History of Mexico, Volume 1, 1516-1521

by Hubert Howe Bancroft

The hostile feeling was by no means diminished by the tidings of another larger host of invaders with doubtful motives. At a meeting of native leaders it was admitted that the promises and statements of the newly arrived Spaniards could no more be relied upon than those of the deceitful Malinche, and the deferred proposition to drive out or to kill the Spaniards was renewed with ardor. A better opportunity for carrying out such a measure could never again be found. The great Cortés with his cunning controlling mind was absent. There remained only a small force in charge of the city, and the troops on the seaboard were divided against each other. On the other hand a multitude of pilgrims were pouring in for the festival; and what better subjects to be worked upon for an uprising than these, and what better incentive than religion? Beside the appeal for vengeance on the desecrators of their altars came the patriotic call for the release of an oppressed sovereign, whose influence was still supreme with many, and the alluring prospect of securing the rich spoils in possession of the Spaniards and the Tlascaltecs, the latter still more detested as an inferior race which after years of contest had now assumed the galling attitude of master. The preparations made during the late fermentation required only to be perfected. More arms were made, the people were stirred by passionate appeals, warriors were enrolled, and other measures taken.[725]

The utmost secrecy had been observed by the conspirators, but with so many confidants, actuated by race jealousy, by ties of friendship, by interest, and by one above all others, the love of woman, that the rumor was whispered in Alvarado’s ear.[726] Yet to the mistress, who in her devotion to the lover forgot her duty to home and kindred, must not be charged more than is her due. Sharpened by the remembrance of past wrongs suffered on battle-field and stone of sacrifice, the wits of the Tlascaltecs discovered evidence which their hatred failed not to magnify. Warnings were hardly required, however, to indicate that something unusual was stirring, for the demeanor of the Indians had undergone a yet more marked change. Supplies were further diminished; servants sent to market were abused and ill-treated, and insolence was shown even to the Spaniards themselves.[727] A still more alarming sign was the discovery of an undermined wall,[728] and after obtaining further particulars from a devoted Tezcucan chief,[729] afterward known as Don Hernando, Alvarado resolved to inspect the adjacent temple where the chief celebration was held. Here a number of suspicious circumstances were noticed, which the Castilians readily wrought into threatening realities; among them several victims destined for sacrifice, regardless of the promises given, while some bloody hearts which they saw testified to the work already done by the knife.[730] With the victims Alvarado seized their attendants and certain of the emperor’s courtiers, from some of whom he tortured a confession. In this manner he learned what he already partially knew, namely, that many arms were prepared; that during the Incensing of Huitzilopochtli, as the festival was called, the Christian emblems would be cast out of the temple, and that the uprising was to take place at the conclusion of the feast.[731]

A seeming confirmation of the proposed sacrilege came from Montezuma himself, who sent to request the removal of the Christian emblems from the summit of the great temple, pleading as high-priest that the presence of strange images must prove irritating to the worshippers of other gods. Alvarado indignantly refused; he would rather fight. The Mexicans did not choose to see their festival broken up before the appointed time, and so the point was waived. It was then arranged that the Spaniards should attend the ceremonies, so as to be assured that no indignities would be offered their images.[732]

And now comes another of those diabolical deeds which, done in the name of civilization, or religion, or any other entity or idea, fills us with horror toward the gods and men for whom or by whom such acts are consummated. The lion and the tiger are humane and gentle beside the Spaniard, harboring thoughts born of bigoted zeal or blind apprehension. And what are his thoughts? These: He would enter the sanctuary, the holy temple of his god and their gods, and while all the people, while priests and nobles, the flower of the Aztec race, were celebrating the highest service of the highest festival, he and his men would fall upon them and hew them in pieces! And this because they had tired of harboring and feeding them. They desire to be relieved of the self-invited guests, and since dismissal does not avail they must be driven out or killed. But the intruders do not wish to be exterminated, and if there is striking to be done, they propose to strike first.

Pedro de Alvarado was no such man as Hernan Cortés. He was scarcely fit to be his servant. There were a dozen prominent qualities that combined to make up the great man in Cortés which were absent in Alvarado. Both of them were loyal, brave, and merciless, but there was a method in the excesses of Cortés which those of Alvarado lacked. Cortés was deep, Alvarado shallow; Cortés was patient under affront, Alvarado was violent; Cortés was cool in time of danger, Alvarado was excited—and so on. And yet Alvarado was a gallant cavalier.

The Spaniards now held a council, before which Alvarado placed the information thus far obtained of the plot, and the necessity of prompt measures was at once recognized. They did not believe Montezuma to be taking any active part in the conspiracy, but that swayed by hopes and fears he was allowing himself, with his usual want of resolution, to yield to the stronger will of his courtiers a passive consent to the efforts for his release.[733]

Less prudent than his chief, and less fertile in resources, Alvarado did not look for preventives to check the conspiracy, but to what he regarded as a decisive blow to crush it, such as that administered at Cholula. He had not the foresight of his general with regard to the proper adjustment of means to ends, nor his magic influence over those around him, friend or foe. He remembered only the good effect of the massacre on the effeminate Cholultecs, and felt convinced that so excellent a measure must answer also for the apparently abject Aztecs. It thoroughly suited his rash daring and cruel disposition. To attack is to win, was his maxim. The difference in circumstances hardly entered into consideration, chief among which was the smaller force, unsupported by the neutrality of half the city, as at Cholula, and without allies close at hand. The gathering of so many nobles and military leaders in connection with the war-god celebration provided the opportunity desired, since this would permit the blow to be directed against those who were looked on as the promoters of the revolt; and deprived of their leaders the people would be likely to abandon any further attempt. This plan met with general approval.[734]

The hour[735] having arrived for the visit to the temple,[736] Alvarado selects half the force to accompany him,[737] and proceeds thither, armed with more than usual care. Upon those who remain in charge of the fort, says Tapia, devolves the safer, though even more cruel task of slaughtering the greater part of the courtiers and attendants,[738] who have this day presented themselves in larger numbers than usual.

The Spaniards with their Tlascaltec followers are welcomed at the sanctuary with great demonstrations by the unsuspecting nobles, who see nothing to apprehend in the gleaming arms, since the Spaniards never go forth without weapons. We must remember it is a gala day, and the court presents a magnificent scene with its festive decking of garlands, festoons, and drapery, and its gayly attired audience. A procession of plumed priests and pages march by with swinging censers, chanting weird music before the hideous idols. Behind comes a file of nuns and novices, with red feathers and painted faces, surmounted by garlands of toasted maize, and bearing in their hands flags with black bars. Hidden musicians strike, and the dance begins. Joining the priests, the consecrated women and the tyros whirl round a large brazier, while two shield-bearers with blackened faces direct their motions. A conspicuous figure is the ixteocale, the living representative of the god, for whom he is fated to die, like the more prominent proxy of Tezcatlipoca. Dressed like a warrior ready for the fray, and prepared to lead in the chief dances as is his duty, he seems to impersonate the omen of evil which hovers over the scene.

Presently the Spaniards are conducted to a separate court, wherein are assembled several hundred nobles and leading men, arrayed in rich costumes glittering with gold and precious stones. The centre of attraction is the new image of Huitzilopochtli, of tzoalli dough, its jacket wrought with human bones. Before this image the mazehualiztli dance now begins.[739] Rings are formed round the music-stand, where two leaders direct the movements, the highest nobles and the most aged composing the inner circles, and the younger men the outer. When all is ready the music strikes up lightly to a well known tune, and the dancers move off, chanting a song bearing on the event of the day, and on gods and kings.[740] Forewarned as the Spaniards are, they see treason in every act and word, and many who understand somewhat the Aztec language declare that the songs bear distinct allusions to the intended uprising.