Bernal Diaz expresses himself hotly against this version, and states that several of the first Franciscans who came to Mexico held an investigation at Cholula of the massacre. After examining the leaders, and other persons who had witnessed it, they came to the conclusion that the story of the conquerors was true, and that the slaughter was a well merited punishment for a plot which involved the lives of Cortés’ soldiers, and would, if successful, have stayed the conquest for God and the king. Diaz had heard the pious Motolinia say that although he grieved over the deed, yet, being done, it was best so, since it exposed the lies and wickedness of the idols. Hist. Verdad., 61. The Franciscans did not probably care to weigh carefully the value of testimony from new converts given before a tribunal composed of their religious and political masters, nor were they likely to favor a Dominican friar like Las Casas when the interest of their patron Cortés was at stake. In awe of the friars, and in terror of the conquerors whose encomienda slaves they were, the Indians hardly dared to say aught to implicate the latter. This is doubtless the view Las Casas would have taken. Intent on pleading the cause of his dusky protégés, he cared not to sift statements that might create sympathy for them. Yet, had he foreseen how widely his accusations would be used to sully Spanish fame, he might have been more circumspect. ‘E’ vero, che fu troppo rigorosa la vendetta, ed orribile la strage,’ says Clavigero; yet he severely condemns Las Casas for his distorted account. Storia Mess., iii. 63-4. According to Sahagun’s native record, the Tlascaltecs persuaded Cortés to avenge them on the Cholultecs, and as the latter received him coldly, he began to believe the accusations of his allies. Assembling the chiefs and soldiers, together with citizens, in the temple court, he slaughtered them, defenceless as they were. Hist. Conq., 18. Bustamante comments on this version, and denounces the conquerors as atrociously cruel. Id. (ed. 1840), 56-63. Duran’s version is a little milder. His main object being to give the life of Montezuma, he has passed by many events connected with the Spaniards, and has suppressed many accounts of their cruelties. He accordingly refers but briefly to the Cholula massacre, saying that ‘the Indians, in their eagerness to serve the Spaniards, came in such large numbers to their quarters with provisions, grass, etc., that Cortés suspected treasonable designs, and put them to the sword.’ Hist. Ind., MS., ii. 438-9. Ixtlilxochitl evidently struggles between his fear of the Spanish rulers and the desire to tell what he regards as the truth. He intimates that the only ground for suspicion against the Cholultecs was the effort to dissuade Cortés from going to Mexico. The chiefs and the citizens were assembled on the pretence of selecting carriers, and over 5000 fell beneath the sword. Hist. Chich., 294. An antagonistic view of the affair is offered by Juan Cano, of Narvaez’ expedition, who gave Oviedo the hearsay statement that Cortés had asked for 3000 carriers, and wantonly killed them. iii. 552. Carbajal Espinosa, a Mexican historian, like Bustamante, regards the victims as innocent and the deed as barbarous. Hist. Mex., ii. 182. Robertson considers that Cortés had good reasons for it, yet ‘the punishment was certainly excessive and atrocious.’ Hist. Am., ii. 452. Solis condemns those who seek to accuse the Spaniards of cruelty and to pity the Indians—‘maligna compasion, hija del odio y de la envidia.’ The conquerors gave religion to them, and that he regards as sufficient compensation. Hist. Mex., i. 345. ‘Cortez felt but doubtful of their fidelity, and feared to leave his rear to a people who might ruin his enterprise,’ says Wilson, Conq. Mex., 383, in explanation of the motive; but he forgets that a few hostages, as taken from other peoples on the route, would have secured Cortés far more than the murder of a small percentage of this population. Prescott compares the deed with European cruelties, and, considering the danger threatening the Spaniards, he excuses it. He prefaces his comments by a consideration of the right of conquest. Mex., ii. 29-39. Alas for honesty, humanity, decency, when talented American authors talk of the right of one people to rob and murder another people! See also Veytia, Hist. Ant. Méj., iii. 381-2; Pizarro y Orellana, Varones Ilvstres, 86-9; Peralta, Not. Hist., 112-13, 313-14; Pimentel, Mem. Sit., 90-2. Although some of the early Dutch writers eagerly copy and even exaggerate Las Casas’ version, the contemporary German writers are quite moderate. Cortés’ version is given in the Weltbuch Spiegel und bildtnis des gantzen Erdtbodens von Sebastiano Franco Wördensi, Tübingen, 1534, ccxxxvii leaves, beside preface and register. This book was much sought after in its day, and received several editions, in German and Dutch, as late as the seventeenth century. The earliest mentioned by Harrisse is dated 1533. The new continent was gradually receiving a larger space in the cosmographies at this period, and Franck actually assigns it a whole section, as one of the four parts of the world. The historic and geographic description of Africa occupies the first and smallest section; Europe follows and absorbs about half the pages, while Asia receives 100 folios, and America the remainder, beginning at folio 210. The heading reads: Von America dem vierdten teyl der welt, Anno M.CCCC.XCVII. erfunden; but after this chapter follow several pages on Portuguese discoveries in Africa and eastward, till folio 220, when begins the voyage of Columbus, ‘sunst Dauber genant,’ the German translation of the admiral’s name. After several chapters on the physical features, natural resources, and inhabitants of the new discoveries, comes one relating how Americus Vespucius found the fourth part of the world. This is followed by three pages of matter on Asia, as if the author, fearful of forgetting it, there and then gave his story. Several interpolations occur, but the chief portion of the remaining folios relates to Cortés’ conquest of Mexico. The carelessly compiled and badly arranged material of the volume claims to be based on over sixty authorities, among which figure Apianus, Munster, Vespucci, Columbus, and Cortés. The affix Wördensi indicates that Franck was a Hollander, although he is often referred to as a German, probably because his life was passed chiefly in Germany. Here he issued, among other works, a not very orthodox chronicle, which was excommunicated at Strasburg. Franck was chased from more than one place, but enjoys the honor of standing in the first class among authors condemned by the Roman Church, and of having been deemed worthy of special refutation by Luther and Melancthon. Even the liberal-minded Bayle, after applying the term Anabaptist, refers to him as ‘un vrai fanatique.’ Dict. Hist., ii. 1216.
CHAPTER XV.
FROM CHOLULA TO IZTAPALAPAN.
October-November, 1519.
Montezuma Consults the Gods—He again Begs the Strangers not to Come to Him—Popocatepetl and Iztaccihuatl—News from Villa Rica—Death of Escalante—Return of the Cempoalan Allies—Again en route for Mexico—Reception at Huexotzinco—First View of the Mexican Valley—Exultations and Misgivings—Resting at Quauhtechcatl—The Counterfeit Montezuma—Munificent Presents—The Emperor Attempts to Annihilate the Army by Means of Sorcerers—Through Quauhtechcatl, Amaquemecan, and Tlalmanalco—A Brilliant Procession Heralds the Coming of Cacama, King of Tezcuco—At Cuitlahuac—Met by Ixtlilxochitl—The Hospitality of Iztapalapan.
Elated by his success, Cortés again spoke to the Aztec embassadors, telling them in an aggrieved tone that proofs existed connecting Mexican troops with the recent plot, and that it would be only just for him to enter and desolate the country for such perfidy. The envoys protested their ignorance of any such complicity, and offered to send one of their number to Mexico to ascertain what ground there was for the charge. This Cortés agreed to, expressing at the same time the opinion that Montezuma, after all his friendly demeanor, could hardly have favored the treachery. He regarded him as a friend, both for the sake of his king and for himself, and it was out of deference to him that he had spared the Cholultecs from total extermination.[400]
When the envoy reached Mexico he found that his master had retired to grieve over the fate of the holy city, or more probably over the defeat of his plans, and to appeal to the incensed gods by prayers and fastings, while the priests supported the invocations with reeking human hearts.[401] But the holocaust was in vain, for a miraculous incident frightened the idols into silence. Among the victims, says a sacred chronicle, was a Tlascaltec, who, while stretched on the sacrificial stone, called loudly on the God of the advancing Spaniards to deliver him. The words were yet on his lips when a dazzling light enveloped the place, revealing a bright-clad being with diadem and large wings. The priests fell awe-stricken to the ground, while the angel advanced to cheer their victim with hopeful words of a happy future. He was told to announce to the priests that soon the shedding of human blood would cease, for those destined to rule the land were at hand. This the victim did, when the sacrifices were resumed, and with the name of God the last upon his lips his spirit rose to a brighter world.[402]
The downfall of Cholula resounded throughout the land, and the Spaniards were now almost universally confirmed as divine beings, from whom nothing could be kept secret, and whose anger was fierce and devastating. One effect was the arrival of envoys from quite a number of surrounding chieftains, bearing presents, partly with a view of gaining the good-will of the dreaded strangers, partly to offer congratulations.[403] As for Montezuma, his awe deepened into terror as the reports came in and the half threatening message of the invader was delivered him. It would be dangerous indeed to admit these beings; but how prevent it? Thus revolving the matter, Montezuma had recourse once more to timid entreaties. His envoy returned to Cholula within a week, accompanied by the former chief of the commission, and brought ten plates of gold,[404] fifteen hundred robes, and a quantity of fowl and delicacies, together with the assurance that he not only had had no share in the plot, but desired to see the Cholultecs further chastised for their treachery. The Mexican troops near Cholula belonged to the garrisons of Acatzingo and Itzucan provinces, and had marched to the aid of that city without his knowledge, prompted wholly by neighborly friendship. He begged the Spanish leader not to proceed to Mexico, where want would stare him in the face, but to present his demands by messengers, so that they might be complied with. Cortés replied that he must obey the orders of his king, which were to deliver to the emperor in person[405] the friendly communications with which he had been intrusted. With this object he had crossed vast oceans and fought his way through hosts of enemies. The privations and dangers depicted could not deter him, for naught availed against his forces, in field or in town, by day or by night.
Finding objections futile, Montezuma again consulted the idols. Their ruffled spirit had evidently been soothed by this time, for now came the oracle to invite the strangers to Mexico. Once there, it was added, retreat should be cut off, and their lives offered on the altar.[406] This utterance was favored by the counsellors on the ground that if the Spaniards were opposed they and their allies might ravage the country. The emperor accordingly sent an invitation, promising that, although the situation of the capital made it difficult to provide food, he would do his best to entertain them and give proofs of his friendship. The towns en route had orders to supply all their wants.[407]
The story is not without a parallel in classic literature. As Montezuma awaited the approach of Cortés, so old King Latinus awaited the arrival of Æneas and his Trojan warriors; refusing to give battle, or to fight the destinies, and curbing his impetuous people by quoting the oracle.
Along the western horizon of Cholula, at a distance of eight leagues, runs the mountain range which separates the plain of Huitzilapan from the valley of Mexico. And like sentinels upon it stand, in close proximity, the two volcanic peaks of Popocatepetl and Iztaccihuatl, terms signifying respectively ‘the smoking mountain’ and ‘the white woman,’ and indeed most apt, the former being suggested by the frequent eruptions, the latter by the snowy covering which falls like a tilmatli mantle from a woman’s shoulders. Tradition has it that Iztaccihuatl was the wife of her neighbor, whose noise and fumes were caused by the agonies of tyrants who there underwent purification ere they could enter final rest.[408] While the Spaniards were at Cholula, Popocatepetl was in eruption, an evil omen with the Indians, foreshadowing the disturbances soon to overwhelm the country. Interested by a sight so curious and novel, and desirous of ascertaining for himself and the king the “secret of this smoke,” Cortés consented to let Ordaz ascend the volcano. The Indians sought to dissuade him from an undertaking which had never been attempted, and which would in their opinion surely involve the life of him who ventured on it. This made Ordaz only more eager to exhibit his daring, and joined by nine men he set out under the guidance of some citizens and carriers who had been persuaded to go part of the way. They had not climbed far into the cooler region before the quaking ground and ash-rain caused the party to halt. Ordaz and two of his men continued, however, beyond the limits of vegetation, and over the stones and bowlders which covered the sandy expanse fringing the region of perpetual snow. At one time the outburst of ashes and heated stones obliged them to seek shelter for an hour, after which they sturdily climbed onward, turning from their path for a while by the projecting rock now known as Pico del Fraile, and almost losing themselves in the ash-covered snow. One more effort they made, despite the difficulties encountered in the rarefied atmosphere of this altitude, and finally they reached the summit, more than seventeen thousand seven hundred feet above the level of the sea. A short distance to the north rose the consort peak, three thousand feet less in height, and at their feet extended the field of their future campaign, in the valley to the east. The crater was nearly half a league in width, though not deep, and presented the appearance of a caldron of boiling glass, as says Gomara. The situation was too oppressive to permit of further observations, and after securing some snow and icicles as trophies, the men hastened to retrace their steps by the already trodden path. On their return they were received with great demonstration, the natives in particular extolling their deed as something superhuman.[409]