Turning to the temple attendants, who had followed with apprehensive mien, he upbraided them for their blind adherence to a bloody worship, and compared the evil of idolatry with the saving rites of Christianity. He was determined, he said, to remove the idols and install an image of the virgin. They must take away all within the sanctuary and cleanse it. The priests shook their heads at such an insane idea. All the city and country around adored these gods, and they would die rather than see them desecrated. They further intimated that the deities would themselves know how to chastise the sacrilegious. This reply only fired the fury of Cortés, and unable further to restrain himself, he seized a bar, dashed at the idol, and striking it a blow which caused the golden mask to fall off, he exclaimed, “Shall we not do something for God?” Captain Andrés de Tapia, one of the dozen Spaniards present on the occasion, testifies to the rash proceeding: “I swear by my faith as a gentleman and by God that it is true. It seems as if I now see the marquis springing with excitement and striking at the idol.”[596]
When the real intentions of Cortés had first become apparent to the priests, they sent to warn Montezuma, as emperor and high-priest, that some outrage might be perpetrated. Suspecting that the recent threat was about to be carried out, he despatched a messenger to the general asking permission to come to the temple, and imploring him meanwhile to respect the idols. The message arrived before much damage was done, and with the advice of his followers Cortés was induced to yield. He recognized that the attitude assumed might lead to more serious results than had been at first supposed. The rumor had spread of extraordinary proceedings on the temple summit, and armed and threatening crowds were gathering at the foot, impeded only by the Spanish reserve escort[597] from ascending to defend their gods. Why should not they fight for their religion as well as others? Seeing that the emperors presence was necessary to calm them, Cortés permitted him to come. He soon arrived, under a strong guard, and pointing to the excited masses he reasoned with Cortés upon the uselessness and danger of his hasty project. The latter stubbornly insisted, and after a consultation with the priests it was agreed to surrender both the summit chapels of Huitzilopochtli and Tezcatlipoca to Christian worship,[598] on condition that the idols within might be removed by the reverent hands of priests alone. This was effected while the emperor remained on the summit. The chapels were then whitewashed, a cross was planted, and two altars rose, on which were placed the image of the virgin and of a saint whom Tapia calls San Cristóbal.[599]
Preparations were next made to consecrate the sanctuary, now festive with garlands and flowers. The Spaniards marched in procession through the streets, to the chant of psalms, headed by the two priests who bore the crucifix and images. Crowds of wondering natives lined their path, and remained to watch the cross winding its way round the pyramid in a sanctifying orbit. Cortés was the first to kiss the installed crucifix, while tears of joy rolled down his cheeks. Mass followed the consecration, and with a swelling Te Deum the soldiers rendered thanks to the supreme being for the triumph accorded them over paganism.
It was but a partial victory, however, for in the court the priests were even then gathered in adoration of the chief idol, bewailing their own impotency, and imploring it to rise and avenge its outraged majesty and their humiliation. An old soldier was left as guard to keep the candles burning, and to prevent intrusion from, temple attendants, save to clean the place for the frequent services which were henceforth held here.[600]
Taking advantage of the step thus gained, the priests and their followers sought to impress upon the natives the superiority of their faith,[601] and numbers were convinced, says Tapia, although few accepted baptism out of fear of their countrymen.[602] There was a drought prevailing at the time, and the priests, having in vain appealed for a remedy, ascribed the evil to the anger of the gods at the presence of the worshippers of strange deities and their hateful symbols. A few days after the consecration of the altars a deputation of natives appeared at the Spanish quarters, bearing withered corn-stalks, and demanding that, since the Europeans had removed the idols to whom they prayed for rain, they should ask their god for it, so that the people might not die of hunger. Cortés reassured them,[603] and ordered a general prayer for relief. “The following day,” says Tapia, “we marched in procession to the temple, under a blazing sun.” While mass was being said a cloud might be seen gathering on Mount Tepcaquilla, and “on our way back the rain fell so heavily that we had to wade in water up to our ankles.” The rain continued for several days, and the harvest turned out abundant.[604] Each party claimed the meteorological display as a direct answer to its prayer, for the Mexicans were hardly prepared to yield everything without a struggle. To this insignificant and hated band of intruders they had practically abandoned their country, by acknowledging serfdom with tribute. Daily they submitted to wrongs and indignities. The sacred person of their king had been profaned, their nobles brought to the dust. Now should they submit to this destruction of their gods? If so, the heavens and earth would come together, grinding them to powder!
FOOTNOTES
[555] ‘Visto por el rey Cacama el poco ánimo y determinacion de los Mexicanos, se salió de la ciudad y se fué á la de Tezcuco, para juntar sus gentes.’ Ixtlilxochitl, Hist. Chich., 298, and Torquemada, i. 459. But it is doubtful whether he remained many days in Mexico after the seizure of his uncle, if indeed he was there then.
[556] Bernal Diaz assumes, naturally enough for a Spanish conqueror, that one of the main objects of Cacama was to rescue the imperilled treasures at Mexico. Hist. Verdad., 79-80.
[557] ‘Aun dezian, que le venia de derecho el Reyno, y señorio de Mexico.’ However that may be, he laid a claim to the Aztec throne, and Cacama replied that to himself alone should that belong. Bernal Diaz, Hist. Verdad., 79-80.
[558] See Native Races, v. 474.