THE WONDER-WORKING SAN JOSÉ
I choose the glorious St. Joseph for my patron, and I commend
myself in all things singularly to his intercession. I do not
remember ever to have asked of God anything by him which I did
not obtain. I never knew anyone who, by invoking him, did not
advance in virtue; for he assists in a wonderful manner all who
address themselves to him.—THE LIFE OF SANTA TERESA.
Eighteenth-century items about the mission of Ácoma so far available
are brief and laconic. In 1703, General Cubero was having a difficult
experience with the Moquis, who were trying to incite the Zuñis to
revolt, with the result that both pueblos were eventually abandoned to
the aborigines. Padre Miranda wrote from Ácoma that the Indians of that
pueblo and of Sía wished to go to the rescue of the priest, but that he
would not allow it, fearing immediate death for the padre if the Zuñis
heard of an approaching force.[91]
In 1713 both Ácoma and Laguna threatened their resident priest with death
because of his interference with their native rituals. In a report made
by Father Menchero in 1744 we are told that
The Ácoma mission is thirty-four leagues from the capital
toward the west. It has one hundred and ten families. It is
situated upon a large rock on which they have made reservoirs
for water which they carry to the top. A priest ministers to
them and applies himself to the catechizing of the Indians who
come peaceably to the mission.
Ten years later, from a letter by Father Trigo,[92] we glean a few more
scraps of information.
Five leagues from the mission of the Laguna in the same western
direction is situated the mission of San Estévan, upon a large
rock whose height is more than 300 _varas_, and on the top,
which is very flat, is the church, the convent, and all the
houses. They give the priest all the mutton which is needed,
a bell ringer, a porter, two boys for the cell; the cook,
and two millers for the wheat, of which they sow ... three
_fanegas_[93] for the Padre and an _almud_[94] of maize at a
distance of four leagues from the mission on ground belonging
to temporal authority, because they have neither irrigation nor
other land for this work. So with these labors and not having
any tithes (_ovenciones_) the Minister always lives in want.[95]
The church was more or less neglected through the years, but in 1710 it
was restored and the mission was again opened, with the patron saint
changed from San Estévan to San Pedro.[96] In 1776 Father Garces, on his
journey from Mojave to Moqui wrote from Oraibí that there was “a padre at
Ácoma and one at Laguna.”[97]
Ácoma mission had a daughter. And, as sometimes happens, mother and
daughter did not always agree. This daughter was Laguna. The pueblo
of Laguna did not exist in Oñate’s time, nor for nearly a century
thereafter. It was founded in 1699 near a lagoon which has since dried
up; hence its name. Unlike almost every other pueblo settlement, it was
not a homogeneous colony, but was compounded of people from Ácoma and
Sía, who were Keres, others from Zuñi, and still others from pueblos
of different languages. It became, nevertheless, a daughter mission or
_visita_ of Ácoma. The boundaries of the two pueblos were defined after
a fierce battle at Sía between the Indians and the Spaniards in 1699 in
which the Keres were conspicuous. After the smallpox epidemic of 1780-81,
the headship of the mission was transferred to Laguna, since which date
Ácoma has been the _visita_ or branch.
The battered and almost indiscernible painting of San José that now hangs
near the high altar of the Ácoma church became a bone of discord between
these neighbor towns.[98] The picture is said to have been presented to
the Ácomas by Charles II of Spain. It gradually acquired a supernatural
fame, and came to be a talisman against misfortune of every kind. With
it Ácoma prospered. The people of Laguna, who had thrived by no means so
well, grew envious, and believed their poor crops and their childless
women would be bettered if they also had a miraculous painting.
A solemn meeting of the head men (_principales_) of Laguna was held.
It was decided that they should ask the older colony for a loan of the
miracle-working San José. The Ácoma _principales_ held an equally solemn
council. They at last agreed to loan the precious canvas for one month,
but were explicit about its return at that time. With much rejoicing
and the utmost care, the holy “foster-father of Jesus” was carried over
the long, rough trail. As Laguna came in sight, out trooped the whole
population with hope and reverence, to meet the saint. Duly installed
in the Laguna church, day after day, the picture received the humble
devotion of the people. When Holy Week came it was carried in procession
throughout the pueblo, followed by the devout inhabitants.
As the story goes, from this moment the fortunes of Laguna changed. The
sick became well, the crops were good, and a wholly different atmosphere
prevailed. But now no one was willing to part with the blessed talisman.
The Ácomas, weary of waiting for the return of the picture, sent
messengers to ask the reason for the delay. They got no satisfaction.
Angered by such bad faith, there was talk of an immediate raid upon
Laguna. The parish priest, Fray Mariano de Jesús López, the last
Franciscan ever to be in charge of the Ácoma mission, averted war. He
counselled that a conclave be held of the _principales_ of both pueblos
and the cause of the trouble discussed. The conference met. After a
solemn mass it was agreed that they should draw lots for the picture.
No one suggested that St. Joseph might not approve of gambling. Twelve
ballots were prepared, eleven of which were blank, and on the twelfth was
a rude sketch of San José. All twelve were shaken up in a jar, and one
little girl from each of the two pueblos was chosen to do the drawing. On
the fifth drawing the Ácoma maiden drew the saint. “So,” said the Father,
“God has decided in favor of Ácoma.”
Ácoma was happy, but Laguna was not, and one morning when the people went
to pray before their saint in the great Ácoma church, lo! he was not
there. Terror, dismay, and wrathful vengeance filled the hearts of all
Ácoma. By some ruse Laguna had stolen the patron saint. War assuredly
would have resulted had not Fray Mariano once more found a way out.
Ácoma ere this had passed from Spain to Mexico and from Mexico to Uncle
Sam. Father López counselled that the whole matter should be taken to
the United States court at Santa Fé. His advice was followed. The first
decision was made in favor of Ácoma. Laguna appealed the case to the
Supreme Court. In 1857 Judge Benedict affirmed the original decision in
the following words:
The history of this painting, its obscure origin, its age, and
the fierce contest which these two Indian pueblos have carried
on, bespeak the inappreciable value which is placed upon it.
The intrinsic value of the oil, paint and cloth of which San
José is represented to the senses, it had been admitted in
argument, probably would not exceed twenty-five cents; but
this seemingly worthless painting has well-nigh cost these two
pueblos a bloody and cruel struggle, and had it not been for
weakness on the part of one of the pueblos, its history might
have been written in blood.[99]
Rejoiced at this victory, the men of Ácoma started for Laguna to recover
their picture. Even to-day, says James, when they can be induced to tell
the tale, they affirm that halfway “they met San José with his face
turned homeward.” He had already heard of the decision and started alone,
but being weary he had stopped beneath a tree to rest, and there was met
“by his happy people going to fetch him home.”
Although the Indians have voluntarily accepted much of the Christian
practice of religion, their ancient paganism has never been uprooted. A
concrete illustration of their reluctance to accept the faith of their
conquerors is found in an _Entrada of Moqui_ by Mariano Rodríguez de la
Torre, 1755, entitled:
A PECULIAR STORY CONCERNING MOQUI CONVERSION[100]
I have told the series of events and will not omit one which
happened in Ácoma, with an old Indian of another pueblo, who
told me this:—The Moqui have set the time when they may be
Christians, which will be when they have finished making a
board upon which they put a mark each year. This board was
started with a mark the year of the uprising [1680]. While it
is not filled up with marks they will not submit.
May the Holy Will of His Majesty be fulfilled. Amen.
_Santa Domingo Mission.
11th July, 1770._