131. Wroth, The Chapel of Our Lady of Talpa , p. 43, n. 15.

132. "Except for two known cases, New Mexico had no native vocations from 1600 to 1800. The reason is obvious. As a mere military outpost, the Spanish population never got educational help or facilities from the Crown; moreover, the number of people and their economy were kept down at a miserable low level by the poverty of the land and the continuous Indian invasions." Archdiocese of Santa Fe, Lamy Memorial , p. 23.

133. Ellis, Bishop Lamy's Santa Fe Cathedral , p. 65.

134. Cited in Boyd, Popular Arts , p. 163.

135. Weigle, The Penitentes , pp. 8-13.

136. Wroth, The Chapel of Our Lady of Talpa , p. 44, n. 17.

137. See Bunting, Lyons, and Lyons, "Penitente Brotherhood Moradas." "Penitente observances usually require not only a morada , or meetinghouse, but also a separate chapel which serves as the place of communal observances involving not only Brothers but also members of the families and guests. The morada itself is more exclusive and usually more isolated. It is the center for the Brothers and their private penitential practices (necessarily private since the strictures of Bishop Zubiria in 1833). During Holy Week both structures, the chapel and the morada , are utilized, the chapel is the deposito (depository) for the Virgin Mary and the dwelling for the women and children, while the men are in retreat for the week (or longer) in the morada ." Wroth, The Chapel of Our Lady of Talpa , p. 44, n. 17.

138. Although much of the current sculpture is sold to collectors as sculpture, rather than as devotional images, the Cordova woodcarving tradition continues, producing some of the finest works sold each year at the Spanish market in Santa Fe. The buyer sees there familiar names—Ortiz, López, Córdova—suggesting that ideas and craft are still transmitted through family lines. See Briggs, The Wood Carvers .

139. Dickey, New Mexico Village Arts , p. 183.

140. Simmons, New Mexico , p. 120.

141. The shift in the siting of the church from the periphery to the center of the plaza accompanied the deterioration of the architecturally defined plaza, and with it, a further weakening of the influence of the distant Laws of the Indies. Like the stylistic modifications upon the church fabric encouraged by physical isolation, climate, and later the change in government, the town pattern as a whole was evolving. See Jackson, Landscape Autoguide , p. 19.

142. Kubler, The Religious Architecture , p. 105.

143. Ibid., pp. 22-23. A flat earthern roof fit between parapets can be a truly satisfactory solution only in a climate without rain. Because the parapet is exposed to the elements on three surfaces, because water collects on the roof surface and infiltrates the joint between roof and parapet, the connection will always remain problematic and will require constant vigilance. Any sloping roof that extends over the walls will function more competently than a flat earthen roof—hence the widespread popularity of the pitched roof once metal sheeting became available.

142. Kubler, The Religious Architecture , p. 105.

143. Ibid., pp. 22-23. A flat earthern roof fit between parapets can be a truly satisfactory solution only in a climate without rain. Because the parapet is exposed to the elements on three surfaces, because water collects on the roof surface and infiltrates the joint between roof and parapet, the connection will always remain problematic and will require constant vigilance. Any sloping roof that extends over the walls will function more competently than a flat earthen roof—hence the widespread popularity of the pitched roof once metal sheeting became available.

144. Johnson Nestor Mortier & Rodríguez, Architects, Santa Fe, surveyed Catholic churches built before 1940 during 1984-1988. A second phase of the study is in progress.