These Indians were not so bloodthirsty as those in the extreme south, although some of them were given to cannibalism6. Their slaying7 of human beings, however, was for the purpose of food and not as a part of their religious worship. They were not especially hostile to the incoming Spaniards, until the members of the tribes began to be impressed into slavery, and they then resisted the advance of that race in a feeble way. Their religion was simple and consisted of a few good deities8 and a number of evil ones. The former they tried to honour in their simple way, but a great deal more attention was given to appeasing9 the latter, in order to avoid physical suffering, for which they believed these malevolent10 deities were responsible. Theirs was an ignorant belief and a simple faith, and they rather welcomed the teachings of the priests who first came among them. The new doctrines11 were accompanied by ceremonies which appealed to their childlike natures. The chanting in an unknown but sonorous12 tongue, the visible emblems13 and the incense14 cast a spell over these simple people,[289] who did not attempt to grasp the abstract idea of a trinity or the sacrifice of a Saviour15.
CHURCH IN CORRIENTES, BUILT IN 1588
By far the most persistent16 and determined17 attempt to convert these aborigines was made by the Jesuit priesthood. As a result of its tireless and systematic18 efforts this order succeeded in establishing in Paraguay, and the country adjacent to it on the east and south, about the beginning of the sixteenth century, a seat of power which lasted for two centuries, and which has been referred to elsewhere in a general way. It developed into an ecclesiastical autocracy19, with the heads of the Jesuit body as the actual as well as nominal20 rulers. This remarkable21 order subdued22 the Indians living between the Uruguay and Paraguay rivers, and brought all of them under its domination. This was done without resort to the sword. Although these pristine23 people were reduced to a condition of peonage, or serfdom, they remained loyal to the Jesuits and assisted them in repelling24 all invaders25. So secure did the clerical rulers feel in their position, that all other white persons were forbidden to settle within the territory over which they claimed jurisdiction26. It was perhaps well for the natives that they did take this position, for the[290] Spanish adventurers would have enslaved the Indians, just as did the Portuguese27 “Paulistas” in Brazil.
When the Jesuits were expelled from Brazil they crossed over the Paraná River into Paraguay and Northern Argentina. Then was founded Misiones, a series of missions along the eastern shores of that river. Although these religious settlements have long since crumbled28 into ruins, the name still clings to one of the territories of Argentina. The Jesuit effort did not extend all over Argentina, but it was felt even to the foothills of the Andes. The Jesuit emissaries encountered the Spanish advance guard who had crossed the Cordilleras from Peru and met with a repulse29. The lack of gold in the section occupied by the Jesuits was also in itself a protection, because it did not excite the cupidity30 of the gold-seekers. These settlements were engaged solely31 in agricultural pursuits. Their increasing wealth and prosperity, however, did finally excite this cupidity, and the arrogance32 of the order aroused an intense jealousy33 in the rulers of the province. As a result of these two influences this order was forcibly expelled in 1768, and their property was confiscated34. Some of[291] it was bestowed35 on other religious orders, but the most of it was devoted36 to secular37 uses. The power and prestige of the Jesuits among the natives were not at once destroyed by the blow. For a long time their influence was paramount38, because of the blind obedience39 of their followers40 who had been gathered together in little settlements and had been taught useful pursuits.
In other parts of the country the subjugation41 was not so peaceful. Those Spanish troops who crossed the Andes and entered Argentina from that direction pursued different tactics. Gold was sought and everything was sacrificed to that one ambition. The conquerors42 were determined to acquire wealth, or at least to secure a means of livelihood43 without the necessity of manual labour. The natives were maltreated if they resisted, and enslaved when once subdued. Where agriculture was attempted these Indians were compelled to do the work, with no compensation except the right to live. The priests were always ready to accompany the soldiers on the most arduous44 campaigns. Without raising a hand against indiscriminate slaughter45 they held up the crucifix to the survivors46, and then turned about and risked their[292] own lives to spread the Christian47 faith into hitherto untrodden regions. Even the desolate48 interior of Patagonia was not too distant or too inaccessible49 for these indefatigable50 missionaries51. Sword in one hand and the cross in the other these teachers of religion spread the doctrines of their church over the whole of the La Plata basin and the rest of South America, and gave Roman Catholicism such a grasp on the continent that it will probably never be broken. The one difficult thing to understand is how the Church of Rome could countenance52 the harsh and bloody53 methods of subjugation pursued under the very eyes of its commissioned representatives, and the violation54 of all the ethics55 of humanity as well as Christianity, unless it was simply the spirit of the age with which even the heads of the Church were also imbued56. The Jesuits founded schools for the natives, in their settlements, but the other orders did not do this, although they aided in inculcating orderly ways among them.
The alliance of Church and State still exists in Argentina. The second article in the constitution reads as follows: “The federal government supports the Apostolic Roman Catholic Church.” This condition exists in all the[293] republics of South America, except Brazil. The president and vice-president must be members of that church. Religious liberty prevails and absolute freedom of worship is guaranteed to all persons of whatever belief. Protestant or Jew has the same right to erect58 a place of worship as the Roman Catholic. The alliance of Church and State, however, tends to weaken each. It oftentimes drags down the high office of the Church to the low level of politics and tends to cheapen its influence. It sometimes ties up the government in ways that work to its detriment59. It will be better for the Church as well as government when this alliance is separated. It will probably not be many years before the final break will come in Argentina, and it is to be hoped that it will come peaceably and without a rupture60 of peaceful conditions.
Although the Church is a nominal partner of the State it seemed to the writer that its influence was not particularly strong. The day when the Archbishop could dictate61 government policies has evidently passed away. The bond between them is weak. It appears to be an age of remarkable indifference62 toward religion. The men openly avow63 their indifference and say that they “leave religion to the women.”[294] A visit to the churches is a practical demonstration64 of that statement so often reiterated65. The great Cathedral of Buenos Aires, which seats many thousands, will oftentimes have only a mere66 handful of men at the regular services within its walls. Some of the moral conditions in the republic show that the cardinal67 teachings of the Church are not being followed, although practically all are nominal adherents68. How much of this condition might be improved by a better priesthood would be difficult to estimate. Any statement made might be construed69 as based upon an erroneous view, or given from a prejudiced standpoint. It is a fact, however, that there is great room for a religious awakening70 in Argentina, as well as the rest of South America, and the Roman Catholic Church appears to be the only one able to propagate this work aggressively among the many millions of inhabitants.
Protestantism has not gained much of a foothold among the Spanish-speaking population. There are a great many adherents of Protestant denominations71 among the British and German population. In Buenos Aires, Rosario and Bahia Blanca the Anglican and Scotch73 Presbyterian churches have edifices74 and support[295] ministers. They are organized solely for the people of that faith, and do not make any effort to evangelize those speaking other languages, as their services are conducted only in English. Occasional services are held in other cities where a colony of English-speaking people resides.
The only church that is aggressively pushing its work in Argentina is the Methodist Episcopal Church. This church has about thirty missionaries at work in various parts of the republic, and a number of congregations have been successfully established. Buenos Aires is naturally the centre of their efforts, and in that city they have organized a half dozen churches. Of these the principal one is on Calle Cangallo, in the heart of the city. This is generally known as the American Church, for people who are members of the various non-Catholic bodies all unite in the services here, which are conducted wholly in English. The pastor75, Rev57. W. P. McLaughlin, has been in charge of this work for almost two decades and is very much beloved by all. This church is entirely76 self-supporting and contributes considerable sums to the work in the other churches. The other churches of this denomination72 in Buenos Aires[296] are intended for work among the Spanish-speaking population, with the exception of an Italian mission. Congregations have likewise been formed in Rosario, Bahia Blanca, Cordoba, Santa Fé, La Plata, Mendoza, San Juan, Chacabuco, Junin and other cities. They claim a membership exceeding five thousand and seem to be very much encouraged in their work.
Educational work has received considerable attention from this body and a number of schools are conducted by it in which well-qualified teachers from the United States conduct the classes. These schools are recognized as worthy77 institutions, and many families send their children to them even though they do not accept that faith. Their influence cannot be other than beneficial and uplifting, for any effort that aims to spread enlightenment and moral ethics cannot fail to be of service in the general advancement78 of the country. Their work will likewise stimulate79 similar effort by others, and thus the general cause of education and morality is greatly furthered.
The Morris system of schools was founded by an Englishman as a missionary80 enterprise, but the scope of the work has since been broadened, until now it has become a great educational[297] enterprise with several thousand students under its tutelage. The schools receive government aid, and by that means those in charge have been enabled to branch out much more than was permitted by the limited means in the early years of their history.
The Young Men’s Christian Association has a very flourishing society in Buenos Aires which is doing a great work. At present they are hampered81 by poor quarters, but a campaign had just been ended at the time of the writer’s visit and two hundred thousand dollars had been secured for a new building. A site was purchased in a central location and work was to start at once on a fine new building. With these new quarters and enlarged equipment, the work of this great world-wide organization ought to be increased many fold, and there is room for all the effort it is able to put forth82. The Young Men’s Christian Association forms a rallying place for young men who have broken away from home ties and started life in a foreign country. The extension of the work among the Spanish-speaking people also brings about a fraternizing between the two races which is exceedingly beneficial.
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1
indigenous
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| adj.土产的，土生土长的，本地的 | |
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allied
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| adj.协约国的；同盟国的 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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reminders
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| n.令人回忆起…的东西( reminder的名词复数 )；提醒…的东西；（告知该做某事的）通知单；提示信 | |
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cannibalism
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| n.同类相食；吃人肉 | |
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slaying
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| 杀戮。 | |
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deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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9
appeasing
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| 安抚，抚慰( appease的现在分词 )； 绥靖（满足另一国的要求以避免战争） | |
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malevolent
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| adj.有恶意的，恶毒的 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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sonorous
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| adj.响亮的，回响的；adv.圆润低沉地；感人地；n.感人，堂皇 | |
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emblems
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| n.象征，标记( emblem的名词复数 ) | |
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14
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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15
saviour
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| n.拯救者，救星 | |
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16
persistent
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| adj.坚持不懈的，执意的；持续的 | |
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determined
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| adj.坚定的；有决心的 | |
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systematic
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| adj.有系统的，有计划的，有方法的 | |
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19
autocracy
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| n.独裁政治，独裁政府 | |
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20
nominal
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| adj.名义上的；(金额、租金)微不足道的 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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23
pristine
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| adj.原来的，古时的，原始的，纯净的，无垢的 | |
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repelling
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| v.击退( repel的现在分词 )；使厌恶；排斥；推开 | |
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invaders
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| 入侵者，侵略者，侵入物( invader的名词复数 ) | |
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jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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Portuguese
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| n.葡萄牙人；葡萄牙语 | |
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crumbled
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| （把…）弄碎， （使）碎成细屑( crumble的过去式和过去分词 )； 衰落； 坍塌； 损坏 | |
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repulse
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| n.击退，拒绝；vt.逐退，击退，拒绝 | |
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cupidity
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| n.贪心，贪财 | |
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solely
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| adv.仅仅，唯一地 | |
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arrogance
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| n.傲慢，自大 | |
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jealousy
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| n.妒忌，嫉妒，猜忌 | |
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34
confiscated
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| 没收，充公( confiscate的过去式和过去分词 ) | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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paramount
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| a.最重要的，最高权力的 | |
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obedience
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| n.服从，顺从 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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41
subjugation
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| n.镇压，平息，征服 | |
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42
conquerors
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| 征服者，占领者( conqueror的名词复数 ) | |
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43
livelihood
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| n.生计，谋生之道 | |
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44
arduous
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| adj.艰苦的，费力的，陡峭的 | |
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45
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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46
survivors
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| 幸存者，残存者，生还者( survivor的名词复数 ) | |
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47
Christian
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| adj.基督教徒的；n.基督教徒 | |
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48
desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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49
inaccessible
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| adj.达不到的，难接近的 | |
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50
indefatigable
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| adj.不知疲倦的，不屈不挠的 | |
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51
missionaries
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| n.传教士( missionary的名词复数 ) | |
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52
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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53
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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54
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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ethics
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| n.伦理学；伦理观，道德标准 | |
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56
imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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57
rev
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| v.发动机旋转，加快速度 | |
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58
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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59
detriment
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| n.损害；损害物，造成损害的根源 | |
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60
rupture
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| n.破裂；(关系的)决裂；v.(使)破裂 | |
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61
dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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avow
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| v.承认，公开宣称 | |
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64
demonstration
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| n.表明，示范，论证，示威 | |
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65
reiterated
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| 反复地说，重申( reiterate的过去式和过去分词 ) | |
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66
mere
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| adj.纯粹的；仅仅，只不过 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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adherents
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| n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙 | |
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69
construed
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| v.解释（陈述、行为等）( construe的过去式和过去分词 )；翻译，作句法分析 | |
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70
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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73
scotch
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| n.伤口，刻痕；苏格兰威士忌酒；v.粉碎，消灭，阻止；adj.苏格兰(人)的 | |
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edifices
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| n.大建筑物( edifice的名词复数 ) | |
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pastor
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| n.牧师，牧人 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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77
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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advancement
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| n.前进，促进，提升 | |
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stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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81
hampered
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| 妨碍，束缚，限制( hamper的过去式和过去分词 ) | |
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forth
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| adv.向前；向外，往外 | |
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