[596] In Rel., in Icazbalceta, Col. Doc., ii. 585.
[597] Of 30 or 40 men, says Tapia.
[598] ‘Fice limpiar aquellas capillas ... y puse en ellas imágenes de nuestra Señora y de otros santos.’ Cortés, Cartas, 106. Andrés de Tapia is still more explicit in relating how Cortés insisted on having both chapels cleared of idols. ‘El marques hizo hacer dos altares, uno en una parte de la torre, que era partida en dos huecos, é otro en otra.’ Rel., in Icazbalceta, Col. Doc., ii. 585-6. In testifying to the proceedings in the temple previous to the massacre by Alvarado, B. V. de Tapia states that the Indians intended to restore Huitzilopochtli to the tower, ‘donde solia estar por que lo habia quitado de alli D. Hernando e puesto a nuestra Señora.’ Ramirez, Proceso contra Alvarado, 36. Alvarado confirms this in different words. Id., 66-7. The only other eye-witness who refers with any detail to the above is Bernal Diaz, and he accords only a space on the summit to the Christian emblems. But his different allusions to the temple are confused and contradictory; yet he has been followed by modern writers: first, because the preceding three testimonies have not been accessible till late years; and second, because they have been content to copy Prescott, who adopts Bernal Diaz in only too many instances. The mistake appears also to rest on the finding of Huitzilopochtli’s image in one of the summit chapels when it was recaptured by the Spaniards during the later siege. It is only natural that the Aztecs, on obtaining possession of their temple, should have reinstalled the war god. Peter Martyr does assume that one image was too large to be removed. dec. v. cap. iv. And Gomara intimates that idols remained. ‘Pusierõ cruzes e imagines ... entre sus ídolos.’ Hist. Mex., 128. The phrase can apply to those in the court, although his statement may be founded on Martyr, as that of Ixtlilxochitl is on him: ‘Y dió [Montezuma] permiso que en la capilla del templo mayor ... se pusiesen entre los dos ídolos de Huitzilopochtli, un crucifijo, una imagen de Nuestra Señora y una cruz.’ Hist. Chich., 297. As regards the casting-down of idols, Prescott, in common with most modern writers, assumes this to be a mere boast on the part of Cortés; but a careful investigation, supported by the ‘solemn’ assurance of Tapia, not accessible to them, confirms this statement in the main. The general probably exaggerates somewhat in saying: ‘Los mas principales destos ídolos ... derroqué yo de sus sillas y los fice echar por las escaleras abajo.’ Cartas, 106. This probably strikes Oviedo, who, while repeating the account, expresses a doubt about its truth: ‘Bien pudo Dios dar lugar á ello; pero para mí yo tengo por maravilla, é grande, la mucha paçiençia de Monteçuma é de los indios.’ iii. 303. Solis even doubts that altar and cross were ever erected in so unclean a spot, amid idols and idolatrous priests: it would have been sacrilege; besides the Mexicans would never have permitted the intrusion. Hist. Mex., ii. 9-12. The doubt expressed against Cortés’ boast rests chiefly with Bernal Diaz, whose faulty account states that Montezuma by mere persuasion sent for the priests, and after consulting with them had a space on the temple summit quietly assigned to the Spaniards. Hist. Verdad., 85. Gomara devotes several pages to the casting down of the idols, which he justly regards as a memorable feat: ‘Mas honra y prez gano Cortés con esta hazaña Christiana, que si los venciera en batalla.’ He applies it, however, to the occasion of the imperial prisoner’s first visit to the temple. Montezuma stops Cortés in the midst of his destructive work and checks the fury of the crowd, which the general thereupon appeases with a long profound speech on theologic mysteries, carefully prepared by Gomara. Hist. Mex., 126-8. The preceding points assume importance when it is considered that the usurpation of the great pyramid by Christian emblems gave the strongest impulse to the uprising soon to follow.
[599] ‘É puso en una parte la imágen de Nuestra Señora en un retablico de tabla, é en otro la de Sant Cristóbal, porque no habie estonces otras imágines.’ Rel., loc. cit. It is generally assumed by the faithful that the virgin’s image is identical with the one now known as the Vírgen de los Remedios, in its celebrated shrine near Mexico. It had been given to Juan Rodriguez de Villafuerte by his brother, an Augustine friar, when he departed for the Indies. During the uprising in June, 1520, the image is believed to have of its own accord taken flight to the site where a shrine afterward rose in its honor. Medina, Chrón. de San Diego de Mex., 30; Cabrera, Escudo Armas, 106-25; Lorenzana, in Cortés, Hist. N. Esp., 138 et seq.; Bustamante, Mem. Piedad Mex. Unfortunately for this belief, Tapia’s testimony describes the image as a picture on a board, while the Remedios image is a little battered doll. The testimony is contradicted by nothing but pious supposition. In preparing the site for altars the Spaniards noticed that the walls were of unusual thickness. Breaking them open they found a number of jewels. Gold was also obtained from tombs on the summit platform, and the curtain pendants and other valuables were of course appropriated. Tapia, Rel., in Icazbalceta, Col. Doc., 586; Herrera, dec. ii. lib. viii, cap. vi.
[600] Montezuma received the returning procession with a forced welcome, and gave orders to destroy a series of brothels in Tlatelulco, containing over 400 women, whose iniquity, he said, had brought the present evil upon the city. Herrera, dec. ii. lib. viii. cap. vi.
[601] Herrera devotes five columns to Cortés’ sermon. dec. ii. lib. viii. cap. vii.; Torquemada, i. 465-7.
[602] Or perhaps of the teachers of the faith, who appeared with sword in hand to enforce their cruel, rapacious, and immoral demands. Herrera believes Montezuma would have become a Christian had he dared. dec. ii. lib. viii. cap. ix. But Duran states that according to the native records all the three captive rulers were baptized, and that Father Olmedo had told him he believed such was the case, although the rite had not been administered by himself. Hist. Ind., MS., ii. 445. This question will be discussed in a later chapter.
[603] ‘Sed ciertos, que de aqui a mañana llouera, y tendreys el mejor año que jamas aueys tenido.’ Herrera, dec. ii. lib. viii. cap. vi.
[604] Tapia, Rel., in Icazbalceta, Col. Doc., ii. 586; Hazart, Kirchen Geschichte, ii. 520; Torquemada, i. 464.