Primary source analyses
FFW (5 min; 10 sentences minimum): What do you remember from Hernán Cortés' letter we analyzed during our last class? What ideas did that letter reflect how Cortés viewed the city of Tenochtitlan and the Mexica Indigenous people who built it? What do we know about Hernán Cortés from this letter? Use your notes to help you remember visual evidence.
Primary Sources Group Project
Working in groups, students choose ONE primary source
Analyze using OCPVL framework by writing an answer for each question in your notebook (complete ORIGIN and CONTEXT last).
OCPVL
ORIGIN:
What kind of source is this?
Who created the source and when?
How, when, and where was it published? By whom?
CONTEXT:
What was going on when this source was produced?
PURPOSE:
Why did the author create this text? To inform? Persuade?
Who is the intended audience?
What argument does the source make? Mark/note the main arguments/points it makes. How does it make these? Look for tone as well as substance
VALUE:
What does this source teach us…
about its subject?
about its author?
about the time when it was created?
Does the source take a particular “side” or position on a controversy? Is that position valid?
LIMITS:
How does what the author is saying square with what you know about this event or issue?
Is what the author says here true? Is the evidence valid and sufficient? Accurate or Misleading? Is it missing anything important?
Do other folks represent the events shown or described here differently? Why?
Might the circumstances under which this source was created limit its reliability?
Student Choice #1
A Gaspesian Man Defends His Way of Life, 1641
Chrestien Le Clercq traveled to New France as a missionary, but found that many Native Americans were not interested in adopting European cultural practices. In this document, LeClercq records the words of a Gaspesian man who explained why he believed that his way of life was superior to Le Clercq’s.
… the Indians esteem their camps as much as, and even more than, they do the most superb and commodious of our houses. To this they testified one day to some of our gentlemen of Isle Percée, who, having asked me to serve them as interpreter in a visit which they wished to make to these Indians in order to make the latter understand that it would be very much more advantageous for them to live and to build in our fashion, were extremely surprised when the leading Indian, who had listened with great patience to everything I had said to him on behalf of these gentlemen, answered me in these words :
I am greatly astonished that the French have so little cleverness, as they seem to exhibit in the matter of which thou hast just told me on their behalf, in the effort to persuade us to convert our poles, our barks, and our wigwams into those houses of stone and of wood which are tall and lofty, according to their account, as these trees. Very well! But why now, do men of five to six feet in height need houses which are sixty to eighty? For, in fact, as thou knowest very well thyself, Patriarch—do we not find in our own all the conveniences and the advantages that you have with yours, such as reposing, drinking, sleeping, eating, and amusing ourselves with our friends when we wish? This is not all, my brother, hast thou as much ingenuity and cleverness as the Indians, who carry their houses and their wigwams with them so that they may lodge wheresoever they please, independently of any seignior whatsoever? Thou art not as bold nor as stout as we, because when thou goest on a voyage thou canst not carry upon thy shoulders thy buildings and thy edifices. Therefore it is necessary that thou prepares as many lodgings as thou makest changes of residence, or else thou lodgest in a hired house which does not belong to thee. As for us, we find ourselves secure from all these inconveniences, and we can always say, more truly than thou, that we are at home everywhere, because we set up our wigwams with ease wheresoever we go, and without asking permission of anybody. Thou reproachest us, very inappropriately, that our country is a little hell in contrast with France, which thou comparest to a terrestrial paradise, inasmuch as it yields thee, so thou safest, every kind of provision in abundance.
Thou sayest of us also that we are the most miserable and most unhappy of all men, living without religion, without manners, without honour, without social order, and, in a word, without any rules, like the beasts in our woods and our forests, lacking bread, wine, and a thousand other comforts which thou hast in superfluity in Europe. Well, my brother, if thou dost not yet know the real feelings which our Indians have towards thy country and towards all thy nation, it is proper that I inform thee at once.
I beg thee now to believe that, all miserable as we seem in thine eyes, we consider ourselves nevertheless much happier than thou in this, that we are very content with the little that we have; and believe also once for all, I pray, that thou deceivest thyself greatly if thou thinkest to persuade us that thy country is better than ours.
For if France, as thou sayest, is a little terrestrial paradise, art thou sensible to leave it? And why abandon wives, children, relatives, and friends? Why risk thy life and thy property every year, and why venture thyself with such risk, in any season whatsoever, to the storms and tempests of the sea in order to come to a strange and barbarous country which thou considerest the poorest and least fortunate of the world? Besides, since we are wholly convinced of the contrary, we scarcely take the trouble to go to France, because we fear, with good reason, lest we find little satisfaction there, seeing, in our own experience, that those who are natives thereof leave it every year in order to enrich themselves on our shores.
We believe, further, that you are also incomparably poorer than we, and that you are only simple journeymen, valets, servants, and slaves, all masters and grand captains though you may appear, seeing that you glory in our old rags and in our miserable suits of beaver which can no longer be of use to us, and that you find among us, in the fishery for cod which you make in these parts, the wherewithal to comfort your misery and the poverty which oppresses you.
As to us, we find all our riches and all our conveniences among ourselves, without trouble and without exposing our lives to the dangers in which you find yourselves constantly through your long voyages. And, whilst feeling compassion for you in the sweetness of our repose, we wonder at the anxieties and cares which you give yourselves night and day in order to load your ship. We see also that all your people live, as a rule, only upon cod which you catch among us. It is everlastingly nothing but cod—cod in the morning, cod at midday, cod at evening, and always cod, until things come to such a pass that if you wish some good morsels, it is at our expense; and you are obliged to have recourse to the Indians, whom you despise so much, and to beg them to go a-hunting that you may be regaled.
Now tell me this one little thing, if thou hast any sense: Which of these two is the wisest and happiest—he who labours without ceasing and only obtains, and that with great trouble, enough to live on, or he who rests in comfort and finds all that he needs in the pleasure of hunting and fishing? It is true, that we have not always had the use of bread and of wine which your France produces; but, in fact, before the arrival of the French in these parts, did not the Gaspesians live much longer than now?
And if we have not any longer among us any of those old men of a hundred and thirty to forty years, it is only because we are gradually adopting your manner of living, for experience is making it very plain that those of us live longest who, despising your bread, your wine, and your brandy, are content with their natural food of beaver, of moose, of waterfowl, and fish, in accord with the custom of our ancestors and of all the Gaspesian nation. Learn now, my brother, once for all, because I must open to thee my heart: there is no Indian who does not consider himself infinitely more happy and more powerful than the French.
Crestien Le Clercq, New Relation of Gaspesia: With the Customs and Religion of the Gaspesian Indians, William F. Ganong, ed. and trans. (Toronto: 1910), 103-106.
Student Choice #2
Alvar Nuñez Cabeza de Vaca Travels through North America
1542
Spanish explorer, Alvar Nuñez Cabeza de Vaca, traveled across the Gulf South, from Florida to Mexico. As he traveled, Cabeza de Vaca developed a reputation as a faith healer. In his account he claimed several instances of performing miracles, illustrating his spiritual beliefs as well as offering a rare, if perhaps unreliable, glimpse at the life of Native Americans in the area.
… At sunset we came in sight of the lodges, and two crossbow shots before reaching them met four Indians waiting for us, and they received us well. We told them in the language of the Mariames that we had come to see them. They appeared to be pleased with our company and took us to their homes. They lodged Dorantes and the negro at the house of a medicine man and me and Castillo at that of another. These Indians speak another language and are called Avavares…. Forthwith they offered us many tunas [cactus fruit], because they had heard of us and of how we cured and of the miracles Our Lord worked through us…
On the night we arrived there some Indians came to Castillo complaining that their heads felt very sore and begging him for relief. As soon as he had made the sign of the cross over them and recommended them to God, at that very moment the Indians said that all the pain was gone. They went back to their abodes and brought us many tunas and a piece of venison, something we did not know any more what it was, and as the news spread that same night there came many other sick people for him to cure, and each brought a piece of venison, and so many there were that we did not know where to store the meat. We thanked God for His daily increasing mercy and kindness, and after they were all well they began to dance and celebrate and feast until sunrise of the day following.
They celebrated our coming for three days, at the end of which we asked them about the land further on, the people and the food that there might be obtained. They replied there were plenty of tunas all through that country, but that the season was over and nobody there, because all had gone to their abodes after gathering tunas; also that the country was very cold and very few hides in it. Hearing this, and as winter and cold weather were setting in, we determined to spend it with those Indians. Five days after our arrival they left to get more tunas at a place where people of a different nation and language lived, and having travelled five days, suffering greatly from hunger, as on the way there were neither tunas nor any kind of fruit, we came to a river, where we pitched our lodges….
Early the next day many Indians came and brought five people who were paralyzed and very ill, and they came for Castillo to cure them. Every one of the patients offered him his bow and arrows, which he accepted, and by sunset he made the sign of the cross over each of the sick, recommending them to God, Our Lord, and we all prayed to Him as well as we could to restore them to health. And He, seeing there was no other way of getting those people to help us so that we might be saved from our miserable existence, had mercy upon us, and in the morning all woke up well and hearty and went away in such good health as if they never had had any ailment whatever. This caused them great admiration and moved us to thanks to Our Lord and to greater faith in His goodness and the hope that He would save us, guiding us to where we could serve Him. For myself I may say that I always had full faith in His mercy and in that He would liberate me from captivity, and always told my companions so.
When the Indians had gone and taken along those recently cured, we removed to others that were eating tunas also, called Cultalchuches and Malicones, which speak a different language, and with them were others, called Coayos and Susolas, and on another side those called Atayos, who were at war with the Susolas, and exchanging arrow shots with them every day.
Nothing was talked about in this whole country but of the wonderful cures which God, Our Lord, performed through us, and so they came from many places to be cured, and after having been with us two days some Indians of the Susolas begged Castillo to go and attend to a man who had been wounded, as well as to others that were sick and among whom, they said, was one on the point of death. Castillo was very timid, especially in difficult and dangerous cases, and always afraid that his sins might interfere and prevent the cures from being effective. Therefore the Indians told me to go and perform the cure. They liked me, remembering that I had relieved them while they were out gathering nuts, for which they had given us nuts and hides. This had happened at the time I was coming to join the Christians. So I had to go, and Dorantes and Estevanico went with me.
When I came close to their ranches I saw that the dying man we had been called to cure was dead, for there were many people around him weeping and his lodge was torn down, which is a sign that the owner has died. I found the Indian with eyes up turned, without pulse and with all the marks of lifelessness. At least so it seemed to me, and Dorantes said the same. I removed a mat with which he was covered, and as best I could prayed to Our Lord to restore his health, as well as that of all the others who might be in need of it, and after having made the sign of the cross and breathed on him many times they brought his bow and presented it to me, and a basket of ground tunas, and took me to many others who were suffering from vertigo. They gave me two more baskets of tunas, which I left to the Indians that had come with us. Then we returned to our quarters.
Our Indians to whom I had given the tunas remained there, and at night returned telling, that the dead man whom I attended to in their presence had resuscitated, rising from his bed, had walked about, eaten and talked to them, and that all those treated by me were well and in very good spirits. This caused great surprise and awe, and all over the land nothing else was spoken of. All who heard it came to us that we might cure them and bless their children, and when the Indians in our company (who were the Cultalchulches) had to return to their country, before parting they offered us all the tunas they had for their journey, not keeping a single one, and gave us flint stones as long as one and a-half palms, with which they cut and that are greatly prized among them. They begged us to remember them and pray to God to keep them always healthy, which we promised to do, and so they left, the happiest people upon earth, having given us the very best they had.
We remained with the Avavares Indians for eight months, according to our reckoning of the moons. During that time they came for us from many places and said that verily we were children of the sun. Until then Dorantes and the negro had not made any cures, but we found ourselves so pressed by the Indians coming from all sides, that all of us had to become medicine men. I was the most daring and reckless of all in undertaking cures. We never treated anyone that did not afterwards say he was well, and they had such confidence in our skill as to believe that none of them would die as long as we were among them.
Alvar Nuñez Cabeza de Vaca, The journey of Alvar Nuñez Cabeza de Vaca and his companions from Florida to the Pacific, 1528-1536, Fanny Bandelier, trans. Ad. F. Bandelier, ed. (New York: 1922), 99-108
Student Choice #3
An Aztec account of the Spanish attack
This source aggregates a number of early written reports by Aztec authors describing the destruction of Tenochtitlan at the hands of a coalition of Spanish and Indigenous armies. This collection of sources was assembled by Miguel Leon Portilla, a Mexican anthropologist.
When Montezuma had given necklaces to each one, Cortés asked him: “Are you Montezuma? Are you the king? Is it true that you are the king Montezuma?”
And the king said: “Yes, I am Montezuma.” Then he stood up to welcome Cortés; he came forward, bowed his head low and addressed him in these words: “Our lord, you are weary. The journey has tired you, but now you have arrived on the earth. You have come to your city, Mexico. You have come here to sit on your throne, to sit under its canopy.
“The kings who have gone before, your representatives, guarded it and preserved it for your coming. The kings Itzcoatl, Montezuma the Elder, Axayacatl, Tizoc and Ahuitzol ruled for you in the City of Mexico. The people were protected by their swords and sheltered by their shields.
“Do the kings know the destiny of those they left behind, their posterity? If only bthey are watching! If only they can see what I see!
No, it is not a dream. I am not walking in my sleep. I am not seeing you in my dreams…. I have seen you at last! I have met you face to face! I was in agony for five days, for ten days, with my eyes fixed on the Region of the Mystery. And now you have come out of the clouds and mists to sit on your throne again.
This was foretold by the kings who governed your city, and now it has taken place. You have come back to us; you have come down from the sky. Rest now, and take possession of your royal houses. Welcome to your land, my lords!”
When Montezuma had finished, La Malinche translated his address into Spanish so that the Captain could understand it. Cortés replied in his strange and savage tongue, speaking first to La Malinche: “Tell Montezuma that we are his friends. There is nothing to fear. We have wanted to see him for a long time, and now we have seen his face and heard his words. Tell him that we love him well and that our hearts are contented.”
Then he said to Montezuma: “We have come to your house in Mexico as friends. There is nothing to fear.”
La Malinche translated this speech and the Spaniards grasped Montezuma’s hands and patted his back to show their affection for him….
During this time, the people asked Montezuma how they should celebrate their god’s fiesta. He said: “Dress him in all his finery, in all his sacred ornaments.”
During this same time, The Sun commanded that Montezuma and Itzcohuatzin, the military chief of Tlatelolco, be made prisoners. The Spaniards hanged a chief from Acolhuacan named Nezahualquentzin. They also murdered the king of Nauhtla, Cohualpopocatzin, by wounding him with arrows and then burning him alive.
For this reason, our warriors were on guard at the Eagle Gate. The sentries from Tenochtitlan stood at one side of the gate, and the sentries from Tlatelolco at the other. But messengers came to tell them to dress the figure of Huitzilopochtli. They left their posts and went to dress him in his sacred finery: his ornaments and his paper clothing.
When this had been done, the celebrants began to sing their songs. That is how they celebrated the first day of the fiesta. On the second day they began to sing again, but without warning they were all put to death. The dancers and singers were completely unarmed. They brought only their embroidered cloaks, their turquoises, their lip plugs, their necklaces, their clusters of heron feathers, their trinkets made of deer hooves. Those who played the drums, the old men, had brought their gourds of snuff and their timbrels.
The Spaniards attacked the musicians first, slashing at their hands and faces until they had killed all of them. The singers-and even the spectators- were also killed. This slaughter in the Sacred Patio went on for three hours. Then the Spaniards burst into the rooms of the temple to kill the others: those who were carrying water, or bringing fodder for the horses, or grinding meal, or sweeping, or standing watch over this work.
The king Montezuma, who was accompanied by Itzcohuatzin and by those who had brought food for the Spaniards, protested: “Our lords, that is enough! What are you doing? These people are not carrying shields or macanas. Our lords, they are completely unarmed!”
The Sun had treacherously murdered our people on the twentieth day after the captain left for the coast. We allowed the Captain to return to the city in peace. But on the following day we attacked him with all our might, and that was the beginning of the war.
Miguel LeonPortilla, ed., The Broken Spears: The Aztec Account of the Conquest of Mexico (Boston: Beacon Press, 1962), pp. 6466, 129131.
Student Choice #4
John Lawson Encounters Native Americans, 1709
John Lawson took detailed notes on the various peoples he encountered during his exploration of the Carolinas. Lawson recorded many aspects of Native American life and even noticed the progress of disease as it swept through native communities.
Next Morning very early, we waded thro’ the Savanna, the Path lying there; and about ten a Clock came to a hunting Quarter, of a great many Santees; they made us all welcome; showing a great deal of Joy at our coming, giving us barbecued Turkeys, Bear’s Oil, and Venison.
Here we hired Santee Jack (a good Hunter, and a well-humored Fellow) to be our Pilot to the Congeree Indians; we gave him a Stroud-water-Blew, to make his Wife an Indian Petticoat, who went with her Husband. After two Hours Refreshment, we went on, and got that Day about twenty Miles; we lay by a small swift Run of Water, which was paved at the Bottom with a Sort of Stone much like to Tripoli, and so light, that I fancied it would precipitate in no Stream, but where it naturally grew. The Weather was very cold, the Winds holding Northerly. We made our selves as merry as we could, having a good Supper with the Scraps of the Venison we had given us by the Indians, having kill’s 3 Teal and a Possum, which Medley all together made a curious Ragoo.
This Day all of us had a Mind to have rested, but the Indian was much against it, alleging, That the Place we lay at, was not good to hunt in; telling us, if we would go on, by Noon, he would bring us to a more convenient Place; so we moved forwards, and about twelve a Clock came to the most amazing Prospect I had seen since I had been in Carolina; we travelled by a Swamp-side, which Swamp I believe to be no less than twenty Miles over, the other Side being as far as I could well discern, there appearing great Ridges of Mountains, bearing from us W.N. W. One Alp with a Top like a Sugar-loaf, advanced its Head above all the rest very considerably; the Day was very serene, which gave us the Advantage of seeing a long Way; these Mountains were clothed all over with Trees, which seemed to us to be very large Timbers.
At the Sight of this fair Prospect, we stayed all Night; our Indian going about half an Hour before us, had provided three fat Turkeys e’er we got up to him.
The Swamp I now spoke of, is not a miry Bog, as others generally are, but you go down to it thro’ a steep Bank, at the Foot of which, begins this Valley, where you may go dry for perhaps 200 Yards, then you meet with a small Brook or Run of Water, about 2 or 3 Foot deep, then dry Land for such another Space, so another Brook, thus continuing. The Land in this Percoarson, or Valley, being extraordinary rich, and the Runs of Water well stored with Fowl. It is the Head of one of the Branches of Santee-River, but a farther Discovery Time would not permit; only one Thing is very remarkable, there growing all over this Swamp, a tall, lofty Bay-tree, but is not the same as in England, these being in their Verdure all the Winter long; which appears here, when you stand on the Ridge, (where our Path lay) as if it were one pleasant, green Field, and as even as a Bowling-green to the Eye of the Beholder; being hemmed in on one Side with these Ledges of vast high Mountains.
Viewing the Land here, we found an extraordinary rich, black Mold, and some of a Copper-color, both Sorts very good; the Land in some Places is much burthened with Iron, Stone, here being great Store of it, seemingly very good: The eviling Springs, which are many in these Parts. issuing out of the Rocks, which Water we drank of, it coloring the Excrements of Travellers (by its chalybid Quality) as black as a Coal. When we were all asleep, in the Beginning of the Night, we were awakened with the dismal’s and most hideous Noise that ever pierced my Ears: This sudden Surprise incapacitated us of guessing what this threatening Noise might proceed from; but our Indian Pilot (who knew these Parts very well) acquainted us, that it was customary to hear such Music along that Swamp-side, there being endless Numbers of Panthers, Tigers, Wolves, and other Beasts of Prey, which take this Swamp for their Abode in the Day, coming in whole Droves to hunt the Deer in the Night, making this frightful Ditty ’till Day appears, then all is still as in other Places.
The next Day it proved a small drizzly Rain, which is rare, there happening not the tenth Part of Foggy falling Weather towards these Mountains, as visits those Parts. Near the Sea-board, the Indian killed 15 Turkeys this Day; there coming out of the Swamp, (about Sun-rising) Flocks of these Fowl, containing several hundreds in a Gang, who feed upon the Acorns, it being most Oak that grow in these Woods. These are but very few Pines in those Quarters.
Early the next Morning, we set forward for the Congeree-Indians, parting with that delicious Prospect. By the Way, our Guide killed more Turkeys, and two Polcats, which he eat, esteeming them before fat Turkeys. Some of the Turkeys which we eat, whilst we stayed there, I believe, weighed no less than 40 pounds.
The Land we passed over this Day, was most of it good, and the worst passable. At Night we killed a Possum, being cloyed with Turkeys, made a Dish of that, which tasted much between young Pork and Veal; their Fat being as white as any I ever saw. Our Indian having this Day killed good Store of Provision with his Gun, they being curious Artists in managing a Gun, to make it carry either Ball, or Shot, true. When they have bought a Piece, and find it to shoot any Ways crooked, they take the Barrel out of the Stock, cutting a Notch in a Tree, wherein they set it straight, sometimes-shooting away above 100 Loads of Ammunition, before they bring the Gun to shoot according to their Mind. We took up our Quarters by a Fish-pond-side; the Pits in the Woods that stand full of Water, naturally breed Fish in them, in great Quantities. We cooked our Supper, but having neither Bread, or Salt, our fat Turkeys began to be loathsome to us, although’ we were never wanting of a good Appetite, yet a Continuance of one Diet, made us weary.
The next Morning, Santee Jack told us, we should reach the Indian Settlement betimes that Day; about Noon, we passed by several fair Savanna’s, very rich and dry; seeing great Copses of many Acres that bore nothing but Bushes, about the Bigness of Box-trees; which (in the Season) afford great Quantities of small Black-berries, very pleasant Fruit, and much like to our Blues, or Huckle-berries, that grow on Heaths in England. Hard by the Savanna’s we found the Town, where we halted; there was not above one Man left with the Women, the rest being gone a Hunting for a Feast. The Women were very busily engaged in Gaming: The Name or Grounds of it, I could not learn, though’ I looked on above two Hours. Their Arithmetic was kept with a Heap of Indian Grain. When their Play was ended, the King, or Cassetta’s Wife, invited us into her Cabin. The Indian Kings always entertaining Travellers, either English, or Indian; taking it as a great Affront, if they pass by their Cabins, and take up their Quarters at any other Indian’s House. The Queen set Victuals before us, which good Compliment they use generally as soon as you come under their Roof.
The Town consists not of above a dozen Houses, they having other stragling Plantations up and down the Country, and are seated upon a small Branch of Santee River. Their Place hath curious dry Marshes, and Savanna’s adjoining to it, and would prove an exceeding thriving Range for Cattle, and Hogs, provided the English were seated thereon. Besides, the Land is good for Plantations.
These Indians are a small People, having lost much of their former Numbers, by intestine Broils; but most by the Small-pox, which hath often visited them, sweeping away whole Towns; occasioned by the immoderate Government of themselves in their Sickness; as I have mentioned before, treating of the Sewees. Neither do I know any Savages that have traded with the English, but what have been great Losers by this Distemper.
John Lawson, A New Voyage to Carolina… (London: 1709), 25-28.
Student Choice #5
John Winthrop Dreams of a City on a Hill
1630
John Winthrop delivered the following sermon before he and his fellow settlers reached New England. The sermon is famous largely for its use of the phrase “a city on a hill,” used to describe the expectation that the Massachusetts Bay colony would shine like an example to the world. But Winthrop’s sermon also reveals how he expected Massachusetts to differ from the rest of the world.
A Modell Hereof
God Almighty in his most holy and wise providence hath so disposed of the condition of mankind, as in all times some must be rich some poor, some high and eminent in power and dignity; others mean and in subjection.
The Reason hereof:
1st Reason.
First to hold conformity with the rest of His world, being delighted to show forth the glory of his wisdom in the variety and difference of the creatures, and the glory of His power in ordering all these differences for the preservation and good of the whole, and the glory of His greatness, that as it is the glory of princes to have many officers, so this great king will have many stewards, counting himself more honored in dispensing his gifts to man by man, than if he did it by his own immediate hands.
2nd Reason.
Secondly, that He might have the more occasion to manifest the work of his Spirit: first upon the wicked in moderating and restraining them, so that the rich and mighty should not eat up the poor, nor the poor and despised rise up against and shake off their yoke. Secondly, in the regenerate, in exercising His graces in them, as in the great ones, their love, mercy, gentleness, temperance etc., and in the poor and inferior sort, their faith, patience, obedience etc.
3rd Reason.
Thirdly, that every man might have need of others, and from hence they might be all knit more nearly together in the bonds of brotherly affection. From hence it appears plainly that no man is made more honorable than another or more wealthy etc., out of any particular and singular respect to himself, but for the glory of his Creator and the common good of the creature, Man. Therefore God still reserves the property of these gifts to Himself as Ezek. 16:17, He there calls wealth, His gold and His silver, and Prov. 3:9, He claims their service as His due, “Honor the Lord with thy riches,” etc. — All men being thus (by divine providence) ranked into two sorts, rich and poor; under the first are comprehended all such as are able to live comfortably by their own means duly improved; and all others are poor according to the former distribution….
Question: What rule must we observe and walk by in cause of community of peril?
Answer:
The same as before, but with more enlargement towards others and less respect towards ourselves and our own right. Hence it was that in the primitive Church they sold all, had all things in common, neither did any man say that which he possessed was his own. Likewise in their return out of the captivity, because the work was great for the restoring of the church and the danger of enemies was common to all, Nehemiah directs the Jews to liberality and readiness in remitting their debts to their brethren, and disposing liberally to such as wanted, and stand not upon their own dues which they might have demanded of them. Thus did some of our forefathers in times of persecution in England, and so did many of the faithful of other churches, whereof we keep an honorable remembrance of them; and it is to be observed that both in Scriptures and latter stories of the churches that such as have been most bountiful to the poor saints, especially in those extraordinary times and occasions, God hath left them highly commended to posterity…
Thus stands the cause between God and us. We are entered into covenant with Him for this work. We have taken out a commission. The Lord hath given us leave to draw our own articles. We have professed to enterprise these and those accounts, upon these and those ends. We have hereupon besought Him of favor and blessing. Now if the Lord shall please to hear us, and bring us in peace to the place we desire, then hath He ratified this covenant and sealed our commission, and will expect a strict performance of the articles contained in it; but if we shall neglect the observation of these articles which are the ends we have propounded, and, dissembling with our God, shall fall to embrace this present world and prosecute our carnal intentions, seeking great things for ourselves and our posterity, the Lord will surely break out in wrath against us, and be revenged of such a people, and make us know the price of the breach of such a covenant.
Now the only way to avoid this shipwreck, and to provide for our posterity, is to follow the counsel of Micah, to do justly, to love mercy, to walk humbly with our God. For this end, we must be knit together, in this work, as one man. We must entertain each other in brotherly affection. We must be willing to abridge ourselves of our superfluities, for the supply of others’ necessities. We must uphold a familiar commerce together in all meekness, gentleness, patience and liberality. We must delight in each other; make others’ conditions our own; rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, as members of the same body. So shall we keep the unity of the spirit in the bond of peace. The Lord will be our God, and delight to dwell among us, as His own people, and will command a blessing upon us in all our ways, so that we shall see much more of His wisdom, power, goodness and truth, than formerly we have been acquainted with. We shall find that the God of Israel is among us, when ten of us shall be able to resist a thousand of our enemies; when He shall make us a praise and glory that men shall say of succeeding plantations, “may the Lord make it like that of New England.” For we must consider that we shall be as a city upon a hill. The eyes of all people are upon us. So that if we shall deal falsely with our God in this work we have undertaken, and so cause Him to withdraw His present help from us, we shall be made a story and a by-word through the world. We shall open the mouths of enemies to speak evil of the ways of God, and all professors for God’s sake. We shall shame the faces of many of God’s worthy servants, and cause their prayers to be turned into curses upon us till we be consumed out of the good land whither we are going.
And to shut this discourse with that exhortation of Moses, that faithful servant of the Lord, in his last farewell to Israel, Deut. 30. “Beloved, there is now set before us life and death, good and evil,” in that we are commanded this day to love the Lord our God, and to love one another, to walk in his ways and to keep his Commandments and his ordinance and his laws, and the articles of our Covenant with Him, that we may live and be multiplied, and that the Lord our God may bless us in the land whither we go to possess it. But if our hearts shall turn away, so that we will not obey, but shall be seduced, and worship other Gods, our pleasure and profits, and serve them; it is propounded unto us this day, we shall surely perish out of the good land whither we pass over this vast sea to possess it.
Therefore let us choose life,
that we and our seed may live,
by obeying His voice and cleaving to Him,
for He is our life and our prosperity.
John Winthrop, “A Model of Christian Charity,” in A Library of American Literature: Early Colonial Literature, 1607-1675, Edmund Clarence Stedman and Ellen Mackay Hutchinson, eds. (New York: 1892), 304-307.
Student Choice #6
Journal of Christopher Columbus, 1492
First encounters between Europeans and Native Americans were dramatic events. In this account we see the assumptions and intentions of Christopher Columbus, as he immediately began assessing the potential of these people to serve European economic interests. He also predicted easy success for missionaries seeking to convert these people to Christianity.
Thursday, October 11
…Presently many inhabitants of the island assembled. What follows is in the actual words of the Admiral in his book of the first navigation and discovery of the Indies. “I,” he says, ” that we might form great friendship, for I knew that they were a people who could be more easily freed and converted to our holy faith by love than by force, gave to some of them red caps, and glass beads to put round their necks, and many other things of little value, which gave them great pleasure, and made them so much our friends that it was a marvel to see. They afterwards came to the ship’s boats where we were, swimming and bringing us parrots, cotton threads in skeins, darts, and many other things; and we exchanged them for other things that we gave them, such as glass beads and small bells. In fine, they took all, and gave what they had with good will.
It appeared to me to be a race of people very poor in everything. They go as naked as when their mothers bore them, and so do the women, although I did not see more than one young girl. All I saw were youths, none more than thirty years of age. They are very well made, with very handsome bodies, and very good countenances. Their hair is short and coarse, almost like the hairs of a horse’s tail. They wear the hairs brought down to the eyebrows, except a few locks behind, which they wear long and never cut. They paint themselves black, and they are the color of the Canarians, neither black nor white. Some paint themselves white, others red, and others of what color they find. Some paint their faces, others the whole body, some only round the eyes, others only on the nose. They neither carry nor know anything of arms, for I showed them swords, and they took them by the blade and cut themselves through ignorance. They have no iron, their darts being wands without iron, some of them having a fish’s tooth at the end, and others being pointed in various ways.
They are all of fair stature and size, with good laces, and well made. I saw some with marks of wounds on their bodies, and I made signs to ask what it was, and they gave me to understand that people from other adjacent islands came with the intention of seizing them, and that they defended themselves. I believed, and still believe, that they come here from the mainland to take them prisoners. They should be good servants and intelligent, for I observed that they quickly took in what was said to them, and I believe that they would easily be made Christians, as it appeared to me that they had no religion, our Lord being pleased, will take hence, at the time of my departure, six natives for your Highnesses that they may learn to speak. I saw no beast of any kind except parrots, on this island.” The above is in the words of the admiral….
..As soon as dawn broke many of these people came to the beach, al! youths, as I have said, and all of good stature, a very handsome people. Their hair is not curly, but loose and coarse, like horse hair. In all the forehead is broad, more so than in any other people I have hitherto seen. Their eyes are very beautiful and not small, and themselves far from black, but the color of the Canarians. Nor should anything; else be expected, as this island is in a line east and west from the island of Hierro in the Canaries. Their legs are very straight, all in one line,’ and no belly, but very well formed. They came to the ship in small canoes, made out of the trunk of a tree like a long boat, and all of one piece, and wonderfully worked, considering the country. They are large, some of them holding 40 to 45 men, others smaller, and some only large enough to hold one man.
They are propelled with a paddle like a baker’s shovel, and go at a marvelous rate. If the canoe capsizes they all promptly begin to swim, and to bale it out with calabashes that they take with them. They brought skeins of cotton thread, parrots, darts, and other small things, which it would be tedious to recount, and they give all in exchange for anything that may be given to them. I was attentive, and took trouble to ascertain if there was gold. I saw that some of them had a small piece fastened in a hole they have in the nose, and by signs I was able to make out that to the south, or going from the island to the south, there was a king who had great cups full, and who possessed a great quantity. I tried to get them to go there, but afterwards I saw that they had no inclination. I resolved to wait until to-morrow in the afternoon and then to depart, shaping a course to the S.W.
Sunday, October 14
…These people are very simple as regards the u.se of arms, as your Highnesses will .sec from the seven that I caused to be taken, to bring home and learn our language and return; unless your Highnesses should order them all to be brought to Castile, or to be kept as captives on the same island; for with fifty men they can all be subjugated and made to do what is required of them…
Sunday, November 4
…At sunrise the Admiral again went away- in the boat, and landed to hunt the birds he had seen the day before. After a time, Martin Alonso Pinzon came to him with two pieces of cinnamon, and said that a Portuguese, who was one of his crew, had seen an Indian carrying two very large bundles of it; but he had not bartered for it, because of the penalty imposed by the Admiral on anyone who bartered. He further said that this Indian carried some brown things like nutmegs.
The master of the Pinta said that he had found the cinnamon trees. The Admiral went to the place, and found that they were not cinnamon trees. The Admiral showed the Indians some specimens of cinnamon and pepper he had brought from Castillo, and they knew it, and said, by signs, that there was plenty in the vicinity, pointing to the S.E. He also showed them gold and pearls, on which certain old men said that there an infinite quantity in a place called Holito} and that the people wore it on their necks, ears, arms, and legs, as well as pearls. He further understood them to say that there were great ships and much merchandise, all to the S.K. He also understood that, far away, there were men with one eye, and others with dogs’ noses who were cannibals, and that when they captured an enemy they beheaded him and drank his blood…
The Journal of Christopher Columbus (During His First Voyage), and Documents Relating to the Voyages of John Cabot and Gaspar Corte Real, Clements R. Markham, ed. and trans. (London: 1893), 37-68.
Student Choice #7
The Legend of Moshup, 1830
Most Native American peoples shared information solely through the spoken word. These oral cultures present unique challenges to historians, and force us to look beyond traditional written sources. Folk tales offer a valuable window into the ways that Native Americans understood themselves and the wider world. The Wampanoag legend of Moshup describes an ancient giant who lived on Martha’s Vineyard Island and offered stories about the history of the region.
Once upon a time, in the month of bleak winds, a Pawkunnawkut Indian named Tackanash, who lived upon the main land, near the brook which was ploughed out by the great trout, was caught with his dog upon one of the pieces of floating ice, and carried in spite of his endeavours to Martha’s Vinyard Island….
When Tackanash and his dog arrived at the island, he found the man whose existence had been doubted by many of the Indians, and believed to have been only seen by deceived eyes, heard by foolish ears, and talked of by lying tongues, living in a deep cave near the end of the island, nearest the setting sun. And this was the account which Tackanash on his return gave the chiefs of the strange creature. He was taller than the tallest tree upon Nope, and as large around him as the spread of the tops of a vigorous pine, that has seen the years of a full grown warrior. His skin was very black; but his beard, which he had never plucked nor clipped, and the hair of his head, which had never been shaved, were of the color of the feathers of the grey gull. His eyes were very white, and his teeth, which were only two in number, were green as the ooze raked up by the winds from the bottom of the sea. He was always good-natured and cheerful, save when he could not get plenty of meat, or when he missed his usual supply of the Indian weed, and the strong drink which made him see whales chasing deer in the woods, and frogs digging quawhogs. His principal food was the meat of whales, which he caught by wading after them into the great sea, and tossing them out, as the Indian boys do black bugs from a puddle. He would, however, eat porpoises, when no larger fish were to be had, and even tortoises, and deer, and rabbits, rather than be hungry. The bones of the whales, and the coals of the fire in which he roasted them, are to be seen now at the place where he lived. I have not yet told my brothers the name of this big man of Nope—it was Moshup.
I hear the stranger ask, “Who was he?” I hear my brothers ask, “Was he a spirit from the shades of departed men, or did he come from the hills of the thunder? I answer, he was a Spirit, but whence he came, when first he landed in our Indian country, I know not. It was a long time ago, and the Island was then very young, being just placed on the back of the Great Tortoise which now supports it. As it was very heavy the tortoise tried to roll it off, but the Great Spirit would not let him, and whipped him till he lay still.
Moshup told the Pawkunnawkut that he once lived upon the main land. He said that much people grew up around him, men who lived by hunting and fishing, while their women planted the corn, and beans, and pumpkins. They had powwows, he said, who dressed themselves in a strange dress, muttered diabolical words, and frightened the Indians till they gave them half their wampum. Our fathers knew by this, that they were their ancestors, who were always led by the priests—the more fools they! Once upon a time, Moshup said, a great bird whose wings were the flight of an arrow wide, whose body was the length of ten Indian strides, and whose head when he stretched up his neck peered over the tall oak-woods, came to Moshup’s neighbourhood. At first, he only carried away deer and mooses; at last, many children were missing. This continued for many moons. Nobody could catch him, nobody could kill him. The Indians feared him, and dared not go near him; he in his turn feared Moshup, and would seek the region of the clouds the moment he saw him coming. When he caught children, he would immediately fly to the island which lay towards the hot winds. Moshup, angry that he could not catch him, and fearing that, if the creature hatched others of equal appetite and ferocity, the race of Indians would become extinct, one day waded into the water after him, and continued in pursuit till he had crossed to the island which sent the hot winds, and which is now called Nope. There, under a great tree, he found the bones of all the children which the great bird had carried away. A little further he found its nest, with seven hatched birds in it, which, together with the mother, he succeeded after a hard battle in killing. Extremely fatigued, he lay down to sleep, and dreamed that he must not quit the island again. When he waked, he wished much to smoke, but, on searching the island for tobacco, and finding none, he filled his pipe with poke, which our people sometimes use in the place of tobacco. Seated upon the high hills of Wabsquoy, he puffed the smoke from his pipe over the surface of the Great Lake, which soon grew dim and misty. This was the beginning of fog, which since, for the long space between the Frog-month and the Hunting-month, has at times obscured Nope and all the shores of the Indian people. This was the story which Moshup told Tackanash and his dog. If it is not true, I am not the liar…”
James Athearn Jones, Traditions of the North American Indians, Vol. 2 (Project Gutenberg EBook: 2007).
Student Choice #8
The story of the Virgin of Guadalupe
Cuauhtlatoatzin was one of the first Aztec men to convert to Christianity after the Spanish invasion. Renamed as Juan Diego, he soon thereafter reported an appearance of the Virgin Mary called the Virgin of Guadalupe. This apparition became an important symbol for a new native Christianity. These excerpts are translated from an account first published in Nahuatl by Luis Lasso de la Vega in 1649.
On a Saturday just before dawn, [Juan Diego] was on his way to pursue divine worship and to engage in his own errands. As he reached the base of the hill known as Tepeyac*, came the break of day, and he heard singing atop the hill, resembling singing of varied beautiful birds….
He then heard a voice from above the mount saying to him: “Juanito, Juan Dieguito.” Then he ventured and went to where he was called. He was not frightened in the least; on the contrary, overjoyed.
Then he climbed the hill, to see from were he was being called. When he reached the summit, he saw a Lady, who was standing there and told him to come hither. Approaching her presence, he marveled greatly at her superhuman grandeur; her garments were shining like the sun; the cliff where she rested her feet, pierced with glitter, resembling an anklet of precious stones, and the earth sparkled like the rainbow. The mezquites, nopales, and other different weeds, which grow there, appeared like emeralds, their foliage like turquoise, and their branches and thorns glistened like gold. He bowed before her and heard her word, tender and courteous, like someone who charms and esteems you highly.
She said: “Juanito, the most humble of my sons, where are you going?” He replied: “My Lady, I have to reach your church in Mexico, Tlatilolco*, to pursue things divine, taught and given to us by our priests, delegates of Our Lord.”
She then spoke to him: “Know and understand well, you the most humble of my son, that I am the ever virgin Holy Mary, Mother of the True God for whom we live, of the Creator of all things, Lord of heaven and the earth.
“I wish that a temple be erected here quickly, so I may therein exhibit and give all my love, compassion, help, and protection, because I am your merciful mother, to you, and to all the inhabitants on this land and all the rest who love me, invoke and confide in me; listen there to their lamentations, and remedy all their miseries, afflictions and sorrows….
Then he descended to go to comply with the errand, and went by the avenue which runs directly into Mexico City.
.. the bishop did not give credence and said that he could not do what Juan had asked based only on his request. In addition, a sign was necessary, so that he could be believed that he was sent by the true Lady from heaven…
…when Juan Diego was to carry a sign so he could be believed, he failed to return, because, when he reached his home, his uncle, named Juan Bernardino, had become sick, and was gravely ill….
On Tuesday, before dawn, Juan Diego came from his home to Tlatilolco to summon a priest… Then he rounded the hill, going around, so he could not be seen by her who sees well everywhere. He saw her descend from the top of the hill and was looking toward where they previously met.
She approached him at the side of the hill and said to him: “What’s there, my son? Where are you going?” .. [He replied], “Know that a servant of yours is very sick, my uncle. He has contracted the plague, and is near death…”
After hearing Juan Diego speak, the Most Holy Virgin answered: “Hear me and understand well, my son the least, that nothing should frighten or grieve you. Let not your heart be disturbed. Do not fear that sickness, nor any other sickness or anguish. Am I not here, who is your Mother? Are you not under my protection? Am I not your health? Are you not happily within my fold? What else do you wish? Do not grieve nor be disturbed by anything. Do not be afflicted by the illness of your uncle, who will not die now of it. be assured that he is now cured.” (And then his uncle was cured, as it was later learned.)
When Juan Diego heard these words from the Lady from heaven, he was greatly consoled. He was happy. He begged to be excused to be off to see the bishop, to take him the sign or proof, so that he might be believed. The Lady from heaven ordered to climb to the top of the hill, where they previously met. She told him: “Climb, my son the least, to the top of the hill; there where you saw me and I gave you orders, you will find different flowers. Cut them, gather them, assemble them, then come and bring them before my presence.”
…He immediately went down the hill and brought the different roses which he had cut to the Lady from heaven, who, as she saw them, took them with her hand and again placed them back in the tilma, saying: “My son, this diversity of roses is the proof and the sign which you will take to the bishop. You will tell him in my name that he will see in them my wish and that he will have to comply to it. You are my ambassador, most worthy of all confidence…”
… the bishop realized that Juan Diego was carrying the proof, to confirm what the Indian requested. Immediately he ordered Juan Diego’s admission. As he entered, Juan Diego knelt before him, as he was accustomed to do, and again related what he had seen and admired, also the message…
He unfolded his white cloth, where he had the flowers; and when they scattered on the floor, all the different varieties of rosas de Castilla, suddenly there appeared the drawing of the precious Image of the ever-virgin Holy Mary, Mother of God, in the manner as she is today kept in the temple at Tepeyacac, which is named Guadalupe…
As Juan Diego pointed out the spot where the lady from heaven wanted her temple built, he begged to be excused. He wished to go home to see his uncle Juan Bernardino…
As they arrived, they saw that his uncle was very happy and nothing ailed him. He was greatly amazed to see his nephew so accompanied and honored, asking the reason of such honors conferred upon him. His nephew answered that when he went to summon a priest to hear his confession and to absolve him, the Lady from heaven appeared to him at Tepeyacac, telling him not to be afflicted, that his uncle was well, for which he was greatly consoled, and she sent him to Mexico, to see the bishop, to build her a house in Tepeyacac.
Then the uncle manifested that it was true that on that occasion he became well and that he had seen her in the same manner as she had appeared to his nephew, knowing through her that she had sent him to Mexico to see the bishop. Also, the Lady told him that when he would go to see the bishop, to reveal to him what he had seen and to explain the miraculous manner in which she had cured him, and that she would properly be named, and known as the blessed Image, the ever-virgin Holy Mary of Guadalupe.
These excerpts are translated from an account first published in Nahuatl by Luis Lasso de la Vega in 1649. Luis Laso de la Vega, Huei tlamahuiçoltica (1649
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