natives are exposed to attack without protection of the law by the whites, who hunt and persecute them like animals of the jungle, recognising as their only value the sum represented by their sale. If protection is not afforded these unhappy beings, the just Judge of the doings of all will condemn the generation which annihilates without cause the indigenous races, the real owners of the soil.”

The principal newspaper of Lima, El Comercio, a journal of high standing, has repeatedly drawn attention to the ill-treatment and exploitation of the Indians, not only in the regions of the Putumayo and Iquitos but much farther to the south—as, for example, in the district round Port Maldonado. This river port is nearly two thousand miles from the Putumayo region, southward across Peru, reached by launch and canoe upon a different river system, that of the Beni River. The upper courses of this river are known as the Madre de Dios, upon which Port Maldonado is situated, and whose lower course is the enormous Madera River, which runs into the Amazon in Brazil in latitude 59°, more than one thousand miles below Iquitos. At Port Maldonado is the confluence of the Tambopata River with the Madre de Dios, and farther upstream is the Inambari River. The whole of this region is rich in rubber forests, and several companies are engaged in rubber-gathering, including British, American, Bolivian, and Peruvian. The following translation from El Comercio of Lima in an edition of February, 1906, shows that more or less similar methods were employed at points so far apart as Maldonado and the Putumayo:—

“In the basin of the Madre de Dios and its affluents, where it is easy to navigate with the help of the ‘terrible’ Chunchos,[9] who in reality are good and hospitable, exist immense quantities of rubber, rich and abundant rubber forests of easy exploitation. It would appear that the new Commissioner is resolved to put a stop to the barbarous custom of the correrrias[10] organised by the authorities themselves or by the rubber-merchants, who carry on the repugnant business of selling the poor Chunchos. As labour and women are both scarce, and as there is a strong demand for the one and the other, bands of armed men are constantly organised for sudden descents upon groups or communities of the savages, no matter whether they are friendly or hostile, making them prisoners in the midst of extermination and blood. Urged on by the profit resulting from the sale of boys, robust youths, and young women (frescas mujeres), they tear children from mothers and wives from husbands without pity, and pass them from hand to hand as slaves. It were well to take the savages from their forests to use their labour and to cultivate their intelligence, but not for business purposes to make them victims of the knife and the lash.”

THE PERUVIAN AMAZON.
FREE INDIANS OF THE UCAYALI RIVER.
(Observe their robust appearance when not enslaved.)
To face p. 24.

Thus the Press of the country itself shows that these things are done, not only with the connivance of the authorities but are “organised by the authorities themselves.” The expected improvements mentioned above took place very slowly, and in some cases not at all. To replace one Commissioner by another is insufficient. All are equally venal or influenced, and King Log does but give place to King Stork. Barbarities committed by the rubber-merchants upon the Indians of the Ucayali and Marañon were brought to the knowledge of the Peruvian Government in 1903 and 1906 by Roman Catholic missionaries established there and published by the Minister of Justice.[11]

After extensive journeys in the interior of Peru, upon returning to the capital, the present writer wrote various articles, which were published in the Press of Lima and Arequipa, drawing attention to the miserable condition of life of the labouring Indian class. Among these evils is abuse by petty authorities and estate-owners, who employ the Indians and fail to pay them their agreed wages or pay them in goods of inadequately low value; the extortions of the village priests under the cloak of religious customs; and, most serious of all, the ravages resulting upon the consumption of aguardiente, or fiery sugar-cane rum, which is responsible for the ruination and decrease of the working population. This cane spirit is manufactured largely by the sugar-estate owners, and is often a more profitable product than the sugar, whose output is sacrificed thereto; but as the large estate-owners are often influential personages or politicians and members of the Legislature, the prohibition of the profitable sale of alcohol among the Indians is not likely to be brought about. The leading newspaper of Lima, El Comercio, in a leading article, of which the following is a partial translation, said:—

“It is not rare, unfortunately, in the Republic that the authorities of all kinds raise up abuses as a supreme law against the villages of the interior. For the Indians of the mountains and the uplands there often exists neither the Constitution nor positive rights. It would be useless to seek in the indigenous race beings really free and masters of their acts and persons. It looks as though independence had only been saved for the dwellers of the coast. From the moment that the traveller’s gaze ceases to observe the ocean and is directed over the interminable chain of the Andes it ceases also to observe free men, the citizens of an independent republic. To this condition, which is not abnormal because it has always existed, the ignorance of the Indian contributes, but also the abuses of the authorities, who, with rare exceptions, make of them objects of odious spoliation. Such depredations are aggravated when its victims are unfortunate and unhappy beings, towards whom there is every obligation to protect, and not to exploit.”

The most remarkable fact about the maltreatment of the South American Indians is that—admitted and specially alluded to in the Peruvian Press, as the foregoing extracts show—abuses are carried out often by the petty authorities themselves. It is painful for a foreigner, one, moreover, who has enjoyed hospitality both from the authorities and from the village priests in the interior of Peru, to record these matters, but it is manifestly a duty. Moreover, it is a service to the country itself to draw attention to the evil. The extinction of the indigenous labour of the Andine highlands and of the rubber forests will render impossible for a long period the internal development of the country. No foreign or imported race can perform the work of the Peruvian miner or rubber-gatherer. Due to the peculiar conditions of