Chapter IX: The Second Entrada of Padre Avendano (1)

The first entrada being spoiled on account of trouble with the soldiers, Avendano remained in the province until October 4, 1695. On that day news reached him from a Spanish resident of Bacalar, called Francisco de Ariza, that the nation of the Itzas, who numbered eighty thousand fighting men, had expressed their willingness to receive Christianity. This news pleased the Governor (Ursua) because the Itzas were now the only obstacle that lay between him and the completion of the Guatemala-Yucatan highway. Accordingly arrangements were concluded according to the terms of which Avendano was once more to attempt to bring the Itzas to the Church. At his own wish he and his priests were to do this alone without the retarding influences arising from the presence of soldiers. Avendano asked for and received various letters and documents in which the policies he was to follow and the authority with which he was invested were very fully set forth.

The Orders of the Governor. One thing is particularly striking in connection with all the conquests of the Spaniards in America, and that is the very divergent attitudes toward the natives assumed by the Church and State on the one hand and by the soldiery and colonists on the other. Nowhere does this difference come out more clearly than in the matter of the entradas of Avendano. As that writer's report of the papers given to him by Governor Ursua just before he set out on his second trip is rather long, I will give an extract of it in order that the reader may see just what was desired by the Padres and by the Governor.

In the first place the Governor ordered that Avendano and his companions be given all necessary horses, Indians, and other equipment. He also ordered Paredes, who had caused so much trouble before, to observe carefully the wishes of His Majesty as expressed in the famous cedula of 1526. In that cedula it was urged that the Indians be turned from their evil ways; that any necessary houses, fortresses, and other buildings be erected; that Christianity be introduced among the Indians; that colonization from Spain should be encouraged in a number of ways; and a number of other wise provisions were recommended.[9.1]

Departure of Avendano. We will allow Avendano (pp. 22v-29v, 49v-66r) to tell of the trip in his own words. "With all these papers and the benediction of my Prelate, I took my departure in the name of God from this City of Merida on the 13th day of December of this year 1695, in the company of my companion priests, who were the Padre Preacher, Fray Antonio Peres de San Roman, who also accompanied me in the first trip; the Padre Preacher Fray Joseph de Jesus Maria, who from the other mission of the Reverend Padre Commissioner Fray Juan de Chaves (being his Apostolic Notary) passed to my mission with the blessing and consent of the Prelate Superior; and the Padre Preacher, Fray Diego de Echavarria, with a lay brother of the holy convent, all of whom united in the love of God and in charity burning to rescue the souls of those infidel and heathen Ytzaes from the power of Satan in which, through their idolatry, they were plunged for so many centuries."

The Same Route Followed as Before; Batcab is Reached. "We went through the same ways and places as the first time, till we came to a town of the nation of the Cehaches, called Batcab, in which we met General Alonso Garcia de Paredes, with a captain called Don Pedro Zuviaur, an engineer or guide who was going in the direction in which they were opening the road from this province to that of Guatemala."

Chuntuci. "The next day, which was that of the Holy Kings, on January 6th of this year of '96, I said mass, which the army listened to; after which we started from the town for Chuntuci of the said nation of the Cehaches, which is four leagues of very bad roads during the rainy season, on account of the many overflowed and dangerous places that there are in them in some parts which they call in this language _akalchees_ or _hulbalex_, and in Castilian _pantanos_. On the said road likewise are found two rivers in the first league,--a small one which is not permanent except in the rainy season; as is the case with an _aguada_ which is found in the middle of the road on the slope of a ridge which is ascended in times of rain with some difficulty, although the other river, which is found about three leagues off, is permanent, the water of which, though it is somewhat sluggish, for they say it is a river of copper, nevertheless is very cool and raises very good fish, though not very large ones. A league and a half from this river is the said town of Chuntuci, which consists of not more than eight houses close together, though there are many others in the corn fields a little more or less distant, in a circuit of about half a league.

"We journeyed from this town of Chuntuci in a southerly direction a distance of a good league, where there is a great overflowed space or _aguada_, which in this tongue is called _nohcib_, in the midst of which is discovered a great _aguada_, which without doubt is the origin or cause of some great river of those which flow to the Laguna de Terminos. At half a league beyond this we came across a little crystal stream, which left us in the belief that it had its origin from a great swamp near there towards the East, which is dimly seen on the other side of this little stream. About six quarters of a league from here, we discovered an indistinct little path in the direction of the South-east, following which without suspicion, though we were armed, we rushed forward with eager confidence, following the path through the thickets without fearing any shipwreck, saying the prayer '_in exitu Israel de Egiptu_' that we may imitate in their victory the Israelites, who succeeded in passing through the waves of the Red Sea. We followed the said path for some distance, during which we fell in with the _Batchee_, or signs which assured us that we were on the path to the nation of the heathen Ytzaes. So indistinct was the path in itself, that to tell whether or not it was a path, required that _Batchee_, which was what we followed. After half a league of this road, we came across a little stream. It is called Chinchinucum, in the language of the Cehaches. Two leagues from there we found another larger stream, called Nohucum; at half a league farther on, a great _aguada_ called Akalcay. Two leagues and a half on the right is found a great pond, called Yavilain; another two leagues and a half from there is an _aguada_ called Chuncopo. This is an accidental _aguada_ in the middle of the road, which has abundance of water in the rainy season, from its being in the midst of low hills and _akalchees_. Beyond this place is a great ravine, which in this language is called _nohem_. It is about a league and a half [long]. This ravine they call the 'Hell of the Ytzaes' from the danger of its descent, on account of its being necessary that the road should go through it, though we passed many others which are more dangerous and worse than this ravine. On account of the impossibility of the passage which they had described to us, it being necessary to pass through it, so as to carry out our special undertaking and in order to accomplish it the better and to facilitate the passage, we chose as its patron Saint our Padre San Antonio of Padua, by whose intercession, without doubt, the passage of the said ravine became much easier for us than they had described to us up to this time; we did not fail to pass over some hard hills and rough roads, but from here they were the worst of all I had seen up to this time."

The Hardships of the Journey. "Two leagues from this ravine we began to hesitate about the road, because we met with a large river, although it was then dry; but in the rainy season, it is plainly seen, it carries a great mass of water. On account of this we found a variety of passages and _Batchees_, but, thanks to God and good fortune, in the courses of this dry river, which is called Cohucum, we recognized some mud or signs of earth among its pebbles, so that by following this sign for a long distance, we not only came across, in a bend of the river, a spring of water, to satisfy our need of drinking which we already felt, but also we recognized on its banks the _Batchee_ and the lost path, so that at one time we had two consolations. We slept there, though it was very early when we reached there, for fear of the scarcity of water, which we had already experienced. But in the morning we had occasion in a short time to be vexed at so much water, since at a short distance we fell in with a stream more annoying than if it had been filled with water, though the water which it carried was sufficient to drench us, since we were not able to pass over it in all cases without going through it. One has to cross this river in the space of a league very nearly fifty times, so that it not only annoyed us by wetting us so much more, but because at each turn we lost the track or footprints which we were following; so that we were delayed enough in passing the said turns of the river.

"After a great storm they say fair weather follows, but the contrary happened to us, since, trusting in the abundance of water, we neither drank, since it was in the morning, nor did we carry it with us, supposing that we should find it at each step, but what happened to us was to meet with a great multitude of very rough ascents and descents,--all hills and very high mountains of limestone, which extended over a space of four leagues, so that, besides the path in itself being so rough, thirst was troublesome enough. We found ourselves in the midst of this anguish when of a sudden we came on a descent as rough and steep as it was long and dangerous; for, though we had no load to carry, we had to make use of the trees so as not to slip, since if we slipped, there was no place to stop till we reached the bottom, where we saw a horrible lime cavern which we supposed would hold water. But it was not so."

Approaching the Itzas. "From the top then of this hill, which I speak of, there was discovered a great range of low hills, of such a kind that it not only appeared another country, since even from the top of the trees we did not discover the land beyond or the part on the other side of this height. We thought that we doubtless were in another new territory and near the Ytza nation, to which we were going. At a distance of half a league from this descent, we came across a great spring of water, which was able with its force to turn many mills, and howsoever great the pleasure was which we felt at seeing it, just as much disgust did the taste of it cause us, since it sprang from the brow of a very high hill or steep rock, but it was all mixed with lime, and was of a lead and sulphur color, and like this also was its weight and taste. But we did not refrain from drinking it on this account, since thirst appeared to us of worse taste and weight, although of little advantage was it to us, since in a short time after we experienced that weight and bad taste, and the fatigue of the road which we traveled, we came in about a league upon a great pond, where we camped for sleeping that night, since we had found there such good accommodation."

Tan Xuluc Mul; Temples on a Great Height. "Having come then to this pond of Tan xuluc mul an hour before sunset, we had to observe and wonder with pleasure and delight, since the water which we found was very fine and good. We found the hut already made, since undoubtedly the Ytzaes kept up that place either for occupation from time to time or as a permanent dwelling, for there are very many of them in those places. We had to observe and wonder on some rocks or buildings on some high places,--so high that they were almost lost to sight. And when we caught sight of them clearly, the sun shining on them in full, we took pleasure in seeing them; and we wondered at their height, since without any exaggeration it seemed impossible that that work could have been done by hand, unless it was with the aid of the devil, whom they say they adore there in the form of a noted idol. We, with great zeal which aided us, determined to go up and break it; and, as for me, most of those who know me know that the lightness of my feet corresponds to the passion of my zeal to destroy it. But I did not find a trail by which the idolaters go up, and, even if I had found it, the ascent was always difficult for me on account of the great height on all sides.

"This ridge continued along the way we traveled for a distance of five leagues, with very dangerous ascents and descents.... With these difficulties we came across, at the end of five leagues, a large _peten_ of water, by which we unexpectedly found ourselves surrounded; and though we were pleased with the water, our pleasure was drowned in the inconvenience of the place for sleeping...."

Chakan Itza. "This _aguada_ or _peten_ is called Ychmuxan, from which to the Chakan Ytza, there are three leagues, most of them consisting of very low woods or underbrush, since the whole is mixed up, so that neither are they _Akalchees_ nor do they cease being so. These are great overflowed tracts, impossible to be walked on in the rainy season and even in dry times. He alone may walk there, who should wish to expiate thoroughly his sins, but for any other purpose only a desperate man would do so, since such woods as those are of the kind which they call _tocolchees_,--that is a labyrinth or confusion or hodge-podge of all weeds or thorny plants, so that I do not know how we brought our clothes and legs out from amongst them. All these sorrows and sufferings were signs of the pleasure which we were to receive on that day. In all the said three leagues there is found at each step a stream of moderate volume, though there is no passage, except, when following its banks, one can meet with the Chakan Ytzaes, as we did, about three o'clock in the afternoon of the evening before the day of the name of Jesus, which my holy religion celebrates on the 13th of January...."

The Chakan Itzas. "To cross to the other side of the river, which is called Caclemacal, and to reach the first settlement of the Chacan Ytzaes was one and the same thing; at which, putting behind us and forgetting all our preceding difficulties, our hearts considered themselves satisfied and well repaid with the delight and spiritual consolation which we received at seeing ourselves at the entrance of the mine where we were to meet with the precious or polished stone, which was to be either the glorious ornament of our crown, if we were worthy of dying for the faith which, with the help of God, we were going to plant, or the fruitful result of those laborious steps which, with the said aid of heaven, we intended to bring about...."

Treatment of the Natives. "We entered then this first settlement situated on the opposite side of the river of Caclemacal about four quarters of a league away. In the middle of which we met an Indian woman, wife of the brother of the cacique Ahcan, a near relative of the petty King of Peten Ytza, who, with two of her small children, was coming to the said river for water; but when they saw us at a distance,--three priests clothed with our priestly garments, which had never been seen by them, and the four Indian singers who were traveling with us, with the garb of the cloaks or _ayates_ which they wore, very different from their own garments and from those of the three Cehaches Indians, whom we took along as guides, they ran away excitedly,--mother and children,--as if we might kill them, so that it was no little work that we had to pacify them with gentle words and loving caresses, though we had more trouble in quieting the minds of the brother-in-law, the cacique and the other Indian authorities, who in a moment ran together at their cries, all with the intention of making war on us, for they all came with bows and arrows in their hands.

"But as we wished to sow in their hardened hearts the pure grain of evangelical seed which should have a more fruitful growth than that which fell among the thistles and thorns, we began as genuine workmen of Christ to till the soil of their hearts with the loving hoe of caresses, embracing them joyfully, as one who had fallen in with the ewe which had been lost for so many centuries, (the influence of our soft words and the moderation of our prudent acts, resisting all the weight of their immoderate acts) at which most people were frightened; and we gave them at the same time some of the Spanish things which we carried, as necessary and required for attracting their unruly spirits, for this calmed and quieted them more than the caresses which we had given them. This entry into the said settlement or village was on the 13th of January, on which my seraphic religion celebrates the vespers of the holy name of Jesus, and at the very hour of vespers....

"With their spirits now peaceful and happy, they entertained us on that afternoon and night, with such a confusion of shouts and outcries in their songs, that, had we not considered that those extravagant signs of joy were the wild ways of those rural hills and the fashion with them, our hearts would have suffered some anxiety and sadness, the more so when we saw before us, those carved, striped and painted faces, made in the very likeness of the devil."

The Padres Please Other Indians by Means of Little Gifts. "I gave them, as they came up to the novel sight, some necklaces and other trinkets and trifles for their wives and daughters, and for the men some knives, for the desire to possess which all came again, thus obliging me to give them presents a second time, all which I did with pleasure, one reason being the abundance of what our benefactors in their kind zeal had given me, and the other in order to draw them to our Catholic faith, which comes to them more through the eye than through the hearing, since they are covetous in the extreme. They approached me to get what I had remaining in some hampers, in which I carried for the petty King an entire suit of clothes, in the fashion of the Indians of this Province, which the Governor gave me, and other things which I was carrying for the chiefs of Peten Ytza, in order the better to gain their good will, besides other things necessary for our ministry and support. And they made a request of me to let them see these things, carried away by their gross inquisitiveness as much as by their excessive covetousness. And scarcely did I yield and show them what I had in the said hampers, when, with an insatiable desire they began to covet all, the act of touching and the desire to take everything becoming uppermost with them, rather than the modest civility of asking for it...."

The Padres Renew their March. "With great demonstrations of love they loaded themselves with all our goods and supplies (except the sacred robes, since we did not bring them till we knew that the outcome was safe) without giving an opportunity to any of the singers whom we had brought with us to carry anything. With this accompanying we set out on the road which leads in the direction of the East, for Peten Ytza, which is about five leagues off, all the Indians who lived round Cha Kan Ytza accompanying us with their wives and children, giving shouts of joy in order to excite the rest to accompany us."

Nich. "We went on in this manner to the landing place of the lake where one enters the said Peten Ytza, on the shore of which is found a little town called Nich, which consists of about ten houses. In one of them I saw an Indian, the oldest one I had seen up to that time in the nation of the Cehaches, nor up to the present time in that of the Ytzaes, since they have the custom of beheading them when they pass fifty years, so that they shall not learn to be wizards and to kill; except the priests of their idols, for whom they have great respect. And this man must have been one without doubt.

"In the region of the said road, there are many hills and great density of woods on the hills, many cedar and mahogany trees, which in this tongue are called _punabes_, besides many others which I do not mention so as to avoid annoyance. There are many overflowed places called _Akalchees_; there are also three rivers, one of moderate size, which from its falling from a high rock, makes noise enough; the other two, although they too fall from a rather high place, are not so full of water, though they wet us all because their streams are wide and because there is no bridge to cross them. We came then to the said town, Nich, whose cacique is called Ahtul, and this little town is the chief town of Cha Kan Ytza, which consists of other very small towns, but of many settlements, and each of these possesses a cacique or captain, although all the Cha Kan Ytzaes, with their wives and children, as far as I saw, will be about six hundred souls, more or less."

Indians Arrive from Tayasal. "We ate very heartily in the said town, for the sake of giving them pleasure, so that they showed that they were pleased and they entertained us with their instruments from twelve o'clock of the day that we arrived till two o'clock in the afternoon, when, in answer to the previous messenger which I sent to the petty King of my coming to his territory, there came up some eighty canoes, full of Indians, painted and dressed for war, with very large quivers of arrows, though all were left in the canoes,--all the canoes escorting and accompanying the petty King, who with about five hundred Indians came forward to receive us. They hurried us on board with great speed and with very rude actions, without taking notice of the music of the clarions with which we awaited him, nor of the peace, which as its messengers I brought him in the name of the King, our Lord. Nor on our part, could we fulfill our embassy, since, without giving us an opportunity to do so, they began suddenly to take us across the lake (which in that part probably is three leagues in distance across).[9.2] In a small bay on its shore, a nephew of the King, whom I had rewarded with some Spanish trinkets, coveting the image of a Santo Christo, which I wore on my neck, and which I had refused to give him on two occasions when he had asked me for it, on my giving a cutlass with its blade to the petty King, his uncle, seized the hand of his uncle with excessive insolence, and snatching the blade from its sheath, turned it to my breast, and passing the blade across my throat, cut the string with one blow and took the image of Christ from me. I reproached him for his improper act and what he said to me was, 'Well, if you have not wished to give it to me, what am I to do?', by which it is plainly seen that if one does not give them what they see and ask for, the life of him who should refuse it is at risk from moment to moment. On seeing this the King, his uncle, laughed at it, instead of reproving him, and he began with more vanity and pride than a Lucifer, to say to me many things very foreign to that first meeting. By this insulting and hasty reception, they did not give us an opportunity to look after our baggage, although the Chakan Ytzaes had the opportunity to put our things under such good guard that up to now we had not seen it, we being left from that time without more comfort than the clothes on our backs, nor more sustenance than that which their savage generosity might choose to give us."

Bravery of Avendano. "In the long time that we were on the lake, a temptation was offered to the King, such as belonged to the devil who inspired it and natural to his inhuman and cruel heart, so as to inspire me with fear, so that my heart might suffer some sadness or disturbance; but his purpose found itself frustrated, first, because when I started from Merida for this nation, I went prepared to die; and second, knowing that they were such savages in their ways, my courage stood prepared to suffer whatever insults they might say to me, as for instance to bear for God, who gives us courage, any unreasonable acts, whatsoever. Suddenly the said King placed his hand over my heart to see if it was at all agitated, and at the same time he asked me if I was so. I who was before very glad to see that my wishes and the work of my journey were being obtained, replied to him, 'Why should my heart be disturbed? Rather it is very contented, seeing that I am the fortunate man, who is fulfilling your own prophecies, by which you are to become Christians; and this benefit will come to you by means of some bearded men from the East; who by signs of their prophets,[9.3] were we ourselves, because we came many leagues from the direction of the east, ploughing the seas, with no other purpose than, borne by our love of their souls, to bring them, (at the cost of much work) to that favor which the true God shows them.' I at this time, with some freedom on my part, also placed my hand on his breast and heart, and asking him also if his was disturbed, he said, 'No.' To which I replied, 'If you are not disturbed, at seeing me, who am the minister of the true God, different in everything from you, in dress, customs and color, so that I inspire fear in the devil, and if your heart is not troubled, why should you expect me to be afraid of you, mere men like myself, whom I come to seek purposely, with great pleasure, merely for the love which I have for their souls, and having found them, in order to announce to them the law of the true God, as you shall hear when we come to Peten.' At this, changing the conversation, the devil tried to use him as his instrument for putting me in another greater temptation.

"It is a custom among them, that, on the day before killing any one or sacrificing him, especially if he is a stranger to their town, to give them something to eat, either the hot drink of barley and beans, which they use, or another of _cacao_, which is what they offer them. I was not ignorant of all these rites, through what history relates that they had done on the two occasions on which priests of my holy religion had gone there; although in one case did they kill the Padre Fray Diego Delgado, through the fault of some Spaniards who followed him. When in the same way the said King asked me if I was hungry, I, though I had just eaten, realizing the situation, said 'Yes,' so that his wickedness should not see any cowardice in me; and I asked him if they had anything to eat, that they should give me some. At once he ordered that all the canoes should halt, and made them give red peppers and herbs, or _tamales_, which they brought on purpose to give us in the middle of that lake. I ate it eagerly and asked him very pleasantly if there was any more; to which he replied, 'Then it has tasted good to you?' 'Finely,' I told him, 'and I would eat more if there were any.' I said this to him with some wit, at which they all laughed, but in a serious way, and they gave another which I ate with the same pleasure, at which they were all surprised,--at the sight of my coolness...."

The Landing at Tayasal; the Idol. "With this we continued our way to Peten Ytza, which is situated in the middle of the said lake, as well as in the midst also of other islands or _Petens_. On the shore of the landing place is situated the house of the said petty King at the distance of half a quarter of a league, in the middle of which, open to the street, stands the fragment of a column, of round stone, the circumference of each part of which is about three quarters of a yard across and one quarter high. It is made of stones placed on top of each other with mortar of lime and _cah cab_, which is usually used for that purpose; and the middle is filled in with bitumen, so that it is like a table, with a round pedestal, upon which and set in the foundation of the said stone column, there stands out toward the West a stone mask, very ill-formed, which, together with the stone column, the petty King and the rest of his family and followers worship. The said column is called, in the name by which they worship it, Yax cheel cab, which means in their language, 'the first tree in the world,' and, as is understood in their old songs (which few people understand) they wish to have it known they worship it because it was the tree of whose fruit our first father Adam ate, who in their language is called Ixanom. In the small part which is fortunately preserved, and the mask, which stands in the said foundation of the said column, they worship him with the title of the son of the very wise God. In their language they call him Ahcocahmut...."

At the Temple. "We came to the said temple which had more space than the hall of the petty King, although it is the same in its structure. Here we dimly saw a box suspended,[9.4] in which we saw indistinctly (although hastily) a bone of the leg or thigh, very large in size, which appeared to be that of a horse; and I confess that though we had much to do that afternoon, which was the time that we stayed in that temple, we acted a little unwisely, since we neither asked what that bone was, nor did we remember in the rest of the days to go and look at it more deliberately. This thought occurred to us when we had left Peten, when our error was irremediable (which was a cause of greater grief) because we remembered then that that bone was by chance from the horse which Cortes left in their care, which they had kept as a relic or to hold him in memory, since they rendered worship (as I said before) to his statue."

The Padres Read the Letters. "At last I brought out the letters of the message and it cost no little trouble to make them sit down and keep quiet, so that they might hear it. I called before us all the priests, who are the Masters of the law, and all the caciques, captains and chiefs of all the districts of that island or _Peten_.... I began to read to them the message which the Governor sent in writing in the name of the King our Lord; and in the few moments that I had read to them, seeing their manner and the little attention which they showed, I perceived that they did not understand what I was reading to them, and having asked them about this, they replied in the words, '_manucan a can tucot kanil caxicin_,' which means, 'we do not understand what you say.' Then, leaving off reading the letter, ... I explained the said message to them in the ancient idiom, and inserting a spiritual sermon ... and all this was explained to them with some eagerness, mixing in some words of their prophecies, which were at that time to the point. They heard it gladly, because they understood it all.... They answered in these words, '_cato vale_,' which is as if they said 'We will think of it first, for there is time for answering. Wait.'"

The Curiosity of the Itzas. "With this, as it was already almost night-fall, we set out with the same crowd for another temple, which stands about three-eighths of a league from the house of the petty King, where was our abode. Although we stopped there, the continuation of their wonderment did not stop on their part, since, with this as an excuse, they did not leave us a moment alone by day or night, since if any, satisfied with having seen us by day, went away to their houses at night, double the number of them came by night to see us and to sleep there, besides those who came first, and even those who had gone away satisfied with seeing us, did not fail to come back. In this way we lived with the annoyance which can be imagined, since we were not able to attend to our needs, without their following us; and neither the prohibition of the King nor our own scolding were sufficient to hinder their excessive curiosity, the only attention which they paid to either being that they all laughed at it. Their tediousness was such, that if we sat down, they all sat down next to us, surrounding us; and then some on one side and others on the other would touch us from top to toe, not excepting (if we gave them the chance) the most hidden parts of a man; if we stopped or walked on, it was all the same, so that, in order to be able to carry on the divine service without that annoyance, we contrived the plan that they should seat themselves in a row around the said temple on the benches of stone and lime which were there, and we, walking up and down in the middle, carried on the divine service, it all being a matter of amusement for them,--not only the movement of our lips speaking things they did not understand, but also the gestures and crosses which we made over ourselves as we prayed; and, although we got through with our prayers, we kept walking all the while so as to enjoy the relief for so much longer time.

"The King was present at all this, since he never left us by day or night.... I asked them what it was that they had decided to reply to my message. At which the King, taking the lead, answered, for all, in the same words as above, '_Cato cato vale_.' 'We will answer soon.' And the King, speaking aside with me, asked what it was I wished to hear; to which I replied, 'to know if you wish to receive the law of God and the friendship of the Spaniards which I offered you yesterday, and if you wish to undertake to be Christians, as has been prophesied to you by your prophets, since you are not ignorant of them. The time has come.' To which the King, together with the two other priests who were with him, replied to me that they were willing to become Christians, but that they did not know how that kind of baptism which I had explained to them was to be carried out. Then I, taking as a text that verse of Ezekiel, 'I will sprinkle clean water upon you and ye shall be clean; from all your iniquities and your idols will I cleanse you,' explained the said text to them, item by item.... They replied to this in these words,--'_ba valac a toca vale_,' which means 'so it will be when tomorrow dawns and we shall see it.' With this we all went to the temple, where we stopped and where they were present all night. Before God brought the dawn, they had already caused to be brought some cups of warm _posole_, which they are accustomed to drink, so that with this and the rest of the supplies which they use, such as ..., beans, cooked squashes, flesh of wild pigs, prawns and other kinds of fish, with whatever each man found in his house, and all this with many tortillas of maize bread, and they did not stop bringing these till night; there being an excess of everything, so that when we saw that these same people did not depart from here, we gave it back again to them to eat, which they did, the King beginning first."

A Baptism Performed. "Having breakfasted this first day on warm _posole_, we began for the third time to speak about the spiritual lecture of the day before, ... and having heard for the third time this lecture, anxious to receive the said baptism, although suspicious of what it was, since they thought that there was some shedding of blood or circumcision or cutting of some part of their body, they said that they wished to see in one case how that was done, and at this time the King, taking hold of one child of the many of his family which he had concealed behind the temple for the said purpose, said to me,--'Do that which you speak of to this child and I will see whether it is good or not.' To which I replied,--'And if it should seem to be good, will you permit me to do just the same with the rest of your children?' To which the King replied, before all the people who stood around listening, that he would. Then taking the child which the King offered me, and one of the Indian singers who went with us holding him, I sprinkled on him the baptismal water. Then, seeing that this was such an easy thing and without the harm which they had expected, they asked me to do the same with the children which the King had concealed there. These he immediately brought forth, and he bade all those present (especially those of his family and district) to bring their little children to receive their names (for this is what they called baptism). And he told the priests who were present there, about three or four in number,--'It is proper that all your children should come to receive their names and to be washed.' With this example of the King in being the first to bring his children to be baptized, the other Indians imitated him in bringing theirs in great haste, so that in the three days and a half during which they delayed in giving their answer to my message, I performed very nearly three hundred baptisms, without my having an opportunity to stir from that temple, on account of my seeing the assemblage of Indian men and women, who brought their children of their own accord to be baptized. I gladly administered the said holy rite, since the King, (who in everything showed himself very friendly towards me) and three other priests who were his relatives had told me that they were only waiting for two caciques with their captains, in order to give the final answer, which would be favorable in all respects (as they did give it) and this will be seen below....

"I stopped baptizing until I could catechize them in the mysteries of our holy faith, which is required for such a purpose; and afterwards all agreed with me to receive baptism when I should come back there at the appointed time of four months hence, as I will speak of in the proper place."

Other Caciques Arrive. "I found myself occupied in this work, when, on the said day, there began to come, sailing over the lake, some of the governors' captains and head men of the four other _Petens_ or islands, with their officers of war, and their paraphernalia, such as javelins and their flint daggers, a little less than a quarter of a yard long,--the said javelins adorned with feathers of various colors instead of with ribbons, very beautiful to see, and all hanging down. I went forth to receive them, out of the courtesy which is due from me, but the Indians of that _Peten_ went out stirred merely with curiosity to see them come, painted red and covered with feathers, with their war trappings and their faces painted black. I embraced them and spoke to them in kind words, and if I found that I had anything left to eat, of what they gave me there, I shared it with them, as they had just come, making them sit down next to me and the King, who always remained at my side. As the result of my action, if they had any misgiving, they cast it aside, or if they felt any anger or dissatisfaction on seeing me there, they became calm, and at once I set forth my proposal, which they accepted and received well, which proposal was that they should be friends of the Spaniards and should receive their laws, in proof of which acceptance they bowed their heads, saying that they wish the trade in hatchets and machetes which they should receive from them."

The Caciques in War Paint. "Among these caciques or governors of the said four islands, there came an old man with a moderate sized _machete_ with two edges, forming the blade of his javelin; and another, not so old, with his flint dagger; and these, besides coming painted and in warlike array, had their faces as foul as the purpose which they had in their hearts was wicked (as they promptly showed). Looking at them naturally inspired horror. I did my best to treat them more kindly, speaking to them more frequently and pleasantly, discoursing with them in their ancient idiom, as if the time had already come (just as their prophets had foretold) for our eating together from one plate and drinking from one cup, we, the Spaniards, making ourselves one with them. To this the older one replied, with an affected laugh, that he was very happy at this, so as to go from these thickets in which he lived and to come with me to the Province and obtain titles to lands which his ancestors held and to live on these in happiness among his elder brothers, the Spaniards; promising me at the same time to accompany me with all his people into the presence of the Governor as a proof of a true surrender. His showing without necessity such submission was a sure sign of his real treachery. It was now about four o'clock in the afternoon without their having had speech with the King, at which they went at once to the house of a friend of theirs, and I saw that the King took little account of them, and it was because, as I knew afterwards from the mouth of the King, they were his enemies...."

Avendano Makes Inquiries as to their Manner of Reckoning Time. "I told them that I wished to speak to them of the old manner of reckoning which they use, both of days, months and years and of the ages, and to find out what age the present one might be (since for them one age consists only of twenty years) and what prophecy there was about the said year and age; for it is all recorded in certain books of a quarter of a yard high and about five fingers broad, made of the bark of trees, folded from one side to the other like screens; each leaf of the thickness of a Mexican _Real_ of eight. These are painted on both sides with a variety of figures and characters (of the same kind as the Mexican Indians also used in their old times), which show not only the count of the said days, months and years, but also the ages and prophecies which their idols and images announced to them, or, to speak more accurately, the devil by means of the worship which they pay to him in the form of some stones. These ages are thirteen in number; each age has its separate idol and its priest, with a separate prophecy of its events. These thirteen ages are divided into thirteen parts, which divide this kingdom of Yucathan and each age, with its idol, priest and prophecy, rules in one of these thirteen parts of this land, according as they have divided it; I do not give the names of the idols, priests or parts of the land, so as not to cause trouble, although I have made a treatise[9.5] on these old counts with all their differences and explanations, so that they may be evident to all, and the curious may learn them, for, if we do not understand them, I affirm that the Indians can betray us face to face."[9.6]

Avendano Explains the Prophecies. "The said cacique pretended ignorance, answering me that he did not understand these computations, but I, in case what he said was true, in order that he might understand them, explained them very minutely; and in order that he, if he did understand them, should not twist their meaning (as they are accustomed to do) with some of their superstitions, undertook with much pleasure the work of sitting down at length with them, the King having come at this time, (for he is the chief priest and master of them) with other priests and leaders who were there, before all of whom I carried on the said work, with the greatest pleasure and earnestness, so that there we might discuss in the sight of all, how the time had already expired (according to their prophets) in which they should begin to become Christians. I also made a computation of these accounts (the King and some of the priests aiding with their opinion) so that, confessing that they were convinced, we agreed that four months thereafter was the time wanting to fill out the said period when all the older men would receive baptism.... And so (they said) that this was the reply which they gave to my message, with which I could go back to the Governor who sent me, until the said four months had passed. At the end of which time they expected me, in order to carry out the agreement we had made, notifying me that I should not come back by Cha Kan Ytza, through which I had come there, since those Indians were their enemies and might kill me, but that I should go by Tipu (the road through which lies in the opposite direction) where he [Canek], knowing that I had arrived would come forward with all his people to receive me, informing me that from the Peten Ytza (which is the court of the said King) to Tipu, which they told me about, there were twelve days of travel, by which they left me to understand the love with which they received my message and the pleasure and good will which they had in becoming Christians."

Objection of Covoh. "The devil, envious of the results which were being gained and which would be gained by their and my fulfilling the agreement which I had made to return there in the said four months, without putting himself forward, took possession[9.7] anew of the heart of that old cacique called Covoh, as he did with the heart of Judas. As Covoh found himself among his enemies (as are the King and the larger part of Peten) and seeing that that which his wicked heart intended was contrary to the agreement made in his presence, therefore he, as did the rest of the caciques and captains, said they were convinced; notwithstanding what had been said, the said Cacique Covoh burst forth in great anger in the following words:--'What matters it that the time has come when we are to become Christians, if this slender point of my flint lance has not been worn out?' To this I answered him with the special favor and the special courage of God, 'You must know, Cacique Covoh, that he who permits me to come and argue with you (who is the true God of the Heavens) alone can give you this pleasure, if, for his greater glory, he allows me to die; and if he does not allow it, in vain do you show this arrogance of yours, since, just as there is a time marked out and determined for you to become Christians, so also are the times determined for me to die for love of him; and if it were left in your hands, as you think, and say such things, you would have carried it out, or the devil Pakoc (this is an idol who speaks to them very frequently) whom you adore and who dictates such things to you; but here you shall know how slight is his strength in my presence, since he only dares to speak of it to you and not to come and execute it upon me. And I do not know (notwithstanding the great arrogance you show) what victory there can be in so many of your armed men here, killing so unjustly and without notice a few men like us, who, moved solely by love of you, intend without any arms, but for your own good, to take you out of the slavery in which you stand. In short here I am; I know not what prevents you from carrying out what you say.' With this, since it was late at night, they withdrew, and I with the King and the rest of the priests remained discussing the agreement which we had made."

Discussion with Canek and Others. "On the next day, after performing baptisms on some who came to me, talking with the King and some of the caciques of the other _Petens_ or islands and other priests, who stayed with us continually, we discussed at our leisure various matters which came up. I asked them what products they had for their food and clothing, and they told me that they had a great deal of maize, beans, seeds, peppers, and that they sowed all this two or three times in the year; also many plantains and _chunes_, which are like the _chayotes_, though without thorns; some _cacao_ (though but little), vanilla, and in some orchards enclosed with stakes in their homes, some wild cabbage. I did not see these nor the onions, which, however, the singers who accompanied me told me that they had seen;[9.8] there is a great deal of cotton, cochineal, and indigo, which accounts for the abundance of clothing which they have and give to the Cehaches Indians, and those from Tipu in barter for hatchets and _machetes_; and all this woven very neatly, in a variety of colors of cotton thread; the said clothing is very durable, since it is like felt, although the colors of their cloth are not very permanent, from their not knowing; how to give it the finishing touch...."