However, as the Indian notion of a festival consists in going to mass in the morning, and getting drunk and fighting in the afternoon, we are perhaps as well out of it. We took our passage to Santa Anita and back in a canoe—a mere flat-bottomed box with sloping sides, made of boards put together with wooden pegs. There was a mat at the stern for us to squat upon, and an awning over our heads. An old Indian and his son were the crew; and they had long poles, which they set against the banks or the bottom of the shallow canal, and so pushed us along. Besides these two, an old woman with two little girls got in, as we were starting—without asking our leave, by the way—and sat down at the other end of the canoe. Of course, the old woman began to busy herself with the two little girls, in the usual occupation of old women here, during their idle moments; and though she left off at our earnest request, she evidently thought us very crotchety people for objecting. The scene on the canal was a curious one. There were numbers of boats going up and down; and the Indians, as soon as they caught sight of an acquaintance, began to shout out a long string of complimentary phrases, sometimes in Spanish and sometimes in Mexican: “How is your worship this morning?” “I trust that I have the happiness of seeing your worship in good health.” “If there is anything I can have the honour of doing for your worship, pray dispose of me,” and so forth; till they are out of hearing. All this is accompanied by a taking-off of hats, and a series of low bows and complimentary grimaces. As far as we could ascertain, it is all mere matter of ceremony. It may be an exaggeration of the formal, complimentary talk of the Spaniards, but its origin probably dates further back. The Indians here no longer appeared the same dull, melancholy men whom we had seen in the richer quarter of the town. There they were under a strong feeling of constraint, for their language is not understood by the whites and mestizos; and they, for their part, know but little Spanish; and besides, there is very little sympathy between the two classes. One thing will shew this clearly enough. By a distinct line of demarcation, the Indians are separated from the rest of the population, who are at least partly white. These latter call themselves “gente de razón”—people of reason,—to distinguish themselves from the Indians, who are people without reason. In common parlance the distinction is made thus: the whites and mixed breed are “gente”—_people_,—the brown men being merely “Indios”—Indians—and not people at all.