How we cite our quotes: (Part.Chapter.Paragraph)
Quote #1
Mrs. Gould knew the history of the San Tomé mine. Worked in the early days mostly by means of lashes on the backs of slaves, its yield had been paid for in its own weight of human bones. Whole tribes of Indians had perished in the exploitation; and then the mine was abandoned, since with this primitive method it had ceased to make a profitable return, no matter how many corpses were thrown into its maw. Then it became forgotten. (I.6.17)
In this passage, we get the pre-history of the San Tomé mine that Charles inherited. Apparently many slaves working the mine under a "primitive method" died in the effort, and the mine wasn't profitable. We're not sure which is the bigger tragedy, in the Goulds' minds—the non-productivity or the lost lives.
Quote #2
Don José Avellanos, clanking his chains amongst the others, seemed only to exist in order to prove how much hunger, pain, degradation, and cruel torture a human body can stand without parting with the last spark of life. Sometimes interrogatories, backed by some primitive method of torture, were administered to them by a commission of officers hastily assembled in a hut of sticks and branches, and made pitiless by the fear for their own lives. A lucky one or two of that spectral company of prisoners would perhaps be led tottering behind a bush to be shot by a file of soldiers. (II.1.5)
Again, primitivism is associated with cruelty to other human beings—in this case, Guzmán Bento's.
Quote #3
The silence about me is ominous. There is above the middle part of this house a sort of first floor, with narrow openings like loopholes for windows, probably used in old times for the better defence against the savages, when the persistent barbarism of our native continent did not wear the black coats of politicians, but went about yelling, half-naked, with bows and arrows in its hands. (II.7.16)
This is Decoud writing to his sister. He notes that people he would have viewed as "savages" in earlier days have become part of the political elites of "our native continent." By using "our" here, it's almost like he's not setting himself apart from this savagery.
Quote #4
I know the intentions of Montero's brother, Pedrito, the guerrillero, whom I exposed in Paris, some years ago, in a cafe frequented by South American students, where he tried to pass himself off for a Secretary of Legation. He used to come in and talk for hours, twisting his felt hat in his hairy paws, and his ambition seemed to become a sort of Duc de Morny to a sort of Napoleon. (II.7.43)
In his description of Montero, Decoud identifies Montero as primitive and animal-like. Apparently Montero tried to pass himself off as European, and Decoud was not having that.
Quote #5
The only guiding motive of his life was to get money for the satisfaction of his expensive tastes, which he indulged recklessly, having no self-control. He imagined himself a master of intrigue, but his corruption was as simple as an animal instinct. At times, in solitude, he had his moments of ferocity, and also on such occasions as, for instance, when alone in a room with Anzani trying to get a loan. (II.8.42)
Sotillo is described as animalistic, reckless, and ferocious—that is, your basic stereotype of the savage that we've seen throughout the book.
Quote #6
"A feeling, sir," he explained, "perfectly comprehensible in a man properly grateful for the many kindnesses received from the best families of merchants and other native gentlemen of independent means, who, barely saved by us from the excesses of the mob, seemed, to my mind's eye, destined to become the prey in person and fortune of the native soldiery, which, as is well known, behave with regrettable barbarity to the inhabitants during their civil commotions." (III.2.5)
Here, Captain Mitchell describes the "barbarity" to which he almost fell victim during the Monterist uprising and its aftermath.
Quote #7
The priest's inquisitorial instincts suffered but little from the want of classical apparatus of the Inquisition. At no time of the world's history have men been at a loss how to inflict mental and bodily anguish upon their fellow-creatures. This aptitude came to them in the growing complexity of their passions and the early refinement of their ingenuity. But it may safely be said that primeval man did not go to the trouble of inventing tortures. He was indolent and pure of heart. He brained his neighbour ferociously with a stone axe from necessity and without malice. The stupidest mind may invent a rankling phrase or brand the innocent with a cruel aspersion. (III.4.25)
Primitivism actually emerges as preferable here to being more advanced, when it comes to inventing torture devices. Kind of makes you wonder who's more primitive—the "primeval man" or his modern, torture-happy equivalent?
Quote #8
The popular lore of all nations testifies that duplicity and cunning, together with bodily strength, were looked upon, even more than courage, as heroic virtues by primitive mankind. To overcome your adversary was the great affair of life. Courage was taken for granted. But the use of intelligence awakened wonder and respect. (III.5.2)
The narrator is musing about mankind's "progress" from simply valuing strength to being impressed by intelligence. We put "progress" in quotes, however, because in the next paragraph, we hear that things have circled back around: intelligence no longer gets respect, which you can tell because people are willing to follow dudes like Montero.
Quote #9
He had been one of the first immigrants into this valley; his sons and sons-in-law worked within the mountain which seemed with its treasures to pour down the thundering ore shoots of the upper mesa, the gifts of well-being, security, and justice upon the toilers. He listened to the news from the town with curiosity and indifference, as if concerning another world than his own. And it was true that they appeared to him so. In a very few years the sense of belonging to a powerful organization had been developed in these harassed, half-wild Indians. They were proud of, and attached to, the mine. It had secured their confidence and belief. They invested it with a protecting and invincible virtue as though it were a fetish made by their own hands, for they were ignorant, and in other respects did not differ appreciably from the rest of mankind which puts infinite trust in its own creations. It never entered the alcalde's head that the mine could fail in its protection and force. (III.6.8)
The narrator's portrayal of the local alcalde (and the other locals, too) is not super positive; he/they seems pretty disinterested in matters that directly affect them. This portrayal of the indigenous population as simple is, of course, incredibly problematic and overly simple itself. That's racism in a nutshell, though: problematic and dumb.
Quote #10
Invested with the red hat after a short visit to Rome, where he had been invited by the Propaganda, Father Corbelán, missionary to the wild Indians, conspirator, friend and patron of Hernández the robber, advanced with big, slow strides, gaunt and leaning forward, with his powerful hands clasped behind his back. (III.11.30)
As we discussed elsewhere (see "Race"), Father Corbelán has the reputation of preferring "wild Indians" to politicians. Also, he was known to be friends with the notorious outlaw Hernández, a different kind of "savage." Here, however, it seems like the outlaw is becoming part of the establishment.