Читать книгу The Narrative of Twenty Years' Residence in South America - William Bennet Stevenson - Страница 8

Table of Contents

Account of Cultivation of Farms, &c. in Araucania. … Thrashing, &c. … Produce. … Cattle. … Locality. … Topographical Divisions. … Government (Indian). … Laws and Penalties. … Military System. … Arms, Standards, &c. … Division of Spoil. … Treaty of Peace. … Religion. … Marriages. … Funerals. … Spanish Cities founded in Araucania. … Ideas on New Colonies. … Commerce.

The plough used by the Creoles and Spaniards and adopted by the indians is a piece of crooked wood, generally part of the trunk and one of the principal branches of a tree. The portion which is intended to move the soil, for it cannot properly be called ploughing, is about five feet long and six inches broad. One end is pointed and sometimes charred; at the other a handle rises about three feet high, forming with the bottom piece an obtuse angle, greater or less according to the will of the maker, or the chance of finding a piece of wood suitable for the purpose. One end of the beam is inserted at the angle and is supported about the middle of the lower part of the plough by a piece of wood passing through it into a mortise made in the lower part, where it is secured, as well as in the beam, by small wedges. The removal of those in the beam serves to raise or depress it for the purpose of making the furrow deeper or shallower. The beam is from ten to twelve feet long, the one end fastened as already mentioned, and the other lashed to the yoke, which is tied with thongs just behind the horns of the bullock. Instead of harrows they use a bunch of thorns, generally of the espino. One would imagine that this rude implement had been found in the hands of the indians at the time the country was discovered; but according to Townsend's description of the plough used in some parts of Spain, it was one of the improvements carried to America by the earliest settlers. Indeed, rude as it is, it is seen in every part of South America which I visited, having in some places the addition of a piece of flat iron, about a foot long and pointed at one end, attached by thongs to that of the lower part of the plough, and called reja: probably from the verb rajar, to split or divide.

When a farmer selects a piece of ground for cultivation he cuts down the trees, with which he makes a fence by laying them around the field. He then ploughs or breaks the ground, sows his wheat or barley, and harrows it in with a bunch of thorns: here the cares of husbandry cease until harvest. The corn is now cut, tied into sheaves, and carried to the thrashing floor, where it is trodden out by a drove of mares, which are driven round at a full gallop, till the straw becomes hard, when it is turned over, and the trampling repeated two or three times, so as to break the straw into pieces of two inches long. At this stage it is supposed that the grain is freed from the ears. The whole is shaken with large forks, made of wood or forked branches of trees; the chaff and grain fall to the ground, and are formed into a heap, which is thrown up into the air with shovels. The wind blows away the chaff, and the grain remains on the floor. It is now put into sacks made of bullocks' hides, placed on the backs of mules, and carried to the owner's house; but not before the tythe or diesmo has been paid, and one bushel, primicia, to the parson. The straw is occasionally preserved for the horses in the rainy season; at other times it is burnt or left to rot.

For a thrashing floor a piece of ground is selected, and having been swept and cleared, is enclosed with a few poles and canes. It is seldom used twice, and the size is proportioned to the quantity of corn to be trodden out.

Maize, sometimes called indian corn, is cultivated in great quantities in this as well as in every other part of South America. Four varieties are to be found here, all of which are very productive and much appreciated. It is sown in lines or rows, two, three, or four plants standing together, at the distance of half a yard from the other clusters. Each stem produces from two to four cobs, and some of them are twelve inches long. The indians prepare the maize for winter, whilst in the green state, by boiling the cobs, from the cores of which are taken the grain, which is dried in the sun and kept for use. It is called chuchoca, and when mixed with some of their hashes or stews is very palatable. Another preparation is made by cutting the corn from the core of the green cobs, and bruising it between two stones until it assumes the consistency of paste, to which sugar, butter and spices, or only salt is added. It is then divided into small portions, which are enclosed separately within the inner leaf of the cob or ear and boiled. These cakes are called umitas. The dry boiled maize, mote, and the toasted, cancha, are used by the indians instead of bread. One kind of maize, curugua, is much softer when roasted, and furnishes a flour lighter, whiter, and in greater quantity than any other kind. This meal mixed with water and a little sugar is esteemed by all classes of people. If the water be hot the beverage is called cherchan, if cold ulpo.

M. Bomare considers the maize as indigenous to Asia alone, and C. Durante to Turkey; but Solis, Zandoval, Herrera and others prove that it was found at the discovery of the New World in the West Indies, Mexico, Peru and Chile. Indeed I have opened many of the graves, huacas, of the indians, and observed maize in them, which was beyond all doubt buried before the conquest or discovery of this country.

There are two kinds of quinua, a species of chenopodium. The seed of the one is reddish, bitter, and used only as a medicine. The other is white, and is frequently brought to table. When boiled it uncurls and has the appearance of fine vermicelli. It is sometimes boiled in soup, and is also made into a kind of pudding, seasoned with onions, garlic, pepper, &c.

Of the bean, phaseolus, they have several kinds, which are grown in abundance, constituting both in a green and dried state a great part of the support of the lower classes of Creoles and indians. The bean is indigenous, and was cultivated before the arrival of the Spaniards.

Seven or eight varieties of potatoe of an excellent quality are raised, and in some shape or other introduced to every table and almost at every meal. Indeed Chile is considered by many naturalists to be the native soil of this vegetable. The small potatoes are often preserved by boiling them and drying them in the sun, or among the Cordilleras covering them with ice, until they assume a horny appearance. When used they are broken into small pieces, soaked in water, and added to many of their stews. A species called pogny is very bitter, and is considered, with probability, to be poisonous. For use it is soaked in water till the bitterness is removed, then dried, and sometimes reduced to powder, called chuno. For food it is prepared like arrow root, which it resembles.

They have the white and the yellow flowered gourd. Of the former, generally called calabashes, there are about twenty varieties, but only two of them are sweet and eatable. However, the bitter kinds are remarkably serviceable, for when dried and cleaned their shells are substitutes for dishes, bowls, platters, bottles, tubs, or trays. The largest serve the purposes of barrels for water, cider, and other liquids, as well as baskets for fruit, butter and eggs. They are sometimes very curiously cut and stained, and for certain uses bound or tipped with silver. The yellow flowered, known to us by the name of pumpkin or pompion, and here called zapallo, are excellent food, whether cooked with meat as a vegetable, or made into custard with sugar and other ingredients. That the gourd is a native of South America seems to be supported by several striking circumstances. The seeds and shells are found in the graves, or huacas; the plant was universally met with among the different tribes of indians at the time of their discovery; Almagro states that on his passage down the Maranon some of the indians had calabashes to drink with; and lastly, those who bring their produce from the woods of Maynas to Cusco, Quito and other places, always use gourd shells.

The pimento, guinea, or cayenne pepper, capsicum, is much cultivated and valued by the natives, who season their food with it. Although at first very pungent and disagreeable, strangers gradually habituate themselves to, and become fond of it. There are several varieties.

I have been thus particular in mentioning these indigenous plants, because from the slender or exaggerated accounts given to the public no perfect idea can be formed of the native productions of this country.

European vegetables prosper extremely well in Araucania, and abundance of them are to be seen in every garden.

In some parts of the Araucanian territory there is a great stock of horned cattle, which is well grown, and often tolerably fat. The beef is savoury, owing perhaps to the prevalence of aromatic herbs, more particularly a species of venus' comb, called by the indians loiqui lahuen, by the Spaniards alfilerilla; and trefoil, gualputa. There is no scarcity of sheep; but pigs are not much bred, as the indians are averse from eating their flesh: a prejudice which has supplied some fanatical priests with a reason for considering the natives of Jewish extraction! Turkeys, barn door fowls and ducks thrive extremely well. I never saw any geese here, and though they may be found in other parts, the indians have a dislike to them for food.

The tract of country which may be properly called Araucania extends from the river Bio-bio in 36° 44´ south latitude, to Valdivia in 39° 38´, the province of Conception bounding it on the north, and the Llanos or plains of Valdivia on the south. The Cordillera forms the eastern limit, and the Pacific the western. It is divided into four governments, or tetrachates, called uthal mapus:—1. lauguen mapu, the maritime country; 2, lelbun mapu, the plain country; 3, mapire mapu, the foot of the Cordilleras; 4, pire mapu, the Andes. Each tetrachate is again divided into nine allaregues, or provinces, and these are subdivided into nine regues, or districts. This division existed prior to the arrival of the Spaniards, but the date of its establishment is unknown. It evinces, however, more wisdom than civilized countries are willing to allow to what they term barbarous tribes, who no doubt return this compliment, by adjudging those nations to be barbarous who observe any rules or laws different from their own.

Such is the common characteristic of civilization and uncivilization! But can that country be called barbarous which, although its code of laws is not written on vellum, or bound in calf, has an established mode of government for the administration of justice and the protection of property? The Araucanians have ever been a warlike race, and yet their government is aristocratical. They are prompt to resent an insult, but they possess virtues of a private and public nature, which deny to civilization its exclusive pretensions to patriotism, friendship or hospitality.

The four uthalmapus are governed by four Toquis, or tetrachs, who are independent of each other in the civil administration of their respective territories, but confederated for the general good of the whole country. The Apo-ulmenes are subordinate governors of provinces, under the respective Toquis; and the Ulmenes, the prefects of the counties, or districts, are dependent on the Apo-ulmenes. All these dignities are hereditary in the male line, attending to primogeniture, but when there is no lineal male descendant of the person reigning, the vassals enjoy the privilege of electing a new governor from among themselves, and on reporting their choice to the Toquis, they immediately order it to be acknowledged.

The badge of a Toqui is a battle-axe; that of an Apo-ulmen a staff, or baton, with a ball of silver on the top, and a ring of the same metal round the middle: the Ulmen has the baton without the ring.

To the hypothetical historian this aristocracy in the most southern limits of the new, so similar to the military aristocracy of the dukes, the counts, and the marquises in the northern parts of the old world, would prove that the latter was peopled by migrations from the former, at a time beyond the reach of record, or even of oral tradition.

The Araucanian code of laws is traditionary, (composed of primordial usages, or tacit conventions, formed in such general councils as are yet assembled by the Toquis in cases of emergency) and is called aucacoyog. Molina, Ulloa, and other writers are silent upon the curious fact of the possession by this people of the quipus, or Peruvian mode of knotting coloured threads as a substitute for writing or hieroglyphics. That they do possess this art at the present day, the following narrative will testify. In 1792 a revolution took place near Valdivia, and on the trial of several of the accomplices, Marican,[1] one of them, declared, "that the signal sent by Lepitrarn was a piece of wood, about a quarter of a yard long, and considerably thick; that it had been split, and was found to contain the finger of a Spaniard; that it was wrapped round with thread, having a fringe at one end made of red, blue, black, and white worsted; that on the black were tied by Lepitrarn, four knots, to intimate that it was the fourth day after the full moon when the bearer left Paquipulli; that on the white were ten knots, indicating that ten days after that date the revolution would take place; that on the red was to be tied by the person who received it a knot, if he assisted in the revolt, but if he refused, he was to tie a knot on the blue and red joined together: so that according to the route determined on by Lepitrarn he would be able to discover on the return of his chasqui, or herald, how many of his friends would join him; and if any dissented, he would know who it was, by the place where the knot uniting the two threads was tied."

Thus it is very probable, that the Toquis of Araucania preserve their records by means of the quipus, instead of relying on oral tradition. The principal crimes of this people are murder, adultery, robbery and witchcraft. If a murderer compound the matter with the nearest relations of the deceased, he escapes punishment. Such is also the case in robbery and adultery; the composition in robbery being restitution of property stolen; in adultery, maintenance of the woman. Witchcraft is always punished with death. In murder, however, retaliation is generally called in to decide; and in most instances the injured relatives collect their friends, enter and despoil the territory or premises of the aggressor. These malocas, as they are stiled, are sources of great confusion.

When a general council has resolved to make war, one of the Toquis is usually appointed by his brethren to take the command in chief; but should the four agree to nominate any other individual in the state, he becomes duly elected, and assumes the Toquis' badge, a war axe—the four Toquis laying down their insignia and authority during the war. The person thus elected is sole dictator. He appoints his subalterns, and is implicitly obeyed by all ranks. War being determined on, and the Toqui chosen, he immediately sends his messengers, werquenis, with the signal; and as all Araucanians are born soldiers of the state, the army is soon collected at the rendezvous assigned.

The arms of the infantry are muskets, which from the Spaniards they have learned to use with great dexterity, though bows and arrows, slings, clubs and pikes are their proper weapons. They have also their cavalry, in imitation of their conquerors; and, possessed of a good and ample breed of horses, are very excellent riders. The arms of this branch of their force are swords and lances, their system being to come to close quarters with the enemy as soon as possible. Their standards have a fine pointed star in the centre, generally white, in a field of bluish green, which is their favourite colour. Military uniforms are not used, but a species of leather dress is worn under their ordinary clothing, to defend the body from arrow, pike and sword wounds. This is doubtless of modern invention, for before the arrival of the Spaniards they had no animal of sufficient size to afford hides large or thick enough for such a purpose.

The whole of the provisions of an Araucanian army consist of the machica, or meal of parched grain. Each individual provides himself with a small bag full, which diluted with water furnishes him with sustenance until he can quarter on the enemy, an object of the last importance to the leaders. In the camp or resting-place every soldier lights a fire: a practice which during the first wars with the Spaniards (so beautifully recorded by Ercilla in his Araucania) often deceived the enemy as to their numbers. What Robertson says in praise of the Chileans must be wholly ascribed to the Araucanians, in order to avoid the confusion which would be created were we to consider the present inhabitants of Chile as the persons spoken of by that author.

After a general action or a skirmish the booty taken is equally divided among the individuals who were at the capture. They judiciously consider that rank and honours repay the leaders, and that a larger share of the booty would probably induce them to be more attentive to spoil than to conquest, to personal good than to national welfare: a policy worthy of the imitation of all nations.

Abbé Molina, in his History of Chile, speaks of sacrifices after an action; but although I inquired, when at Arauco in the year 1803, and more particularly in the province of Valdivia in 1820, I never could obtain any account from the natives which gave the least countenance to this assertion. It is possible, however, that during the first wars with the Spaniards the barbarous proceedings of the latter to the captured Indians gave rise to a retaliation which was confounded with sacrifice. Among the religious ceremonies of Araucania human sacrifices are decidedly not included.

The independent spirit of the Araucanians prevents their ever sueing for peace. The first overtures have always been made by the Spaniards, who are the only nation with which they have contended; for although the Inca Yupanqui invaded Chile about the year 1430, the northern limit of his acquired territory was, according to Garcilaso, the river Maule. When the proposals are accepted by the indians, or rather by the commanding Toqui, he lays down his insignia, which the four Toquis of the uthalmapus resume, and accompanied by the Apo-ulmenes and principal officers of the army, they adjourn to some appointed plain, generally between the rivers Bio-bio and Duqueco. The two contending chiefs, with their respective interpreters, meet, and the Araucanian claiming the precedence, speaks first, and is answered by the Spaniard. If the terms offered to the indians meet their approbation, the baton of the Spanish chief, and the war axe of the Toqui are tied together, crowned with a bunch of canelo, and placed on the spot where the conference was held. The articles of the treaty are written, but agreed to rather than signed, and they generally state the quantity and quality of the presents which the indians are to receive. The negociation ends in eating, drinking, riot and confusion. Raynal, treating of the Araucanians, says—"As these Araucanians are not embarrassed by making war, they are not apprehensive of its duration, and hold it as a principle never to sue for peace, the first overtures for which are always made by the Spaniards."

Their religion is very simple. They have a Supreme Being, whom they call Pillian, and who is at the head of a universal government, which is the prototype of their own. Pillian is the great invisible Toqui, and has his Apo-ulmenes and his Ulmenes, to whom he assigns different situations in the government, and entrusts the administration of certain affairs in this world. Meulen, the genius of good and the friend of mankind, and Wencuba that of evil, and the enemy of man, are the two principal subordinate deities. Epunamun is their genius of war; but it appears that he is seldom invoked as a protector, being only the object by which they swear to fight, destroy, &c. These three may be considered their Apo-ulmenes; and their Ulmenes are a race of genii, who assist the good Meulen in favour of mortals, and defend their interests against the enormous power of the wicked Wencuba. The Araucanians have no places of worship, no idols, no religious rites. They believe that as their God and his genii need not the worship of men, they do not require it; that they are not desirous of imposing a tribute or exacting a service, except for the good or interest of their servants; and that they thus resemble the Toquis and Ulmenes, who can call upon them to fight for their country and their liberties, but for no personal offices. They, nevertheless, invoke the aid of the good Meulen, and attribute all their evils to the influence of the wicked Wencuba.

The Spanish government has taken great pains to establish the Christian religion among the different tribes of indians in South America, and for the education of missionaries for the conversion of the Araucanians a convent of Franciscan friars, called de propaganda fide, is established at Chillan. These individuals, however, are chiefly natives of Spain, and being ordained presbyters can easily obtain a mission; and as pecuniary emoluments are attached to the employment, the order has always endeavoured to preclude Americans. There are also minor convents at Arauco, Los Angeles and Valdivia. As the missionaries only require the young indians to learn a few prayers, attend mass on particular days, and confess themselves once a year, they make some proselytes; but in the year 1820, when the Spanish government was overthrown at Valdivia, the indians immediately accused their missionaries of being enemies to the newly-established system, and requested their removal. Another proof of dislike to the priests, if not to the religion, is, that they are generally massacred when any revolution takes place among the indians. Such was the case in 1792 at Rio-bueno.[2] According to the confessions of those who were taken and tried upon that occasion, their plan was to burn all the missions, and murder the missionaries.

Witchcraft and divination are firmly believed by the Araucanians. Any accident that occurs to an individual or family is attributed to the agency of the former, and for a due discovery they consult the latter. Particular attention is paid to omens, such as the flight of birds, and dreams. These are either favourable or otherwise according to the bird seen, or the direction of its flight, &c. An Araucanian who fears not his foe on the field of battle, nor the more dreadful hand of the executioner, will tremble at the sight of an owl. They have also their ghosts and hobgoblins: but is there any nation on earth so far removed from credulity as not to keep the Araucanians in countenance in these matters?

The belief of a future state and the immortality of the soul is universal among the indians of South America. The Araucanians agree with the rest in expecting an eternal residence in a beautiful country, to which all will be transferred. Pillian is too good to inflict any punishment after death for crimes committed during life. They believe that the soul will enjoy the same privileges in a separate state which it possessed whilst united to the body. Thus the husband will have his wives, but without any spiritual progeny, for the new country must be peopled with the spirits of the dead. Like the ancients, they have their ferryman, or rather ferrywoman, to transport them thither. She is called Tempulagy, being an old woman who takes possession of the soul after the relations have mourned over the corpse, and who conveys it over the seas to the westward, where the land of expectation is supposed to exist.

When an indian becomes enamoured of a female, or wishes to marry her, he informs her father of his intention, and if his proposals be accepted, the father at a time agreed upon sends his daughter on a pretended errand. The bridegroom with some of his friends is secreted on the route she has to take: he seizes the girl, and carries her to his house, where not unfrequently her father and his friends have already arrived to partake of the nuptial feast, and receive the stipulated presents, which consist of horses, horned cattle, maize, ponchos, &c. The ceremony is concluded by the whole party drinking to excess.

On the death of an individual the relations and friends are summoned to attend, and weep or mourn. The deceased is laid on a table, and dressed in the best apparel he possessed when alive. The females walk round the body, chaunting in a doleful strain a recapitulation of the events of the life of the person whose death they lament; whilst the men employ themselves in drinking. On the second or third day the corpse is carried to the family burying place, which is at some distance from the house, and generally on an eminence. It is laid in a grave prepared for the purpose. If the deceased be a man, he is buried with his arms, and sometimes a horse, killed for the occasion: if a woman, she is interred with a quantity of household utensils. In both cases a portion of food is placed in the grave to support them and the Tempulagy, or ferrywoman, on their journey to the other country. Earth is thrown on the body, and afterwards stones are piled over it in a pyramidal form. A quantity of cider or other fermented liquor is poured upon the tomb; when, these solemn rites being terminated, the company return to the house of the deceased to feast and drink. Black is here as in Europe the colour used for mourning.

The indians never believe that death is owing to natural causes, but that it is the effect of sorcery and witchcraft. Thus on the death of an individual, one or more diviners are consulted, who generally name the enchanter, and are so implicitly believed, that the unfortunate object of their caprice or malice is certain to fall a sacrifice. The number of victims is far from being inconsiderable.

In my description of Araucania I have in some measure followed Molina's ingenious work; but I have not ventured to state any thing which I did not see myself, or learn from the indians, or persons residing among them.

The Spaniards founded seven cities in Araucania. The Imperial, built in 1552 by Don Pedro Valdivia, generally called the conqueror of Chile, is situated at the confluence of the two rivers Cantin and Las Damas, 12 miles from the sea, in an extremely rich and beautiful country, enjoying the best soil and climate in Araucania. In 1564 Pius IV. made it a bishop's see, which was removed to Conception in 1620. In 1599 it was taken and destroyed by the indians, and has never been rebuilt. The site at present belongs to the lauguen mapu, or tetrachate of the coast.

Villarica was also founded by Valdivia in 1552, on the shore of the great lake Sauquen, 65 miles from the sea. It was destroyed by the Toqui Palliamachu, and its site forms part of the tetrachate of the mapire mapu. Report speaks of rich gold mines in the environs of the ground where Villarica stood and from which it took its name. The climate is cold, owing to the vicinity of the Cordillera.

Valdivia bears the name of its founder. Of this city I shall have occasion hereafter to give a circumstantial account.

Angol, or La Frontera, was established by Pedro Valdivia in the year 1553. It was razed by the Indians in 1601, and has since remained in ruins. It is now in reality the frontier, though Valdivia little surmised that it would be so when he founded it. The river Bio-bio bounded it on the south side, and a small rapid stream on the north. The soil and climate are excellent, and the situation was well chosen for a city.

Cañete was founded in 1557 by Don Garcia Hurtado de Mendosa, and destroyed during the first long-contested war with the Araucanians, by the Toqui Antiguenu. It was built on the site where Valdivia was defeated and slain, and now forms part of the lelbum mapu tetrachate.

Osorno is the most southern city in South America, being in 40° 20´, at the distance of 24 miles from the sea, and 212 south of Conception. It was founded in 1559 by Don Garcia Hurtado de Mendosa, and destroyed by the indians in 1599. It was again founded on the old site, on the banks of Rio-bueno, by Don Ambrose Higgins, who was afterwards president and captain general of Chile, and promoted to the vice-royalty of Peru. Charles IV. conferred on Higgins the title of Marquis of Osorno, as a reward for his services in Araucania. The first supreme director of the Chilean republic, Don Bernardo O'Higgins, was the natural son of Don Ambrose.

Conception is the seventh city founded by the Spaniards, but as it is not included in the Araucanian territory I shall defer any description of it for the present.

Cesares is a place about which much has been said and written. I have in my possession original mss. relating to it, a translation of which will be published.

In all the treaties between the Spaniards and the indians one of the principal articles has been, that the latter were to oppose with force of arms the establishment of any foreign colony in their territory. This stipulation they obeyed in 1638, at the island of Mocha, where they murdered the remains of a crew of Dutchmen, who went to take possession of that island after their ship had been wrecked by bad weather; and also when the Dutch Admiral Henry Brun attempted in 1643 to form a settlement at Valdivia, and met with the same fate: a fate, however, which might have been occasioned by the natural hatred entertained at that period by the natives against all foreigners who attempted to obtain possession of any part of their country. This jealousy and hatred of Europeans has always been promoted by the Spaniards, whom the indians stile chiape, vile soldier; but all other foreigners they call moro winca: winca signifying an assassin, and moro a moor. These epithets proceed from the same source; for the Spaniards are in the habit of calling all who are not of their own religion either jews or moors, thus wishing to impress upon the minds of the indians that all foreigners are worse than themselves! Notwithstanding the late wars, caused by the revolution of the colonies, have tended very materially to civilize the Araucanians, the greater part of them joined the Spaniards against the creoles, or patriot forces; but the ejection of the last remains of the Spanish soldiers from Araucania in 1822 has induced the indians to despise them for what they call their cowardice. The new government of Chile have not availed themselves of this favourable opportunity to conciliate the indians, by soliciting their friendship, or, after the manner of the Spaniards, acquiring it at the price of presents. Thus the Araucanians, having become accustomed to some species of luxuries, find themselves deprived of them by the fall of the Spanish system in Chile, and the nonconformity of the new institutions to the old practices; and thus a chasm has been formed that might be filled by a colony from some other nation, which by attention and courtesy to the indians might conciliate their good will and obtain from them whatever was solicited. Kindness makes an indelible impression upon the minds of most uncivilized people, while ill-treatment exasperates and drives them to revengeful extremities.

The existence of gold mines in Araucania is undoubted, although they are not regularly wrought. I have seen fine specimens of ore, some of which were procured from the indians, and others found by accident in the ravines.

The soil and climate are very good, and in some parts both are excellent for grain, pasturage and European fruits. In trade little could be done at present; but should the indians become acquainted with the use of those commodities which produce real comforts to society, I have no doubt that white and greenish blue flannels, salt, sugar, tobacco, bridle-bits, knives, axes, hatchets, nails, buttons, glass beads and other trinkets would be exchanged for hides, ponchos, and some gold. The ponchos, particularly those of good quality called balandranes, would find a ready market in Peru or Chile.

This interesting part of South America is less known than any other accessible portion. Others are less known, but they are interior countries, lying between the range of the Andes and Buenos Ayres, Paraguay, Brazils and Colombia—immense tracts of the earth kept in reserve for the speculations of coming ages! But Araucania, from its locality, climate, and productions, appears destined to become one of the first and fairest portions of the new world; and should the eyes of philanthropical speculators be directed to its shores, their capitals would be more secure in the formation of new establishments than in loans to many of the old.