was merely to learn “the wonders of this land,” so they could be reported to the King in Madrid. The wonders were now detailed in terms not of gold, silver and jewels but of soil and innumerable cattle, yielding suet, hides and tallow. Confronted by homely realities, the Governor assented. Turning homeward, his party had to battle an Indian ambush. Many soldiers were wounded, many Indians killed. One Indian was taken prisoner, assigned the name Michael, and carried back to New Mexico to “give information.” He made a map of Quivira and described its treasures. Once again an Indian talked about gold in the east and Spaniards listened. But they continued westward toward the river. There remained little else to say of the plains, except that “the carts went over the country… very nicely,” which would interest anyone who had not heard that the plains were flat.
And now arriving at San Juan on November twenty-fourth the Governor found his capital deserted by all but a few loyal families and officials. His lieutenant governor was still there, and the Father President. As to the others two months gone he could hardly believe his ears. In rage he commanded Zaldívar to ride out with a troop, overtake the deserting colonists and return them to San Juan for punishment. He filed legal charges against them. It was all useless. The Mexican authorities ruled that the returned colonists need not go back to New Mexico, though the colony as presently constituted was to be continued.
The Governor found himself with a skeleton town, a mere cadre for an army, and a waning reputation. His fortunes were reversed. He had promised wealth out of the north, the east and the west. Only the west remained. There beckoned the pearl fisheries of the Californios of which Indians gave reports, and the harbors for the Orient trade, where surely the Governor’s own ships could unload treasure. These things had to be real. He proceeded in the certainty that they were. But to make them come true, he would need more people—soldiers, and pilots, and men with special skills; and he would need money and supplies. There was small chance that the Viceroy of Mexico would grant him what he asked. There remained only one to whom to turn, and in 1602, from the little clay hive on the banks of the Rio del Norte in remotest New Mexico, the Governor sent Vicente de Zaldívar, who had never failed him, to the great city of Madrid across the ocean to see the King.
Zaldívar pursued his mission in the chambered perspectives of the Madrid government. He asked for four hundred soldiers, a detachment of skilled shipbuilders to construct vessels for the New Mexico-Orient trade, a money loan, and men with families. Papers passed from the Council of the Indies to the Casa de Contratación, and the four hundred became forty, and difficulties developed about ocean passage for men with families, and affairs sometimes required reconsideration. Meanwhile, in secret, the Crown had ordered an investigation into the charges brought against the Governor. The very existence of the colony trembled in the balance. Now it was abolished by royal decree, and again it was confirmed. Zaldívar returned to his uncle empty-handed. The reduced colony and the small army then were made to serve one more reach that never found its grasp. In the autumn of 1604 the Governor led a detachment westward determined to find pearls and harbors. He returned to San Juan in April, 1605, having reached the Gulf of Lower California at the mouth of the Colorado River. It was his last expedition and like his others it was a failure, in terms of what he sought.
In the following year King Philip III instructed the Viceroy in Mexico to order all exploration to cease in New Mexico. It was a profitless region and the colony was a poor enterprise—though it should not be abolished. “And,” continued the royal letter, “you shall, with tact and discretion, cause the said Don Juan de Oñate to be recalled for some sufficient reason, as seems best to you, so that he may come without disturbance; as soon as he has come you will detain him in the City of Mexico, disband whatever military force he may have, and appoint a satisfactory governor, discreet and Christian, to govern what has been discovered in the said New Mexico, and you will endeavor to maintain it in justice and peace, and to protect and treat with kindness the native Indians, providing them with religious fathers to instruct them, and if any of these wish to go into the interior of the country to teach with Christian zeal you will permit it, so that fruit may be drawn from it and by this means certain information of what is to be found in that province may be had without recourse to arms.…”
There were delays, suspicions, acts of obedience and revolt and again submission, but the end so inexorably spelled out by the royal letter came to pass. The Governor left San Juan forever. Going south to oblivion he suffered yet one more blow from the hard country of his lost dominion. As he crossed the Dead Man’s March with his little company, he encountered Indians who gave challenge. In the skirmish that followed a young soldier was killed. He was the Governor’s only son. The father buried him there and moved on to Mexico and the courts. Behind him, up the river, his colony survived him. In 1610 a new governor took the capital away from the river to a mountain plateau to the east, where he founded Santa Fe. The period of exploration after treasure was at an end. Another motive began to know its own full expression.
25.
The Desert Fathers
An early Franciscan on the river said that its human life seemed to show on a map the shape of a cross. The upright stem, north and south, was the river itself along which clustered the great house-towns, and the arms reached east and west to settlements of other Indian people. It was an approximate image, but it expressed the dedication of the friars to their inner and immaterial motive. Their spirit and their flesh were one in purpose. They came to take nothing and they brought with them nothing that could be measured. Like the founder of their order, Saint Francis of Assisi, they could have said that they “had been called to the way of simplicity,” and that they always “wished to follow the ‘foolishness of the cross,’ “by which they meant the innocence that made worldly men smile. Certainly it was the act of a fool, in terms of shrewd mankind, to go into barbarian wilderness at times alone and unprotected to preach the love of Christ. The Castilian Saint John of the Cross said, “Where there is no love, bring love and you will find love.” The martyrs of Puaray, and Fray Juan de Padilla in Quivira, had made their ultimate demonstration. “They killed him,” said another Franciscan of Fray Agustín Ruíz, “and threw his body into the Rio del Norte, which flows along the edge of this pueblo.” And at Taos, when Fray Pedro de Ortega came to offer his faith to the Indians, he was refused a place to live, and to eat was given tortillas made of corn meal and the ground-up flesh of field mice, mixed with urine. These he ate with words of relish, remarking that for “a good appetite there is no bad bread.” The Indians marvelled. “They go about poor and barefoot as we do,” said Indians elsewhere, “they eat what we eat, sit down among us, and speak to us gently.”
In one respect the Indians and the friars were close together from the beginning. Both had profoundly religious character, and saw life’s essentials best explained through the supernatural. But as the friars believed that their faith enclosed all faiths and purified them in the fire of divine love, until God’s relation to man shone forth in the image of Christ Who was the Son of Man, so did they think to bring love to replace the fear that animated all objects, creatures and forces in the Indian’s pagan world. The gift they sought to give the Indian was the sense of his individual human soul, and the need, and the means, of its salvation.
But if the friar in himself was poor and managed with very little, his work in the aggregate required extensive organization. The friar’s immaterial mission was enclosed in a system that rested on a rigid hierarchy and showed itself in massive monuments. At the pueblo of El Agua de Santo Domingo, that stood on the banks of Galisteo Creek a short way east of the river, the Franciscan order established the religious headquarters of the whole kingdom of New Mexico. There resided the Father President, and there he held his yearly chapters when all his friars would come in from their lonely posts in the outlying missions. Santo Domingo was a little Rome, the seat of an authority that bowed to no secular power in matters of the spiritual welfare of men and women. In the mountains to the northeast was the new political capital of the colony at Santa Fe, founded in 1610, after Oñate’s recall. Between the river pueblo and the mountain capital much was in dispute throughout the seventeenth century and would be composed
