THE ENTRADA OF PADRES FUENSALIDA AND
ORBITA, 1618
The next entrada was made by two members of the Franciscan Order, which
has done so much in many parts of the world to bring unbelievers into
the Church. As we shall very shortly see, their coming inaugurated a
new period in the conquest of the Itzas.
From lack of any sort of information we must assume that from 1524 to
1614 the Itzas of Tayasal or Peten were unmolested by Spaniards. There
are numerous hints of their formidableness during this period, and the
event of which we shall soon learn shows that they were not without a
certain grim humor.
The Name Canek. Cortes, when he visited Peten, found the governmental
power in the hands of a personage bearing the name or title of Canek.
Cogolludo and Villagutierre both say that this term was a name arrived
at by combining the family names of the ruler's parents. This seems to
me difficult to believe. Rather, I think the word Canek to be a title.
My reason for so thinking is this: in 1524 the ruler was called Canek,
and ninety years later the then ruler was also Canek. It could hardly
have been the same individual, and it is equally unlikely that the
parents of two rulers should have exactly the same name. It is
possible, of course, that the first king of Peten or Tayasal had the
name of Canek, derived as the two historians suggest, and that this
family name later took on the attributes of a title. The same thing
happened in the case of the Pharaohs, the Seleucidae, the Roman
emperors (Caesar), and the Incas.
While the northern part of the peninsula was being made a Spanish
dominion, the southern woodland remained unconquered, causing much
annoyance to the authorities. If we look upon the year 1545 as marking
the completion of the conquest of northern Yucatan, we may say that a
century and a half elapsed before the subjection of the Itzas was
consummated. To gain an idea of the events of the time we can do
nothing better than to give Villagutierre's account. (Lib. ii, cap. 1.)
Increased Power of the Itzas. "It is now many years that the Barbarous
Itzaex,[5.1] more than any other Nation of Infidels, have been
terrifying all those Provinces. For, since the time when D. Fernando
Cortes passed through their land and those events which have already
been told happened to them, no further attempts had been made to bring
about their Reduction or to make war upon them in order to subjugate
them, and this was on account of the prohibition given by the King in
Cedulas and orders.
"They had increased greatly in numbers, pride, cruelty and Power,
making war upon and capturing and eating others of the Gentile Nations
who dwelt in those Mountains and Forests, and also infesting, by their
Raids, the Reduced and quiet Villages on the Confines of their Lands,
and especially those of the Province of Yucatan, destroying them, and
causing the Indians and Spaniards great agitation.
"They trusted in the great Fortress and the great security they had in
their Lake, and especially at the City or Great Village of Tayassal
which was situated on the Peten or Island in the Lake; because of which
nothing molested them nor was it possible even to pass near their
Confines. And although the Governors of the Province of Yucatan
regretted this extremely, yet they did not venture to make war upon
them because the King had prohibited it by his orders and Royal
Cedulas, as has been said elsewhere."
The Mock Embassy from Tayasal. "In the year 1614, while Don Antonio de
Figueroa was governing those Provinces of Yucatan, some of the Itzaex
came to the City of Merida, feigning an embassy (?) in order to cover
other and more private ends. Or perhaps because it seemed to them that
they could thereby make derision or sport of the Spaniards, they gave
out that they had come voluntarily to render obedience to His Majesty,
and in his Name to the Governor of those Provinces, saying that their
King and Lord, Canek, and all his Vassals, were desirous of the
Friendship of the Spaniards and were coming to ask for Peace.
"As nothing was to be lost thereby the Governor believed them, and
received their obedience which they gave. He appointed Justices from
among themselves, and gave them the usual Staffs of Alcaldes; and
having shown them all sorts of kindness he let them go, well pleased.
And the Governor was well-satisfied, judging that now they would
voluntarily be his subjects and that they would be Christians. But
later it was seen that all this was a fantastic make-believe, poured
out in the Mould of their mendacious evilness, which they frequently
indulged in, as we shall see further on.
"The Governor, considering it as an insult to His Majesty and to
himself, or else being zealous or piqued by the sly treatment given by
those Barbarous Infidels, in order to convert them and knowing that he
could not make war upon them, he appealed to the Council of the Indies,
asking that the Authority be granted to him to overcome and subject
them by force of arms. And he pointed out the continuousness of their
wickedness, the perfidy of their idolatry, the wariness of their
tricks, the terror and fear in which they held those Provinces, and
what was necessary in order to punish and subject them by force."
The Mock Embassy Considered to be a Rebellion. "Especially, since they
had now given their obedience (though pretendingly) and since they had
departed from it, the prohibition to make War on them was at an end.
For, if His Majesty had indeed so prohibited War, these Indians were
now Vassals of the King, and failure in vassalage was a species of
Rebellion and Uprising. And if they had given their obedience
feigningly and craftily or with any improper end, it was a piece of
rudeness worthy of not being left without very severe chastisement.[5.2]
"It does not appear whether this Governor divined what was to occur in
the future from the obstinacy, cruelty, and malevolence of these
Barbarians, and how many efficacious Means were to be insufficient to
reduce them to Peace; but that of War (is the best). But he pressed for
permission to make use of it in order to bring them to subjection."
Here it may be well to compare Cogolludo's account of these same events
with that of Villagutierre. Cogolludo (lib. ix, cap. 1) says that these
events took place in the reign of Bishop Don Fray Gonzalo de Salazar.
In 1609 a great plague did much harm in Yucatan. In 1610, at the end of
August, Salazar arrived to take the post of Bishop of Yucatan. At about
that time two Indians called Alonzo Chable and Francisco Canul gave out
that they were respectively the Pope and the Bishop, and they made the
wretched Catholic Indians venerate them as such. All the most sacred
mysteries of the Church were profaned by them, even the Host itself.
This deplorable state of affairs was brought to an end by the
intervention of the Governor of the village of Tikax in the sierra. He
was one Don Pedro Xiu, a descendant of Tutul Xiu, Lord of Mani. Owing,
perhaps, to the influence of a convent in his region, this chief was a
good Christian, and he severely punished the offenders for their
sacrilege. He even forced the Spaniards to attend Mass. In short his
virtue was such as to earn him the hatred of all malcontents. Finally,
being pursued by his enemies, the cacique sought refuge in the convent
of Tikax, the guardian of which was the Reverend Padre Fray Juan de
Coronel.[5.3] Xiu was hidden behind the sacristy altar while the search
was going forward. In due time the more orderly portion of the Spanish
population came to the aid of the cacique, and his enemies were put to
death by order of the Governor of Yucatan, who at this time was the
Mariscal Don Carlos de Luna y Arellano. His qualities as a governor
receive the following terse tribute from Cogolludo: "His term of
office completed, he came forth from his post in debt, whereas others,
in a short while, pay great debts and come forth very rich." Luna had
been rich when he went into office.
A New Period in the History of the Itzas. We have now reached a sort
of natural break in our history. Beginning with a review of the
pre-conquest history of the Mayas and of the Itzas, we have studied the
entradas of Cortes, of Montejo, and of Davila into the regions formerly
occupied by them. We have seen the manner in which the northern
portions of Yucatan and of the Maya-Itza stock were made subject to the
crown of Castile; we have just examined the best two accounts of the
events leading up to the conquest of the southern tribes, and
especially of the Itzas of Tayasal. From the year 1614, which we have
now reached, the main interest centers about the small nation whose
chief town was at Tayasal on Lake Peten. They and their subject tribes
resisted the Spanish onslaughts from 1614 to 1697. It took eighty-three
years for the Spaniards to subject this nation, which cannot have
numbered more than one hundred and fifty thousand souls. The Itzas
resisted successfully for a much longer time a power more their
superior than was that of Caesar to that of the Gauls.
Having noticed the beginning of a new period, we will continue the
translation of Villagutierre. We shall thus see how the conquest of the
Itzas began as a more or less desultory evangelical affair, and how no
real vigor was injected into it until a commercial motive (the building
of the Yucatan-Guatemala road) was introduced.
Fuensalida and Orbita. The account continues thus:
"Three or four years later, when the year 1618 was already running its
course, on the 25th of March, while Francisco Ramirez Briceno was
governing these Provinces, the Provincial Chapter of the Religious
Order of San Francisco was held in the City of Merida; before it, ...
Padres Fray Bartolome de Fuensalida and Fray Juan de Orbita offered to
go and preach the Holy Evangel to the Itzaex; both of these were
Learned Men and of consummate Virtue, they were Priests well versed in
that Maya Tongue which was natural to those Itzaex as to the Yucatecs,
where they had been before.
"... It was determined that they should set forth on that Holy Errand;
and they, well pleased, and trusting in God, determined to depart
without delay and without other arms than the loving force of the
Divine Word, thus fulfilling the will of the King that only Religious
should go, and without the clangor of Soldiery. The Provincial gave
them their patents which were presented before the Bishop, Don Gonzalo
de Salazar, who was so overjoyed at their holy resolution that had his
presence not been needed for the Government of his Bishopric, he would
have gone with the Padres.
"Since this could not be, the Bishop despatched to them with great
pleasure very ample Authority, in which he gave them as much Power over
the Spaniards as they would have had if he had been present with them;
and especially in regard to the People of the Town of Salamanca de
Bacalar and its territory, commanding the Beneficiado of that Town and
District, which includes Tipu, under penalty of the greater
Excommunication, in no manner direct or indirect to embarrass or to
expel the Religious while they were in Tipu, from which point they were
to make ready for their Entrada to the Itzaex."
Briceno's Opposition. "And the Bishop perceived that the Religious were
going without attention to temporal matters, for the Governor Francisco
Ramirez Briceno, in spite of His Majesty's command that in such Cases
the Necessary Funds for the Divine Worship and the Viaticum for the
Religious should be given from the Royal Chest, did not wish to give
anything to these men; nor did he wish to give them even the Despatch
for which they asked in order that the Villages through which they
passed might give them assistance, his excuse being that he did not
have orders from the King, and that if they were killed by the
Barbarians or by some Native Indians they had with them, or if any
other misfortune should come to pass, the Blame would be upon him. The
Bishop gave them, beside the Appointment, orders and aids which I have
spoken of, many Crosses, Knives, Shears and other trifles and Charms
from Spain so that they might treat the Indians well; and he comforted
them, and put new life into their zeal for this good purpose.
"The Citizens of Merida joined the Bishop in his joy and also in giving
the Padres increased Alms; and the Former Governor Don Antonio de
Figueroa gave them Rosaries, and Glass Beads, and the Citizens gave
them these and many other things, and still others were bought with the
Alms contributed by the _Encomenderos_. Even the Indians of the City
and the Villages through which they later passed, the Chiefs, and
Indian Women, gave them Clothing of the sort they were wont to use for
the improvement [of the Itzas], in order that they might be given to
the King Canek and to his Wife and to the other Chiefs of the Itzas."
The Padres Set out. "The present Governor alone, Briceno, gave them
nothing, and he even swindled them out of the Despatch of Favor and
Assistance, saying that he would give it to them the day of their
departure; then he said that they should wait for it at the Convent of
Tikax, which is the last one in the Sierra. So that without the
Despatch, but with the Blessing of God and that of the Bishop and their
own Prelate, and asking all to recommend to God the good outcome of the
Voyage, they set out from Merida for Bacalar, rejoicing, and on naked
feet.
"In a short space of time they arrived at the Convent of Tikax, for
they feared that the rains would begin. When they had waited some days
for the Despatches of the Governor, they received only a letter from
him in which he said that he did not intend to give them the Despatches
for the reasons he had already given them. The Padres greatly regretted
the coldness on the part of the Governor merely because they feared
that they would not have in Bacalar good Aid without the orders of the
Governor; for it was necessary to take Boats from there to go up the
Rivers from that Town to the Village of Tipu, where they were to make
their Headquarters, according to the instructions of the Bishop."
Their Route. "But nevertheless, and confiding only in God, they
continued their journey accompanied by some Indian Singers and
Sacristans who were at the Convent and whom God moved to offer
themselves as companions, although they knew the perils of the journey,
and thus they went alone, without human defense, to place themselves in
the hands of those Barbarous Caribes,[5.4] of whom it was known for
certain that they ate human Flesh; but they placed all fear behind
them.
"And the Padres, seeing that they had with them those who would aid
them to celebrate the Divine Services solemnly, traveled very
contentedly. They arrived at Calotmul, five leagues from the Convent.
And on leaving this Village, they traversed the Sierra to the Village
of Chunhuhub, which is another fifteen leagues of deserted country full
of swamps and marshes very difficult to cross. From there they
journeyed to Pacha, another fifteen leagues of deserted country, with
roads even worse than those before on account of their very swampy
nature, which is so great that in the rainy season it is necessary to
take to Canoes in order to pass those Places, and in the dry season the
Canoes are beached there.
"From the Village of Pacha they went to another called Xoca, almost
another ten leagues. This place was later deserted and overgrown with
trees. From Xoca they went to the Town of Salamanca de Bacalar, which
is five leagues. And there they were regaled and favored by the
Alcalde, who, at that time, was Andres Carrillo de Pernia, a Citizen of
the Town of Valladolid de Yucatan, who showed so much hospitality and
kindliness while they were there to them and to the Indians whom they
had with them, that in nowise were they made to feel the want of
Despatches from the Governor of Yucatan; for he gave them more favors
and assistance then and later, this Alcalde, than if they had carried
the Commands, orders and Despatches of all the Tribunals of the World.
"Notwithstanding the great favors which the Alcalde Carrillo showed to
the Missionaries, they desired to set forth with all speed for Tipu so
as not to be overtaken by the Rains; and as they found themselves, like
true Sons of Saint Francis, without any money with which to pay the
Indian Rowers who were to conduct them, and with which to buy the
ship-stores necessary for all in order to navigate the Rio Nohukun,
which means Rio Grande, in order to go up by the river to Tipu, and not
being able to ask aid of the Alcalde because of the absence of orders
from the Governor, they were saddened and became exceedingly
disconsolate.
"But the Noble Zeal of that Honorable Creole, Alcalde Carrillo, once
more aided them. Learning the cause of their sadness, because the Holy
Eagerness which they had was not cooled, he provided a _Piragua_ of his
own, very capacious, with Indian rowers and Supplies necessary for all.
And not content with having fitted them out, he embarked with them and
accompanied them in person as far as Tipu so that the Indians should
not leave them, and so that aid should be offered more promptly; and
all this was done at the expense of his estate without being
necessitated by orders from any Superior."
The Journey up the River from Tipu. "They made the Navigation of that
great River and of others which flow into it, with great contentment on
account of the deliciousness of its Banks, Isles, great and wide-spread
Lagoons, Woodlands, Forests, and Pine Groves which spread away as far
as New Spain. And what caused them no less diversion was the Indians of
the _Piragua_, who, without stopping the boat, continually captured
Fishes with Harpoons; the only thing that annoyed them was the
multitude of Mosquitoes which there are thereabouts and which caused
them much pain and disquiet.
"To refer in detail to the Events and Places through which they passed
either by Water or by Land, would be too much of prolixity, and it is
not intended to do more than to let it be known from what will be said
later, that from the City of Merida to the District and Village of Tipu
it is a very long, and at times, toilsome Journey. And so it is
sufficient to say that in three days, (after many of Traveling), they
mounted the ascent to Tipu by the River which comes from there and
which is very full. And as the going is against the current, which is
of so much violence, in those twelve leagues that to go up to Tipu the
Oars are not sufficient and it is necessary to go up by means of Poles;
and at every mischance the Water whirls the Canoes backward; and at
times the Indians throw themselves upon them with arms outstretched to
stop them and to draw them forward...."
The account of these events given by Cogolludo (lib. ix, caps. 4, 5, 6)
is almost identical. The place names mentioned by Villagutierre are all
to be found on Costello's map (MacNutt, 1908, vol. ii, p. 232) save
Pacha (between Chunhuhub and Xoca). The distances from place to place
are inaccurately given by Villagutierre, being invariably too short.
Arrival at Tipu. We will now continue by translating Villagutierre.
(Lib. ii, cap. 2 ff.)
"The Alcaldes, Caziques and Chief Men of Tipu learned before their
arrival that the Padres were coming to their Village, and they set
forth with their Canoes to go more than two leagues down the River to
receive them with Refreshments in Food and a Drink called _Zaca_, which
they make of Cacao and Maize. They saluted the Padres with much
contentment and joy, and they returned with them to the Landing place,
a stone's throw from the Village, and there they had prepared Dances
according to their usage, and to the accompaniment of these and much
rejoicing, they took the Padres to the Church, where they offered up to
God their thanks for having permitted them to arrive safely at that
Village on the outskirts of Christendom and the Plaza de Armas of
valiant Spirits."
Events at the Village of Tipu. "And when they had said their Orisons,
the Indians quartered the Padres in the house of the _Beneficiado_ next
to the Church and the Alcalde Carrillo was placed in the house of a
leading Indian woman, called Dona Isabel Pec, who was the Widow of the
Cacique Don Luis Mazun, who had died while a prisoner for Idolatry in
Merida. When the Religious reached this Village there were Vespers of
the Feast of the Holy Ghost...."
The Friendliness of Carrillo and the Indians. "The Alcalde Carrillo
inspected the Village as it was of his jurisdiction, and not having
anything further to do there because the Citizens aided the Padres even
more than was necessary, he wished them well and took leave of them
all, returning to Salamanca de Bacalar.
"The Padres now remained alone with the Indians of Tipu, but they were
very much the companions of God and of His fervent Spirit and of the
gladness which it caused them to see those Indians so occupied with the
affairs of good Christians such as attending with much punctuality the
Divine Services, sending their Children to all the classes for the
Catechism. (What passed in their hearts God alone knows, as will be
told later.) The Padres saw that the Indians aided them with much
generosity as time went on and until they set forth for the Itzaex,
because the people of Tipu were very rich and got much Cacao, Vanilla
and other things of a noble sort."
Don Christoval Na, Cacique of the Indians of Tipu. "There were then in
the Vicinity of the Village of Tipu more than one hundred
Citizens,[5.5] all Indians. Don Christobal Na, their Cacique, was very
devoted to the Religious. There was another Chief Indian called Don
Francisco Cumux, who was a Descendant of the Lord of the Island of
Cozumel, who received Don Fernando Cortes when he passed to the
Conquest of New Spain. This man in his Habits, and actions showed very
well his Nobility and good Blood, although he was but an Indian. He was
very much the Servitor of the Padres and a great Singer, and he was
often present in the Church, singing the Offices, as if he were a
common Indian."
It was decided to send Cumux to the Itzas to ascertain their attitude
toward the Padres. "... Cumux accepted the Embassy with a very good
will, although he was not eager for the danger; and when all had been
made ready he set forth with the Indians that were assigned to him. The
contents of the message were: To say to the Canek how the two Padres
had remained in Tipu and that the reason they had gone thither was to
pass to [the Itzas] to see and communicate certain things which were
for the good of Canek and his people; and so the Ambassador was to ask
him to assemble his Captains in order that they might see that their
coming was a peaceful one, without Soldiers or arms, only two Poor
Padres of San Francisco; and Canek was urged to send his Chief Men to
see them at Tipu, and they said that they would like, with his leave
and permission and safe-conduct to pass to see him, and that if he gave
it, as they hoped, it would give them great pleasure, for without his
consent they would do nothing."
Francisco Cumux Goes with an Embassy to Canek. "Don Francisco Cumux set
forth on his Journey, very well-pleased; he traversed those Mountains
and deserts, leaving the Padres in the hands of God and making
continual Sacrifices and Orisons. He was six days in arriving at the
Island, Capital of the Itzas; and when he was brought into the presence
of Canek, he was received with affability, and he gave his message as
he had been ordered. The Itzaex entertained him and those whom he
brought with him according to the quality of each one. Then Canek
called to Council all his Captains and Chiefs in order to consider what
he should reply to the message and Letter which the Religious had sent
him.
"And as some of those Indians already knew a little of what the
Religious were, through having seen them in the City of Merida, at the
time when they went there to give that false obedience of which I have
spoken, and they also knew that they could do them no harm if they were
alone as Don Francisco Cumux asserted, they resolved not only to give
License to come and see them, but also the Canek sent two Captains of
his, together with some Indians, in company with Don Francisco and his
Indians, in order that they might visit the Padres in his behalf and
tell them that they might come with all safety to his Land whenever it
might please them, for he and his men were ready to receive them and
talk with them in good feeling. And with this good Reply, farewells
were said by Don Francisco Cumux, who set forth at once very happily,
returning with the rest to Tipu."
Cumux Returns from Canek with Two Chiefs of Tayasal. "He arrived in the
presence of the Religious fifteen days after he had set out from there,
greater speed being impossible because the road was closed up and
surrounded with marshes. In his company came the two Itza Captains, one
was called Ahchatappol, and the other Ahauppuc, with more than twenty
other Indians. The two Captains bore their Lances with points of Flint,
like ours, which differ from them only in being of Steel, and at the
heads of them are many Plumes of divers and beautiful colors like the
Ribbons our Standard-bearers use on their darts; and the points are as
much as a quarter of a vara long and have two cutting-edges, and the
point is like a very sharp Dagger.
"The other Itzaex Indians bore their Bows and Arrows with which they
always march when they come forth from their Island and Territory in
case they meet the Chinamitas, a Nation for whom they have always had
enmity, and continual wars; for they hold themselves as brave warriors
like the Itzas themselves."
The Two Chiefs are cordially Received. "As soon as they arrived, the
two Captains saluted the Religious according to their usage (which is
to throw the right arm over the shoulder as a sign of Peace and
Friendship). The Religious replied with many urbanities and courtesies.
The Captains were quartered in the house of the Cacique and the rest in
the houses of the Chiefs of that Village of Tipu, care being taken to
regale them as had been done in their Island to our Indians.
"And later Don Francisco Cumux gave the Religious an account of how he
had been received by Canek and by the other Chiefs and Heads of the
Districts of the City, and of how they had shown joy and of what had
gone forward, and of the opinion that they had that the Padres should
go to see the Itzas. The Padres were full of joy, and they thanked Don
Francisco and his companions for the trouble they had had on that
Journey, and they told them that it was certain that God would reward
them, for they had gone in His service and in His Holy Name...."
A rather verbose account of the services held for the benefit of the
Itzas closes this chapter. The account of Cogolludo (lib. ix, caps. 7,
8) is much the same. Villagutierre (lib. ii, cap. 3) continues his
description of the entrada of Fuensalida and Orbita:
The Padres Prepare to Travel to Tayasal. "The Religious tried, after
the Itzaex Indians had gone thence, with their Indians of Tipu, to make
ready for the Journey and to prepare the necessary food for traveling.
This was done in a short while; so that on the Day of the Assumption of
Our Lady, 15 August, 1618, they set forth from Tipu in company with the
Cacique of that Village, Don Christoval Na, and with more than twenty
important Indians besides those others which were needed as servants,
their _Maestro de Capilla_, their Singers and their Sacristans, all of
whom had offered to go with them from the Province....
"Two leagues from Tipu, in the direction of the Itzas, there was a
Great River which, because the Waters had not risen greatly, it was
possible to wade; and the Cacique, Don Christoval Na, who was a very
corpulent man of great personal strength, placed the two Religious on
his shoulders [and carried them across]. The River having been crossed,
they journeyed some eight or ten leagues, and came upon a Great Lake
which they called Yaxhaa. And finding no Canoe with which to traverse
the Lake's two leagues of length, the Indians told the Religious that
they should return to the Village of Tipu, since they could not go
forward on account of the necessity of crossing the Lake, and because
of the lack of Vessels."
Delays; the Padres' Anger. "The Padre Commissario Fuensalida became
exceedingly angry with them, saying that it was not possible that they
should have been ignorant of that Impediment, since they were so well
versed in that Land and Road, and that they should have remedied it;
and he declared that he would not go back upon the Road so well begun
and that he would continue upon his Journey until he reached the
Itzaex, for which place he and his Companion had set forth. And so, as
to think of floating on any makeshift was to think of the impossible,
and as to the left of that Lake it appeared that one might break
through the Forest and proceed by opening a Road [through the jungle],
passing around the edge of the Lake, they decided that they might thus
continue their Voyage in a straight line.
"The Indians made this seem to be very difficult and they replied that
it was far, and that it would be too toilsome to open a Road through
the places the Father mentioned, and that the Supplies that they had
with them were not sufficient for so many days, and they would want for
them later on. Besides the time was coming on when it would be
necessary for them to take in their crops from the fields and they said
that while they were doing that a Canoe should be built on purpose for
them all to cross the Lake and that they would carry the Padres with
much pleasure and little toil to the Itzaex."
The Return to Tipu. "Padre Fuensalida insisted and persisted that what
he had first proposed should be executed, namely, to cut around the
Lake. And the Indians asked Padre Juan de Orbita to dissuade the Padre
Commissario since what they said was more fitting. It seemed, at last,
indeed to be so, and that the Indians were right, and all agreed to
return to Tipu, and to build there a Canoe in which to pass across the
Lake as they offered to do.
"When they had returned to Tipu, the Cacique Don Christoval soon sent
Indian, carpenters who, on the very shore of the Lake, were to make
ready the wood for a very good Canoe. There are in that region great
logs of Cedar and other trees from which can be made and are made many
large Canoes. They built it very capacious and suitable; and the other
Indians, in the interim, gathered in their crops and assembled new
provisions in order to set out once more with the Padres for the Land
of the Itzaex."
All Precautions Taken, they Set out Once More. "Once more they all set
out as before from Tipu. They crossed the Rio Grande, which is two
leagues away, with much more trouble than before because the Waters had
risen and were still rising, as it was already near the end of
September. And having arrived once more at the Lake of Yaxhaa, where
the Canoe was in readiness, the Persons who were journeying and all
that they had with them were carried across the two leagues of water in
four trips."
Lake Yaxha is Crossed; Arrival at Lake Zacpeten. "Everything and
everybody being now on the other bank, they continued their march by
Land for some fifteen leagues as far as another Lake, which was called
Zacpeten (which is the same as saying White Island), which was shorter
than the other, being not more than a league in length...."
Here follows a short passage describing how the devil made the Indians
choose the wrong path. The reason for this suggested by Villagutierre
seems plausible, namely, that the Tipuans did not want the Itzas
converted, because if they were the Tipuans would have no place to take
refuge should they themselves become apostates.
"When the Tipuan Indians saw the Constancy of the Padres (for, although
they knew the malice of the Indians, they bore it with patience, and
encouraged them, saying that God would bring them out on the right Road
since He had brought them there) and perceiving that the intention of
the Padres not to turn back was unchanged, or else, because they saw
that the Spirit of the Padres became more determined the greater the
difficulties they experienced on the way, the Indians at length brought
them out upon the right road. And after they had followed it for two
days and eighteen leagues, they came upon the Great Lake of the Itzaex
called Chaltuna, with great relief and joy."
The Padres Camp beside Lake Peten. "They encamped on the Shore of the
Lake and there built a very capacious Ranch in which they set up an
altar in order to say Mass. Then they sent off a very important Indian
of Tipu (who later was Cacique) with some others who were in his
company, with orders to say to the Canek that the Religious were there,
and to hand over to him a present of the trifles that had been given
them in Merida for this purpose and also a little _Cacao_ from Tipu,
which was very fine (and is so even today), and a very good _hanger_
(cutlass). They warned the messenger also to tell the Canek to send
them good Canoes for them to cross to his Island, and some of his Chief
men who should take them thither.
"The Important Indian, Don Gaspar Cetza (for so he was named), set
forth for the Island with the others who were going with him. And when
eight days had been spent in waiting (which caused the Padres anxiety)
Don Gaspar returned, accompanied by the Captains Ahchatappol and
Ahauppuc, who had been in the Village of Tipu, and by other Itzaex
Indians, as well as by four large Canoes which Canek sent in order that
all might cross over in one trip.
"With this good provision they embarked, all feeling very contented and
happy, on that same day after having said Mass and eaten. And with the
Itza Captains and the other Indians, they navigated, in good time, the
length of that Lake to the Island which, from that direction, is some
six leagues. The Itzaex, who were in sight in order to see when they
were approaching the Island, and others who in Canoes came out to a
great distance for the same purpose, gave notice to the Canek of how
the Religious were already arriving and were approaching. And the Canek
sent a son-in-law of his with others of his Family, in two Canoes, who
came out more than two leagues to salute the Padres and receive them in
his name."
The Padres Arrive at Tayasal and are well Received. "They brought them
some of that Drink which is called _Zaca_, together with frothed
_cacao_, which is highly esteemed among them (and, in short, though
they were Barbarians, they did not fail to have their own sort of
politeness in some matters and signs of urbanity and good manners).
They arrived at the Landing place very near the Village, and there was
the Petty King or Cacique Canek with his Chiefs and a great crowd who
had come out to receive them. And it was already about ten at night
when they arrived at the Island, but there were many lighted torches of
_Ocote_ or Candlewood: so that all was clear and visible.
"When the Religious had set foot on Land, Canek received them with
demonstrations of great love and good will, and with much content. He
invited the Religious to a House which he had made for them, although
it was not very large, near his Palace, or rather, large House where he
resided, and which was some twenty paces from that of the Padres, which
was ample for their necessities. Two very good _Barbacoas_ (=?) were
set up, according to their usage as Beds, and all those who were with
the Padres were quartered nearby.
"The House of Canek was some forty paces from the Lake and before it
was a small Square in which was the House which he had had built for
the Religious and with which they were much pleased, seeing how near it
was to his own and how easy it would be to communicate with him
frequently. Besides, the site was a very good one. And on the day after
their arrival they embellished a Room in their House and erected there
an Altar so that they might say Mass; and Padre Fuensalida chanted that
of Saint Paul the Apostle, to whom they gave the Patronage of that
Island."
Mass is Said. "Very many of the Itzaex were looking on from outside
with profound silence and without making a single sound that could
disturb what the Religious were doing. They, after having said Mass,
went to see Canek, and after having saluted him, they remained in
conversation with him a great while, for they knew the Language very
well. They asked his leave to go all through the Village and to see its
Houses and all its _Cues_ or Temples, which were numerous. Canek
conceded it, and gave them important Indians who were to go with them
through the Village and show them all that they wished to see. The
principal purpose of the Padres in soliciting this permission was to
make a beginning to their preaching; from that time on, in the presence
of Canek, of the Chiefs and of a great crowd of _Zamaguales_ or Common
People, they began to preach the Law of God...."
Fuensalida Preaches; Orbita Destroys an Idol. "With great attention the
Indians who were congregated there listened to the discourse of the
Padre Fuensalida...." For a brief time it looked as if the Padres might
attain success in the errand, but as we saw in Chapter III, Padre
Orbita, in anger, destroyed the idol of the horse and also the
tolerance of the Itzas.
"Having returned to the guest house, and having rested a little from
the toil of the Spiritual Battle and of breaking the Idol, the
Religious went to see Canek, who, although he already knew what had
happened in the Temple, and though they themselves spoke of it to him,
did not say a word about it, nor did he show anger on account of it. So
that the other Indians, seeing their Lord calm, became entirely
appeased, and spoke no more of the affair to the Padres. But it is true
that the Canek did not leave off wondering that they should have dared
to do such a thing as that."
The Padres Urge the Itzas to be Christians. "He made them sit down on
something which was like a small throne and on which he was wont to sit
himself; it was then raised and placed in the midst of them, and being
thus raised, the Padres discoursed for a long time concerning the
affairs of God and the Holy Catholic Faith...."
They Refuse because the Appointed Time has not Come. They told the
Canek that a previous Canek had promised Cortes to receive
Christianity. "... Canek replied: That the time had not yet arrived in
which their ancient Priests had prophesied to them they were to
relinquish the worship of their Gods; because the Period in which they
then were was Oxahau, which means Third Period[5.6] ... and so they
asked the Padres to make no further attempts in that direction at that
time, but to return to the Village of Tipu and then, on another
occasion, to come again to see them.
"Despite all this, Canek was the first to receive, with great pleasure,
a Cross which the Padres placed in his hands, and afterwards some of
his men received others. Canek gave the Padres permission, during the
days they were his guests, to chant the Christian Doctrine; they did so
in the seventh Tone as they were accustomed to chant it in the Province
of Yucatan."
After a Few Days the Padres Leave Tayasal. "In this way several days
passed, and the Religious, perceiving that they could in no wise
proceed with the execution of their good desire, on account of the fact
that the Indians would not change their minds, determined to return to
the Village of Tipu in order to obtain the benefit of the good-will of
the people there with their suavity and patience.
"They imparted this determination to the Infidels, who readily agreed
to it. The Indians who had come with them made ready a Canoe; and the
Itzas gave the Religious some figures of their Idols, which they took
to Yucatan that they might be seen, and some Clothing of the sort the
Indians use."
The Padres left Tayasal under rather unpleasant circumstances; some of
the Indians seem to have harbored a grudge against them because of the
incident of the idol, and these malcontents hurled insults after the
canoes in which the Padres were going away. They returned to Tipu by
the same way they had come, arriving there at the beginning of
November. The _Beneficiado_ of Bacalar would not let them stay in Tipu;
he was reprimanded by the Bishop for his surliness. Finally Padre
Fuensalida returned to Merida, leaving Orbita In charge of the Indians
at Tipu.
Thus ended the entrada of Fuensalida and Orbita into the country of the
Itzas. One cannot but admire the stanch faith and unswerving loyalty to
their ideals of these two men. They were both of great personal courage
and virtue, but from the foregoing account of their entrada it is easy
enough to deduce that Fuensalida was the greater man of the two. Orbita
was skillful in making effective altar displays, but he was hasty and
unwise in his treatment of the idol of the horse. We must, however,
frankly acknowledge that for two men to go alone and unarmed into the
midst of a powerful nation of barbarians whom they believed to be
cannibals was a deed of very great bravery, especially as they had no
expectations of personal material gain. This entrada of 1618 is just
barely mentioned by Fray Andres de Avendano y Loyola (30 recto), who,
however, speaks of the idol incident as a mistake of policy.