USA > New Mexico > History of New Mexico : its resources and people, Volume I > Part 72
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Having had held out to him the strong inducement that he should be- come a sort of patron saint of the new sect, Howland, after converting all
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THE LAND OF SHALAM
his worldly possessions into a form more easy of manipulation, started for "the West," apparently with no definite goal in view, in company with his magniloquent and more sophisticated preceptor. Hour by hour, during the later stages of the journey, Newbrough experienced increasing "irre- sistible inclinations" to travel toward the southwest until the central portion of the Territory of New Mexico was reached. By this time the doctor's movements somewhat resembled those incident to the time-honored game of "hide the thimble," on a magnified scale. As they neared the goal he "grew warmer." At Socorro he was "very warm." At Las Cruces, the county seat of Doña Ana county, in which his selection of land was located, things became "hot," and he informed his companion that they must there alight from the train, for he knew by the tremendons influ- ence being brought to bear upon him, as evidenced by his peculiar mental sensations, that the chosen site was near at hand. It is generally believed throughout the valley that he even went so far as to assure Howland that he could reach the spot, if blindfolded. Whether he had previously made arrangements to that end with some person in Las Cruces or not, never will be known, but it is said that he actually allowed himself to be blindfolded and, with Howland, driven through the country, apparently at random, until the party arrived at the point selected by Newbrongh, when the bandages were removed from his eyes.
Thus was the Land of Shalam, the home of the Faithists, the site of the First Church of the Tae, discovered, even as the Lord had unfolded to Moses the land appointed to be the home of the children of Israel.
It was not long after their arrival in the Rio Grande valley that the more minute details of the plan for the colony were decided upon. It was agreed that the title to all the land should be invested in Howland, in trust. The articles of faith and governance adopted set forth that the community was to be conducted on principles of brotherly (and sisterly) love, of a somewhat free and easy character, without master or leader to exercise control over the members; that all were to enjoy equally a per- manent place in the community, with no authority on the part of any member or members which tended toward the exclusion of another; and that the community was laid on principles of sound morality and purity of life. Subsequent events seem to furnish a reasonable degree of evi- dence that what constituted "principles of sound morality and purity of life" was left largely to the judgment of those who agreed among them- selves that they were "subject to no authority."
Among the numerous conditions attached to the trust which checked the title of individual members, one was to the effect that "no meat, nor fish, nor butter, nor eggs, nor cheese, nor any animal food, save honey, shall ever be used upon any part of the premises, excepting that milk may be given to children under five years old." When this provision was violated by any member of the community holding one of these condi- tional titles, the trustees reconveyed the property to Howland. The cor- porate name of the religious society was "First Church of the Tae," and articles of incorporation were filed with the secretary of the Territory December 30, 1885.
In connection with the community there was also organized the "Faitlı- ist Country Store," a co-operative concern which, by the way, was a model institution, with its various departments separated by plate glass
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partitions. The orphans' or infants' home was a department of the colony which really fulfilled the highest ideals. In neat, comfortable and thor- oughly sanitary quarters, accommodations for a score or more of chil- dren of tender years were provided, utterly regardless of expense. Por- celain bath-tubs-a separate tub for each child-were placed in position, and every possible arrangement to secure healthful, temperate treatment of the young was provided. Children of all races, colors and degrees of birth-white, black, Indian and Mexican-were actually received into this department of the colony, Newbrough even making a trip to California and returning with about a dozen of them-principally foundlings, it is believed. These wore a uniform dress, a sack-like garment containing holes allowing the free use of the arms, but no sleeves. This department of the community threatened its solvency at one time. Contracts were made with those supplying the inmates of the infants' home to the effect that upon attaining maturity each child should receive his share of the common property. At the expiration of a few years most of these chil- dren were shipped away to various outside points, being practically denied the promised participation in the worldly goods and chattels owned by the institution. Nevertheless, from those who have made the Land of Shalam the subject of jest, this feature alone has always called for and received unstinted commendation.
Elaborate plans for the cultivation of the land, the area of which had been increased from time to time, were also made. A costly pumping station for supplying water for irrigation was erected, enabling the colo- nists to remain independent of the coy and uncertain waterflow of the Rio Grande, a thing which has been a source of everlasting annoyance to the agriculturists of the valley. The plans for the material success of the enterprise seem, therefore, to have been complete, and, it must be admitted, generally of a practical character.
It will thus be seen that this society was communistic in theory, humanitarian in ideals, agrarian in habits and vegetarian in diet. New- brough, its chief promoter, died a few years ago in El Paso, Texas. De- spite the provisions in the articles of governance looking toward perfect equality among the members, he was the undoubted head, the genius, the dictator, the Nabob of the Land of Shalam, exercising his control so diplomatically that for some time no voice of dissent was heard. Gradu- ally his sway gave way, in a measure, to that of another spirit in the enter- prise.
It is the old story of the dominating influence of the daughters of Eve. This figure in the comedy-drama of the Shalamites was a woman of rare intelligence, a natural leader, who proved herself capable of out- generaling Newbrough himself. When she became a member of the colony she was, according to common report, the wife, or divorced wife, of a man named Sweet, who had affected the apostleship of some esoteric oc- cult Oriental creed-Hindoo, Egyptian, Buddist, or what not. At any rate he put forth the claim that in his body lived the reincarnated soul of some ancient human who had wielded a sceptre long before the estab- lishment of Christendom. Just what he did believe does not matter, as he never became a resident of the Land of Shalam. His wife, however, evidently took the measure of Newbrough and found him less powerful than he imagined himself to be. For she took him unto herself as hus-
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THE LAND OF SHALAM
band, thereafter gradually assuming control of things in the colony, little by little, until, upon its disruption, she was generally regarded as the power behind the throne, if not the occupant of the throne itself. After Newbrough's departure upon the "long journey" and the end of his bril- liant scheme, she became the wife of Howland, who retained possession of all that was left on earth of this magnificent wreck.
That Newbrough aimed at ultimately securing the larger portion of Howland's fortune-or at least reaping the greatest possible pecuniary benefits from its employment in this manner-is a theory substantiated to a great degree by the results attained before his death and the disruption of the colony. Those he and Howland collected about them were, for the most part, religious fanatics, adventurers or those afflicted with some- thing strikingly akin to imbecility; and these for a long time evidently did not comprehend the impositions practiced upon them by Newbrough. Among them, however, were men and women of strong character and no mean intellectual powers, including Dr. Tanner, the man who "fasted forty days." Dr. Bowman, who afterward became a man of considerable wealth in California, was also identified with the project for some time after its inception. But these were men of perspicuity and retired from further participation in the fiasco just before its foundations began to crumble.
Finally, in the years 1900 and 1901, the awakening came, the scales dropped from the eyes of the misled disciples of the author of the Oahspe, and certain Faithists, who felt that their patience, confidence and credulity had been sorely tried and imposed upon, began instituting proceedings in the courts of New Mexico for the recovery of the moneys which they had been induced to put in the common fund of the Land of Shalam. The courts decided that these persons had become parties to the scheme with their eyes open as to the peculiar character of the title to lands offered to them, which was practically no title at all, and threw their cases to the four winds. After thesc dissensions had been freely aired before the hitherto but partially initiated public, the Land of Shalam rapidly lost prestige and declined, finally hecoming naught but a memory, the butt of jest and ridicule, with the one exception noted.
The land selected as the site of this unique commune is as easily irrigable and fertile as any in the entire Southwest, so famous for its rich farming lands. Even without the mechanical appliances with which its founders generously equipped it, upon the completion of the great Ele- phant Butte irrigating project which the federal government now has on hand, and for which an appropriation of over seven millions of dollars has been made, it and over one hundred thousand acres of contiguous land will become and forever remain immensely valuable, the desert "blos- soming like the rose," fulfilling the prophecy of the "inspired author" of the Oahspe.
Andrew M. Howland, the chief sufferer through the duplicity of Newbrough, and his wife still reside upon the property which was the scene of this unparalleled enterprise. All that remains of the fortune which he was persuaded to invest therein is the land itself and a few adobe buildings. He has become widely known throughout the Mesilla valley as a man of many eccentricities. At home he is usually to be found attired. winter and summer, in a thin suit of white pajamas, hatless
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HISTORY OF NEW MEXICO
and sockless-the uniform dress of the Shalamites when they were not in an utterly nude condition, enjoying in common a sun bath in one of the corrals of the institution. In spite of the marked peculiarities of his per- sonality, he and his wife are famed for their kindness of heart, their gen- erosity and their hospitality; and in referring to them those familiar with the true history of the wretched fiasco of the Land of Shalam think twice before they give expression to aught but sentiments of pity.
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THE PENITENTES
THE PENITENTES.
For over 300 years a sect which for savage fanaticism, idolatrous superstition and blind bigotry can be likened only to the dark religions of India-called "Confradio de Neustro Padre Jesus," or "The Brother- hood of Our Father Jesus Christ"-is more commonly known as the Peni- tent Brothers, or Penitentes. It is an outgrowth of the Order of Los Hermanos Penitentes, founded in Spain in the sixteenth century, its aim being "the imitation of our Father Jesus, by perfect observance of all the duties of a fervent Christian." The founders, holy men, planned nothing of the penance or the scourge. That is of later growth. Religious study and discussion of subjects elevating and spiritual was the main principle. In early days the Order of Penitent Brothers grew strong among Fran- ciscans, and with their advent into Mexico and New Mexico branches of the order were instituted. When present practices were inaugurated in the New World is unknown, as inviolable secrecy of records has been preserved. But when the Spanish conquerors entered Mexico, nearly all Indian nations had professional penitents, who made vicarious atonement for sins of the whole tribe, torture being the chief form of atonement. The inference drawn by many students that though the order remained Christian, it was influenced to a remarkable extent by the pagan religion and ritual of native Indians.
Passion week was reserved for cleansing from sin, and Good Friday is the great day of all the year. The principal services begin Wednesday before Easter, by fasting. The house of worship, called the morada, is always in a secluded place, usually of adobe, dimly lighted. Some mo- radas have secret rooms, walls sometimes literally covered with peniten- tial blood. Here are kept the sacred pictures of the Virgin and many saints.
The ceremony usually begins with pricking the flesh of the back with sharpened flint or broken glass, known as pedernals, by the picador. If the member be very sincere and full of faith he asks for "the three medi- tations of the passion of our Lord." This calls for six strokes with the cruel plaited scourge, three on each side of the spinal column. If his zeal grow, he asks and receives "the five wounds of Christ," "the seven last words," "the ten commandments," "the forty days in the wilderness," all demanded "for the love of God." The complete penance calls for 130 strokes, with all the strength of the picador. He is followed by the coad- jutor, who washes the Penitent's wounds with rosemary water and old antiseptics, and then cleans the pedernals and blood-soaked scourges for the next applicant.
This is but the preliminary. Next usually follows the binding of cactus to breast and back, cactus thorns, from one to two inches long, being bound to the bruised and broken flesh. Sometimes half a dozen,
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HISTORY OF NEW MEXICO
similarly adorned, have been seen to leave the morada at the same time, preceded by the resador, they muttering a prayer, he chanting prayers. They go to a hill on which stands a great cross, they circle around this, then back to the morada, around which they must circle three times while the cactus bores its way into the flesh. If any falls, he is lashed up and onward. A rope is sometimes tied about the Penitente's body, and he is dragged over rocks and cactus until he gives word to stop. Sometimes, rendered uncon- scious and unable to give the word, he is dragged on until life is extinct.
A man is, for certain crimes (or a volunteer, or one selected by lot), condemned to "the way of the cross." A cross, some of which are twenty feet long with eight-foot arms, is strapped to his back, so heavy that he barely can stagger. Frequently several start on this awful journey at the same time. At certain stations they stop and pray and unmercifully scourge themselves. They are accompanied by the Rezadors, always chanting prayers; the companeros, scourging them forward with sickening blows; the piteros, playing the flute. The climax of this weird, grotesque, pagan ceremony comes with the choosing of the Christ. With his com- panions, the brother thus honored takes the most horrible "via crucis," or way of the cross; the others are relieved of their crosses when the rite is concluded, but he who imitates the Christ is compelled to retain his until death ensttes. Frequently days elapse between the time of crucifixion and death, and meantime the poor, deluded, suffering fanatic wanders alone through rocky canyons and fields, without food, sometimes without water, until he welcomes death in any form. Secretly he is envied by every sincere believer, as the one among them all who has demonstrated himself as worthy to take upon himself the Savior's agony upon the cross. The rite is something weird, awful beyond description. The victim is taken to morada, and first washed free from blood and dirt by the coadjutor. The ceremony is thus described by a reputable eye-witness : "Outside, where the faithful are gathered in reverent silence, a hole four feet deep is dug in the ground. Six brethren guard the cross that lies at length before the door. Two thirty-foot riatas are bent on to the arms of the cross, with ends lying loose upon the ground. Near at hand are the Hermano Mayor and a half-dozen high officials, with each a crown of rose branches upon his head and a bright drop of blood blossoming from every thorn. Soon the door of the morada opens and the chosen one appears, stripped to a pair of cotton drawers and with his head bound with a bit of black veil. The little crowd stirs and holds its breath. Very quietly, half consciously, one might say, the victim lays himself down upon the cross and extends his arms. Either nails or ropes are used; always the former are demanded by the sufferer. To be roped upon the cross is in some sort dishonor, as casting aspersion upon one's ability to bear the more severe punishment, though perhaps in point of actual pain there is little to choose. Generally, especially of late years, ropes are used. Deftly the brothers bind the passive body to the wood with turn after turn of rope that sinks deep into the white flesh. Soon this flesh changes color ; an angry purple creeps upward from the extremities, ever rising, ever growing darker, until the whole body is black and the flesh between the biting ropes is puffed and swollen. The group of watchers sway closer, with parted lips and low-breathed prayer. * * * The attendants draw back. For an instant the victim lies in view of the crowd, motionless, all
·
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THE PENITENTES
but unrecognizable. The Hermano Mayor gives the signal. Two brothers seize the ropes attached to the cross-beams, beyond the victim's wide- spread arms, and haul; others push and pull until the heavy timber slowly rises upright and is dropped with a sickening jar into the waiting hole. This is then filled with earth, and the ropes detached. The cross with its living burden stands erect, towering high above the white faces below, vast symbol of human ignorance and faith. There is silence, tense and strained. All faces are upturned to the rigid, set face above them. No sign of pain is visible, yet one can see the rise and fall of the naked ribs to the labored breath. At the sight the crowd stirs, unconsciously, invol- untarily. * * * A perceptible shudder runs through the racked body, beginning at the feet-and this is a thing perfectly ghastly to look upon- the head jerks forward, lifts again, with the last remnant of ebbing strength ; the chest, expanded painfully by the spread of the strained arms, heaves once and sinks in; the head drops heavily. The whole worn body seems to shrink into itself. * *
"The body, limp, with head rolling helplessly and lifeless hands, is lowered from the cross and carried into the morada. Here the victim is laid, to recover consciousness. In most cases it is several hours before he stirs."
Not infrequently the victim never recovers consciousness. In such an event, closeted brothers say prayers for those "who have gone to sleep," and at midnight the body is hastily interred in a secret place, that none may know the place until the next anniversary of the event. No inquiry or search for the body is made, for the end is understood and believed to be a righteous one.
The membership of the order of Penitentes is closely controlled by the Hermano Mayor. Children over ten and women are admitted to the order, but the latter have separate moradas. However, they are disbarred from the "glory" of crucifixion and the carrying of the cross.
Basing the estimate on the proportion of Penitentes in the Mexican population in a number of localities in New Mexico where inquiries have been made, it is probable that more than one-half, possibly two-thirds, of the native Mexican population of the Territory is now or at some time has been identified with the order. Some of the most influential native citizens of the Territory-men who have been recognized as shrewd political leaders, at least one of them having represented the Territory in the United States Congress-have been enrolled in the membership. For many years the order was allowed to flourish under the patronage of the Roman Catholic church, but within recent years a well-organized effort has been made by some of the clergy, possibly in deference to public opinion outside of the church and the order, to break it up; and in at least one instance a priest in the church who assailed the order incurred the enmity of its membership to such an extent that an effort to banish him from his parish was made.
Politics has also resulted in rendering the order less popular in many quarters in recent years. While the rank and file of the brotherhood is undoubtedly sincere, political demagogues have obtained the ascendency in the control in some localities, using the brothers as tools for the con- summation of designs of a questionable nature. For the average Peni- tente, once his mind is filled with the idea that justice is not being meas-
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HISTORY OF NEW MEXICO
ured out to one of his brothers, will leave no stone unturned to right what he considers the wrong done. It is a notorious fact that in certain coun- ties of the Territory, where the Penitentes are in political control, if they desire to show their strength, it is impossible to obtain a conviction of one of their number on trial for one of the greater crimes-provided, of course, that such conviction shall have been decided upon as a thing not to be desired by the leading spirits in the brotherhood. In other cases all possi- bility of prosecution has ended with the action of the grand jury; for in such counties Penitente control of both the grand and petit juries is one of the easiest things imaginable.
THE BOUND TO PLEASE Heckman Bindey.
JUNE. 66
N MANCHESTER,
INDIANA
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