Peru as It Is (Vol. 1&2). Archibald Smith

clink of hard dollars and doubloons, shoveled into “talegas,” or money-bags, and again thrown open at the gambling-table, are such sounds as are sure to allure the pillo-fine to that promiscuous society of Limenian gamblers, where the precious coin usually finds its way into the hands of the crafty. Whatever be the land of this animal’s nativity, he is but a vampire—a human blood-sucker; but the simple pillo is a very different character, always plausible and pliable, an every-day and common-place member of society, who sponges on his neighbour, and whom all Englishmen courted for their generosity are sure to encounter. The ultimatum of this person’s milky adulation and very smiling policy is to procure a loan of money; and when he asks “plata prestada,” or money on loan, of any one, he assures that person, that applying to him is the greatest proof he can offer of his own friendly confidence and regard for the individual; but, while he is lavish of compliment, he takes care not to express his secret purpose, namely, never to reimburse whatever in this way he may hope to clutch.

      It is a trite saying with the Spaniard—“Es bueno conocer el amigo sin perderlo,” that is, It is well to know a professed friend, but not to lose him; and this will be found, like most Spanish adages, to convey in actual life a lesson of practical wisdom. The common pillo, of whom we take notice, never thinks the less of you for giving him a polite refusal; and, by so doing, you act in the spirit of the above saying, and preserve both your friend and your money; for, when civilly refused, he in good nature leaves you, and proceeds forthwith in search of some less wary dupe, and thinks to himself as he departs from you, “Ya este sabe,”—This one is up to our tricks.

      Though Peru be a land of gold and silver, yet nowhere are the precious metals in greater requisition than in Lima, where the scarcity of circulating capital is shown by the revolting dealings of the common usurer, who extorts from the victims of his cupidity two or three per cent. a month on the advances he makes; and the current and regular rate of interest in that country is one per cent. a month, or twelve per cent. a year.

      The “plata,” or money, covers more delinquencies than charity itself; hence we hear such expressions as these: “Nada es mala que gana la plata,” viz. Nothing is bad that wins the money. “Bien, le costo su plata!”—Very well, (what is it to us?) it cost him his money! “Porque no tener su gusto cuando le cuesta la plata?”—Why not have his pleasure when it costs him the money?—as if money, forsooth, could annihilate the moral turpitude of sinful enjoyment.

      We cannot give the reader a better idea of the popular ethics of Peru in the present day, than in the words of a friend long resident in the country, who said that Peru had the advantage over every other country he had seen—that in it “no one need ever be put out of countenance for anything he can say or do.” By so broad a statement as that conveyed in the expression now cited, we would only desire to represent the bad state of moral feeling prevalent among the bulk of a people not long since let loose to follow their own unrestrained wishes; without thereby meaning to deny the fact, that, in Lima more particularly, we often find that good natural dispositions and obliging manners do in no small degree supply, in the ordinary intercourse of life, the place of higher principle. And yet more: we would honourably except from this general description many individual examples of eminent virtue to be met in Peruvian society; striking instances of disinterested friendship and kindness (of which the writer himself has more than once been the favoured object); and the most generous, amiable, and praiseworthy bearing, which we have seen displayed by them in their domestic and social relations.

      If we consider all things in the circumstances of the Peruvians, their story from first to last must awaken an interest in the mind of every inquirer into their past and present state, rather than dispose him to censure them indiscriminately for their errors. We may indeed wonder not to find fewer good qualities among them; and, on the other hand, not to see the fiercer passions that utterly brutalize human nature, and agitate every corner of society, more called into action among a medley of ignorant and discordant castes, passing without adequate preparation from one extreme of government to another, and from one civil broil into another of greater confusion and misrule.

      But, as we have already had occasion to mention, there is among the entire mass of the people a natural aptness to please by a happy address; and no one can witness the external graces of the more enlightened and better classes, who are daily engaged in their customary rounds of social and courteous attentions, without desiring that these qualities, at least, should survive the overthrow of whatever is pernicious to a healthy state of society.

      CHAPTER VII.

       Table of Contents

      Religious prejudices.—No faith with heretics.—Corpse of an Englishman cast into the street by the pious mob.—English supposed to have been buried with money in the island of San Lorenzo.—New cemetery, and Latin inscription for the English burial-ground.—Religious disadvantages of the British in Peru.

      Among a people who suffer so large a privation of moral discipline as the Peruvians, we naturally look for a corresponding prevalence of religious prejudices. Some years ago, when we lived in one of the most delightful climates in the interior of Peru, we were greatly annoyed by our neighbours of the two beautiful villages Ambo and Tomay-quichoa. The inhabitants of the former would insist that we drove from the estate of Andaguaylla, upon which we resided, the worshipful saints, (little painted images dressed in gaudy rags,) and withdrew the workmen, or “yanacones,”[11]