Subsequent Career of Cortés
influence over the natives, who have been accustomed to see the least departure from morals in their own priesthood punished with the utmost rigour of the law.1 In obedience to these suggestions, twelve Franciscan friars embarked for New Spain, which they reached early in 1524. They were men of unblemished purity of life, nourished with the learning of the cloister, and, like many others whom the Romish Church has sent forth on such apostolic missions, counted all personal sacrifices as little in the sacred cause to which they were devoted.2
The presence of the reverend fathers in the country was greeted with general rejoicing. The inhabitants of the towns through which they passed came out in a body to welcome them; processions were formed of the natives, bearing wax tapers in their hands, and the bells of the churches rung out a joyous peal in honour of their arrival. Houses of refreshment were provided for them along their route to the capital; and, when they entered it, they were met by a brilliant cavalcade of the principal cavaliers and citizens with Cortés at their head. The general dismounting, and bending one knee to the ground, kissed the robes of father Martin of Valencia, the principal of the fraternity. The natives, filled with amazement at the viceroy's humiliation before men whose naked feet and tattered garments gave them the aspect of mendicants, henceforth regarded them as beings of a superior nature. The Indian chronicler of Tlascala does not conceal his admiration of this edifying condescension of Cortés, which he pronounces "one of the most heroical acts of his life!"
The missionaries lost no time in the good work of conversion. They began their preaching through interpreters, until they had acquired a competent knowledge of the language themselves. They opened schools and founded colleges, in which the native youth were instructed in profane as well as Christian learning. The ardour of the Indian neophyte emulated that of his teacher. In a few years every vestige of the primitive teocallis was effaced from the land. The uncouth idols of the country, and unhappily the hieroglyphical manuscripts, shared the same fate. Yet the missionary and the convert did much to repair these losses by their copious accounts of the Aztec institutions, collected from the most authentic sources.3
The business of conversion went on prosperously among the several tribes of the great Nahuatlac family. In about twenty years from the first advent of the missionaries, one of their body
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