singularly magnificent. The roof, which is beautifully paneled, rests upon arches supported by a double row of square stone pillars. The grand altar is adorned with seven Ionic columns, twelve feet in height, cased with pure silver, an inch and a half thick, and is surmounted with a massy crown of silver richly gilt. The tabernacle, seven feet high, is of wrought gold, studded with precious stones. On high festival days service is performed with a pomp and splendor not surpassed in any temple in Christendom. Many of the churches are ornamented with a profusion of silver even yet, though it is said that during the revolution a ton and a half of silver was taken in a single year from the ornaments of the churches, to supply the necessities of the state; yet such was the abundance with which the precious metal had been lavished, that this amount was hardly missed; a tale which would be incredible if related of any city other than the one which at a certain time paved with solid ingots of silver the streets through which a new viceroy was to make his entrance.