The Mexican’s chief friend is the donkey, and in the streets of the villages are to be seen droves of them loaded with hay, fire-wood, vegetables, crates of fruit, melons, merchandise, casks of whisky, trunks, lumber, etc. It is no uncommon thing to see a drove, each with a heavy stick of timber projecting into the air beyond his head, and the other end dragging on the ground behind him.
In the fields are occasional lodges (Isaiah 1: 8) as a shelter while watching the vineyard, melon or grain fields.
Roads for foot-passengers and pack-animals run through the grain and corn fields (Mark 2: 23; Matthew 13: 4) and along the unfenced wayside were the graves of the former inhabitants, or the points where the pall-bearers rested in bearing the body to the grave, marked with a rude board cross and pile of stones (Joshua 7: 26; 2 Samuel 18: 17). The women carry water in great jars on their heads or shoulders (Gen. 24: 46).
They plow like the ancients with a crooked stick fastened to the horns of the oxen—several yoke of oxen following one another (1 Kings 19: 19).
As in the days of Ruth and Boaz, men and women still reap with a sickle and the poor get the gleanings (Ruth 2: 15-23). The grain when reaped is spread out on threshing floors made smooth by packing the earth (Gen. 50: 10; 1 Sam. 23: 1) where it is threshed out by driving around in a circle sheep, horses or oxen (Deut. 25: 4). After cleaning out the bulk of the straw with forks, the wheat and chaff are shoveled into blankets, which by a series of jerks, similar to shaking carpets, toss their contents into the air, the chaff blowing one side and the wheat falling back in the blanket. This process can only be carried on when the wind is favorable; consequently to improve a favorable wind they work all night (Ruth 3: 2). Another process is to lift the wheat and chaff in a bucket as high as the head and empty it slowly upon a blanket spread on the ground. Separated from the chaff, the wheat is taken to a neighboring stream and washed in large earthen jars, after which it is spread upon woolen blankets to dry in the sun.
The principal diet of the people is chile colorado (col-o-row). There are several varieties of this fiery dish; one made of beef is called carne. A more common dish is made of mutton and called carnero. The flesh is boiled to a pulp, to which is added chile. Chile is prepared by rolling red pepper on a stone until pods and seeds are a soft mass. It tastes as red-hot iron is supposed to taste. It is said that a new beginner on this diet ought to have a copper-lined throat.
Many old churches are still in use. They are built of adobe brick, with dirt roof and dirt floor. Some of them possess paintings evidently imported from Spain. There are also many ruder home-made paintings on the walls. They are without seats or pews, the worshippers kneeling or sitting on the floor. They are also generally much out of repair. They contain many images, and in some of the churches a bier with a life-size image of the Savior. At certain festivals this is carried in a procession, and on Good Friday is used to dramatize the crucifixion of Christ. In some of the churches are exhibitions of Scriptural scenes covering the life of the Savior, apostles and early martyrs. Occasionally an image of Christ is rigged with a movable arm, which is turned by a crank. As with the movement of the crank the hand comes up, it is supposed to throw blessings upon the waiting congregation below. Upon one occasion during a long dry spell, they carried an image of the Virgin Mary in stately processions through the fields to secure rain. But the drouth continuing, the people in anger took the image out into the street, took off its costly clothing, and gave it a public whipping. Just then a severe thunder and hail storm came up; vivid flashes of lightning played around them, and the hail destroyed their crops and gardens. Greatly frightened, the ignorant people hastened to re-clothe the image, and prostrate themselves before it in most abject submission. The enclosure in front of these churches, and especially the floor of the church itself, is the favorite burial-place of the people, the holiest place of all being near the altar. Nearness to the altar is graded by the amount of money paid.
The Roman Catholic Church, removed from competition with Protestantism, is a wisely constructed machine for extorting money out of the fears and superstitions of an ignorant people. Baptism, confession, blessings, anointing, burials, and mass must all be paid for at a round price. The weeping friends bring the corpse of the loved one and set down the bier before the closed gates of the church. Then money is laid upon the corpse. Again and again has a priest been known to look out, and if he judged that the money was not as much as the friends could afford to pay, refuse to open the gate, and nothing is left for the friends but to continue adding money to the sum previously collected until the rapacity of the priest is satisfied. An ordinary funeral in a churchyard will cost one hundred dollars, if the family has that much. To be buried in some of the churches costs from five hundred dollars to five thousand dollars, according to position. The corpse is carried on a board or bier (they do not generally use coffins), to the place of burial. If the priest goes to the house, he walks in front of the funeral procession. He has on a scarlet dress with a white over-skirt. At his side is a small boy similarly dressed, tinkling a bell. A few yards in the rear is a second priest, dressed in scarlet and white, swinging a burning censer. Around him is grouped a motley crowd of men, women, and children, carrying lighted candles, the men and boys with uncovered heads, and behind all are men firing muskets into the air to frighten away the devil, who is supposed to be hovering around, waiting a chance to seize the spirit of the departed one. If the corpse is that of a child, it is covered with flowers (the corpse of such is called an angel). From two to four children walk with the bearers. Behind these are other children, who are considered more holy than the rabble that follow. These are followed by four children carrying a richly dressed saint under a canopy. If the family are able to pay for it, the priest comes out to meet the procession, and sprinkles holy water over the corpse, then into the grave. After this the corpse is slid off the board into the grave with but little ceremony, and some dirt thrown upon it. Men then get into the grave with a heavy maul and pack the dirt down solid; then more dirt is thrown in and packed down. This is continued until the grave is filled up level with the rest of the floor of the church. The corpses are placed three or four deep in the same spot, and oftentimes the bones of previous burials are thrown up to make room for the new comer. In one instance that came to light, the spade clave in two the head of a child and threw it out. Nearly all the old churches I have visited smell like a charnel house. A few years ago the legislature of New Mexico forbid further burials in the churches.
With the advent of railways, miners and Americans, the peculiar and old-time customs of the country will speedily disappear, and a new era dawn upon the people. Great changes are rapidly taking place, and New Mexico is waking up from the sleep of centuries.
January 1, 1881, there were 658 miles of railway in operation, which has been greatly increased since. During 1880 the yield of the mines was $711,300. At the same time there were 400,000 head of cattle and 5,000,000 sheep on its pasture lands. Population, 118,430. The census of 1880 gives 38 Roman Catholic, 7 Presbyterian, and 1 Baptist churches; and not mentioned in the census report, the writer knows of several Methodist and Episcopalian churches.