After a century and a half of clerical criticism[1] and extracultural pressures against the movement, physical evidence of _penitente_ activity, although scattered and diminished, still survives. As intact, functioning artifacts, the _penitente moradas_ at Abiquiú are valuable records of an autonomous, socio-religious brotherhood and of its place in the troubled history of Spanish-American culture in the Southwest. This paper maintains that _penitentes_ are not culturally deviant or aberrant but comprise a movement based firmly in Hispanic traditions as shown by their architecture and equipment found at Abiquiú and by previously established religious and social practices. Also, this paper presents in print for the first time a complete, integrated, and functioning group of _penitente_ artifacts documented, in situ, by photographs. My indebtedness in this study to local residents is immense: first, for inspiration, from Rosenaldo Salazar of Hernández and his son Regino, who introduced me to _penitente_ members at Abiquiú and four times accompanied me to the _moradas_. The singular opportunity to measure and to photograph interiors and individual artifacts is due wholly to the understandably wary but proud, _penitentes_ themselves. The task of identifying religious images in the _moradas_ was expertly done by E. Boyd, Curator of the Spanish-Colonial Department in the Museum of New Mexico at Santa Fe. The final responsibility for accuracy and interpretation of data, of course, is mine alone. [1] Beginning in 1820 with the report of ecclesiastic visitor Niño de Guevara, the Catholic Church has continued to frown upon _penitente_ activities, A modern critical study by a churchman: FATHER ANGÉLICO CHAVEZ, "The Penitentes of New Mexico," _New Mexico Historical Review_ (April 1954), vol. 22, pp. 97-123. _Penitente Organization_ _Penitente_ brotherhoods usually are made up of Spanish-speaking Catholic laymen in rural communities. Although the activities and artifacts vary in specific details, the basic structure, ceremonies, and aims of _penitentes_ as a cultural institution may be generalized. Full membership is open only to adult males. Female relatives may serve _penitente_ chapters as auxiliaries who clean, cook, and join in prayer, as do children on occasion, but men hold all offices and make up the membership-at-large. _Penitente_ membership comprises two strata distinguishable by title and activity. In his study of _Hispano_ institutional values, Monro Edmonson notes that _penitente_ chapters are divided into these two groups: (1) common members or brothers in discipline, _hermanos disciplantes_; and (2) officers, called brothers of light, _hermanos de luz_. Edmonson names each officer and lists his duties: