[7] Originally a fuero was any form of charter or privilege granted to a kingdom, province, town, or person. Fueros played great part in the constitutional development of Spain and her colonies.—Ed.
[8] The "Laws of the Indies," or the codification of the ordinances, acts, etc., passed by the Council of the Indies and other administrative Spanish authorities for the government of the colonies, was first issued at Madrid in 1681, under the title Recopilacion de Leyes de los Reynos de Indias. A fourth edition, under the direction of the Council of the Indies, issued in 1791.—Ed.
[9] Madame Frances Erskine Inglis Calderon de la Barca was a Scotchwoman married to a Spaniard who was minister to the United States, and later to Mexico. While in the latter country, she published Life in Mexico (London, 1843), an interesting, racy series of letters on the manners and customs of Spanish America.—Ed.
[10] The puro is a common cigar of pure tobacco; but the term cigarro or cigarrito is applied to those made of cut tobacco rolled up in a strip of paper or corn-husk. The latter are by far in the most general use in New Mexico, even among the men, and are those only smoked by the females. In this province cigarros are rarely sold in the shops, being generally manufactured by every one just as they are needed. Their expertness in this 'accomplishment' is often remarkable. The mounted vaquero will take out his guagito (his little tobacco-flask), his packet of hojas (or prepared husks), and his flint, steel, etc.,—make his cigarrito, strike fire and commence smoking in a minute's time—all while at full speed: and the next minute will perhaps lazo the wildest bull without interrupting his smoke.—Gregg.
CHAPTER XIII
Military Hierarchy of Mexico — Religious Superstitions — Legend of Nuestra Señora de Guadalupe — A profane version of the Story — A curious Plan for manufacturing Water — Saints and Images — Processions — How to make it Rain — The Sacred Host — Fanaticism and Murder — Honors paid to a Bishop — Servility to Priests — Attendance at Public Worship — New Mexicans in Church — The Vesper Bells — Passion Week and the Ceremonies pertaining thereto — Ridiculous Penitencia — Whitewashing of Criminals — Matrimonial Connexions and Mode of Contracting them — Restrictions upon Lovers — Onerous Fees paid for Marriages and Burials — Anecdote of a Ranchero — Ditto of a Servant and a Widow, illustrative of Priestly Extortion — Modes of Burial, and Burial Ground of the Heretics.[toc]
The Mexicans seem the legitimate descendants of the subjects of 'His Most Catholic Majesty;' for the Romish faith is not only the religion established by law, but the only one tolerated by the constitution: a system of republican liberty wholly incomprehensible to the independent and tolerant spirits of the United States. Foreigners only of other creeds, in accordance with treaty stipulations, can worship privately within their own houses.[11] The Mexicans, indeed, talk of a 'union of Church and State:' they should rather say a 'union of Church and Army;' for, as has {246} [p038] already been shown, the civil authority is so nearly merged in the military and the ecclesiastical, that the government, if not a military hierarchy, is something so near akin that it is difficult to draw the distinction. As Mr. Mayer[12] very appropriately remarks, you are warned of the double dominion of the army and the church "by the constant sound of the drum and the bell, which ring in your ears from morn to midnight, and drown the sounds of industry and labor."
In the variety and grossness of popular superstitions, Northern Mexico can probably compete with any civilized country in the world. Others may have their extravagant traditions, their fanatical prejudices, their priestly impostures, but here the popular creed seems to be the embodiment of as much that is fantastic and improbable in idolatrous worship, as it is possible to clothe in the garb of a religious faith. It would fill volumes to relate one-half of the wonderful miracles and extraordinary apparitions said to have occurred during and since the conquest of the Indian Pueblos and their conversion to the Romish faith. Their character may be inferred from the following national legend of La Maravillosa Aparicion de Nuestra Señora de Guadalupe—anglicè, the marvellous apparition of Our Lady of Guadalupe,—which, in some one of its many traditionary shapes, is generally believed throughout the republic. I have seen some half a dozen written versions of this celebrated tradition, and heard about as many oral {247} ones; but no two agree in all the particulars. However, that which has received most currency informs us, that, on the 12th of December, 1531, an Indian called Juan Diego, while passing over the barren hill of Tepeyacac (about a league northward [p039] from the city of Mexico), in quest of medicinal herbs, had his attention suddenly arrested by the fragrance of flowers, and the sound of delightful music; and on looking up, he saw an angelic sort of figure directly before him. Being terrified he attempted to flee; but the apparition calling to him by name, "Juan Diego," said she, "go tell the bishop to have me a place of worship erected on this very spot." The Indian replied that he could not return, as he was seeking remedios for a dying relative. But the figure bade him to do as commanded, and have no further care about his relative—that he was then well. Juan Diego went to the city, but being unable to procure an audience from the bishop, he concluded he had been acting under a delusion, and again set off for his remedios. Upon ascending the same hill, however, the apparition again accosted him, and hearing his excuse, upbraided him for his want of faith and energy; and said, "Tell the bishop that it is Guadalupe, the Virgin Mary, come to dwell amongst and protect the Mexicans, who sends thee." The Indian, returning again to the city, forced his way into the presence of the bishop, who, like a good sensible man, received the messenger with jeers, and treated him as a maniac; {248} telling him finally to bring some sign, which, if really the Mother of God, his directress could readily furnish.
The perplexed Indian left the bishop's presence resolved to avoid further molestation from his spiritual acquaintance, by taking another route; yet, when near the place of his first meeting, he again encountered the apparition, who, hearing the result of his mission, ordered him to climb a naked rock hard by, and collect a bouquet of flowers which he would find growing there. Juan Diego, albeit without faith, obeyed, when, to his surprise he found the flowers referred to, and brought them to the Virgin, who, throwing them into his tilma, commanded him to carry them to the bishop; saying, [p040] "When he sees these he will believe, as he well knows that flowers do not bloom at this season, much less upon that barren rock." The humble messenger now with more courage sought the bishop's presence, and threw out the blooming credentials of his mission before him; when lo! to the astonishment of all, and to the entire conviction of his Senoría ilustrísima, the perfect image of the apparition appeared imprinted on the inside of the tilma.[13]
The reverend Prelate now fully acknowledged the divinity of the picture, and in a {249} conclave of ecclesiastics convened for the purpose, he pronounced it the image of La verdadera Vírgen and protectress of Mexico. A splendid chapel was soon after erected upon the spot designated in the mandate, in which the miraculous painting was deposited, where it is preserved to the present day. In the suburbs of every principal city in the republic, there is now a chapel specially dedicated to Nuestra Señora de Guadalupe, where coarse resemblances of the original picture are to be seen. Rough paintings of the same, of various dimensions, are also to be met with in nearly every dwelling, from the palace to the most miserable hovel. The image, with an adapted [p041] motto, has also been stamped upon medals, which are swung about the necks of the faithful.[14]