They Face Starvation. "We pa.s.sed the said _aguada_ and afterwards some hills, with other rivers, although they were dry, though the hollows in them were a proof of their being very full in the rainy season. The signs were not deceptive, for at a little distance we fell in with a great _cibal_ or pond full of those gra.s.ses with broad and cutting leaves, of which I spoke before. This was, according to its distance which was lost to sight, more than two leagues long and half a league broad. Into this discharged the currents of the rivers of which I spoke, and it cost us much trouble to go around it, so as to pa.s.s it, changing our course in this, as in the other cases, which I have spoken of, always to the North. In all this time we had nothing to eat, except the little honey that I spoke of, so that the animated ma.s.s of bones, owing to the continued troubles of traveling every day and not eating, now kept growing weaker and weaker. In such a great extremity of a man's dying without sickness or infirmity, being in his perfect senses, one can well understand what cries he would utter to G.o.d and to his most holy mother, and to all the saints of his prayers, not only intended for his bodily comfort, but in order that he should not die among beasts without the sacraments and in order that G.o.d should bring him to die among brothers as a Catholic, and receive the holy sacraments."

A Sign from our Lady of the Apparition. "The affliction which my dying without them among those wild trees caused me, G.o.d, on whom my heart called, alone knows. In like manner, there was not a saint of my prayers to whom I did not pray, and even lovingly complained that they should leave me in this way to die in these woods; yet my thinking that, if this should happen, it would probably be the will of G.o.d, was what mitigated all my sufferings. Nevertheless among all the Saints I called upon to bring me out to die in a settlement, was our Lady who appeared at Campeche, and scarcely did I call upon her in my mind (for thus were all my pleas) to come to my aid, when at once we saw bent branches of trees, a proof that people had come through those places.

From then on I put away the needle in the sleeve of my habit, without taking it out, following the said track wherever it went. I kept on following it for four days through paths as clear as they were different from those we had found. The Indians were troubled when they saw that I was going in a contrary direction and advised me to leave such trails and to go in a westerly direction. I, who alone knew how the said _Batche_ signs appeared on my invoking our Lady of the Apparition, replied to them that they should come along since whoever had showed me that _Batche_ or broken branches (which is a road for Indians) would bring us out to a settlement.

"This is certain that at this time I was going on, falling and getting up again, on account of my needs, but my faith was always strong and firm that our Lady of the Apparition was going to bring us out safely.

At the end of the said four days of following the _Batche_ or broken branches, in such different directions, for sometimes they went to the East, at other times to the North, and at others to the South, we finally came across a path, broad and good, on which it was evident that a little while before Indians had pa.s.sed and that there was frequent pa.s.sing. The Indians wished to follow it towards the East, in case there were (as there were, from what I knew afterwards) any farms there, in which they might find something to sustain ourselves. But I did not let them go, since the sure thing was to follow it to the West, where either a settlement or the road from Guatemala, which we were searching for, could not fail us. At this time we were going on with a strong desire to reach it, but with little courage; wherefore we stopped to sleep on the road."

They Climb Some High Hills. "On the next day we went on over some high hills, difficult to climb; then, on pa.s.sing over one which is ascended on the bank of a stream with but little water in it, one of the two Indians who accompanied me carried me, so that I could pa.s.s over it or climb it. There was no need for the hill to be very high (and it was not) for me not to be able to climb it, since now there was left to me in all my body only the bones and the skin and the spirit which animated them. In a little while I gave up at once, without being able to take a step forward, although my wish was to go on and the Indians encouraged me. This was a thing which gave them great trouble, for they also now were reeling from weakness. I, seeing that they would be missed more, if they died than if I did, since they had families of wife, children, mother and brother, and that I had only G.o.d, to whom I had delivered my soul and life, I made an agreement with them, that they should leave me there under a tree, and that they should try to save their lives, with the understanding that, if they got out in a short time to a settlement, they should come back to see me in a few days and to bring me some aid, for if I did not follow them, it was not from want of wish or spirit to do so, but from want of strength. They grieved much over this resolution of mine, on account of the love which they had come to have for me, and so they replied to me that they were not going to leave me, but that where I should die, they were going to die also. I (perhaps by divine inspiration) insisted that they should go on and leave me, to the point of commanding them with firmness to do so, provided that they should come to see me, whenever they found supplies, for I trusted in G.o.d that they would find me alive. With this determination of mine, they obeyed me, cutting off as they could leaves or branches of palms, and they made me a little hut in which to remain at rest."

Avendano Left Alone. "At the same time they left me a fire lighted, and it was a prodigy for them to have lighted it, since on other occasions they had not been able to make a fire, because they lacked strength in their hands to prepare or bore the said sticks with which fire is made.

They also left me half a gourd of water to cool my throat, so that it might not be closed up. Having done all this with great tenderness and with tears, they took leave of me, and I, giving them my benediction, and showing them a like tenderness, embraced them also and sent them away, asking my most holy Mother of the Apparition to take them shortly and safely.

"I then as one who remained to die, without knowing whether the Indians would come back or not, endeavored to prepare myself with a _santo christo_ which I had with me, consoling myself with it, as one who had no other company and needed the _santo christo_ so much in that time of trial. With it I conversed and I accused myself of all my faults before it, as one who could pardon them. Having finished reciting the divine service, I got ready to bless a little roll of paper which I had, so as, on seeing that I was failing, to burn it; in the fire, which was at my side. At once I read the prayers for the dying with the litanies, etc., after which I returned to my conversations with the _santo christo_, which finished, I recited a vigil, celebrating my burial."

The Miracle of the Sapote. "I was engaged in these exercises, when suddenly, though there were no _sapote_ trees where I was, there came a squirrel down a low tree, with a _sapote_ in his little paws, and giving two jumps in my presence, it showed its little teeth and went away. I was not able to stir, but with a little stick which was at my side, I drew this _sapote_ to me and ate it, for it was as ripe and sweet as honey. The wonder is that in thousands of _sapotes_ which we found in these forests, we did not come across a single good piece of one; and here without there being a tree, that little animal brought a ripe one. I knew then that G.o.d sent me that aid, like another Saint Paul, although I was very far from imitating him in his virtues, but rather that G.o.d might show his greater mercy to such a great sinner as I. I gave him thanks with some tenderness for such a kindness, hoping with more confidence now that I should not die of hunger. In doing this and saying my prayers, I pa.s.sed the whole day and night, awaiting every moment the hour of dawn."

Rescued. "Much neglected by human aid (and even forgotten) was I, when it dawned the next day, since in six or eight days at the least, I did not expect any result from the two Indians whom I had sent off. I rested in this supposition as soon as it dawned and I gave thanks to G.o.d for having brought me safely through that night, etc. I set about reciting the divine service, which I never failed to recite in these forests, nor was it ever absent from my mind, when suddenly I heard a noise of people, and on turning my eyes, I saw some ten Indians of the town of Mani and its suburbs, who came to get me. I did not take them for men, but for angels, and as such they acted in my case in everything. Scarcely had they come to where I was, when with great affection they ran to embrace me, shedding plenty of tears, and at the same time, saying a thousand tender words to me. I could not restrain myself at this kindness, when I thought also of such an unexpected blessing as G.o.d had shown me. On the other hand it caused me to feel more kindly, when I saw that a people as impious as the Indians naturally are, should be so merciful to me, as never have I seen such a thing in them.

"They brought me a little meal that they eat, and in a moment they warmed it so that I could drink it, they supporting me, one on one side and one on the other, so that I might keep seated. They revived the fire which was there, and warming up six cloaks very nicely, they wrapped me up in them, and warmed my extremities, that is, my feet and hands, since they were numb from weakness and cold air; I recovered by means of that warmth and food which I drank, and in order to raise me, they held aloft my whole body, stiff as if it was a sculptured statue.

They brought a hammock in which they took me to the town of Chuntuci, from which I set out when I went among the said Ytzaes, and to which the said Indians who carried me were loading up to go."

What had Happened to the Indians whom Avendano Sent off. "Portentous surely was the present event, if all the circ.u.mstances are considered.

The two Indians left my presence, whom I sent off against their will, so as to save their lives, forcing them to leave me alone. Everything happened through a higher direction,--first since the said Indians went on falling and getting up again, from their want of strength, and in spite of all this, they followed the path which led from where they left me up to the town of Chuntuci, which they reached in an hour and a half, for they only stopped long enough to take some refreshment with the said carriers, and to tell them how I was left to die in the forest. Scarcely had they heard this, when without any delay, they started out to come and get me, and the distance which it took my two Indians to go in an hour and a half, the said carriers had to take a day and a half in finding me, without their losing their road, by which the miracle can easily be understood. Secondly, that my Indians, coming to Chuntuci, and meeting these carriers loading, was all one (i.e., simultaneous), so that if they had stopped even a little, they would not have met them, and consequently would not have found supplies to bring to me, and even less should I have been able to start out for a settlement. Therefore the hurry which I showed in sending them away was by divine direction. They took me in the said hammock, and though it was a convenience on account of the rest that it gave, it was also some affliction to me, since, although they wrapped me up very well in their cloaks, every little while it gave me cramps in all my body, I being stiff and cold from head to foot. At which they warmed the cloaks again, and rubbing my hands and feet with them all warm, the muscles again were stretched, although it lasted but a short time. At last I reached the town of Chuntuci, on the Sunday of Septuagesima, which was on the 19th of February, in this year of sixteen hundred and ninety-six, about three o'clock in the afternoon,--a result surely very different from what I thought,--that I should ever be in the said town again, after the extremity to which I had come. All that afternoon I stayed looking at this town, and I did not believe yet that I was really there. Blessed be the mercy of G.o.d, who showed it thus in my case. For his divine Majesty alone, of his own accord, could show such compa.s.sion on this miserable sinner. Infinite thanks be given for so great blessings as he gave me, and may his divine Majesty so will, that it redound to his honor and glory through infinite centuries of centuries. Amen. The Indian carriers continued in their pious work of conveying me and of caring for my Indian singers, so that both in them and in me, a great change of condition resulted from the fresh food, which put us on the road to life."

Avendano set out shortly afterwards for Merida.

The Messenger from Tayasal. When he and his companions reached Merida they were told of the arrival of a messenger from Canek of Tayasal.

This messenger had reached Merida considerably before the time at which the Padres left Tayasal. He had been received by the Governor and society of Merida with great rejoicings because of the fact that he announced that his errand was to proffer the allegiance of Canek and all his subjects, some eighty thousand Indians in all.

Reasons for Avendano's Distrust. Avendano found it difficult to credit this news for several reasons, the chief of which were:

First. The obvious fact that, at the time he (Avendano) was last at Tayasal, Canek was unable to force his subjects to adopt Christianity on account of the hostility of Covoh and others.

Second. That, in spite of the intimacy that had existed between Canek and Avendano, the latter had never received the slightest hint of Canek's intention of sending any such messenger.

Third. That Canek, had such a messenger really been sent while the Padres were with him, would most certainly have detained them as hostages until the safe return of the messenger.

Avendano (p. 66 recto) closes his narrative thus:

"I omit, so as not to cause annoyance, many other effective reasons, which I could give, but I leave it to the consideration of any one who should reflect on this matter, better than I. As for me, who saw and was in touch with it all, I am satisfied with what I have said. And, in reference to the common opinion of all the Province, I say that the large part of it is of the opinion that the said message was false...."

CHAPTER X

THE CONSUMMATION OF THE CONQUEST OF TAYASAL BY THE SPANIARDS, 1695-1696

The Expedition from Guatemala Reaches Cahabon. It will be remembered that Fray Alonso Cano, the Augustine friar who had accompanied the first, and unsuccessful, entrada from Guatemala, had returned to that city in the autumn of 1695. He remained there until December of that same year, when he set out once more for the north, reaching Cahabon in January, 1696. There Cano and his companions awaited the arrival of Doctor Don Bartholome de Amezquita, who, in his capacity of Oidor and Alcalde Ordinario of the Audiencia of Guatemala, was to lead the expedition. Amezquita arrived early in February, and with him came Captain Juan Diaz de Velasco. They found Cahabon in a bad condition on account of the lack of preparations and because of the heavy rains.

Preliminary Movements and Plans. In order to appease the zeal of those who were urging that the expedition proceed with all speed, it was decided that Captain Diaz de Velasco should go ahead of the main body of troops. He took with him seventy soldiers and thirty Indians; Cano went with him. Guided by the Itza named Cuixam or Cuixan, Diaz de Velasco set forth from Mopan (whither the force had moved) on March 7.

It was arranged that, from a place called Yxbol, near Tayasal, Cuixam was to be sent on to ascertain Canek's att.i.tude, and that the Captain, Diaz de Velasco, and his men were to wait for him. On the tenth of March, Amezquita and Cano left Mopan. They kept receiving letters and messages from those ahead until they reached the Chacal River, where all traces of their vanguard completely vanished.

The Fate of Diaz de Velasco; Amezquita Follows him. The reason for this cessation of communication was briefly as follows: Captain Diaz de Velasco sent Cuixam ahead, as had been planned, to Tayasal. Cuixam reported that two Franciscans were on the island. The Captain would not believe this. Still, he was so bold as to embark in a canoe rowed by natives, who, as soon as the vessel was clear of the sh.o.r.e, began a sharp struggle which resulted in the death of all the Spaniards in the party. In due course Amezquita followed in the footsteps of the ill-fated Captain. On arriving at the sh.o.r.es of the lake he learned the fate that had befallen Diaz de Velasco. Seeing that there was nothing he could do with so small a force as that which he had at his disposal, Amezquita withdrew to Chacal, and later on, by the order of Don Gabriel Sanchez de Berrospe, the new President of the Audiencia of Guatemala, he withdrew to Guatemala City.

Conclusion of the Subjection of the Itzas Begun. After the series of events which we have just studied came to an end there was, for a time, a lull in the war. Our knowledge of the incidents which followed the break is derived from Villagutierre y Sotomayor. (Lib. v, caps. 7, 8, etc.) According to this authority, events occurred in the following order.

Parades is Ordered to March to Los Dolores. Ursua determined to bring matters to a satisfactory conclusion by means of another expedition into the Itza country. Accordingly he sent his orders to Alonso Garcia de Paredes, who, with the soldiers of that unsuccessful expedition on which Avendano had gone, was still in Tzucthok. In substance Paredes was ordered to go and place himself and his men under the orders of the President of Guatemala or his successor. To this end he was to go south from Tzucthok, and always "trying to incline his route a little toward the left hand, or towards the east, was to place himself in sight of the town of Lacandones, which the President had discovered and named Nuestra Senora de los Dolores."[10.1] Paredes was to fortify himself there about five leagues from the town of Lacandon, and he was to stay there without molesting the surrounding settlements. From the time of receiving these instructions to the time when he built his stockaded redoubt he was to take especial care to inform himself concerning the people round about, and especially those along the road which was being built. On arriving in the neighborhood of Lacandon and after the founding of the redoubt, Paredes was to go to the President so as to hand over to him the various letters that he bore and so as to place himself under his orders. Thereafter, if circ.u.mstances permitted, he was to go as soon as possible to the Itzas, together with a suitable number of Padres and soldiers. He; was ordered to subject and catechize the natives.

Paredes appointed as officers Don Joseph de Estenoz, Pedro de Zuviaur, Joseph Laynez, and Mateo Hidalgo, who had been picked out by Ursua for their various posts. From this point on we have the account of Avendano to rely upon until after the Padre's withdrawal to Merida. An uprising on the part of the Cacique Covoh, as we know, was the immediate cause of the retirement. It did not have, however, a permanently discouraging effect.

Canek's Amba.s.sador, Can, Arrives at Merida. In the last third of December, 1695, while Avendano was still in the wilderness, an amba.s.sador named Can arrived at Merida from Canek.[10.2] He was accompanied by three kinsmen of his, together with some Muzules Indians. Ursua himself came out to meet him with a great following. The parties met at the convent of the Mejorada; thence the emba.s.sy was taken to the cathedral and to the palace. Can then said that his uncle, Canek, asked for Padres so that Christianity might be introduced among the Itzas. A suitable reply was given, and the amba.s.sador was baptized.

(Villagutierre, lib. vi, caps. 3-5.) Can told Ursua that his uncle, Canek, had four Kings under him who were his va.s.sals. They were Citcan, Ahamatan, Ahkin, and Ahitcan, as well as Ahatsi. Can was baptized Martin Francisco Can and his brother Miguel Can. Finally, after many ceremonies and solemn ma.s.ses, Ursua sent them home with much good feeling. An escort headed by Captain Francisco de Hariza or Ariza of Bacalar set forth for the Itzas. Ursua sent word of all these developments to Paredes, ordering him, as well as Hariza, to do all that was necessary for the winning or conquering of Canek and his va.s.sals.

Meanwhile the new President of Guatemala, Escals, was taking all possible precautions for the furtherance of the design. His division of the expedition, of which Fray Agustin Cano was a part, left Guatemala in January, 1696. There is no need to tell again what happened, as Cano has already told us all up to a certain point.

Zuviaur Goes to the Lake. The early weeks of 1696, then, were spent by Avendano and the men of Yucatan in Peten and in the wilderness between it and Tipu, to which the Padres were enabled to flee by Canek, who knew well the plots that were being hatched against them by Covoh and by Canek's wife.

Shortly after Avendano reached Merida and made his report, Ursua dispatched Captain Don Pedro de Zuviaur with seventy men, enough Indians, and Padre Juan San Buenaventura to the lake by way of the route so lately followed by Avendano. The Itzas received them armed for war. Padre San Buenaventura, however, partly calmed them by smooth words; fighting did not, however, entirely cease, and before long Zuviaur returned to the royal camp. At about the same time an Indian messenger arrived from Hariza, who was in the neighborhood of Tipu, with the information that the Franciscans who were administering the villages along the road were meeting with a fair measure of success, and that the Itzas were the only remaining obstacle to the completion of the undertaking. Hourly they became more threatening and more dangerous. Several skirmishes took place between them and the men of Paredes. Finally, forced by lack of supplies, Paredes withdrew with all his men into the province.

Ursua Determines to Take Vigorous Measures. Clearly enough, in Ursua's opinion, things were far from being in a satisfactory condition. He made up his mind that a stop must be put to the menace of the Itzas at all costs, and he determined to go in person upon this definitive expedition. He made especially elaborate and adequate preparations, doing things which should have been done long before. He a.s.sembled a sufficient number of carpenters to build brigantines and _pyraguas_ on the sh.o.r.e of the lake, and he got together ample stores. Nothing was said of all this to the King of Castile, as it was notorious that he would have frowned upon such military preparations.

Lawsuits between Soberanis and Ursua. At this time the old enmity between Soberanis and Ursua reawakened. Soberanis was at the viceregal court, where, during the reign of the Conde de Galve, he opposed Ursua's interests and plans with some success. Galve was succeeded, however, by Don Juan de Ortega Montanes, Bishop of Michoacan, who was appointed Viceroy _ad interim_ of Mexico. Ortega, being a broad-minded man, could see the good of the wishes of both sides, and he determined that the whole matter should be laid before the Council of the Indies.

The result was a long lawsuit, during which it became clear that Soberanis wished for more territory for his King, while Ursua wanted more va.s.sals. A series of lawsuits, stained by false charges, perjury, and petty recriminations (mostly on the part of Soberanis and his party), followed. It is a matter which is very involved and for us unimportant, as it did not alter the current of events in the region of Tayasal.

Captain Parades at Tzucthok. While these lawsuits were dragging on, Captain Alonso Garcia de Paredes arrived at the bank of the large river (Nohuk.u.m?). After building a _pyragua_ he and twenty men embarked on it and went up the river to its source, where they captured ten canoes.

Soon after they returned to Tzucthok on account of the rainy season.

Captain Hariza at Tipu. Meanwhile Can, with Captain Francisco de Hariza and an escort of thirty soldiers, had returned to Tipu from Merida. At the former place they learned how Paredes had sent soldiers to the lake under Zuviaur, how some had been taken prisoners there and put to death, and how the Gran Cayo and its islands were devastated because the Indians had wished to kill their King Canek on account of his friendly att.i.tude toward the Spaniards. In the trial of one Pablo Gil of Salamanca, who at this time was accused of conspiracy, it came out that this revolution at Peten had occurred soon after the departure of Can for Merida. The _zamaguales_ or common people were incensed with Canek because he had sent his nephew to Yucatan. When Can returned to Peten he found that his uncle was still in power but not entirely secure. Can was unable to return to his own village eight leagues away because it was subject to Cintanek, who was at war with Canek.