The “squaw” is costumed somewhat differently. First, she has a long “robe,” which covers her from neck to heels, leaving only her neck and arms bare. The robe is of red or blue woollen stuff of her own weaving. This garment is the “quedeto.” A belt, embroidered with beads, called “quepique,” holds it around the waist, by means of a large silver buckle. This belt is an article, of first fashion. Over the shoulders hangs the “iquilla,” which is a square piece of similar stuff,—but usually of a different dye; and which is fastened in front by a pin with a large silver head, called the “tupo.” The shock of thick, black hair—after having received the usual anointment of mare’s tallow, the fashionable hair-oil of the Pampas Indians—is kept in its place by a sort of cap or coiffure, like a shallow dish inverted, and bristling all over with trader’s beads. To this a little bell is fastened; or sometimes a brace of them are worn as earrings. These tinkle so agreeably in the ears of the wearer, that she can scarce for a moment hold her head at rest, but keeps rocking it from side to side, as a Spanish coquette would play with her fan.
In addition to this varied wardrobe, the Pampas belle carries a large stock of bijouterie,—such as beads and bangles upon her neck, rings and circlets upon her arms, ankles, and fingers; and, to set her snaky locks in order, she separates them by means of a stiff brush, made from the fibrous roots of a reed. She is picturesque enough, but never pretty. Nature has given the Araucanian woman a plain face; and all the adornment in the world cannot hide its homeliness.
The Pehuenche builds no house. He is a true nomade, and dwells in a tent, though one of the rudest construction. As it differs entirely from the tent of the prairie Indians, it may be worth while describing it.
Its framework is of reeds,—of the same kind as are used for the long lances so often mentioned; and which resemble bambusa canes. They grow in plenty throughout the Pampas, especially near the mountains,—where they form impenetrable thickets on the borders of the marshy lakes. Any other flexible poles will serve as well, when the canes are not “handy.”
The poles being procured, one is first bent into a semicircle, and in this shape both ends are stuck into the ground, so as to form an arch about three feet in height. This arch afterwards becomes the doorway or entrance to the tent. The remaining poles are attached to this first one at one end, and at right angles; and being carried backward with a slight bend, their other ends are inserted into the turf. This forms the skeleton of the tent; and its covering is a horse-skin, or rather a number of horse-skins stitched together, making a sort of large tarpaulin. The skins are sewed with the sinews of the horse or ox,—which are first chewed by the women, until their fibres become separated like hemp, and are afterwards spun by them into twine.
The tent is not tall enough to admit of a man standing erect; and in it the Pehuenche crouches, whenever it snows, rains, or blows cold. He has sheep-skins spread to sleep upon, and other skins to serve as bed-clothes,—all in so filthy a condition, that but for the cold, he might find it far more comfortable to sleep in the open air. He never attempts to sweep out this miserable lair; but when the spot becomes very filthy, he “takes up his sticks” and shifts his penates to a fresh “location.” He is generally, however, too indolent to make a “remove,”—until the dirt has accumulated so as to “be in the way.”
The Pampas Indian is less of a hunter than most other tribes of savages. He has less need to be,—at least, in modern days; for he is in possession of three kinds of valuable domestic animals, upon which he can subsist without hunting,—horses, horned cattle, and sheep. Of course, these are of colonial origin. He hunts, nevertheless, for amusement, and to vary his food. The larger ostrich (rhea Americana), the guanaco, and the great “gama” stag of the Pampas (cervus campestris) are his usual game. These he captures with the bolas,—which is his chief implement for the chase. In the flesh of the stag he may find a variety, but not a delicacy. Its venison would scarce tempt a Lucullian palate,—since even the hungriest Gaucho will not eat it. It is a large beast, often weighing above three hundred pounds; and infecting the air with such a rank odour, that dogs decline to follow it in the chase. This odour is generated in a pair of glands situated near the eyes; and it has the power of projecting it at will,—just as skunks and polecats when closely chased by an enemy. If these glands are cut out immediately after the animal is killed, the flesh tastes well enough: otherwise it is too rank to be eatable. The Indians cure it of the “bad smell” by burying it for several days in the ground; which has the effect of “sweetening” it, while at the same time it makes it more tender.
But the Pampas Indian does not rely upon the chase for his subsistence. He is a small grazier in his way; and is usually accompanied in his wanderings by a herd of horned cattle and sheep. He has also his stud of horses; which furnish the staple of his food,—for whenever he hungers, a horse is “slaughtered.” Strictly speaking, it is not a horse, for it is the mare that is used for this purpose. In no part of the Pampas region,—not even in the white settlement,—are the mares used for riding. It would be considered derogatory to the character of either Gaucho or Indian to mount a mare; and these are kept only for breeding purposes. Not that the Indian is much of a horse-breeder. He keeps up his stock in quite another way,—by stealing. The same remark will apply to the mode by which he recruits his herds of horned cattle, and his flocks of sheep. The last he values only for their wool; out of which his garments are woven; and which has replaced the scantier fleece of the vicuna and guanaco,—the material used by him in days gone by.
From whom does he steal these valuable animals,—and in such numbers as almost to subsist upon them? That is a question that can be easily answered; though it is not exact language to say that he steals them. Rather say that he takes them, by main force and in open daylight,—takes them from the Creole Spaniard,—the Gaucho and estanciero. Nay, he does not content himself always with four-footed plunder; but often returns from his forays with a crowd of captives,—women and children, with white skins and ruddy cheeks,—afterwards to be converted into his drudges and slaves. Not alone to the frontier does he extend these plundering expeditions; but even into the heart of the Spanish settlements,—to the estancias of grandees, and the gates of fortified towns; and, strange as it may read, this condition of things has been in existence, not for years, but, at intervals, extending over a century!
But what may read stranger still—and I can vouch for it as true—is, that white men actually purchase this plunder from him,—not the human part of it, but the four-footed and the furniture,—for this, too, sometimes forms part of his booty. Yes, the surplus, of which the Indian can make no use or cares nothing about,—more especially the large droves of fine horses, taken from the Spaniards of Buenos Ayres,—are driven through the passes of the Cordilleras, and sold to the Spaniards of Chili! the people of one province actually encouraging the robbery of their kindred race in another! The very same condition of things exists in North America. The Comanche, steals, or rather takes, from the white settler of Tamaulipas and New Leon,—the Apache rieves from the white settler of Chihuahua and Sonora: both sell to the white settlers, who dwell along the banks of the Rio del Norte! And all these settlers are of one race,—one country,—one kindred! These things have hitherto been styled cosas de Mexico. Their signification may be extended to South America: since they are equally cosas de las Pampas.