The Queen of the Savannah: A Story of the Mexican War. Aimard Gustave
wished to inflict chastisement for the insult offered his wife, had destroyed their village with their own hands, and they robbed him thus far of the pleasure of doing it.
Doña Emilia was sorrowful and thoughtful; this hatred, accumulated on her husband's head, which would doubtless fall on her, though she was innocent, terrified her. She did not dare express her feelings aloud, but she gave full scope to her thoughts, and with the exquisite sensibility, and prophetic intuition which loving women possess, she foresaw a future big with misfortune and gloomy catastrophes.
The majordomo appeared as careless and indifferent on the return as when he went to the village. Still, anyone who could have examined him carefully, and seen the wicked flash of his eye when he took a side-glance at his master, would have suspected that this man was playing a part, that he had taken a greater share in recent events than was supposed, that his indifference was feigned, and that he alone of the three travellers had a glad heart, although his countenance was sorrowful.
Anyone who had had this idea would perhaps not have been completely mistaken, for we must not forget that Señor Sotavento was an Indian, although he appeared a Christian, and almost civilized.
Nothing occurred to interrupt the monotony of the journey, no annoying accident troubled the tranquillity of the travellers, who reached the Hacienda del Barrio a little before sunset, at the moment when night was beginning to hide the valleys in the transparent shadows of dusk, while the tops of the mountains were still tinged with a pinkish light.
The hacienda was a substantial building of hewn stone, such as the first conquerors liked to erect to prove to the conquered that they would never abandon the soil of which fortune had rendered them masters. This house seemed a fortress, so massive was it; and built on the top of a rather lofty hill upon a rock hanging over the abyss, it could only be reached by a narrow, rugged track cut in the rock, on which two horsemen could not ride abreast. This track wound round the side of the hill and led to the great gate of the hacienda, which was defended by a drawbridge, usually down, but which it would have been an easy task to raise. The walls, which were thirty feet high and of proportionate thickness, were surmounted by those almenas or battlements which were a sign of nobility, and which the old Christians, that is to say, the true Castilians, never failed to place above their houses; for the hacenderos must not be confounded with our farmers, for that would be a great error.
The hacenderos of New Spain are great landowners, whose possessions are often more extensive than one of our counties. In the time of the Spaniards, they led the life of feudal lords in the midst of their vassals, acting as they pleased, and only accountable to the Viceroy, who, residing in Mexico, or a great distance off, had something else to do than look after the way in which these feudatories managed their estates. The latter cultivated their land, worked their mines, fattened their flocks, and reared their horses, without anyone dreaming of asking any account of them as to the means they employed to augment their fortunes, or the manner in which they treated the Indians who fell to their share upon the grand division of the Mexican population among the conquistadors.
On this subject we will hazard a parenthesis. Since Mexico has proclaimed her independence, slavery is abolished de jure in the country, but still exists de facto. In this way: The rich landowners whom the philanthropic law utterly ruined, instead of crying out and complaining as certain slaveholders do in North America, hit on a clever and successful plan.
The hacenderos assembled their slaves and informed them that slavery was abolished, and that consequently they were free, and could go wherever they thought proper. The poor devils were, at the first moment, stunned by the news, and did not at all know what would become of them. In fact, while they were slaves, they lived without having the trouble of thinking. They worked, it is true, but they were fairly fed, clothed after a fashion, and taken care of when ill. Now they were free, they would have to seek the food, clothing, and medicine which they had hitherto ready to hand without the trouble of looking for it. The question was a delicate one, for they had nothing at all.
The hacenderos appeared to take pity on their hapless fate; they were moved with compassion, and told them that, as they would require peons to do the Work the slaves had hitherto done, they would engage them at the rate of three reals a day, but they would have to feed and clothe themselves. "Moreover," the hacenderos added, "to facilitate your getting a start in life, which is rather difficult, we will advance you all you require, and stop it out of your wages. In this way you will be free, and you can leave us whenever you think proper, after paying off the advances we have made you."
The ex-slaves accepted with transports of joy and became peons. Then it came about that they could never pay off the advances, and as they still wanted food and clothing, the debt increased like the memorable snowball, and the peons were forced to give up all thoughts of leaving their masters, as they had no other than personal security to offer. The result is, that at the present day they are greater slaves than ever.
The only persons who gained by the transaction were the hacenderos. The reason is very simple: it has been calculated that the cost of maintaining a slave is six reals a day, and the peons cost them three. Hence there is a clear profit of one half; moreover, the masters supply the food and clothing, and heaven alone knows what price they charge the peons.
This is the way in which the Indians, who were slaves in the Spanish possessions, have become free, thanks to the declaration of Independence. Is this progress? I do not think so. But to resume our story.
Days, weeks elapsed, and not a word was heard of the Indians; they seemed to have disappeared for ever. By autumn the recollection of the expedition faded away, and then it was utterly forgotten, and nothing was said about the Red Buffaloes or their threat of vengeance, which was regarded as braggadocio.
A year passed away, and we reach the second half of 1808. The political horizon was beginning to grow overcast; in spite of the care the Spanish government took to isolate the colonies, and prevent European newspapers entering them, the arrival of French troops in Spain was vaguely discussed; minds fermented and attempts at revolt were made in several provinces. Don Aníbal, who at this time was at Leona Vicario, whither he had taken his wife a few months before for her confinement, resolved to leave the town and return to his hacienda.
He was the more eager to carry out this resolution because the Indians of the Presidio de Río Grande, only a few leagues from his estate, had risen in revolt, and after burning the fort and massacring the garrison, had spread over the country like a torrent which had burst its dykes, and were plundering and destroying everything they came across. An atrocious fact was stated in connection with the capture of the Río Grande Fort, which heightened the hacendero's apprehensions, by leading him to suppose that his old enemies, the Red Buffaloes, were connected with this sudden insurrection.
Count Don Rodrigo de Melgosa, commander of the Presidio, and brother of the governor of the Intendancy, was detested by the Indians, whom he treated with the utmost rigour, and it was rumoured that he had several times been guilty of unjustifiable acts of cruelty and barbarity. When, after a desperate resistance, the Indians stormed the fort, they killed Colonel de Melgosa by pouring molten gold into his mouth, saying that, "Since he was so fond of gold they were determined to make him eat it," and the unhappy man died under horrible sufferings.
Then the Indians cut off his head, wrapped it up in a zarapé, and sent this horrible trophy of their victory to the colonel's wife, who happened to be staying with her father-in-law at Mondovo. At the sight of this scalped and fearfully mutilated head, the unhappy woman all but went mad.
It was in vain that the governor – whose only son, quite a lad at time, was at the time in the fort with the colonel, and had disappeared, carried off by the Indians, or, as was more probable, had been sacrificed to their implacable vengeance – tried by all the means in his power to discover the man who had undertaken to deliver this horrible message; all his researches were fruitless, and the unhappy father, a prey to impotent despair, remained in the most perfect ignorance as to the fate of his child.
Strange to say, the murderers had designed on the victim's forehead a buffalo with their scalping knives. Don Aníbal knew that the buffalo was the totem, or emblem of the Indian tribe which he had so brutally expelled from his domain a year previously, hence his anxiety was great, for it was evident to him that the Red Buffaloes were