storm is lulling," Diego said, at length emerging from his silence; "and I believe that we can set out again."
"Can you think of such a thing, my guests? Certainly not; the roads are too bad for me to let you depart. Besides, your room is prepared, and your horses are resting in the corral."
Diego was about to refuse, but Leon did not allow him the time.
"Since you wish it, general, we will pass the night beneath your roof."
Diego was obliged to accept. Moreover, in spite of what he stated, the storm, instead of lulling, redoubled its intensity; but it could be seen that the Vaquero obeyed against his will the necessity in which he found himself of remaining, and that he experienced an invincible repugnance in submitting to it.
The evening passed without any further incident, and about ten o'clock, after prayers had been read, at which all the servants were present, they separated.
The general had the two smugglers conducted to their bedroom by a peon, after kindly wishing them good night, and making them promise not to leave his house the next morning without wishing him good-bye, Leon and Diego thanked him for the last time, and so soon as they reached their apartment, dismissed the servant, for they were eager to cross-question each other.
CHAPTER III
THE CONVENT OF THE PURÍSIMA CONCEPCIÓN
Whatever may be asserted to the contrary, a religion frequently undergoes, unconsciously, the atmospheric influences of the country in which it is professed; and while remaining the same fundamentally, the forms vary infinitely, and make it change its aspect according as it penetrates into countries where climates are different.
This may at the first glance appear a paradox; and yet, if our readers will take the trouble to reflect, we doubt not but they will recognise the justice and truth of our assertion.
In some countries, like Germany and England, where thick fogs brood over the earth at certain periods of the year, the character of the inhabitants is tinged by the state of the gloomy nature that surrounds them. Their ideas assume a morose and mystical hue perfectly in harmony with what they see and feel. They are serious, sad, and severe, positive and material, because fog and cold remind them at every moment that they must think of themselves, take care, and wrestle, so to speak, with the abrupt and implacable nature which allows them no respite. Hence come the egotism and personality, which destroy all the poetry of religion which is so marvellously developed in southern nations.
If we look further back, we shall find the difference even more marked. For this purpose it is only necessary to compare Greek mythology – Paganism, with its smiling images which deified vices and passions, with the gloomy and terrible worship of Odin in Scandinavia, or with that even more sanguinary paid to the god Teutates in the Gaul of olden times, and in the sombre forests of Germany.
Can we deny the influence of the northern ice over the disciples of Odin? Is not the savage majesty of the immense forests which sheltered the priests of Teutates the principal cause of the mysteries which they celebrated? And, lastly, is not the benignity of the Greek mythology explained by the beauty of the sky in which it sprang up, the mildness of the climate, the freshness of the shadows, and the ever renewing charm of its magnificent landscapes?
The Catholic religion, which substitutes itself for all the rest, has been, and still is, subjected to the action of the temperature of those countries into which it has penetrated, and which it has fecundated.
In Chili it is, so to speak, entirely external. Its worship is composed of numerous festivals pompously celebrated in churches glittering with light, gold, silver, and precious stones, of interminable processions performed under a reign of flowers, and clouds of incense which burn uninterruptedly.
In this country, beloved of the sun, religion is full of love; the ardent hearts that populate it do not trouble themselves at all about theological discussions. They love God, the Virgin, and the saints with the adoration, self-denial and impulse which they display in all their actions.
Catholicism is changed with them, though they do not at all suspect it, into a sort of Paganism, which does not account for its existence, although that existence cannot be contested.
Thus they tacitly accord the same power to any saint as to deity; and when the majority of them address their prayer to the Virgin, they do not pray to Mary the Mother of our Saviour, but to Nuestra Señora de los Dolores, Nuestra Señora del Carmen, Nuestra Señora de Guadalupe, Nuestra Señora de la Soledad, Nuestra Señora del Pilar, Nuestra Señora de Guatananga, and ten thousand other Our ladies.
A Chilian woman will not hesitate to say, with perfect conviction, that she is devoted to Nuestra Señora de la Sierra, because she is far more powerful than Nuestra Señora del Carmen, and so on with the rest.
We remember hearing one day in the church of Nuestra Señora de la Merced, at Pilar, a worthy hacendero praying to God the Father to intercede for him with Nuestra Señora del Pilar, so as to obtain for him a good harvest!
Novenas are kept and masses ordered for the slightest pretext. If a Chilian lady be deserted by her lover, quick a mass to bring him back to her side; if a man wish to avenge himself on one of his fellow men, quick a mass that his revenge may be carried out!
There is also another way of insuring the protection of any saint, and that is by making a vow. A young man who wishes his beloved lady to give him a meeting, never fails to pledge himself by a vow addressed to San Francisco or San Antonio to perform some pious deed, if the saint will consent to advise the lady in his favour. And these practices must not be taken for juggling; the people who accomplish them do so in perfect good faith.
Such is the way in which the Catholic religion is understood in South America.
In all the ex-Spanish colonies members of the clergy swarm, and we are not afraid of being taxed with exaggeration when we assert that in Chili they form at least one-fourth of the population. Now, the clergy are composed of an infinite number of monks and nuns of every possible form, species, and colour, Franciscans, Benedictines, Genovevans, Barefooted Carmelites, Brothers of Mercy, Augustines, and many others whose names have escaped us. As will be easily understood, these religious communities, owing to their considerable number, are not paid by the government, whose resources would not nearly suffice for their support. Hence they are compelled to create a thousand trades, each more ingenious than the other, in order to be able to exist.
In these countries – and there will be no difficulty in understanding this – the clergy are excessively tolerant, for the very simple reason that they have need of everybody, and if they committed the mistake of alienating the inhabitants they would die of hunger in a fortnight. It is worth while seeing in Chili the extension given to the trade in indulgences. Agnus Deis, scapularies, blessed crosses, and miraculous images; everything has its price, everything is sold. So much for a prayer – so much for a confession – so much for a mass.
A Chilian sets out on a journey, and in order that no accident may happen to him on the road, he has a mass said. If, in spite of this precaution, he is plundered on the high road by the Salteadores, he does not fail on his return to go to the monk of whom he ordered the mass, and bitterly complain of his want of efficacy. The monk is accustomed to such recriminations, and knows what to answer.
"That does not surprise me, my son," the Franciscan, or the Benedictine, or whoever he may be, as the answer is always the same, replies; "what the deuce did you expect to have for a peso? Ah, if you had been willing to pay a half ounce, we should have had the beadle, the cross, the banner, two choristers, and eight candles, and then most assuredly nothing would have happened to you; but how could you expect the Virgin
