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hi i'm rob martinez state historian of new mexico and this is new mexico history in 10 minutes look where i am i'm at the santuario de chimayo in northern new mexico it's about 20 miles north of santa fe well this is a very world famous uh catholic site uh catholic pilgrimage destination and it's quite an amazing place it's known around the world and it's not just for catholics people of many different faiths come here and it's just a brilliant and special place i love coming here um it's been called the lords of north america but as my good friend felipe mirabal would tell you actually lords is the chimayo of western europe well i want to tell you a little bit about this amazing place because it has quite a history this little valley has been known to the pueblo people tewa speakers for centuries and they knew this area first in their language it was and eventually got hispanicized to chimayo well people started to settle here santa cruz la canada which is up the road started to be settled and it was a very lush place a very uh safe place relatively speaking spanish-speaking people started to come here in the 1700s from santa cruz de la canada which is up the road and they established themselves here people with names like martin romero and they came here and by the early 1800s there was a family here named well a man named bernardo abeda was a penitente who saw a light glowing in the earth and he came here and he found a crucifix to nuesto senor des qui pulas and like a lot of pious legends in spain he supposedly took the crucifix to santa cruz de la canada the next day it was gone and they found it back in its resting place here so um he decided to build a little chapel here around 1810 by 1813 um he wanted to build a bigger structure he petitioned the bishop in durango mexico to build a chapel here and so by 1816 there was the structure we see behind me right now um there's some speculation that uh this uh building used to be a penitente morada a chapel uh that would house the local penitentes with their activities but um nevertheless it became a place of worship and healing there's a little hole there on the side of the chapel al boso little poso where healing dirt can be found some people think it might have been a spring that dried up and native people used to come here and uh get healing dirt and then catholics started to do it so it's quite fascinating it's an excellent example of uh syncretism a blending of native american spirituality and roman catholic devotion so it's it's a quite an amazing building and it's fascinating too because it has that spanish roman catholicism mexican catholicism a puebloan spirituality and even a devotion from guatemala that makes its way up to durango and then likely a priest in the early eighteen hundreds brings that devotion to nuestro senor de eschipulas and on the inside the crucifix on the altar is that that same uh crucifix uh devotion from guatemala so this is a really fascinating place let's in 1929 the santuario was deeded to a group called the spanish colonial arts society they were made up of members of previous groups uh one that was uh in charge of preserving uh mission churches and in one day uh the santuario went from the family's hands into the hands of this group preserving spanish colonial arts and into the hands of the archbishop of santa fe again that was 1929 when that happened and the santuario became a part of the archdiocese in the mid-1900s a man named father kasimiro rocca from spain came and he was the priest here at the santorio and he himself became an institution over the years preserving and promoting i have one memory of father rocca i came here i was visiting sometime in the 1990s and i was in the doorway of the santuario and he said come here come here i need to talk to you so i say see padre yes father he goes i need you to carry the cross the cross and i go what do you mean he's like well i need you to carry the cross in the procession for mass so there i was carrying the cross i was simon simon and i got to carry the cross for mass with father kasimiro so that's just a little taste of the santuaru the chimayo and this amazing area of chimayo new mexico so that's the santuario de chimayo in northern new mexico the main architects and authors of catholicism in new mexico were the franciscans they were in new mexico since the 1600s but by the 1780s their influence was weakened when governor ansah consolidated the pueblos and reduced the number of priests here in order to save the crown money the franciscans were subsidized and paid for by the crown and the church this will mark the beginning of the end of franciscan influence in new mexico by the early 1800s which is the last phase of our colonial period we see a shortage of priests because of this there are less franciscan priests being sent up here which means that in new mexico you see developing in the late 1700s and early 1800s is a folk religion uh catholic expression spirituality and a very close relationship to god that manifests itself through prayer and ritual but also in uh cultural and religious expressions like santos and penitentes these are ideas that will also lead to the notion that there were no priests in new mexico in the early 1800s that's not true there were always priests here there was just a shortage and it was a bit of a rocky evolution away from franciscan priests and into bringing in diocesan priests from durango mexico and other parts of northern mexico another shift that happens is that under the franciscan priests on local new mexicans and pueblo people they didn't have to uh pay for sacraments like marriage or baptisms or confirmations um or tithe for that matter they they were encouraged to and uh they did but it wasn't something they were pressured to do that will change when we see uh secular or diocesan priests coming in in the early 1800s and you'll see that those priests are not paid for uh by the crown or the mexican government and so uh new mexicans who were never part of a wealthy area would have to tithe and pay for sacraments they were used to bartering paying with food or goods or animals but then you see this shift away from that and it creates a certain tension and pressure in new mexico in the area of religion and society as well we'll see later on this really comes to a head and manifests itself when we get our first bishop in the mid 1800s but i want you to keep this in mind that we're we're moving away from this colonial period um there aren't very many priests from spain here maybe 10 or so uh by the early to mid 1800s and so this is a shift away from a very old system and we really see that we are coming out of this idea of being espanol or castiso and really witnessing the creation of nuevo mexicano culture and nuevo mexicanos who are a mix of people from mexico native peoples spanish people from mexico mulattos people from spain who come through mexico and pick up cultural attributes there and they mix with local pueblo indians and genisado indians over the course of about four or five generations in other words they're different from the people who came with onyate or vargas a hundred or two hundred years before so that's it for now thank you for joining me this is new mexico history in 10 minutes i'm robert martinez state historian of new mexico hasta pronto bye