[XVIII‑49] President Cerrato describes Gracias á Dios as occupied by only 18 vecinos, with neither physician, surgeon, nor druggist, while a great scarcity of both meat and fish prevailed. He adds that the majority were in favor of removal to the city of Santiago. Carta, in Squier's MSS., xxii. 87-8. Marroquin urgently advocated this city as the future seat of the audiencia. Id., 45, 89, 94.
[XVIII‑50] The removal doubtless took place in 1549. The letters of Cerrato and Marroquin above quoted bear dates of October 5, 1548, and September 20, 1547, February 8, 1548, and August 1, 1548, respectively. Remesal gives the date of the cédula as May 1, 1549. Hist. Chyapa, 503. Vazquez, Chron. de Gvat., 222, June 16, 1548.
[XVIII‑51] The king by royal cédula, dated July 7, 1550, approved the purchase of the episcopal palace for the use of the audiencia. Hist. Chyapa, 503.
[XVIII‑52] The document, found in Arévalo, Col. Doc. Antig., 21-4, is defective and without date, but was probably written soon after the establishment of the audiencia de los Confines in Santiago.
[XVIII‑53] 'Formó gran enemistad, y estuvo muchos dias que no quiso ir à misa à la Iglesia mayor.' Id., 22. The disagreement between Marroquin and Cerrato was already brewing in 1548, for on November the 3d of that year the latter informs the crown that he and the licentiate Ramirez were in San Salvador engaged in liberating slaves and reforming tributes, 'que eran incomportables las que havian hecho el Opo i el Lic. Maldonado;' and, he adds, 'i luego ... nos partiremos a Guatemala i se hara lo mismo.' Al Empr, in Squier's MSS., xxii. 97.
[XVIII‑54] President Cerrato reported to the emperor September 28, 1548, that the first audiencia had observed neither new nor old laws, that the Indians were treated as previously, and no steps taken to liberate them. Carta, in Squier's MSS., 80.
[XVIII‑55] He stated to the king that the tributes levied were intolerable and could not be satisfied even if the Indians were twice as numerous, remarking, 'ni los Encomenderos guardan lei ni tasacion i los'—the Indians—'destruyen sin piedad.' Id., 80, 82.
[XVIII‑56] The punishment of certain Spaniards of Comayagua by Cerrato for loading Indians had called forth a general storm of abuse and denunciation by the settlers. Id., 82. At this time Bishop Marroquin was the only one who had letters patent, and consequently jurisdiction, as protector of Indians; the other bishops had to apply to the audiencia to obtain such authority. Id., 83-4. Marroquin in February 1548 requested the king to allow him to have an alguacil for the service in connection with his protectorship. Id., 90.
[XIX‑1] As early as May 28, 1528, fines were appropriated to the building of the church. Remesal, Hist. Chyapa, 277; Juarros, Hist. Guat., 63. It was dedicated to Nuestra Señora de la Anunciacion, but afterward, when the name of the city was changed, San Cristóbal was chosen as the patron saint, and this name was retained after it was erected into a cathedral. Remesal, Hist. Chyapa, 274; Nueva España, Breve Res., MS., ii. 390; Calle, Mem. y Not., 122.
[XIX‑2] Both these priests were army chaplains, the latter receiving his appointment from Pedro de Alvarado in the name of his Majesty. The religious fervor of the Spaniards at Ciudad Real was to say the least lukewarm. In 1528 Pedro Gonzalez was ordered to say mass daily on pain of forfeiting his salary. Another ordinance was that citizens were to attend church in proper time; 'El Español que desde el Euangelio adelante estuuiere fuera de la Yglesia, tiene pena de tres pessos;' while a third was to the effect that no citizen was to be absent from the city during christmas, easter, and whitsuntide, under a heavy penalty, which was inflicted on those absent at christmas in 1535. Remesal, Hist. Chyapa, 275-6; Mazariegos, Mem. Chiapa, 44; Pineda, Descrip. Geog., 128.