PATAGONIANS.

PATAGONIANS.The most intelligent and progressive race of aborigines in southern South America, a tribe that raises to considerable extent the general low level of life that exists in that section, is the Patagonians. They live in well-constructed, portable tents, called “toldos,” made from guanaco skins, fastened to wooden supports by rawhide thongs, and staked to the ground with pieces of bone. These toldos are so arranged that they can be easily taken apart and removed as necessity may require. Their food consists of the meat of the ostrich, guanaco and deer, all of which abound in the territory inhabited by them.Physically the Patagonians are a superior race, the average height of the men being considerably over six feet, and many of them are fully seven feet tall. They are well proportioned, deep chested and muscular. They have intelligent faces, regular features, aquiline nose, high forehead and square chin. Their facial expression is one of amiability and good nature. The complexion of the men, when their faces are clean of paint, is a reddish brown; that of the women a healthy, ruddy hue. The young women are often good-looking, but the severe climate and their manner of living make them prematurely old and ugly. The men’s costume consistsof a woolen cloth worn next to the body, and a heavy cloak made of guanaco skins, fastened at the neck and extending to the ankles. Their high boots, “buskins,” are made from the skin of the lower part of the hind legs of horses, and worn in the natural form. These buskins are procured from the wild horses, thousands of which roam over the pampas of Patagonia. The costume of the women is practically the same as that worn by the men, except that the clothing beneath the guanaco cloak is a little more elaborate.They possess the Indian characteristic fondness for jewelry and personal adornment. They wear huge silver earrings, the pendants of which are sometimes eight inches square; they also adorn themselves with silver necklaces and quantities of beads. A Patagonian Indian six and a half feet tall, robed in a beautiful guanaco cloak with flowing folds, and adorned with huge silver ornaments, presents a picturesque and striking appearance.The Patagonians differ from most Indian races in their observance of certain hygienic laws. They sleep upon beds made of guanaco skins, in tents that are kept fairly clean. Men, women and children indulge in a cold bath every morning in the year. This practice, in addition to aiding materially in building up and maintaining the splendid physical constitutions for which they are noted, enables them to withstand more easily the rigors of the severe climate. Their occupation is that of hunting the ostrich, guanaco and other animals indigenous to the territory. The flesh of the game is used for food, and the skins converted into robes and rugs, which they market at Punta Arenas, and for whichthey receive good prices. They are skillful hunters and the method they employ in hunting ostriches and guanacos is unique. They possess firearms, both rifles and revolvers, and are not unskilled in their use; they also carry swords, daggers and lances, which are used only when dismounted, and none of which are employed in the chase. Ostriches and animals are pursued on horseback, the hunter carrying a “bola,” which on near approach to the object of his pursuit he hurls with unerring aim, seldom failing to stun and entangle the bird or beast until it becomes an easy victim to his knife or lance. The bola, which is peculiar to Patagonia, consists of three round stones, or metal balls, the size of an orange, covered with rawhide. To each of these is fastened a plaited rawhide rope six feet in length. The ends of these ropes are united and fastened to a lasso. The hunter before casting the bola takes it in one hand and by swinging it rapidly over his head sends the balls rotating in the air with great velocity. He then casts it as the vaquero does his lasso. When it strikes, the revolving balls wrap the thongs tightly about the object of the chase, entangling it and putting a stop to its flight. The hunter then rides along by the side of the entrammeled prey and dispatches it. It is an exciting scene to see a Patagonian mounted upon a fleet pony racing across the pampa in pursuit of an ostrich. It possesses elements of sport that are peculiarly attractive to one who is fond of hunting.These people have no religious creed and do not believe in a personal God. There is a tradition among them that there is a great good spirit who created them, but they have no well-defined creed,and religious feasts are unknown among them. They believe in the sanctity of animals, but do not worship any of them. They have a superstitious dread of demons, whom they try to propitiate through the mediation of medicine men, to whom only the demons are supposed to be visible. Charms and talismans are worn as a means of warding off evil spirits. They are ignorant of culture and conventionalities, yet they are not ungrateful or inhospitable. They never give presents, nor will they receive favors from others.One of the queer customs of this peculiar people is that of celebrating marriages. The bridegroom secures the consent of both his own parents and those of the bride. The fathers of the young couple then move their tents near each other. An unsaddled horse is placed in front of each of the tents, and at a prearranged signal the bride and groom rush from their respective tents, mount the horses and gallop away on their wedding trip.CLASSIFIED HUSBANDMENTo describe the life of the country people of Chile it is necessary to classify the disintegrate parts which enter into combination with all those who till the soil, and in which each has a personal and common interest. The first grade in the classification is the peon, the lowest class, who owns no land, and is illiterate, hard working, destitute, and docile.The second, Land OwnerNo.1, lives upon a small plot of non-productive ground. The possession is small, but nevertheless his own, acquired by industry, economy, or inheritance. If he works for others as a peon, it is a matter of choice. If he has sons they work where they choose. His land being insufficient to maintain himself and family, is used as a residence only.The third husbandman in the classification is different only in distinction as to the amount of his worldly effects; his habits, customs and life are the same as Land OwnerNo.1, except upon a little more extensive scale. He is perhaps more selfish and self-contained. His ambition is not to improve himself or his family, but to add to his money and possessions. He is facilitated somewhat in his avaricious aims by his small means.The fourth grade in the agricultural classification is the outgrowth, the evolution of the classes below him. He calls himself a gentleman, but lacks thebreeding, manners and education to justify the title. He is of the “roto” type, only richer, and better dressed, on parade occasions. He owns lands sufficient to support himself and family without manual labor. This independence is usually acquired by years of selfish economy and penuriousness, or by inheritance or marriage. His one aim in life seems to be the acquisition of money, no matter by what means.Fifth and last in the grading of the agriculturists comes the hacendado, or landlord, the owner of large, valuable and productive haciendas. He usually regards himself as the prince of earth, all-powerful and influential. His hacienda is his dukedom, his fortress. No one can enter or leave without his permission and all within its limits do his bidding unquestioned. He is lord and monarch of all he surveys, and takes little heed of those below his social station. The hacendados run politics and make presidents, name congressmen, senators, judges and governors.

The most intelligent and progressive race of aborigines in southern South America, a tribe that raises to considerable extent the general low level of life that exists in that section, is the Patagonians. They live in well-constructed, portable tents, called “toldos,” made from guanaco skins, fastened to wooden supports by rawhide thongs, and staked to the ground with pieces of bone. These toldos are so arranged that they can be easily taken apart and removed as necessity may require. Their food consists of the meat of the ostrich, guanaco and deer, all of which abound in the territory inhabited by them.

Physically the Patagonians are a superior race, the average height of the men being considerably over six feet, and many of them are fully seven feet tall. They are well proportioned, deep chested and muscular. They have intelligent faces, regular features, aquiline nose, high forehead and square chin. Their facial expression is one of amiability and good nature. The complexion of the men, when their faces are clean of paint, is a reddish brown; that of the women a healthy, ruddy hue. The young women are often good-looking, but the severe climate and their manner of living make them prematurely old and ugly. The men’s costume consistsof a woolen cloth worn next to the body, and a heavy cloak made of guanaco skins, fastened at the neck and extending to the ankles. Their high boots, “buskins,” are made from the skin of the lower part of the hind legs of horses, and worn in the natural form. These buskins are procured from the wild horses, thousands of which roam over the pampas of Patagonia. The costume of the women is practically the same as that worn by the men, except that the clothing beneath the guanaco cloak is a little more elaborate.

They possess the Indian characteristic fondness for jewelry and personal adornment. They wear huge silver earrings, the pendants of which are sometimes eight inches square; they also adorn themselves with silver necklaces and quantities of beads. A Patagonian Indian six and a half feet tall, robed in a beautiful guanaco cloak with flowing folds, and adorned with huge silver ornaments, presents a picturesque and striking appearance.

The Patagonians differ from most Indian races in their observance of certain hygienic laws. They sleep upon beds made of guanaco skins, in tents that are kept fairly clean. Men, women and children indulge in a cold bath every morning in the year. This practice, in addition to aiding materially in building up and maintaining the splendid physical constitutions for which they are noted, enables them to withstand more easily the rigors of the severe climate. Their occupation is that of hunting the ostrich, guanaco and other animals indigenous to the territory. The flesh of the game is used for food, and the skins converted into robes and rugs, which they market at Punta Arenas, and for whichthey receive good prices. They are skillful hunters and the method they employ in hunting ostriches and guanacos is unique. They possess firearms, both rifles and revolvers, and are not unskilled in their use; they also carry swords, daggers and lances, which are used only when dismounted, and none of which are employed in the chase. Ostriches and animals are pursued on horseback, the hunter carrying a “bola,” which on near approach to the object of his pursuit he hurls with unerring aim, seldom failing to stun and entangle the bird or beast until it becomes an easy victim to his knife or lance. The bola, which is peculiar to Patagonia, consists of three round stones, or metal balls, the size of an orange, covered with rawhide. To each of these is fastened a plaited rawhide rope six feet in length. The ends of these ropes are united and fastened to a lasso. The hunter before casting the bola takes it in one hand and by swinging it rapidly over his head sends the balls rotating in the air with great velocity. He then casts it as the vaquero does his lasso. When it strikes, the revolving balls wrap the thongs tightly about the object of the chase, entangling it and putting a stop to its flight. The hunter then rides along by the side of the entrammeled prey and dispatches it. It is an exciting scene to see a Patagonian mounted upon a fleet pony racing across the pampa in pursuit of an ostrich. It possesses elements of sport that are peculiarly attractive to one who is fond of hunting.

These people have no religious creed and do not believe in a personal God. There is a tradition among them that there is a great good spirit who created them, but they have no well-defined creed,and religious feasts are unknown among them. They believe in the sanctity of animals, but do not worship any of them. They have a superstitious dread of demons, whom they try to propitiate through the mediation of medicine men, to whom only the demons are supposed to be visible. Charms and talismans are worn as a means of warding off evil spirits. They are ignorant of culture and conventionalities, yet they are not ungrateful or inhospitable. They never give presents, nor will they receive favors from others.

One of the queer customs of this peculiar people is that of celebrating marriages. The bridegroom secures the consent of both his own parents and those of the bride. The fathers of the young couple then move their tents near each other. An unsaddled horse is placed in front of each of the tents, and at a prearranged signal the bride and groom rush from their respective tents, mount the horses and gallop away on their wedding trip.

CLASSIFIED HUSBANDMEN

To describe the life of the country people of Chile it is necessary to classify the disintegrate parts which enter into combination with all those who till the soil, and in which each has a personal and common interest. The first grade in the classification is the peon, the lowest class, who owns no land, and is illiterate, hard working, destitute, and docile.

The second, Land OwnerNo.1, lives upon a small plot of non-productive ground. The possession is small, but nevertheless his own, acquired by industry, economy, or inheritance. If he works for others as a peon, it is a matter of choice. If he has sons they work where they choose. His land being insufficient to maintain himself and family, is used as a residence only.

The third husbandman in the classification is different only in distinction as to the amount of his worldly effects; his habits, customs and life are the same as Land OwnerNo.1, except upon a little more extensive scale. He is perhaps more selfish and self-contained. His ambition is not to improve himself or his family, but to add to his money and possessions. He is facilitated somewhat in his avaricious aims by his small means.

The fourth grade in the agricultural classification is the outgrowth, the evolution of the classes below him. He calls himself a gentleman, but lacks thebreeding, manners and education to justify the title. He is of the “roto” type, only richer, and better dressed, on parade occasions. He owns lands sufficient to support himself and family without manual labor. This independence is usually acquired by years of selfish economy and penuriousness, or by inheritance or marriage. His one aim in life seems to be the acquisition of money, no matter by what means.

Fifth and last in the grading of the agriculturists comes the hacendado, or landlord, the owner of large, valuable and productive haciendas. He usually regards himself as the prince of earth, all-powerful and influential. His hacienda is his dukedom, his fortress. No one can enter or leave without his permission and all within its limits do his bidding unquestioned. He is lord and monarch of all he surveys, and takes little heed of those below his social station. The hacendados run politics and make presidents, name congressmen, senators, judges and governors.

PEONS.It is difficult to describe the peon, or Roto Chileno. He is contradictory by nature, compound and complex in character. He is industrious and lazy, simple and cunning, honest and dishonest, brave and cowardly, true and false. He is homeless, roving, restless, dirty, slovenly, cares nothing for his past life and is without hope or ambition for the future. With limitless improvidence he lives in the present and is a happy-go-lucky, generous, careless, good-natured individual who never wastes time gazing upon the sorry side of life. Heroams from place to place in search of a job, earning barely enough to keep soul and body together, and not always sufficient to clothe himself. Russian serfdom is not worse than the life some live in Chile, especially the “inquilinos” (farm laborers), living upon their master’s property. Do not pity the peon; he does not ask for, need nor want it. He possesses the faithful humility of a dog and the cunning qualities of the fox. Do not try to reform, civilize, reconstruct, or otherwise change or reclaim him; he will successfully defy all efforts. The blood of the Incas is in his veins, the old-fashioned way is best for him, and he is content. He wants no changes or innovations, and will admit of none. All he wants is to be left alone. Although he has never known the pleasure of prosperity, he is apparently contented and never unhappy. Born in poverty and humility, so he lives and dies.The Roto Chilenos not only constitute the laboring class in Chile, but the army, navy and police force are largely recruited from their ranks. As soldiers they possess a reckless bravery that will stop at nothing. With a cry of “viva Chile” they will charge an enemy, never to return, unless victory makes it possible. They are fearless to foolhardiness. They will rush fortifications under fire, scale walls or steep bluffs, swim rivers, and if all are killed the loss is not considered. One single handed will not fight against odds, but in numbers and in hand to hand conflicts the bravery of the Chileno is not excelled by any nationality. They do not fight intelligently, but desperately. Their favorite weapon is a knife, and every Roto Chileno goes armed with a “corvo,” a knife with a long,curved blade, tapering to a sharp point, and usually ornamented with a heavy metal handle. It is encased in a leather sheath, and is carried in the belt or boot of the possessor. It is an article of common utility, as well as a weapon of offense and defense. When angered, or threatened with danger, the Chilean produces a corvo as naturally as the American negro does a razor, and he is exceedingly skillful in its use. It is not an uncommon thing for one peon to disembowel another with one sweep of the corvo, usually leaving a triangular shaped wound, a mark of this weapon that is peculiar to the people. As an evidence of their partiality for the knife as a fighting weapon, it is related that in many instances during the war between Peru and Chile, in time of battle, the Chilean soldiers threw away their rifles and rushed upon the enemy with corvos, fighting in hand-to-hand conflict.These same men are afraid of a small dog, and will exhibit fear in many ways under most ordinary circumstances. Contradictory elements enter into their composite characters. They are patient, long suffering, and have wonderful endurance. They think nothing of a serious flesh wound, but if one of them has a toothache or headache he will wrap up his head like an old woman with the mumps. Often they wear such a woe-begone, lost look that one would almost believe in their manifest troubles if their cunning ways of shirking a duty were not so well known.With five centavos in his pocket the roto is a capitalist, and will not work until prompted by necessity. He speaks Spanish badly, and in a mumbling,drawling manner, often using the most vile and profane language in the presence of both men and women of his own class. In stature the Roto Chileno is, as a rule, short, massive and muscular; his skin is an amber brown. He has small, black, beady eyes, slight beard, stiff black hair that grows low upon his forehead. The shape of his head is generally that of a pumpkin, the back of the head being quite flat. He has a short, thick neck, large flat feet, and small tapering hands. The ears, mouth and nose are not out of proportion to his size. He walks with a rapid, ambling gait, body bent forward, legs wide apart and his long arms swinging at his sides. His few, scanty, ragged garments are usually covered with a homemade wool “poncho.” The bottoms of his feet are covered with rawhide sandals, “ojotas,” and he invariably wears a straw hat, “chupalla.” The general appearance of the roto, as one sees him on the road, with dirty face, dingy straw hat drawn well down over his eyes, trousers rolled up at the ankle, shirt open at the chest, a corvo in his belt and a poncho thrown over his shoulders, is that of approaching ruin. His face is more repulsive than ugly, and he is more nearly naked than ragged. Some of the more provident among them, however, wear clean clothes on Sundays and other feast days. They occasionally wash their hands and faces, but never their bodies. They are by nature a pacific people. The fighting spirit is generally aroused in them by the consumption of bad liquor. They help each other in their personal work or difficulties, and are great jokers, one with another.The “patron” (employer) always furnishesfood to his laborers. The universal food of the country for the poor people is “porotos” (beans), and the ration for each man or boy, per day, is all the beans he can hold in his two hands placed together. The rations are cooked together, as many being placed in the pot as there are persons to be provisioned. At meal-time the pot is delivered to the peons who sit on the ground in a circle around the vessel. Each is supposed to have his own spoon, but if not, a flat stick or piece of bark serves the purpose. After all are seated each dips into the pot and eats until the allowance is finished. One meal is all they eat in a day after eight o’clock in the morning, at which hour they eat a loaf of black bread, in exchange for which they may receive a double handful of toasted wheat, “harina tostado.” This diet is never changed, never varied, after they leave the mother’s breast. When the supply of beans is short, “mote” (wheat boiled in lye until the hull is loosened, after which it is removed by rubbing the grains between two stones), is sometimes mixed with the beans.In the extreme southern part of Chile, the ration is somewhat different. There, “chuchoca” (green corn boiled and dried on the cob) is mixed with the beans. The peons never depart from the established ration. When not working they eat a little parched wheat flour in the morning, or such other food as they may be lucky enough to obtain. If one has no food he goes to some rancho where there is a supply, and where he is invariably served, as they are always generous with each other.Peons will sleep anywhere, in places wet or dry,clean or unclean. With a stick of wood or a stone for a pillow, and with a poncho spread over him he will sleep the sleep of innocence, without care for the present or thought of the future. An old “mozo” (man servant), known to be honest, through many years of faithful service, went one day to the home of his former employer, where he was given food, and a bed was provided for him in the house. During the night the gentleman was disturbed by sounds of apparent distress in the corridor. Thinking the mozo was ill, he went to inquire the cause of the trouble. The peon informed him that he could not sleep upon that “soft thing,” meaning the mattress, and asked permission to make his bed out-of-doors. He was informed that he could sleep where he pleased. Taking his saddle for a pillow, and a sheepskin for his bed, and spreading a poncho over him he lay down upon the pavement of the patio. In the morning he was found sleeping soundly, his face turned toward heaven, his unkempt beard covered with frost.Peons in the cities do not receive a daily ration of beans, as is the custom in the country, but are given money, “diario,” with which to buy food. The Chilean peon cannot stand prosperity. As a general rule the worse he is treated and fed, the better service he will render. This applies more directly to the “inquilinos,” than to independent peons.The rotos are polite to each other and salute when they meet by touching their hats, saying “Buenos dias, Caballeros” (good day, gentlemen). When asking for and receiving a light for a cigarette, they say, “Mil gracias, Dios guarde Ud.,” (athousand thanks, God guard you). When a peon meets a superior who says, “como le va” (how do you do), the peon answers, “muy bien, para servirle a Ud.,” (very good, I offer you my services). They are rarely insolent to their superiors and when sober, never. They are illiterate to the extreme, having no desire to learn, but they are naturally clever and are capable of rendering good service, where mechanical skill is not required. You cannot out-figure one of them, and he will quickly remind you of any mistake in a transaction, if it counts against him.Among the roto class, grandfather, father and son all work together, and have always been, as they are now, upon an equality in destitution. Their only apparent ambition seems to be to work enough during the week to secure a few pesos on Saturday night, with which to buy “aguardiente” (raw brandy), “vino” or “chicha” (wine or cider) at the “Cancha de Bola.” When a crowd of peons congregate at any one of the many places where drinks are sold, in the country, first one buys a litro (quart), and after taking a drink, he passes the cup, called “potrillo,” to the friend next to him, and so it is passed until empty. Then another buys a litro and passes it, and they continue to treat each other until all are fighting drunk. This is continued from Saturday night until Monday morning, and not infrequently until Monday night or Tuesday. Employers of labor have learned by experience not to expect anything from or depend upon their workmen for regular service on Monday, as the majority of them are incapacitated from the effects of drink—on Sunday. In the drinking placeswhere the roto spends his Sundays and feast days, in drinking and gambling, there are always a number of women, “cantoras,” who join in the drinking, and between drinks entertain the crowd with dancing and singing, playing accompaniments on guitars.The Saturday night and Sunday debauch of the peons generally commences after a hard week’s work, and frequently lasts thirty-six hours without sleep, and sixty hours without food. After having slept off the effects of drink, they are ready for business Tuesday or Wednesday morning. When they return to work they give a legal day’s labor, without persuasion to stimulate their activity. All differences are forgotten and no questions asked, knowing that it is only a few days until they will have another spree, and the weekly experience be repeated. They are inveterate gamblers. Men may be seen naked in the road, having lost all their clothing on a game of chance. The game may be cards, dice, topeadura, a cock fight or any contest in which the result is in doubt. The peon is a born gambler, and a cheerful loser. If beaten in a game he accepts the results with the indifference of a stoic or the sang-froid of a professional. He never complains, but bides his time for another chance to recover his losses.The “Cancha de Bola,” the peon’s clubhouse, is a cemented or smooth floor space, covered with a thatched roof, but not enclosed. The game at the cancha is a sort of Indian billiards, played by rolling large wooden balls over the floor. There men and women meet on Sundays and feast days, to play games, drink and discuss the events of the week.And every cent is coaxed from every pocket to fill the coffers of the owner of the cancha.Drunkenness is one of the chief curses of Chile, especially among the common people. The moral standard is not of a character that sets a ban upon drunkenness, and the custom of excessive drinking is indulged in by men, women, and not infrequently children. All classes are engaged more or less in the manufacture, sale and consumption of wine, chicha, aguardiente and pisco, the latter being alcohol made from the white grape. Every village store or shop dispenses liquors, and many of the huts along the country roads retail drinks. On Sundays and feast days these road houses are common resorts for peons, huasos and inquilinos. And there viciousness and crime are encouraged by excessive indulgence in cheap, and often adulterated and poisonous wines and liquors.A new liquor law went into effect in 1902, which had for its purpose a sweeping reform in the manufacture and sale of intoxicants. It takes control of the production, limits the number and location of saloons; prohibits the sale within a reasonable distance of a church or schoolhouse, imposes a fine upon drunkenness and provides a severe penalty for the adulteration, falsifying or placing upon the market a product of the country not up to the standard fixed by law. But reforms and radical changes in customs in Chile are much easier in theory than in practice, and the promoters of the liquor law find it difficult to enforce its provisions. It is, however, a move in the right direction, and much good has resulted from the effort to carry it into effect.The scene at a country despacho on Sunday or feast days is as picturesque as it is characteristic. There one will see a great number of men and women on horseback, frequently indulging in their cups, while seated on their horses in front of the despacho. The men are dressed in the peculiar costume of the country, wide-brimmed straw hats, ornamented with silk cord or braid, ponchos of brilliant colors, leggings reaching to the thighs, huge spurs and high heeled, pointed toed boots. Their saddles and bridles are richly ornamented, curiously fashioned, and form an interesting feature of the peculiar outfit. To the side of the saddle is usually attached a lasso, made of braided rawhide, strong, supple and ready for instant use. With this article the huaso is an artist. He practices the trick of casting the lasso in his infancy, keeps it up in youth, and becomes a master in the use of it as a man. One end is attached to his saddle, and the pony on which he is mounted is schooled in all the tricks of pursuing the animal or object to be captured, and to stop suddenly and brace itself for the shock when the lasso has been thrown. So accurate is the aim that it is difficult for man or beast to escape the noose of the huaso’s lasso when he sends it circling through the air. He is even more clever than the cowboy of the western plains, for the reason that his education begins earlier in life. His use of the lasso is not always limited to the business of capturing animals. He frequently resorts to it as a means of sport.Two or more will take sides, and, riding at each other full speed, attempt to drag their opponents from their horses. There is little regard for consequences,and when the noose encircles the arm, neck, or body of one, and he receives the shock that comes from being suddenly dragged from his horse at the end of a rawhide rope, the sensation is not pleasant to say the least.Unless fired by bad liquor there prevails among the Chilean huasos a general good fellowship and friendly familiarity. They are clannish, with a strong prejudice against all “gringos” (foreigners). When a crowd of huasos congregate in the country or village, they invariably indulge in some exciting games or contests requiring rare skill on the part of the participants, and strength and endurance of the stocky, intelligent ponies on which they are mounted. One of the most common of their sports is “topeadura,” on which large sums of money are frequently wagered—a game which the people for miles around will assemble to see. On feast days it is the common attraction at all the despachos and road houses, and every hacienda of any consequence has its own contest at such times. The game is played at a long pole called “vara,” generally cut from the blue gum, and fixed in Y-shaped supports, the object of the opposing teams being to push each other back to the end of the pole. The captains, or leaders, toss for position, which is important, as the winner places his horse’s head under that of his opponent’s, giving him the advantage of driving his mount like a wedge between the other and the pole. Other members of the two teams range themselves behind the captains, and a perfect pandemonium of clamor arises from the players and spectators as soon as the struggle begins. The horses enter into the spirit of the game,and strive with every nerve and sinew to force themselves forward, and it is a rare thing to see the players use their spurs. The game is far more interesting when it is reduced to a match or wager between two players of note, because they are then splendidly mounted, large sums often being paid for well-trained horses. The terrific straining of two animals to force each other back provides a marvelous study of anatomy with muscle at its highest tension. The horse which has the disadvantage in position will, before the signal to begin has been given, press down upon its adversary’s neck so as to nullify the advantage. A feature of the game is the excitement of spectators, one or more of whom are frequently impelled by zeal or drink, to drive their horses into the struggle and spoil it. Such interruptions usually result in the indiscreet meddler getting roughly handled by the indignant players, whence the Chilean saying that “topeadura is a good game to watch from a distance.”All the horses of Chile cannot, however, be judged by the standard of these high priced sporting animals. The typical horse of the country is one peculiar to the Republic and when mounted by a huaso in his picturesque costume, the pony presents the appearance of supporting a pair of spurs with rider attached. He is a product of the old Spanish stock, docile, intelligent, and hardy, and though he has not the fine quarters of the improved breeds, he is strong, has wonderful endurance and can climb like a goat. They furnish all the mounts for the Chilean cavalry, and in recent years Great Britain and some of the European nations areadopting Chilean horses for cavalry purposes. They are gentle, obedient, seldom ever vicious, and are easily trained for any kind of service. From this description it would seem that the remarkable spurs invariably worn by the huaso and “vaqueros” might be dispensed with, but they are as much a part of their riding kit as their ponchos and lassos.The Chilean saddle, “silla,” is peculiar to the country, and is the most expensive part of the huaso’s outfit. Many of them are works of art, covered with patent leather, beautifully and elaborately stitched with silk thread and ornamented with silver. In shape they are not unlike the Mexican saddle, except that they are shorter in the seat, and the front, instead of forming a high pommel with a neck-like projection, to which the lasso is fastened, is oval-shaped like the high back, forming a deep cushioned seat into which the rider fits closely. On either side in front is a leather roll, which prevents the rider from slipping forward. The stirrups, “estribos,” huge affairs made from solid blocks of wood, artistically designed, hand-carved and beautifully ornamented, are supported by single straps, attached to the saddle so far back that they cause the rider to lean well forward. These stirrups, which are perhaps the most unique article of their kind in the world, are usually adorned with silver or inlaid steel mountings. The wooden stirrups prevent the feet of the rider from getting wet and protect them from the “espino,” a bush with harsh, stiff branches and fierce thorns; they also serve as a means of warming the feet on cold days, as the person in the saddle can by striking his feet against the stirrups dispel the numbnessresulting from cold. The saddle is always fastened with a rawhide cinch and never with a buckle girth. Many of the saddles have two cinches and are bound so securely that there is little possibility of accident from slipping or turning.The “montura,” a peculiar kind of saddle much used in Chile in pioneer days, is now seldom seen. It is composed of six sheepskins, a rather excessive foundation, upon which is placed an “enjalma,” a skeleton saddle made of wood and bound together with rawhide. Over this are spread six more skins with the wool on, the whole being covered with a beautifully dressed kid skin. The montura is fastened with a cinch, into the fabric of which is woven the national colors of the Republic. It constitutes a rather elevated seat, which gives to the rider a peculiarly awkward position. But the montura was designed for and serves more purposes than one. In the early days when roads were few and long trips were made across country on horseback the numerous skins composing the odd saddle were used by the rider for a bed and covering at night.The “espuelas” (spurs), worn by the Chilenos are the largest in the world, the rowels on some of them being six or eight inches in diameter. In order to prevent the rowels from dragging on the ground, they are worn with high heeled boots on which there is a leather projection back of and above the heel, upon which the spurs rest, and which keeps them at an elevation that prevents their coming in contact with the ground. The rowels are not sharp, however, and are less severe than the smaller spurs with sharp cutting points. They are also used by the wearer as a means of maintaining hisequilibrium when a horse attempts to unseat him. This is accomplished by catching the spurs in the saddle cinch.The bridle, “freno,” made of plaited rawhide, is strong, durable, and artistic. It is frequently ornamented with silver or inlaid steel attachments. Buckles are seldom used in the Chilean bridle. The reins are joined at the ends with a heavy ring to which is attached a single strand of braided rawhide, ending with a flat piece of the same material, called “chicote,” or as is often the case, loaded with lead, when it is called “penca.” The Chilean bit is unlike anything else of its kind. It is an instrument of torture, unique in design and terrible in its effect. It is very heavy, and is so formed that the rider can almost break the jaw of a horse with a hard, quick pull on the reins. They are used unsparingly upon the poor ponies, who serve their masters so faithfully. It is a custom of the huaso to practice bringing his horse from a run to an instant stop. He teaches the animal to rush full speed at any object. In order to accomplish these maneuvers they apply the full force of the terrible bit. It is one of the many cruelties practiced upon the horses. Originally the best of the beautiful and artistic bits used in Chile were designed by a Chilean mechanic whose shop or factory was at Pana Flor, a small village near Santiago. The Pana Flor bits are known throughout the Republic, and the huaso who possesses one is a proud man, especially if it is silver mounted, as many of them are. The owner of one of these much prized articles might be induced to part with his wife, but not with his bridle. This is particularly true now becausein recent years the market has been flooded with cheap imitations of the genuine article, and the Pana Flor genius who created the unique bit, so characteristic of the country, has passed from the stage of action, and the product is now regarded as a “recuerdo” of rare value.With all the ill-treatment imposed upon them, the Chilean horses seem fond of their masters. If left alone unfastened they will wait for hours for the return of their owners. They will gallop long distances over sand roads, up-hill and down, over stones, without shoes, and after a night’s foraging upon scant grass they are fit for another day’s work that may mean many leagues over bad roads.It is interesting to witness the performance of a drunken huaso trying to reach home on his pony. The animal, perhaps from much experience with drunken riders, seems to understand the condition of his master, and his intelligence and patience in trying to help the man who is helplessly drunk, is both amusing and pathetic. He will stand firmly and patiently until the man is in the saddle, then start gently along, swaying from side to side as the rider loses his equilibrium, and when the man can sit erect no longer, will stop and wait for him to straighten up. Sometimes hours are spent in going a short distance. Cruel spurs rake him, and the terrible bit lacerates his mouth, but he seldom becomes excited, and if the man falls off, the patient beast invariably stops and waits for him to remount.For general thieving the Roto Chileno has an international reputation, and it is conceded that he is capable of more clever lying and stealing thanany known individual. They are not bold thieves, but rather of the sneak-thief order. If useful articles are left unguarded they seem to take wings and fly away. Yet no one has been seen or heard, and the rotos are the meekest of the innocent.With all his faults the roto has, however, in many things a sense of responsibility. You may place one of them to guard any property (liquors excepted), and he will not steal nor permit others to do so. You may dispatch him with ladened carts, troops of cargo mules, money or other valuables, and under most circumstances your orders will be executed with the utmost fidelity. The responsibility attached to the service, when upon special missions, seems to convey the idea that he is under your eye. His faults may be attributed to ignorance and the custom of bad example rather than an evil heart. If treated kindly and fairly he will show some gratitude and appreciation by rendering faithful service. All work done by the peons is under the supervision of mayordomos. They are not supposed to think, but simply to do as they are ordered. They work with their hands and not with their heads, yet no one can give a better day’s work than the roto when he exerts himself. Their hours are from sunrise to sunset, stopping an hour for the midday meal. The peons formerly received from twenty to thirty cents per day, Chilean currency, the latter sum being paid to those in the country adjacent to the cities, but in more recent years they are a little better paid. They must be paid on Saturday night or they will not work willingly. If not working, they are left without food, but this makes little difference asthose who are employed divide with their friends.The peons are nearly all born out of wedlock; illegitimacy is nothing to them. Many are married, but even then they admit no obligations to support their families. In every district they are nearly all related. Fathers, mothers, if they can be identified, aunts, uncles, nephews, cousins, address each other as “comdares” or “compadres” (comrades). If increased pay tempts the peon away from his district, he will save his money until a few dollars have accumulated, then he will return and spend it with his old friends. In the winter months, when the rain prevents outdoor work, they have many ways to get money. They sell their labor in advance at greatly reduced rates. This is called “en verde,” signifying in green, or while growing. They sell a number of “tareas” of wheat, a certain term used in measuring the cutting of wheat. Animals are often sold before they are born, fowls before they are hatched, and wheat before it is sown.

It is difficult to describe the peon, or Roto Chileno. He is contradictory by nature, compound and complex in character. He is industrious and lazy, simple and cunning, honest and dishonest, brave and cowardly, true and false. He is homeless, roving, restless, dirty, slovenly, cares nothing for his past life and is without hope or ambition for the future. With limitless improvidence he lives in the present and is a happy-go-lucky, generous, careless, good-natured individual who never wastes time gazing upon the sorry side of life. Heroams from place to place in search of a job, earning barely enough to keep soul and body together, and not always sufficient to clothe himself. Russian serfdom is not worse than the life some live in Chile, especially the “inquilinos” (farm laborers), living upon their master’s property. Do not pity the peon; he does not ask for, need nor want it. He possesses the faithful humility of a dog and the cunning qualities of the fox. Do not try to reform, civilize, reconstruct, or otherwise change or reclaim him; he will successfully defy all efforts. The blood of the Incas is in his veins, the old-fashioned way is best for him, and he is content. He wants no changes or innovations, and will admit of none. All he wants is to be left alone. Although he has never known the pleasure of prosperity, he is apparently contented and never unhappy. Born in poverty and humility, so he lives and dies.

The Roto Chilenos not only constitute the laboring class in Chile, but the army, navy and police force are largely recruited from their ranks. As soldiers they possess a reckless bravery that will stop at nothing. With a cry of “viva Chile” they will charge an enemy, never to return, unless victory makes it possible. They are fearless to foolhardiness. They will rush fortifications under fire, scale walls or steep bluffs, swim rivers, and if all are killed the loss is not considered. One single handed will not fight against odds, but in numbers and in hand to hand conflicts the bravery of the Chileno is not excelled by any nationality. They do not fight intelligently, but desperately. Their favorite weapon is a knife, and every Roto Chileno goes armed with a “corvo,” a knife with a long,curved blade, tapering to a sharp point, and usually ornamented with a heavy metal handle. It is encased in a leather sheath, and is carried in the belt or boot of the possessor. It is an article of common utility, as well as a weapon of offense and defense. When angered, or threatened with danger, the Chilean produces a corvo as naturally as the American negro does a razor, and he is exceedingly skillful in its use. It is not an uncommon thing for one peon to disembowel another with one sweep of the corvo, usually leaving a triangular shaped wound, a mark of this weapon that is peculiar to the people. As an evidence of their partiality for the knife as a fighting weapon, it is related that in many instances during the war between Peru and Chile, in time of battle, the Chilean soldiers threw away their rifles and rushed upon the enemy with corvos, fighting in hand-to-hand conflict.

These same men are afraid of a small dog, and will exhibit fear in many ways under most ordinary circumstances. Contradictory elements enter into their composite characters. They are patient, long suffering, and have wonderful endurance. They think nothing of a serious flesh wound, but if one of them has a toothache or headache he will wrap up his head like an old woman with the mumps. Often they wear such a woe-begone, lost look that one would almost believe in their manifest troubles if their cunning ways of shirking a duty were not so well known.

With five centavos in his pocket the roto is a capitalist, and will not work until prompted by necessity. He speaks Spanish badly, and in a mumbling,drawling manner, often using the most vile and profane language in the presence of both men and women of his own class. In stature the Roto Chileno is, as a rule, short, massive and muscular; his skin is an amber brown. He has small, black, beady eyes, slight beard, stiff black hair that grows low upon his forehead. The shape of his head is generally that of a pumpkin, the back of the head being quite flat. He has a short, thick neck, large flat feet, and small tapering hands. The ears, mouth and nose are not out of proportion to his size. He walks with a rapid, ambling gait, body bent forward, legs wide apart and his long arms swinging at his sides. His few, scanty, ragged garments are usually covered with a homemade wool “poncho.” The bottoms of his feet are covered with rawhide sandals, “ojotas,” and he invariably wears a straw hat, “chupalla.” The general appearance of the roto, as one sees him on the road, with dirty face, dingy straw hat drawn well down over his eyes, trousers rolled up at the ankle, shirt open at the chest, a corvo in his belt and a poncho thrown over his shoulders, is that of approaching ruin. His face is more repulsive than ugly, and he is more nearly naked than ragged. Some of the more provident among them, however, wear clean clothes on Sundays and other feast days. They occasionally wash their hands and faces, but never their bodies. They are by nature a pacific people. The fighting spirit is generally aroused in them by the consumption of bad liquor. They help each other in their personal work or difficulties, and are great jokers, one with another.

The “patron” (employer) always furnishesfood to his laborers. The universal food of the country for the poor people is “porotos” (beans), and the ration for each man or boy, per day, is all the beans he can hold in his two hands placed together. The rations are cooked together, as many being placed in the pot as there are persons to be provisioned. At meal-time the pot is delivered to the peons who sit on the ground in a circle around the vessel. Each is supposed to have his own spoon, but if not, a flat stick or piece of bark serves the purpose. After all are seated each dips into the pot and eats until the allowance is finished. One meal is all they eat in a day after eight o’clock in the morning, at which hour they eat a loaf of black bread, in exchange for which they may receive a double handful of toasted wheat, “harina tostado.” This diet is never changed, never varied, after they leave the mother’s breast. When the supply of beans is short, “mote” (wheat boiled in lye until the hull is loosened, after which it is removed by rubbing the grains between two stones), is sometimes mixed with the beans.

In the extreme southern part of Chile, the ration is somewhat different. There, “chuchoca” (green corn boiled and dried on the cob) is mixed with the beans. The peons never depart from the established ration. When not working they eat a little parched wheat flour in the morning, or such other food as they may be lucky enough to obtain. If one has no food he goes to some rancho where there is a supply, and where he is invariably served, as they are always generous with each other.

Peons will sleep anywhere, in places wet or dry,clean or unclean. With a stick of wood or a stone for a pillow, and with a poncho spread over him he will sleep the sleep of innocence, without care for the present or thought of the future. An old “mozo” (man servant), known to be honest, through many years of faithful service, went one day to the home of his former employer, where he was given food, and a bed was provided for him in the house. During the night the gentleman was disturbed by sounds of apparent distress in the corridor. Thinking the mozo was ill, he went to inquire the cause of the trouble. The peon informed him that he could not sleep upon that “soft thing,” meaning the mattress, and asked permission to make his bed out-of-doors. He was informed that he could sleep where he pleased. Taking his saddle for a pillow, and a sheepskin for his bed, and spreading a poncho over him he lay down upon the pavement of the patio. In the morning he was found sleeping soundly, his face turned toward heaven, his unkempt beard covered with frost.

Peons in the cities do not receive a daily ration of beans, as is the custom in the country, but are given money, “diario,” with which to buy food. The Chilean peon cannot stand prosperity. As a general rule the worse he is treated and fed, the better service he will render. This applies more directly to the “inquilinos,” than to independent peons.

The rotos are polite to each other and salute when they meet by touching their hats, saying “Buenos dias, Caballeros” (good day, gentlemen). When asking for and receiving a light for a cigarette, they say, “Mil gracias, Dios guarde Ud.,” (athousand thanks, God guard you). When a peon meets a superior who says, “como le va” (how do you do), the peon answers, “muy bien, para servirle a Ud.,” (very good, I offer you my services). They are rarely insolent to their superiors and when sober, never. They are illiterate to the extreme, having no desire to learn, but they are naturally clever and are capable of rendering good service, where mechanical skill is not required. You cannot out-figure one of them, and he will quickly remind you of any mistake in a transaction, if it counts against him.

Among the roto class, grandfather, father and son all work together, and have always been, as they are now, upon an equality in destitution. Their only apparent ambition seems to be to work enough during the week to secure a few pesos on Saturday night, with which to buy “aguardiente” (raw brandy), “vino” or “chicha” (wine or cider) at the “Cancha de Bola.” When a crowd of peons congregate at any one of the many places where drinks are sold, in the country, first one buys a litro (quart), and after taking a drink, he passes the cup, called “potrillo,” to the friend next to him, and so it is passed until empty. Then another buys a litro and passes it, and they continue to treat each other until all are fighting drunk. This is continued from Saturday night until Monday morning, and not infrequently until Monday night or Tuesday. Employers of labor have learned by experience not to expect anything from or depend upon their workmen for regular service on Monday, as the majority of them are incapacitated from the effects of drink—on Sunday. In the drinking placeswhere the roto spends his Sundays and feast days, in drinking and gambling, there are always a number of women, “cantoras,” who join in the drinking, and between drinks entertain the crowd with dancing and singing, playing accompaniments on guitars.

The Saturday night and Sunday debauch of the peons generally commences after a hard week’s work, and frequently lasts thirty-six hours without sleep, and sixty hours without food. After having slept off the effects of drink, they are ready for business Tuesday or Wednesday morning. When they return to work they give a legal day’s labor, without persuasion to stimulate their activity. All differences are forgotten and no questions asked, knowing that it is only a few days until they will have another spree, and the weekly experience be repeated. They are inveterate gamblers. Men may be seen naked in the road, having lost all their clothing on a game of chance. The game may be cards, dice, topeadura, a cock fight or any contest in which the result is in doubt. The peon is a born gambler, and a cheerful loser. If beaten in a game he accepts the results with the indifference of a stoic or the sang-froid of a professional. He never complains, but bides his time for another chance to recover his losses.

The “Cancha de Bola,” the peon’s clubhouse, is a cemented or smooth floor space, covered with a thatched roof, but not enclosed. The game at the cancha is a sort of Indian billiards, played by rolling large wooden balls over the floor. There men and women meet on Sundays and feast days, to play games, drink and discuss the events of the week.And every cent is coaxed from every pocket to fill the coffers of the owner of the cancha.

Drunkenness is one of the chief curses of Chile, especially among the common people. The moral standard is not of a character that sets a ban upon drunkenness, and the custom of excessive drinking is indulged in by men, women, and not infrequently children. All classes are engaged more or less in the manufacture, sale and consumption of wine, chicha, aguardiente and pisco, the latter being alcohol made from the white grape. Every village store or shop dispenses liquors, and many of the huts along the country roads retail drinks. On Sundays and feast days these road houses are common resorts for peons, huasos and inquilinos. And there viciousness and crime are encouraged by excessive indulgence in cheap, and often adulterated and poisonous wines and liquors.

A new liquor law went into effect in 1902, which had for its purpose a sweeping reform in the manufacture and sale of intoxicants. It takes control of the production, limits the number and location of saloons; prohibits the sale within a reasonable distance of a church or schoolhouse, imposes a fine upon drunkenness and provides a severe penalty for the adulteration, falsifying or placing upon the market a product of the country not up to the standard fixed by law. But reforms and radical changes in customs in Chile are much easier in theory than in practice, and the promoters of the liquor law find it difficult to enforce its provisions. It is, however, a move in the right direction, and much good has resulted from the effort to carry it into effect.

The scene at a country despacho on Sunday or feast days is as picturesque as it is characteristic. There one will see a great number of men and women on horseback, frequently indulging in their cups, while seated on their horses in front of the despacho. The men are dressed in the peculiar costume of the country, wide-brimmed straw hats, ornamented with silk cord or braid, ponchos of brilliant colors, leggings reaching to the thighs, huge spurs and high heeled, pointed toed boots. Their saddles and bridles are richly ornamented, curiously fashioned, and form an interesting feature of the peculiar outfit. To the side of the saddle is usually attached a lasso, made of braided rawhide, strong, supple and ready for instant use. With this article the huaso is an artist. He practices the trick of casting the lasso in his infancy, keeps it up in youth, and becomes a master in the use of it as a man. One end is attached to his saddle, and the pony on which he is mounted is schooled in all the tricks of pursuing the animal or object to be captured, and to stop suddenly and brace itself for the shock when the lasso has been thrown. So accurate is the aim that it is difficult for man or beast to escape the noose of the huaso’s lasso when he sends it circling through the air. He is even more clever than the cowboy of the western plains, for the reason that his education begins earlier in life. His use of the lasso is not always limited to the business of capturing animals. He frequently resorts to it as a means of sport.

Two or more will take sides, and, riding at each other full speed, attempt to drag their opponents from their horses. There is little regard for consequences,and when the noose encircles the arm, neck, or body of one, and he receives the shock that comes from being suddenly dragged from his horse at the end of a rawhide rope, the sensation is not pleasant to say the least.

Unless fired by bad liquor there prevails among the Chilean huasos a general good fellowship and friendly familiarity. They are clannish, with a strong prejudice against all “gringos” (foreigners). When a crowd of huasos congregate in the country or village, they invariably indulge in some exciting games or contests requiring rare skill on the part of the participants, and strength and endurance of the stocky, intelligent ponies on which they are mounted. One of the most common of their sports is “topeadura,” on which large sums of money are frequently wagered—a game which the people for miles around will assemble to see. On feast days it is the common attraction at all the despachos and road houses, and every hacienda of any consequence has its own contest at such times. The game is played at a long pole called “vara,” generally cut from the blue gum, and fixed in Y-shaped supports, the object of the opposing teams being to push each other back to the end of the pole. The captains, or leaders, toss for position, which is important, as the winner places his horse’s head under that of his opponent’s, giving him the advantage of driving his mount like a wedge between the other and the pole. Other members of the two teams range themselves behind the captains, and a perfect pandemonium of clamor arises from the players and spectators as soon as the struggle begins. The horses enter into the spirit of the game,and strive with every nerve and sinew to force themselves forward, and it is a rare thing to see the players use their spurs. The game is far more interesting when it is reduced to a match or wager between two players of note, because they are then splendidly mounted, large sums often being paid for well-trained horses. The terrific straining of two animals to force each other back provides a marvelous study of anatomy with muscle at its highest tension. The horse which has the disadvantage in position will, before the signal to begin has been given, press down upon its adversary’s neck so as to nullify the advantage. A feature of the game is the excitement of spectators, one or more of whom are frequently impelled by zeal or drink, to drive their horses into the struggle and spoil it. Such interruptions usually result in the indiscreet meddler getting roughly handled by the indignant players, whence the Chilean saying that “topeadura is a good game to watch from a distance.”

All the horses of Chile cannot, however, be judged by the standard of these high priced sporting animals. The typical horse of the country is one peculiar to the Republic and when mounted by a huaso in his picturesque costume, the pony presents the appearance of supporting a pair of spurs with rider attached. He is a product of the old Spanish stock, docile, intelligent, and hardy, and though he has not the fine quarters of the improved breeds, he is strong, has wonderful endurance and can climb like a goat. They furnish all the mounts for the Chilean cavalry, and in recent years Great Britain and some of the European nations areadopting Chilean horses for cavalry purposes. They are gentle, obedient, seldom ever vicious, and are easily trained for any kind of service. From this description it would seem that the remarkable spurs invariably worn by the huaso and “vaqueros” might be dispensed with, but they are as much a part of their riding kit as their ponchos and lassos.

The Chilean saddle, “silla,” is peculiar to the country, and is the most expensive part of the huaso’s outfit. Many of them are works of art, covered with patent leather, beautifully and elaborately stitched with silk thread and ornamented with silver. In shape they are not unlike the Mexican saddle, except that they are shorter in the seat, and the front, instead of forming a high pommel with a neck-like projection, to which the lasso is fastened, is oval-shaped like the high back, forming a deep cushioned seat into which the rider fits closely. On either side in front is a leather roll, which prevents the rider from slipping forward. The stirrups, “estribos,” huge affairs made from solid blocks of wood, artistically designed, hand-carved and beautifully ornamented, are supported by single straps, attached to the saddle so far back that they cause the rider to lean well forward. These stirrups, which are perhaps the most unique article of their kind in the world, are usually adorned with silver or inlaid steel mountings. The wooden stirrups prevent the feet of the rider from getting wet and protect them from the “espino,” a bush with harsh, stiff branches and fierce thorns; they also serve as a means of warming the feet on cold days, as the person in the saddle can by striking his feet against the stirrups dispel the numbnessresulting from cold. The saddle is always fastened with a rawhide cinch and never with a buckle girth. Many of the saddles have two cinches and are bound so securely that there is little possibility of accident from slipping or turning.

The “montura,” a peculiar kind of saddle much used in Chile in pioneer days, is now seldom seen. It is composed of six sheepskins, a rather excessive foundation, upon which is placed an “enjalma,” a skeleton saddle made of wood and bound together with rawhide. Over this are spread six more skins with the wool on, the whole being covered with a beautifully dressed kid skin. The montura is fastened with a cinch, into the fabric of which is woven the national colors of the Republic. It constitutes a rather elevated seat, which gives to the rider a peculiarly awkward position. But the montura was designed for and serves more purposes than one. In the early days when roads were few and long trips were made across country on horseback the numerous skins composing the odd saddle were used by the rider for a bed and covering at night.

The “espuelas” (spurs), worn by the Chilenos are the largest in the world, the rowels on some of them being six or eight inches in diameter. In order to prevent the rowels from dragging on the ground, they are worn with high heeled boots on which there is a leather projection back of and above the heel, upon which the spurs rest, and which keeps them at an elevation that prevents their coming in contact with the ground. The rowels are not sharp, however, and are less severe than the smaller spurs with sharp cutting points. They are also used by the wearer as a means of maintaining hisequilibrium when a horse attempts to unseat him. This is accomplished by catching the spurs in the saddle cinch.

The bridle, “freno,” made of plaited rawhide, is strong, durable, and artistic. It is frequently ornamented with silver or inlaid steel attachments. Buckles are seldom used in the Chilean bridle. The reins are joined at the ends with a heavy ring to which is attached a single strand of braided rawhide, ending with a flat piece of the same material, called “chicote,” or as is often the case, loaded with lead, when it is called “penca.” The Chilean bit is unlike anything else of its kind. It is an instrument of torture, unique in design and terrible in its effect. It is very heavy, and is so formed that the rider can almost break the jaw of a horse with a hard, quick pull on the reins. They are used unsparingly upon the poor ponies, who serve their masters so faithfully. It is a custom of the huaso to practice bringing his horse from a run to an instant stop. He teaches the animal to rush full speed at any object. In order to accomplish these maneuvers they apply the full force of the terrible bit. It is one of the many cruelties practiced upon the horses. Originally the best of the beautiful and artistic bits used in Chile were designed by a Chilean mechanic whose shop or factory was at Pana Flor, a small village near Santiago. The Pana Flor bits are known throughout the Republic, and the huaso who possesses one is a proud man, especially if it is silver mounted, as many of them are. The owner of one of these much prized articles might be induced to part with his wife, but not with his bridle. This is particularly true now becausein recent years the market has been flooded with cheap imitations of the genuine article, and the Pana Flor genius who created the unique bit, so characteristic of the country, has passed from the stage of action, and the product is now regarded as a “recuerdo” of rare value.

With all the ill-treatment imposed upon them, the Chilean horses seem fond of their masters. If left alone unfastened they will wait for hours for the return of their owners. They will gallop long distances over sand roads, up-hill and down, over stones, without shoes, and after a night’s foraging upon scant grass they are fit for another day’s work that may mean many leagues over bad roads.

It is interesting to witness the performance of a drunken huaso trying to reach home on his pony. The animal, perhaps from much experience with drunken riders, seems to understand the condition of his master, and his intelligence and patience in trying to help the man who is helplessly drunk, is both amusing and pathetic. He will stand firmly and patiently until the man is in the saddle, then start gently along, swaying from side to side as the rider loses his equilibrium, and when the man can sit erect no longer, will stop and wait for him to straighten up. Sometimes hours are spent in going a short distance. Cruel spurs rake him, and the terrible bit lacerates his mouth, but he seldom becomes excited, and if the man falls off, the patient beast invariably stops and waits for him to remount.

For general thieving the Roto Chileno has an international reputation, and it is conceded that he is capable of more clever lying and stealing thanany known individual. They are not bold thieves, but rather of the sneak-thief order. If useful articles are left unguarded they seem to take wings and fly away. Yet no one has been seen or heard, and the rotos are the meekest of the innocent.

With all his faults the roto has, however, in many things a sense of responsibility. You may place one of them to guard any property (liquors excepted), and he will not steal nor permit others to do so. You may dispatch him with ladened carts, troops of cargo mules, money or other valuables, and under most circumstances your orders will be executed with the utmost fidelity. The responsibility attached to the service, when upon special missions, seems to convey the idea that he is under your eye. His faults may be attributed to ignorance and the custom of bad example rather than an evil heart. If treated kindly and fairly he will show some gratitude and appreciation by rendering faithful service. All work done by the peons is under the supervision of mayordomos. They are not supposed to think, but simply to do as they are ordered. They work with their hands and not with their heads, yet no one can give a better day’s work than the roto when he exerts himself. Their hours are from sunrise to sunset, stopping an hour for the midday meal. The peons formerly received from twenty to thirty cents per day, Chilean currency, the latter sum being paid to those in the country adjacent to the cities, but in more recent years they are a little better paid. They must be paid on Saturday night or they will not work willingly. If not working, they are left without food, but this makes little difference asthose who are employed divide with their friends.

The peons are nearly all born out of wedlock; illegitimacy is nothing to them. Many are married, but even then they admit no obligations to support their families. In every district they are nearly all related. Fathers, mothers, if they can be identified, aunts, uncles, nephews, cousins, address each other as “comdares” or “compadres” (comrades). If increased pay tempts the peon away from his district, he will save his money until a few dollars have accumulated, then he will return and spend it with his old friends. In the winter months, when the rain prevents outdoor work, they have many ways to get money. They sell their labor in advance at greatly reduced rates. This is called “en verde,” signifying in green, or while growing. They sell a number of “tareas” of wheat, a certain term used in measuring the cutting of wheat. Animals are often sold before they are born, fowls before they are hatched, and wheat before it is sown.

LAND OWNERNO.1.The possessions of Land OwnerNo.1 being too small to maintain himself and family, he rents land to till on the shares. The custom is for the landlord to provide the land, the seed and the animals with which to do the cultivating and threshing. The tenant performs the labor and prepares for market the grain, which is divided equally. When not engaged in the necessary work of cultivating and harvesting the crops upon his own or rented land, he works in a “chacra” (vegetable garden), or finds employment in making adobes, bricks, tiles,or wooden stirrups, cutting lumber, curing skins, etc. Sometimes he is sent by neighboring hacendados on errands to the city for cargoes of goods, to mill with wheat, or to the railway with mule trains carrying charcoal. His possessions consist of a horse, a yoke of oxen, and possibly a mule. All the tools that he has or requires are an ax, a shovel, a hoe and a crowbar. His animals are usually pastured in the hacienda, and the “talaje” (pasturage), paid for in work during plowing, sowing, or harvest time. His “rancho” (house), which he refers to as “mi vivienda,” is a creation not defined in the annals of architecture. It is constructed by placing a number of poles in the ground; to the tops of these upright posts other timbers of a similar character are fastened by tying them with rope or pieces of bark. Between the posts, sticks and branches of trees are woven, forming a sort of basket work. Over this a coating of mud mixed with straw forms the walls. The frame for the roof is also made of the trunks of small trees fastened together with bark; over the crude skeleton is woven a straw thatch, which is seldom rain proof. The door is made by tying together sticks or planks, for which pieces of bark or rawhide serve as hinges. The floors are dirt, and there are no windows or chimneys, and when necessary to build a fire in the house the smoke filters out through crevices in the walls and the thatch roof. These miserable huts, which form the places of habitation of the poor, are never perpendicular nor stand at proper angles, for the reason that they are shaped by the crooked timbers forming their framework. The interior presents an appearancequite as barren and devoid of comfort as the exterior. The furniture consists of a crude bedstead, a rickety table, and a few benches or stools. There are no articles of comfort or luxury in the homes of the poor. The men sleep upon the ground, inside or out of the house, as they choose, or as the weather permits. The crude furniture and the burnt clay dishes upon which their food is served are made by the women. The food is usually cooked in an iron kettle over an open fire, or in an oven of brick and mud built outside of the house. A peculiar feature of these squalid ranchos, especially in the interior of the country, is the barrenness of their surroundings. Usually there is not a tree, shrub, plant or flower, or any living, growing, green thing to relieve the dreariness of the desolate surroundings. This is all the more surprising when it is remembered that Chile possesses a prodigious soil, and that all kinds of vegetation grows quickly and prolifically when water is applied to the ground. Along the railways and near the cities a majority of the ranchos are distinguished by the cultivation of a variety of fruit trees, vegetables and flowers. The site selected for a country house is usually with reference to a supply of water.Viewed from the roadside these rickety ranchos present a picturesque appearance. It is the frayed edge of home life that is always to be found behind the sub-tropical finery of semi-tropical countries. It is not well, however, to examine too closely or inquire carefully into the details of this home life. It is better to be gracious, for squalid as is the peon’s cottage, andunkempt as the family may appear, the extraordinary variety of dirt and the fantastic untidiness of the huts baffle description and escape reproduction. Similar spots may be seen in any land, for every population has its wastrels, but in the far east there is not to be found a lower level of life and greater lack of comfort generally, than that which suffices for the lowest classes in Chile. In a country blessed with a paucity of noxious reptiles and insects, where no beast more formidable than the cowardly puma dwells, and where birds and flowers of rare beauty abound, it seems inappropriate that man should dwell in such domestic squalor.The male occupants of these houses do not, as a rule, contribute anything to the maintenance of the family. That feature of domestic life is left exclusively to the women, who are a hard working, self-sacrificing, humble and long suffering class. While they are neither honest nor virtuous, their vices are due more to ignorance and circumstances than natural tendencies, and their rewards do not match their merits. They do not feel the necessity of acting with scrupulous honesty at all times, as they are possessed of the belief that the priests will remit all their sins upon the payment of a given sum of money. Their education is narrow and limited, and they have never been well instructed in the virtues of the ten commandments. They spin, weave and dye ponchos for their men folk, and for sale; make blankets, fabrics for clothing, and clay dishes for their own use and for the market. They raise poultry, not for home consumption, but that they may sell the fowls and eggs, which are usually sold in advance.These people are always in debt to the well-to-do landowners in the community where they live, and from whom they buy cloth, wool, dyes, food, etc. When eggs are laid or fowls are grown they are given in payment for these articles. One not familiar with the customs and conditions would be surprised in traveling through the country to find that it is difficult to buy an egg or a chicken at any of the ranchos, notwithstanding the fact that there seems to be a plentiful supply at every house.When in need, peons buy on credit, and will obligate anything they possess, present or prospective, in payment. They live from hand to mouth, and seldom have more than one day’s supply of food on hand. Their wants are few, they are easily satisfied and generally contented. In the production of articles requiring intelligence and skill, the women excel the men. In different localities they produce different kinds of articles. For example, in Linares they make a great variety of beautiful baskets and curios from colored horse hair and fine straw; in Talcahuano, Concepcion, Chillan and Quillota the country women devote their time to the production of pretty and durable lace called “minaque,” which is made by hand and in a variety of patterns; along the coast country they make excellent hats from the dwarf palm, called “olma”; in other localities they make baskets, large and small, useful and ornamental; they also make beautiful as well as useful articles from the horns of animals, and of wood, stone and paper. They are clever and adaptive in all of their occupations, but lack in those qualities which lead to independence. Their favorite position is sitting on the ground, and whileengaged in their various occupations they carry on a chatty gossip about their personal affairs, or those of their neighbors, which is usually more racy than edifying.There is a rustic beauty about the Chilean women in their youth, but their manner of living causes their beauty to fade at an early age, and at twenty-five the majority of them begin to look old and grow stout and homely. They acquire an erect carriage and grace of movement from the custom of carrying articles of various kinds upon the head. They have broad hips, well-developed busts, medium-sized feet and small, tapering hands. A bright, smiling, and attractive face, with sparkling eyes, small mouth, cherry lips and beautiful teeth, are some of the features of these peasant women. On Sundays and other feast days, when dressed in their quaint and fantastic costumes, in which brilliant colors form a conspicuous feature, they present an attractive appearance. They are polite, seldom bold and never intrusive. They are devotees of the Catholic church, but their religion is of a flexible character. They often go from the church to the “cancha de bola” to dance, drink and gossip, but are rarely drunk or disorderly. They are superstitious and believe in witchcraft. In their homes they are undemonstrative, but show their affection for their families and friends by their services and sacrifices, and their considerate attendance upon the aged rather than in expressions of sentiment and caresses.Their love for their offspring is a question that is difficult to solve. If a male child is born they are pleased, because it means that the work of anotherpeon will be added to the family resources. If a girl baby arrives, “it is too bad, but will serve.” In this and other ways they indicate that maternal love corresponds to the prospective benefits to be derived. If a child leaves its home, or dies, the parents show little grief or sorrow. Perhaps their sorrow is concealed from view,—at least it is to be hoped that such is the case.The common drink among the people is “mate,” made from the leaves of the “yerba mate,” a plant that grows in Uruguay, Paraguay and Brazil. Over five million pounds of mate, valued at more than 1,000,000 pesos, is imported into Chile annually. The beverage is made by steeping the leaves in hot water. It is drunk from a mate cup, an article peculiar to the country. They are usually the most expensive part of the household equipment. Many of those used by the better class of people are made of hammered silver, oddly shaped, curiously fashioned and artistically finished. They are frequently ornamented with quaint figures, representing birds, animals or reptiles. Others are made of gourds, artistically carved and ornamented with silver mountings, while common gourd cups serve the poor people. The method of drinking the mate is through a silver tube called “bombilla,” one end of which is enlarged, forming a kind of perforated ball, which serves as a strainer, preventing the dregs of the plant being drawn into the mouth. One of the curious and interesting sights in the country is the women sitting about the little ranchos indulging in their cups of mate.The men comprising farmersNo.1 are more serious and more honest than the peons. Their foodconsists of wheat and beans. The wheat, which is roasted and ground into flour with a stone, is called “harina tostado.” It is eaten instead of bread, which they seldom have. When mixed with water or wine it makes a very nourishing drink, called “ulpo.” Sometimes when these poor farmer folk have a desire for bread, they buy a bag of flour, make a quantity of bread and sell it. When they have disposed of enough to pay for the flour, they convert the remainder of the supply into bread for home consumption.From the families of this class of agriculturists the servants for the cities are obtained. The women act as house servants, in which capacity they have no responsibilities, simply performing such duties as they are given by their masters. They have no initiative, but make good servants, when properly trained. It is the custom to keep everything of value under lock and key, but the house servants, especially the women, are no more dishonest than those of other countries. The boys from the families in this class also go to the cities, where they become carpenters, blacksmiths, tailors, harness-makers, or laborers. They seldom rise to ownership, or positions of greater responsibility than performing a certain kind of labor for specific wages. As they become more proficient in their work or trade, enabling them to command better remuneration for their services, they invariably imitate the better classes, spending more money than they earn, and are always “atrasado” (behind in their accounts).Few of the poor or middle classes know their ages. No certificate is given of baptism. If apriest is asked why this is not done, he will say that it is useless, as they cannot read. If it becomes necessary to establish the right to an inheritance, the church record is examined, provided that the person whose age is to be ascertained knows where he was baptized, and that the church register is in existence.

The possessions of Land OwnerNo.1 being too small to maintain himself and family, he rents land to till on the shares. The custom is for the landlord to provide the land, the seed and the animals with which to do the cultivating and threshing. The tenant performs the labor and prepares for market the grain, which is divided equally. When not engaged in the necessary work of cultivating and harvesting the crops upon his own or rented land, he works in a “chacra” (vegetable garden), or finds employment in making adobes, bricks, tiles,or wooden stirrups, cutting lumber, curing skins, etc. Sometimes he is sent by neighboring hacendados on errands to the city for cargoes of goods, to mill with wheat, or to the railway with mule trains carrying charcoal. His possessions consist of a horse, a yoke of oxen, and possibly a mule. All the tools that he has or requires are an ax, a shovel, a hoe and a crowbar. His animals are usually pastured in the hacienda, and the “talaje” (pasturage), paid for in work during plowing, sowing, or harvest time. His “rancho” (house), which he refers to as “mi vivienda,” is a creation not defined in the annals of architecture. It is constructed by placing a number of poles in the ground; to the tops of these upright posts other timbers of a similar character are fastened by tying them with rope or pieces of bark. Between the posts, sticks and branches of trees are woven, forming a sort of basket work. Over this a coating of mud mixed with straw forms the walls. The frame for the roof is also made of the trunks of small trees fastened together with bark; over the crude skeleton is woven a straw thatch, which is seldom rain proof. The door is made by tying together sticks or planks, for which pieces of bark or rawhide serve as hinges. The floors are dirt, and there are no windows or chimneys, and when necessary to build a fire in the house the smoke filters out through crevices in the walls and the thatch roof. These miserable huts, which form the places of habitation of the poor, are never perpendicular nor stand at proper angles, for the reason that they are shaped by the crooked timbers forming their framework. The interior presents an appearancequite as barren and devoid of comfort as the exterior. The furniture consists of a crude bedstead, a rickety table, and a few benches or stools. There are no articles of comfort or luxury in the homes of the poor. The men sleep upon the ground, inside or out of the house, as they choose, or as the weather permits. The crude furniture and the burnt clay dishes upon which their food is served are made by the women. The food is usually cooked in an iron kettle over an open fire, or in an oven of brick and mud built outside of the house. A peculiar feature of these squalid ranchos, especially in the interior of the country, is the barrenness of their surroundings. Usually there is not a tree, shrub, plant or flower, or any living, growing, green thing to relieve the dreariness of the desolate surroundings. This is all the more surprising when it is remembered that Chile possesses a prodigious soil, and that all kinds of vegetation grows quickly and prolifically when water is applied to the ground. Along the railways and near the cities a majority of the ranchos are distinguished by the cultivation of a variety of fruit trees, vegetables and flowers. The site selected for a country house is usually with reference to a supply of water.

Viewed from the roadside these rickety ranchos present a picturesque appearance. It is the frayed edge of home life that is always to be found behind the sub-tropical finery of semi-tropical countries. It is not well, however, to examine too closely or inquire carefully into the details of this home life. It is better to be gracious, for squalid as is the peon’s cottage, andunkempt as the family may appear, the extraordinary variety of dirt and the fantastic untidiness of the huts baffle description and escape reproduction. Similar spots may be seen in any land, for every population has its wastrels, but in the far east there is not to be found a lower level of life and greater lack of comfort generally, than that which suffices for the lowest classes in Chile. In a country blessed with a paucity of noxious reptiles and insects, where no beast more formidable than the cowardly puma dwells, and where birds and flowers of rare beauty abound, it seems inappropriate that man should dwell in such domestic squalor.

The male occupants of these houses do not, as a rule, contribute anything to the maintenance of the family. That feature of domestic life is left exclusively to the women, who are a hard working, self-sacrificing, humble and long suffering class. While they are neither honest nor virtuous, their vices are due more to ignorance and circumstances than natural tendencies, and their rewards do not match their merits. They do not feel the necessity of acting with scrupulous honesty at all times, as they are possessed of the belief that the priests will remit all their sins upon the payment of a given sum of money. Their education is narrow and limited, and they have never been well instructed in the virtues of the ten commandments. They spin, weave and dye ponchos for their men folk, and for sale; make blankets, fabrics for clothing, and clay dishes for their own use and for the market. They raise poultry, not for home consumption, but that they may sell the fowls and eggs, which are usually sold in advance.

These people are always in debt to the well-to-do landowners in the community where they live, and from whom they buy cloth, wool, dyes, food, etc. When eggs are laid or fowls are grown they are given in payment for these articles. One not familiar with the customs and conditions would be surprised in traveling through the country to find that it is difficult to buy an egg or a chicken at any of the ranchos, notwithstanding the fact that there seems to be a plentiful supply at every house.

When in need, peons buy on credit, and will obligate anything they possess, present or prospective, in payment. They live from hand to mouth, and seldom have more than one day’s supply of food on hand. Their wants are few, they are easily satisfied and generally contented. In the production of articles requiring intelligence and skill, the women excel the men. In different localities they produce different kinds of articles. For example, in Linares they make a great variety of beautiful baskets and curios from colored horse hair and fine straw; in Talcahuano, Concepcion, Chillan and Quillota the country women devote their time to the production of pretty and durable lace called “minaque,” which is made by hand and in a variety of patterns; along the coast country they make excellent hats from the dwarf palm, called “olma”; in other localities they make baskets, large and small, useful and ornamental; they also make beautiful as well as useful articles from the horns of animals, and of wood, stone and paper. They are clever and adaptive in all of their occupations, but lack in those qualities which lead to independence. Their favorite position is sitting on the ground, and whileengaged in their various occupations they carry on a chatty gossip about their personal affairs, or those of their neighbors, which is usually more racy than edifying.

There is a rustic beauty about the Chilean women in their youth, but their manner of living causes their beauty to fade at an early age, and at twenty-five the majority of them begin to look old and grow stout and homely. They acquire an erect carriage and grace of movement from the custom of carrying articles of various kinds upon the head. They have broad hips, well-developed busts, medium-sized feet and small, tapering hands. A bright, smiling, and attractive face, with sparkling eyes, small mouth, cherry lips and beautiful teeth, are some of the features of these peasant women. On Sundays and other feast days, when dressed in their quaint and fantastic costumes, in which brilliant colors form a conspicuous feature, they present an attractive appearance. They are polite, seldom bold and never intrusive. They are devotees of the Catholic church, but their religion is of a flexible character. They often go from the church to the “cancha de bola” to dance, drink and gossip, but are rarely drunk or disorderly. They are superstitious and believe in witchcraft. In their homes they are undemonstrative, but show their affection for their families and friends by their services and sacrifices, and their considerate attendance upon the aged rather than in expressions of sentiment and caresses.

Their love for their offspring is a question that is difficult to solve. If a male child is born they are pleased, because it means that the work of anotherpeon will be added to the family resources. If a girl baby arrives, “it is too bad, but will serve.” In this and other ways they indicate that maternal love corresponds to the prospective benefits to be derived. If a child leaves its home, or dies, the parents show little grief or sorrow. Perhaps their sorrow is concealed from view,—at least it is to be hoped that such is the case.

The common drink among the people is “mate,” made from the leaves of the “yerba mate,” a plant that grows in Uruguay, Paraguay and Brazil. Over five million pounds of mate, valued at more than 1,000,000 pesos, is imported into Chile annually. The beverage is made by steeping the leaves in hot water. It is drunk from a mate cup, an article peculiar to the country. They are usually the most expensive part of the household equipment. Many of those used by the better class of people are made of hammered silver, oddly shaped, curiously fashioned and artistically finished. They are frequently ornamented with quaint figures, representing birds, animals or reptiles. Others are made of gourds, artistically carved and ornamented with silver mountings, while common gourd cups serve the poor people. The method of drinking the mate is through a silver tube called “bombilla,” one end of which is enlarged, forming a kind of perforated ball, which serves as a strainer, preventing the dregs of the plant being drawn into the mouth. One of the curious and interesting sights in the country is the women sitting about the little ranchos indulging in their cups of mate.

The men comprising farmersNo.1 are more serious and more honest than the peons. Their foodconsists of wheat and beans. The wheat, which is roasted and ground into flour with a stone, is called “harina tostado.” It is eaten instead of bread, which they seldom have. When mixed with water or wine it makes a very nourishing drink, called “ulpo.” Sometimes when these poor farmer folk have a desire for bread, they buy a bag of flour, make a quantity of bread and sell it. When they have disposed of enough to pay for the flour, they convert the remainder of the supply into bread for home consumption.

From the families of this class of agriculturists the servants for the cities are obtained. The women act as house servants, in which capacity they have no responsibilities, simply performing such duties as they are given by their masters. They have no initiative, but make good servants, when properly trained. It is the custom to keep everything of value under lock and key, but the house servants, especially the women, are no more dishonest than those of other countries. The boys from the families in this class also go to the cities, where they become carpenters, blacksmiths, tailors, harness-makers, or laborers. They seldom rise to ownership, or positions of greater responsibility than performing a certain kind of labor for specific wages. As they become more proficient in their work or trade, enabling them to command better remuneration for their services, they invariably imitate the better classes, spending more money than they earn, and are always “atrasado” (behind in their accounts).

Few of the poor or middle classes know their ages. No certificate is given of baptism. If apriest is asked why this is not done, he will say that it is useless, as they cannot read. If it becomes necessary to establish the right to an inheritance, the church record is examined, provided that the person whose age is to be ascertained knows where he was baptized, and that the church register is in existence.

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