The White Chief: A Legend of Northern Mexico

by Mayne Reid

If we arrive late, and take station near the door we shall be presented with the spectacle of several hundred backs in a kneeling position—that is, the individuals to whom the backs belong will be found kneeling.

These backs are by no means alike—no more than faces are. They are of all shapes, and sizes, and colours, and classes in the social scale. You will see the backs of ladies in shawls—some of whom have permitted that elegant garment to fall to the shoulders, while others retain it over the crowns of their heads, thus creating two very distinct styles of back. You will see the backs of pretty poblanas, with the end of their rebosos hanging gracefully over them; and the back of the poblana’s mother with the reboso ill arranged, and not over clean. You will see the back of the merchant scarcely covered with a short cloth jacket, and the back of the “aguador” cased in well-worn leather; the back of the “guapo” muffled in a cloak of fine broad-cloth, and that of the “lepero” shrouded in a ragged scrape; and then you will see broad backs and slender ones, straight backs and crooked ones; and you run a good chance of beholding a hunch or two—especially if the church be in a large town. But wheresoever you enter a Mexican iglesia during prayer-time, I promise you the view of an extensive assortment of backs. Not classified, however. Quite the contrary. The back of the shawled lady may be inclusive between two greasy rebosos, and the striped or speckled back of the lepero may rise up alongside the shining broad-cloth of the dandy! I do not answer for any classification of the backs; I only guarantee their extensive number and variety. The only face that is likely to confront you at this moment will be the shaven phiz of a fat priest, in full sacerdotal robes of linen, that were once, no doubt, clean and white, but that look now as if they had been sent to the buck-basket, and by some mistake brought back before reaching the laundry. This individual, with a look as unlike heaven as the wickedest of his flock, will be seen stirring about on his little stage; now carrying a wand—now a brazen pot of smoking “incense,” and anon some waxen doll—the image of a saint; while in the midst of his manipulations you may hear him “murmuring” a gibberish of ill-pronounced Latin. If you have witnessed the performance of M. Robin, or the “Great Wizard,” you cannot fail to be reminded of them at this moment.

The tinkling of a little bell, which you will presently hear, has a magical effect upon the backs. For a short while you may have observed them in an odd attitude—not erect as backs ought to be, but slouching and one-sided. During this interval, too, you may catch a glance of a face—merely the profile—and if it be pretty, you will forget the back; but then the party is no longer a back in the proper sense. You won’t be struck with the devotion of the profile, if you are with its prettiness. You may observe it wink or look cunningly, and, if your observation be good, you may note another profile, of coarser mould, corresponding to that wink or cunning glance. This goes on while the backs are in their “slouch” or attitude of repose. How that attitude is produced will be to you a mystery, an anatomical puzzle; but it may be explained. It is simple enough to those who know it. It is brought about by the back changing its base from the marrow-bones to the hips; and this is done so adroitly, that, under cover of shawls, mantas, rebosos, and skirts, it is no wonder you are puzzled by it.

The little bell, however, brings the backs all right again. It is to these devotees what the “Attention!” is to the rank and file of an army; and the moment the first tinkle is heard, backs up is the movement, and all become suddenly elevated several inches above their former standard. Thus they remain, stiff and erect, while the priest mumbles a fresh “Ave Maria,” or “Pater noster,” and goes through a fresh exhibition of pantomime. Then the backs are suddenly shortened again, the profiles appear as before—nods, and winks, and cunning glances, are exchanged—and that till the little bell sounds a second time. And then there will be a third course of this performance, and a fourth, and so on, till the worship (!) is ended.

This ridiculous genuflexion and mummery you may see repeated every morning in a Mexican “iglesia,” long before the hour of breakfast. Both men and women engage in it, but by far the greater number of the devotees are of the gentler sex, and many of them the fashionable señoras of the place.

One is inclined to inquire into the motives that draw so many people out of their beds, to shiver through the streets and in the cold church at such an early hour. Is it religion? Is it superstition? Is it penance? Is it devotion? No doubt many of these silly creatures really believe that the act is pleasing to God; that these genuflexions and orisons, mechanically repeated, will give them grace in His eyes. But it is very certain that many of the most constant attendants on these morning prayers are actuated by very different feelings. In a land of jealous men you will find the women peculiarly intelligent and cunning, and the matutinal hour is to them the “golden opportunity.” He is a very jealous guardian, indeed, whose vigil tempts him from his couch at so chill an hour!

Await the end of the performance by the door of the “iglesia.” There stands a large vase filled with the consecrated water. Each, in passing out, takes a dip and a sprinkle. In this basin you will see the small jewelled hand immerse its finger-tips, and the next moment adroitly deliver a carte d’amour to some cloaked cavallero. Perhaps you may see the wealthy señora, in the safe disguise of the serapé, leave the church in a direction opposite to that by which she came. If you are curious enough to follow—which would be extremely ill-bred—you may witness under the trees of the “alameda,” or some unfrequented quarter, the forbidden “entrevista.”

The morning, in a Mexican city, has its adventures as well as the night.

The bell of the church of San Ildefonso had just commenced to ring for “oracion,” when a female form was seen issuing from the gateway of one of the largest mansions of the town, and taking the direction of the church. It was yet scarce daybreak, and the person thus observed was closely muffled; but her tall upright form, the dignity and grace of her carriage, and the proud elastic step told that she was a grand señora. As she reached the portal of the church she stopped for some moments and looked around. Her face was not visible, as it was “tapada” under the folds of a closely-drawn manta; but her attitude, with her head occasionally moving around, showed that she was scanning the figures that, at the summons of the bell, approached like shadows through the grey light. She was evidently expecting some one; and from the eager scrutiny with which she regarded each new form that entered the plaza, it was some one whose presence was much desired.

The last of the devotees had arrived and entered the church. It would be idle to remain longer; and, turning on her heel with an air that betokened disappointment, the lady glided across the portal, and disappeared through the door.