Chapter Two.
Perhaps in no country has religion so many devoted days as in Mexico. The “fiestas” are supposed to have a good effect in Christianising the natives, and the saints’ calendar has been considerably enlarged in that pseudo-holy land. Nearly every week supplies a festival, with all its mummery of banners, and processions, and priests dressed as if for the altar-scene in “Pizarro,” and squibs, and fireworks, and silly citizens kneeling in the dust, and hats off all round. Very much like a London Guy-Fawkes procession is the whole affair, and of about like influence upon the morals of the community.
Of course the padrés do not get up these ceremonial exhibitions for mere amusement—not they. There are various little “blessings,” and “indultos,” and sprinklings of sacred water, to be distributed on these occasions—not gratuitously—and the wretched believer is preciously “plucked” while he is in the penitent mood—at the same time he is promised a short and easy route to heaven.
As to any solemnity in the character of the ceremonials, there is nothing of the sort. They are in reality days of amusement; and it is not uncommon to see the kneeling devotee struggling to keep down the cackle of his fighting-cock, which, full-galved, he carries under the folds of his serapé! All this under the roof of the sacred temple of God!
On days of fiesta, the church genuflexions are soon over; and then the gambling-booth, the race-course, bull-baiting, the cock-pit, and various minor amusements, come into full operation. In all these you may meet the robed priest of the morning, and stake your dollar or doubloon against his, if you feel so inclined.
“San Juan” is one of the “fiestas principales”—one of the most noted of Mexican ceremonials. On this day—particularly in a New Mexican village—the houses are completely deserted. All people turn out, and proceed to some well-known locality, usually a neighbouring plain, to witness the sports—which consist of horse-racing, “tailing the bull,” “running the cock,” and the like. The intervals are filled up by gambling, smoking, and flirtation.
There is much of republican equality exhibited on these occasions. Rich and poor, high and low, mingle in the throng, and take part in the amusements of the day.
It is the day of San Juan. A broad grassy plain lies just outside the town of San Ildefonso, and upon this the citizens are assembled. It is the scene of the festival, and the sports will soon begin. Before they do, let us stroll through the crowd, and note its component parts. All classes of the community—in fact, all the community—appear to be present. There go the two stout padrés of the mission, bustling about in their long gowns of coarse serge, with bead-string and crucifix dangling to their knees, and scalp-lock close shaven. The Apache will find no trophy on their crowns.
There is the cura of the town church, conspicuous in his long black cloak, shovel hat, black silk stockings, pumps, and buckles. Now smiling benignly upon the crowd, now darting quick Jesuitical glance from his dark ill-meaning eyes, and now playing off his white jewelled fingers, as he assists some newly-arrived “señora” to climb to her seat. Great “ladies’ men” are these same black-gowned bachelor-churchmen of Mexico.
We have arrived in front of several rows of seats raised above one another. Let us observe who occupy them. At a glance it is apparent they are in possession of the “familias principales,” the aristocracy of the settlement. Yes—there is the rich “comerciante,” Don José Rincon, his fat wife, and four fat sleepy-looking daughters. There, too, is the wife and family of the “Alcalde,” and this magistrate himself with tasselled official staff; and the Echevarrias—pretty creatures that they think themselves—under care of their brother, the beau, who has discarded the national costume for the mode de Paris! There is the rich “hacendado,” Señor Gomez del Monte, the owner of countless flocks and broad acres in the valley; and there are others of his class with their señoras and señoritas. And there, too, observed of all, is the lovely Catalina de Cruces, the daughter of Don Ambrosio, the wealthy miner. He will be a lucky fellow who wins the smiles of Catalina, or rather perhaps the good graces of her father—for Don Ambrosio will have much to say in the matter of her marriage. Indeed, it is rumoured that that matter is already arranged; and that Captain Roblado, second in command at the Presidio, is the successful suitor. There stands he, in full moustache, covered with gold-lace, back and front, and frowning fiercely on every one who dares to rest eye for a moment upon the fair Catalina. With all his gold-lace and gallant strut, Catalina displays no great taste in her choice;—but is he her choice? Maybe not—maybe he is the choice of Don Ambrosio; who, himself of plebeian origin, is ambitious that his blood should be mingled with that of the military hidalgo. The soldier has no money—beyond his pay; and that is mortgaged for months in advance; but he is a true Gachupino, of “blue blood,” a genuine “hijo de algo.” Not a singular ambition of the old miser, nor uncommon among parvenus.