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