Surely these were rare and noteworthy experiences for a member of the black race, but still greater things awaited Estévan. He was destined ere he met his tragic fate to accompany the expedition which resulted in the discovery of New Mexico and Arizona. The party which, besides the Negro, consisted of three Spaniards—Fray Marcos de Niza, a lay brother, and Fray Onorato—and several Pima Indians, set out from Culiacán on March 7, 1539. They were in search of the famed Seven Cities.

After proceeding northward several days, Fray Marcos decided to rest while he dispatched the Negro to reconnoiter. He directed Estévan to advance to the north several leagues, and in case he discovered indications of a rich and populous country, to return in person or await his coming, sending back, by some of the Pimas who were to accompany him, a cross the size of which should be in proportion to the importance of the information gained. Four days passed, and then the messengers of Estévan returned bearing a cross "as high as a man" and the news that the Negro had discovered "the greatest thing in the world." Fray Marcos hastened to follow in the footsteps of Estévan hoping to overtake him soon, but his efforts were vain. The dusky adventurer could not resist the temptation to proceed and win for himself the honor of conquering the rich country.

This country concerning which such glowing reports had reached Estévan was none other than the land of the Pueblo Indians. His procedure after separating from Fray Marcos is thus narrated by a contemporary, though not an eyewitness:

"After Estevan had left the friars, he thought he could get all the reputation and honor himself, and that if he should discover these settlements with such famous high houses, alone, he would be considered bold and courageous. So he proceeded with the people who had followed him, and attempted to cross the wilderness which lies between the country he had passed through and Cibola, ... [He] reached Cibola loaded with the large quantity of turquoises they [the Indians along the route] had given him and some beautiful women whom the Indians who followed him and carried his things were taking with them and had given him. These had followed him from all the settlements he had passed, believing that under his protection they could traverse the whole world without any danger. But as the people in this country were more intelligent than those who followed Estevan, they lodged him in a little hut they had outside their village, and the older men and governors heard his story and took steps to find out the reason he had come to that country. The account which the Negro gave them of two white men who were following him, sent by a great lord, who knew about the things in the sky, and how these were coming to instruct them in divine matters, made them think that he must be a spy or a guide from some nations who wished to come and conquer them, because it seemed to them unreasonable to say that the people were white in the country from which he came and that he was sent by them, he being black. Besides these other reasons, they thought it was hard of him to ask them for turquoises and women, and so they decided to kill him. They did this, but they did not kill any of those who went with him...."[9]

From this and other contemporary sources, Lowery[10] has constructed a more complete and lively picture of Estévan's last days. Lowery says that "he travelled with savage magnificence, gaily dressed with bells and feathers fastened about his arms and legs. He carried with him a gourd decorated with bells and two feathers, one white and the other red. This gourd he sent before him by messengers as a symbol of authority and to command obedience, as he had seen successfully done in the western part of Texas, when in company with Cabeza de Vaca.... As soon as they had delivered the gourd to the chief [of the pueblo] and he had observed the bells he became very angry," and ordered Estévan and his party to depart at once. But the Negro was persistent. He and his retinue lodged just outside the walls of the Pueblo of Hawaikuh. Early the next morning they were attacked by a large band of warriors from the Pueblo and Estévan was killed while attempting to make his escape.

There has been preserved among the legends of the Zuñi Pueblos of New Mexico one which apparently dates back to the coming of Estévan, the Black Mexican from the south. The scene of his death is placed at Kiakima, and the single Black Mexican has been magnified into many, but the legend is nevertheless interesting and significant.

"It is to be believed that a long time ago, when roofs lay over the walls of Kya-ki-me, when smoke hung over the housetops, and the ladder rounds were still unbroken in Kya-ki-me, then the Black Mexicans came from their abodes in Everlasting Summerland. One day, unexpectedly, out of Hemlock Cañon they came, and descended to Kya-ki-me. But when they said they would enter the covered way, it seems that our ancients looked not gently at them; for with these Black Mexicans came many Indians of So-no-li, as they call it now, ... who were enemies of our ancients. Therefore, these our ancients, being always bad-tempered, and quick to anger, made fools of themselves after their fashion, rushing into their town and out of their town, shouting, skipping and shooting with their sling-stones and arrows and tossing their war-clubs. Then the Indians of So-no-li set up a great howl, and thus they and our ancients did much ill to one another. Then and thus was killed by our ancients, right where the stone stands down by the arroyo of Kya-ki-me, one of the Black Mexicans, a large man, with chilli lips [i.e., lips swollen from eating chilli peppers], and some of the Indians they killed, catching others. Then the rest ran away, chased by our grandfathers, and went back toward their country in the Land of Everlasting Summer...."[11]

J. Fred Rippy.

FOOTNOTES:

[1] José Antonio Saco, Historia de la Esclavitud ... (Barcelona, 1879), IV, 57 ff.