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.
He roams 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 furnishes food 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.,” (a thousand 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 places where 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 are adopting 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 numbness resulting 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 his equilibrium 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 because in 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
than any 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 as those 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.