by B. TRAVEN
So they went chanting and praying all the way, being blessed and crossed by all the faithful persons who passed by.
On the knees any trip will last long. So this journey lasted all afternoon and the whole night through. The little boy fell asleep, but was wakened again and again. He whined for water and for a tortilla to eat. But it was against the rule to eat or drink on such a pilgrimage.
Not everyone who passed by blessed them. Many shrank in horror from the little group, thinking what terrible sinners they must be to have been commanded by the church to go through such an ordeal.
Wholly exhausted, they reached the base of the Cerrito de Tepeyac, This was the hill on which, in the year of Our Lord 1531, the Holy Virgin in person had appeared to the Quauhtlatohua Indian Juan Diego and had left painted in his ayate, a sort of over-shirt, her picture. No one had taken notice of this miracle at the time it happened. Not until one hundred years later were the faithful reminded of the fact that this miracle had occurred on the 12th of December 1531. But the picture was there, and it was framed in a costly gold frame, where it can be still seen, and it has brought, and still brings, to the church more money than a successful comedy on Broadway makes for its producers and owners.
The story of the image, true or not, was of no importance to the chieftain, who was in sorrow. And the story has never been of consequence to anybody who has come faithfully to the shrine and asked the help of the Virgin.
Three days and three nights the chief, his wife, his son, and his servants prayed on their knees before the image. They did not eat, they did not drink, and they used up all their strength to avoid falling asleep. But nothing happened.
The chief had promised the church all his cattle and his whole crop for the year should it please Our Lady to light the eyes of his beloved son.
On the seventh day, as the Virgin still refused to perform the expected and paid-for miracle, the chief, urged by the clergy in attendance, offered all his worldly possessions, including his huge farm, to the Virgin, in exchange for the eyesight of his child.
Still no miracle took place, and the chieftain began earnestly to doubt the power of the Virgin. His own gods had done better under similar circumstances.
The boy had meanwhile become so weakened by the long fast, the constant praying, and the attempts of his parents to keep him awake during these days that his mother finally asserted herself, took her son out of the church, and, Virgin or no Virgin, devoted all her time to the boy, saying: “I prefer my boy alive, even if blind, to a boy dead who could see once.”
The chieftain, being desperate, said now quite openly to the priests that he did not believe any longer in the Virgin and that he would rather go home and have the medicine-men of his tribe treat his son’s eyes once more. The fathers accused him of blasphemy and warned him furthermore that were he not an ignorant Indian, they would take him before the court of the Holy Inquisition and torture him into swearing away his heathen gods and then fine him for his blasphemy until he and all his relatives had nothing left and he would be grateful that he was spared the fate of so many other unbelievers who were burnt alive at the stake on the Alameda. Eager not to lose the whole tribe of which he was the chief, the fathers explained why the Holy Virgin had refused him help. Perhaps he had not said three hundred Ave Marias in each church on his way; it might have happened that he had said only two hundred and eighty in some places, and he might even have skipped a few churches, being in a hurry to reach the shrine. The Virgin knows such things and he could not cheat her as he perhaps had done with his own gods, who could not see farther than to the top of the nearest mountain. Possibly he had drunk water in the morning before crossing himself and saying his prayer. Perhaps he had made mistakes with the candles on the last stretch of his pilgrimage.
The chieftain finally had to admit that it was possible that he had not always said the full number of Ave Marias, but this was not his fault, because he was not used to such high figures and he might have skipped a few. And he remembered now that he had drunk water hastily without first crossing himself, because it had been very hot and he was thirsty, as he had given all the water they carried in pumpkin bottles to his wife and his son, who were dying in the heat. So the fathers said that under such circumstances he should not blame the Virgin, who is stainless and blameless for ever and ever, but should blame only himself, because he was a great sinner and not an asset to Christendom, and he had better go back home and repeat the pilgrimage after six months, when the Virgin surely would grant him what he asked in good faith and as a true believer in the church.
The chief, however, had lost faith in the power of the goddess, for he was an Indian who belonged to a tribe that always received the rain its medicine-men prayed and danced and chanted for. A goddess that cannot or will not help men when in need and pain is no good for an Indian.
He took his family and returned to Mexico City, ate and drank heartily, and was happy once more. He even took his young wife again into his arms, as he had not done since they had left their home, for the monk had told him that if he committed such a sin, he would lose the grace of the Holy Virgin.
While in Mexico City, he was looking about for a doctor whom he might consult. He was given the name of don Manuel Rodríguez, a famous Spanish doctor who had become prominent on account of an eye operation performed on the wife of the prefect of the city. Before this successful operation he had been but a quack. Having made a careful examination of the boy’s eyes, he told the chief that he was sure that he could cure the boy—that the boy might regain the full use of his eyes. “The main question,” he added, “is what you can pay me.”
The chief, clad like all his kind, did not look like one who could pay as much as the prefect had. He said that he owned a good farm and cattle. “That is not cash,” don Manuel said. “What I need and what I want is cash—money, you know—heaps of it. I wish to go back to Spain, to a civilized country. I cannot live in this god-forsaken country here. And when I return to Spain I wish to return rich, and when I say rich, I mean, of course, very rich. Your farm and your cattle don’t interest me. Gold is what I want.”
To this the chief answered that he could make don Manuel the richest man in New Spain, as Mexico was called in those times, if the doctor would make his son see like other human beings. How could he do that? the doctor asked. The chief said that he knew a very rich gold and silver mine and that he would show it to him on the day they reached his home and the boy had his eyesight.
Don Manuel was not easily convinced, so they made a cruel contract stipulating that don Manuel should have the right without being prosecuted to destroy the boy’s sight again if the mine which was to be his did not exist or belonged to somebody else or was exhausted.
Don Manuel worked as he never had worked before. He operated on the boy and treated him for two months, with so much care and attention that he neglected all his other patients, including even men high in office. The fact was that he had become professionally interested in this case, although he did not forget for one hour the reward awaiting him for his labor. When ten weeks had passed, don Manuel called the chief and said that he might come and get his boy.
The joy of the father was unbounded when he found that his son could see like a young eagle and was told by don Manuel that the cure would be permanent. This was true.
With the gratitude only an Indian can feel, the chief said to don Manuel: “Now I shall prove to you that my word is as good as yours. The mine I am going to show you and which is now yours is the property of my family. When the Spaniards came to our region my ancestors buried the mine, for they hated the Spaniards who had committed so many cruelties against our race in this country which our gods had given to us. The whites loved gold and silver more than they loved their own god. The Spaniards learned from tortured members of our tribe of the existence of this mine. They came and tore out the tongues of all the members of our family whom they could lay hands on and, piece by piece, burned them to death to learn the
place of the mine. But my ancestors laughed in their faces, even under severe pain. There was no torture cruel enough to make my ancestors reveal the mine. The more the conquerors tortured, the more did my forefathers hate them, and it was their ardent hate that made them bear all cruelties rather than tell. The word that has come down to us from my ancestors is this: If your family or your tribe has been rendered a great service which neither the feather-crowned god of our race nor the blood-crowned god of the whites had been able or willing to render, then you shall give the treasure of the mine to that man who served you so well. By your deed, don Manuel, this word has now been fulfilled. You, don Manuel, have given eyes to my son and heir, who after me will be chieftain of our tribe. You did what the mother of the god of the whites could not do or would not do in spite of all my sufferings and prayers and humiliations. This mine is now rightfully yours. Three months hence follow me on the road I shall describe to you, but speak to no one of what you know. And, as I have promised you, I will make you the richest man in all New Spain.”
3
Don Manuel, having liquidated his affairs in Mexico City, went after three months on his long and laborious way to Huacal to take possession of his property. He brought with him his wife, doña María, who had refused to stay behind and live quietly while her husband was on such an adventurous journey. The women of Spanish pioneers were no less brave and courageous than were the women of American pioneers.
Don Manuel found the chief and was welcomed by him like a brother. Not alone the family of the chief, but everyone else in the tribe had only gratitude and admiration for the great doctor, who was treated as a guest of honor.
“While on my way up here,” don Manuel said to the chief, “I came to think that it is rather strange that you, Aguila Bravo, did not exploit the mine yourself. You could easily have earned a hundred thousand gold florins, with which you could have paid me in full for my work, and I would have been satisfied.”
The chief laughed. “I do not need gold nor do I want silver. I have plenty to eat always. I have a young and beautiful wife, whom I love dearly and who loves and honors me. I have also a strong and healthy boy, who now, thanks to your skill, can see and so is perfect in every way. I have my acres and fields, and I have my fine cattle. I am chief and judge, and I may say I am a true and honest friend of my tribe, which respects me and obeys my orders, which they know are for their own good. The soil bears rich fruit every year. The cattle bring forth year in, year out. I have a golden sun above me, at night a silver moon, and there is peace in the land. So what could gold mean to me? Gold and silver do not carry any blessing. Does it bring you any blessing? You whites, you kill and rob and cheat and betray for gold. You hate each other for gold, while you never can buy love with gold. Nothing but hatred and envy. You whites spoil the beauty of life for the possession of gold. Gold is pretty and it stays pretty, and therefore we use it to adorn our gods and our women. It is a feast for our eyes to look at rings and necklaces and bracelets made out of it. But we always were the masters of our gold, never its slaves. We look at it and enjoy it. Since we cannot eat it, gold is of no real value to us. Our people have fought wars, but never for the possession of gold. We fought for land, for rivers, for salt deposits, for lakes, and mostly to defend ourselves against savage tribes who tried to rob us of our land and its products. If I am hungry or my wife is hungry, what can gold do, if there is no corn or no water? I cannot swallow gold to satisfy my hunger, can I? Gold is beautiful, like a flower, or it is poetic, like the singing of a bird in the woods. But if I eat the flower, it is no longer beautiful, and if I put the singing bird into a frying-pan, I can no more enjoy his sweet song.”
“All this may be how you feel, but as far as I am concerned,” don Manuel said jocularly, “I won’t put my gold into my stomach, I can assure you that, Aguila Bravo. I know what I shall use the gold for, don’t you worry.”
“I suppose you know, and you must know best. I won’t advise you what to do. You see, my dear friend, I can serve for my acres, but I cannot and I would not serve for gold, because then I would have no corn to eat, and my wife and my son and my old father and all my servants, who all depend on me, would go hungry. This I could not bear. Anyway, my friend, I think you don’t know what I am talking about, and how I mean it; and I feel that I cannot quite understand what you mean. Your heart is different from mine, and your soul is not like mine. God has made us this way. Yet whatever may happen, I shall always be your friend.”
4
Six long days did the chief, accompanied by the doctor and by two of the chief’s men, crawl through the underbrush looking for the mine. They dug and scratched here and there. Don Manuel was inclined to misjudge the doings of the chief. He thought that the chief was only trying to get out of the agreement some way or other, and that no mine existed at all. Yet when he saw how carefully the chief searched, how logically he worked along a certain line, how he watched the shadows of the sun and compared them with peaks of hills and rocks, he became convinced that the chief knew precisely what he was doing and that he was sure to find what he was after.
“It is not quite so easy as you may think,” the chief said to don Manuel one evening when they were seated by the camp-fire for supper. “You must understand, my friend, there have been earthquakes, torrential rains, landslides, changes in the course of rivers; brooks have disappeared and others have come anew; small trees have grown to giants, and big trees have died. All such things have been marks to locate the mine, and these marks do not exist any longer, and so I have to look for other marks. It may still be a full week before we find the mine. Have patience, my friend. The mine cannot run away like a deer.”
The search lasted far longer than a week. Then there came an evening when the chief said: “Tomorrow, my dear friend, I shall give you the mine, for tomorrow my eyes will have reached it.”
Don Manuel wanted to know why they could not get to the place immediately to make sure. He was restless.
“We might go right now, my friend,” the chief answered, “but it would not help us much. You see, all these days the sun was not throwing his shadow where I had to have it. Tomorrow the sun will point exactly to the mark. I have known the location for several days now, and tomorrow I will find the mine.”
So it was. Next day the mine was located in a ravine. “You see,” the chief explained, “there a hill has broken off and buried all the ground near by. You can easily see that. That is the reason it was so difficult for me to find the exact place. Too many changes have occurred during the last two hundred years. There is the mine, and it is now rightfully yours. And here we part. Now I beg of you to leave my house and my land.”
“Why?” don Manuel asked.
“My house would no longer be good enough for you. You now own the rich mine, and no longer will happiness be yours.” The chief stretched out his hand to shake.
“Wait,” don Manuel said, “I should like to ask you something.”
“Yes, my friend.”
“Suppose I had asked one hundred thousand gold florins to cure your son; wouldn’t you have opened the mine to get it?”
“I certainly would. Because I wanted my son to see, and I would not have him blind if I could help it. But after I had taken the necessary gold out of the mine, I would have closed it again, for gold makes no one happy. Besides, it might have happened that the people that rule—the Spaniards, I mean—would have heard of it, and they would have murdered me and all my family to get the mine. Whichever way you look at it, there is no happiness in it. And all that counts in life is happiness, or what else do we live for? Take my advice, my dear friend, take care that you are not murdered just for this mine as soon as your own people have word that you own it. If your people know that you own nothing but your bread, tortillas, and beans, nobody will murder you. I have to go now. I shall always remain your friend as long as I live, but we must part now.”
5
Don Manuel began at once to build a camp. Aguila Bravo r
eturned to his home, which was about one day’s distance from the mine.
Before don Manuel had left the city he had secured from the authorities all necessary papers giving him permission to prospect for metals and making him the sole owner of mines he should discover. Taxes he would have to pay on the shipments to the city.
He returned to the town where he had left his wife. Here he bought tools and such machinery as he needed, and also blasting-powder. He hired labor and bought pack-beasts. Taking his wife with him, he returned to the mine and started to open it.
The mine proved so rich in silver ore that its production beat that of all the other mines. The main product was silver. But it carried a good amount of gold as by-product.
Experiences of other mine-owners had taught him to say little about his find. Bandits were less to be feared than high officials and the high dignitaries of the church. These lofty persons understood well how to deprive plain citizens of their property when the property was worth the trouble. The owner would disappear suddenly and nobody would find a trace of him. No last will would be found and so the mine would be declared church property or property of the crown. Furthermore, in Latin-American countries the Inquisition lasted far longer than in Spain, and its unholy power was nowhere exercised more rigorously than in this unhappy land.
Against such power what could a plain citizen do? A bishop or a cardinal only needed to get word that a certain citizen was in possession of a very rich mine and it would not be long before witnesses would appear and swear that the mine-owner had doubted the purity or the virginity of the Lord’s Mother or that he doubted the miracles of Nuestra Señora de Guadalupe or uttered blasphemous speeches or said that Luther had been just as right as the Pope. If he denied the charges, he was tortured until he not only admitted that the witnesses had told the truth, but added anything else that he was asked to admit. He was found guilty, and was happy if he was granted the great mercy of being strangled before he was burned, because they might have burned him alive by a very slow fire. According to the special rules of the Holy Inquisition, all the property of a condemned man, all the property of his wife, his children, his parents, and most of his relatives, was confiscated by the church. A small percentage, according to the same rules, had to be given to the denouncers and witnesses.
