Canyon
Hotel and Stations Named for Spanish Priests. At Williams, the gateway to
the Canyon, the Santa Fe Railway Company recently has erected a typical
Mission style hotel, to which the name of Fray Marcos has been given. Here
Canyon visitors who stop off between trains find excellent accommodations.
At Needles, California, on the Colorado River, is another reinforced
concrete building, named after another Franciscan priest, Francisco Garces.
Both Fray Marcos and El Garces are managed by Fred Harvey, who also has
charge of El Tovar Hotel. The history of this part of the Southwest for the
last thirty years cannot be written without mention of this masterful man,
who made railway meal service a fine art. In accordance with a policy
established some time ago by the Santa Fe Company, the architecture of
their station hotels conforms to the Spanish Mission styles, as far as
possible, and they are given names of those who are inseparably connected
with the romantic history of this region.
Fray Marcos Comes to America. In the chapter "Tovar and the Discovery of
the Grand Canyon," brief reference is made to the reconnaissance undertaken
by Fray Marcos de Niza, a Franciscan friar, to determine the truth of the
reports brought into Culiacan by Cabeza de Vaca. This narrative of Fray
Marcos is taken, in the main, from George Parker Winship's introduction to
his translation of Castaneda's narrative, published in the fourteenth
annual report of the United States Bureau of Ethnology. This friar was born
in Nice, then a part of Savoy, and he came to America about the year 1531.
His contemporaries called him a Frenchman, though there is no evidence that
he was of French parentage. He was sent as one of the religious to
accompany Pizarro on his expedition to Peru, and was present at the trial
and execution of the native king, Atahualpa. From Peru, he returned to
Central America, and thence he returned on foot to Mexico. He was a man of
known bravery and character, and already was appointed to the office of
vice-commissary of his order. Thus Mendoza felt no hesitation at charging
him with the arduous mission of penetrating to the heart of what are now
Arizona and New Mexico, as far as the reported seven cities of Cibola, and
bringing back to his superiors a truthful account of what he saw. The
father provincial of the order, Fray Antonio de Ciudad Rodrigo, on August
26, 1539, certified to the high esteem in which Fray Marcos was held, and
stated that he was skilled in cosmography, and in the arts of the sea, as
well as in theology.
Mendoza Instructs Fray Marcos. Mendoza drew up for him a set of
instructions as to how he should proceed. These were very explicit as to
the good treatment the Indians were to receive at his hands, and required
him to make certain scientific observations with due care and thoroughness.
He was to leave letters at stated intervals, and also send back to the
viceroy reports of his progress, wherever possible. Coronado escorted him
as far as the new town of Culiacan, and on March 7, 1539, accompanied by a
lay brother, Onorato, he started on his trip.
Courage of Spaniards. When it is remembered that this journey of several
hundreds of miles was on foot,--for the rule of the Franciscans was that
all their members should travel afoot save in cases of extreme necessity,--
through a barren, almost waterless desert, roamed over, by warlike Indians,
the courage of the man is apparent. Yet he was not remarkable in this. The
history of Mexico and of all the Spanish colonies, as well as those of New
Mexico (which used to include Arizona), Texas, and California, abounds in
the names of men of equal courage and daring. On reaching Petatlan, Brother
Onorato fell sick, and Marcos had to leave him behind; thence alone, as far
as white men were concerned, he traveled to Cibola. Six Indian interpreters
and a large number of natives accompanied and followed him, and Stephen,
the negro, went ahead as his guide.
Investigates Regarding Pearl Islands. He reached Vacapa (now known as
Matapa), in Central Sonora, two days before Passion Sunday, which in 1539
fell on March 23. From this point he sent to the seacoast for some Indians,
in order that he might learn from them something about the pearl islands,
of which rumors had come to Cabeza de Vara. He remained here until April 6.
Stephen, the Guide, Is Sent Ahead. In the meantime, Stephen had pushed on
to the north, leaving on Passion Sunday, with orders from Fray Marcos not
to go further than fifty or sixty leagues ahead. If he found any signs of a
rich and populous country before he had gone that distance, he was not to
proceed further, but was to return for Marcos, or remain, and send
messengers for him, bearing a white cross the size of the palm of his hand.
If the news was very promising, the cross was to be twice the size, and if
the country about which he heard promised to be larger and better than New
Spain (as Mexico was then generally known), a cross still larger than this
was to be sent back. Castaneda says that Stephen was sent on ahead because
he and Marcos did not agree well, the negro not only showing covetousness
and the determination to acquire the turquoises of the natives, but also an
amorousness that demanded of them their youngest and prettiest women.
Messengers Bring Good News to Marcos. Four days after his departure,
messengers sent by Stephen reached Fray Marcos with a very large cross as
tall as a man. This, according to the signs established between them, meant
wonderful news. One of the messengers told what it was. He it was, indeed,
who had given the news to the negro, and he, in turn, had sent the native
on to Fray Marcos. This is what Marcos records of the Indian's story:
Report of Turquoise Stones. "There are seven very large cities in the first
province, all under one lord, with large houses of stone and lime; the
smallest one story high, with a flat roof above, and others two and three
stories high, and the house of the lord four stories high. They are all
united under his rule. And on portals of the principal houses there are
many designs of turquoise stones, of which he says they have a great
abundance and, the people in these cities are very well clothed.
Concerning other provinces farther on, he said that each one of them
amounted to much more than these seven cities."
Marcos got a very clear idea of what actually existed, though he
misunderstood the democratic community rule of the people of Cibola, under
a chief whom they had elected to the office, for the rule of an overlord.
The houses were built about as he describes, and whitewashed inside and out
with gypsum, and though the placing of turquoises in the door jambs is
discontinued, the traditions of the people clearly indicate that at one
time that was their general practice.
Messenger from the Coast Returns. Had he been a man of great impatience,
Marcos would have started off at once to discover the truth or falsity of
these reports, but he waited until his messenger who had been sent to the
coast returned, with natives of that region. These told him of pearls found
in quantity near their homes. Other Indians, with painted or tattooed
faces, chests and arms, living to the east (doubtless the Pimas or
Sobaipuris), also visited him, and told him of the seven villages with
which they claimed to be familiar.
Marcos Follows Stephen. The friar was now ready to start, and on the second
day following Easter (April 6), he left, expecting to find Stephen waiting
for him at the village from which his messenger had been sent. Instead, he
met a second cross, much larger than the first one, with messengers who
gave a fuller and completer account of the seven villages, but agreeing in
every particular with what had been told before. All this was confirmed
when Friar Marcos reached the first village, so he hastened on, doubtless
annoyed somewhat that Stephen had disobeyed his orders, and journeyed
beyond the prescribed distance. But it was perhaps well for him that
Stephen had done so. Gathering turquoises and women as he proceeded, and
followed by an increasing number of natives, the negro pushed on to Cibola.
Before arriving at the principal town, he sent forward a notice of his
approach in the shape of a gourd, to which were attached a few strings of
rattles and two plumes, one white and the other red. This was unfortunate
for Stephen, for undoubtedly it was part of the paraphernalia of a medicine
man of a tribe hostile to the Cibolans. Its receipt made the people both
angry and suspicious. The chief who received the gourd threw it upon the
ground, and told the messengers that "when their people reached the
village, they would find out what sort of men lived there, and that instead
of entering the place, they would all be killed." Stephen paid no attention
to this warning, but recklessly entered the village. He was duly received
by the chief, but instead of his being acclaimed, and a generous welcome
accorded him, he was coldly requested to remain without the walls, and
occupy a house that was pointed out to him. This for years has been the
habit of the Zuni people of our time, in dealing with strange Mexicans who
come to visit them, owing to their religious ceremonies.
Stephen Is Killed. Poor Stephen's confidence doubtless began to leave him
the following day, when his turquoises and women were taken from him, and
he found himself a prisoner without food or drink. As much afraid now as he
had been over-confident before, he endeavored, during the early morning
hours, to escape, but was overtaken and killed, together with some of his
followers. The others, to the number of sixty, returned to Fray Marcos with
the appalling news.
Indian Followers Wish to Desert. But, undaunted and unafraid, the brave
friar kept on his way. He was sent to see the villages of Cibola, and make
a report on them. He had injured no one, and intended to injure no one.
While he must be circumspect and not risk his life unnecessarily, he must
perform his duty, even though by so doing he put his life in jeopardy.
Another difficulty confronted him. The first reports of Stephen's death
were accompanied with the statement that all of his native followers were
also slain. As soon as the Indians who were with Fray Marcos heard this,
they wished to desert and return home at once; but he opened up some
bundles of presents he had with him, and by a free distribution of them
prevailed upon his escort to remain. Then he went apart to pray, and while
he was gone the ingrate Indians decided to kill him as the source of all
their troubles. It took a good deal of argument, more presents, and some
threats, to persuade them that to kill him would be the height of folly.
Before they had time to hatch up any more plots, he succeeded in getting
two of the chief men to go with him to a hilly place overlooking the city
of Cibola, which he describes as a city on a plain, on the slope of a round
height. In his report he writes:
Marcos' Description of Cibola. "It has a very fine appearance for a
village, the best that I have seen in these parts. The houses, as the
Indians had told me, are all of stone, built in stories, and with flat
roofs. Judging by what I could see from the height where I placed myself to
observe it, the settlement is larger than the City of Mexico.... It appears
to me that this land is the best and largest of all those that have been
discovered."
Marcos Returns with His Report. With "far more fright than food," says the
candid friar, he hastened back to New Spain, and made his report to
Coronado in person at Compostela. Later he wrote it officially to the
viceroy, also to the head of his order, and on September 2, in the presence
of both Mendoza and Coronado, swore to the truth of what he had written.
High Office Is Given Him. I have already (in another chapter) told of the
effect of Fray Marcos's report. It made a most popular man of him, and soon
thereafter, when the position of father provincial of his order was vacant,
he was chosen to fill the office,--the highest in the district. Henceforth
he was called to fill all the pulpits of the region. He became known as a
great preacher, and doubtless interlarded his sermons with many references
to his wonderful adventures in search of the famous "seven cities." The
result was the whole country became excited, and many went on the
expedition, the failure of which we are familiar with.
Cortez Discredits Marcos. In the meantime, Cortez was not quiet. It must
not be forgotten that he claimed all this northern country by right of
discovery, and he protested most vigorously against the sending forth of
Coronado's expedition. Just as Coronado was about to start, Cortez returned
to Spain, and there presented a memorial to the king (June 25, 1540),
setting forth in detail the ill-treatment which he had received from
Mendoza. In this, according to Winship, "he declared that after the
viceroy had ordered him to withdraw his men from their station on the coast
of the mainland toward the north, where they were engaged in making ready
for extended inland explorations, he had a talk with Fray Marcos. 'And I
gave him,' says Cortez, 'an account of this said country, and of its
discovery, because I had determined to send him in my ships to follow up
the said northern coast and conquer that country, because he seemed to
understand something about matters of navigation. The said friar
communicated this to the said viceroy, and he says that, with his
permission, he went by land in search of the same coast and country as that
which I had discovered, and which it was and is my right to conquer. And
since his return, the said friar has published the statement that he came
within sight of the said country, which I deny that he has either seen or
discovered; but instead, in all that the said friar reports that he has
seen, he only repeats the account I had given him regarding the information
which I obtained from the Indians of the said country of Santa Cruz,
because anything which the said friar says that he discovers is just the
same as what these said Indians had told me; and in enlarging upon this and
in pretending to report what he neither saw nor learned, the said Friar
Marcos does nothing new, because he has done this many other times, and
this was his regular habit, as is notorious in the provinces of Peru and
Guatemala; and sufficient evidence regarding this will be given to the
court whenever it is necessary.'"
Marcos an Exaggerator. Cortez never made any attempt to confirm his
statements, and it is well known that he himself was very reckless in his
handling of the truth where his own purposes were to be served, or the
plans of his enemies defeated. It seems a pretty clear matter that, while
the friar told the truth as nearly as possible as to what he actually saw,
he did not hesitate to let the more exaggerated statements of the things he
had merely heard have as full weight as the people to whom he told them
desired. Anyhow, he has suffered a great deal of abuse as an exaggerator,
and even worse, though it must never be forgotten that people who fail are
always ready to blame every one concerned except themselves. Bandelier
warmly defends Fray Marcos, and his knowledge is confessedly great; but
Winship thinks he treats the charge too lightly.
Poor Fray Marcos, afflicted with rheumatism, had a painful time during the
remainder of his life, and finally died March 25, 1558, in the house of his
order, in the City of Mexico. Religious Zeal of Garces. It is appropriate
also that Fray Francisco Garces should find an honored place in these
necessarily brief historical notices. Fired with a wonderful zeal for
souls, without the urging or backing of any superior save the Spirit of
God, which spoke to his own soul, he marched from San Xavier del Bac, his
station in Northern Mexico (now Arizona), across these inhospitable wilds,
merely seeking opportunities for the establishment of mission settlements,
where the natives could learn of the way of Christ, salvation from sin, and
heaven. Five times he left his mission and made entradas (as they are
called) into the interior country, anxious to expand his work and his
influence. On the third of these, he followed the course of the Gila down
to the Colorado River, and descended along its banks, possibly as far as
its mouth. His fourth journey was with the intrepid Captain Juan Bautista
de Anza, when he set forth in 1774. to discover a road from the missions
already established in Northern Mexico, over the then unknown Arizona and
Colorado deserts, to the new missions of California. The road was
discovered and, in spite of its hardships, deemed feasible, for in
1775-1776 De Anza went over it again, accompanied by the band he had
gathered together for the establishment of a Spanish colony at San
Francisco. His chaplain on this occasion was Padre Pedro Font. Fray Garces,
a fellow Franciscan, also went along as far as the Colorado River. Here he
left the party, journeyed down the Colorado to the Gulf, returned to the
Mohaves, then crossed the Colorado Desert to San Gabriel Mission in
California, back again to the Mohaves, and finally across the Arizona
desert to the province of Tusayan, the land of the Hopis.
Havasupais Guide Garces to the Hopi Towns. It was on June 4,
1776--memorable year in American annals--that Garces started under the
guidance of some Wallapais for the Hopi towns. They had given him fair
details of the country he would have to travel over. Passing by their own
home in Diamond Creek (one of the earliest approaches to the Grand Canyon),
he decided to visit the Havasupais, whom he calls Yabesuas. Those familiar
with Spanish spelling and pronunciation will readily recognize that they
are almost one and the same. The Wallapais took the priest down their own
trail into Havasu or Cataract Canyon,--a trail which made his head swim,
and where his mule had to be left behind, to be brought to him later by
another route. He also describes the ladder down which he climbed just
before reaching the place where the innumerable springs flow out of the
solid rock and form Havasu Creek. It was the same ladder descended eighty
years later by Egloffstein, Lieutenant Ives's artist, who was so heavy that
he took down ladder and all with him. Here Garces stayed five days, being
hospitably treated by the natives, who brought him melons, squash, corn,
beans, etc., and who had thriving trees of peaches and apricots.
The Grand Canyon Is Reached. Leaving the kindhearted Havasupais, he
returned to the plateau above, and soon saw for the first time the deep
gorge of the Colorado River itself,--the Grand Canyon. He describes with
surprising accuracy of detail the break in the Kaibabs, where the Marble
and Little Colorado Canyons unite and form the Grand Canyon, and then, a
little later, he gives a true description of the Little Colorado Canyon.
From his account, he doubtless went down by the old Hopi Salt Trail into
the gorge of the Little Colorado, and thus on to Oraibi, which he reached
July 2, 1776.
Wishes to Baptize the Indians. About this time those interesting, exciting
and most important of all discussions were raging in the Continental
Congress on the eastern side of the continent, which, two days later, were
to result in the signing of the Declaration of Independence. Jefferson had
undoubtedly written it at this time, but Garces knew not the name of the
great patriot and his compeers. He was bent on a different mission. He
wished to declare to the Hopis how they might have freedom,--freedom from
sin and the fear of hell. For, as Elliott Coues (the scholarly translator
of Garces's diary, published a few years ago by F. P. Harper of New York)
expresses it: "It made him sick at heart to see so many natives going to
hell for lack of the three drops of water he would sprinkle over them if
only they would let him do it."
Garces Reaches Oraibi. His arrival at Oraibi caused great excitement,
though a priest had been at work there as early as 1650. There were four
priests laboring among the Hopis in 1680, when the great native uprising
throughout New Mexico and Arizona occurred, and all of them, with many
others (laymen and soldiers as well) were slain at that time. Then, too,
the remembrance had not died away of the total destruction of the town of
Awatobi (one of the Hopi towns of that day) in the year 1700, because the
people of that place were hospitable and tolerant of the "long gowns." The
medicine men and leaders of all the adjacent towns gathered together, and
led a force which fell upon Awatobi in the dead of the night. Every male in
it was slain, and only some of the women and girls were saved and taken to
the other towns. The place was fired, and remained a neglected ruin, until
the scholarship and labors of recent ethnologists dug up both the town and
its tragic history.
Indians Are Hostile. Poor Garces! The hostility of the Oraibis was
apparent. They refused to allow him to enter a house, and he was compelled
to camp outside, in a corner formed by a jutting wall, while his guide
sheltered his mule in a sheep corral. He built his little camp fire, cooked
his frugal meal, and slept there during the night, doubtless committing
himself and the people who refused to receive him to the protecting
mercies of God. The next day the chiefs of the town came to him, clothed in
their ceremonial costumes and feathery head-dresses, and bade him leave the
place. He held up his crucifix as an index of his mission, and endeavored
to tell them that he came solely to do them good. But they would have none
of him, and on the following day, the memorable Fourth of July, they
expelled him peaceably but forcibly from their town. He returned to the
Colorado River again on July 25, and soon to San Xavier, his mission, a
failure.
Establishes Missions among the Yumas. Now he threw his whole heart into the
two missions which the authorities had decided to place among the Yumas.
Captain Palma, a Yuma chief, who had been very friendly, had urged it
repeatedly, and now the desires of both were to be fulfilled. In 1779,
Garces went to prepare the way, and the following year the establishment
took place. The missions were eight miles apart; one was named La Purisima
Concepcion; the other, San Pedro y San Pablo de Bicuner. Garces and
Barraneche took charge of the upper mission, and Diaz and Moreno of the
lower.
Garces Is Killed. The missions were a failure from the start. The few
Spanish soldiers sent to guard the padres were obliged to utilize some of
the best lands which were tilled for their own benefit. The appropriations
from the treasury were too small to permit of anything but the rudest and
simplest of structures, and Palma and his friends soon became disgusted
with the whole affair. On July 17 the Indians, many of whom had been
hostile from the first, arose and massacred both colonies of white men, as
well as a small force of soldiers under former Governor Rivera, of
California, who was encamped temporarily on the western side of the river.
At first, Garces' life was spared, but before the day was over he and his
co-laborer were beaten to death, and his unselfish mission on earth ended.
In my book "In and Out of the Old Missions of California", I give this
interesting and tragic history in fuller detail. This, then, is the man
whose name is given to the railway building at Needles, in order that his
heroic labors for the Indians of the Colorado River region may not be
forgotten.