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e decoration of the church was either removed by the civil authorities looted damaged or destroyed during the turmoil of the era of la reforma in the mid 19th century 21 the church then became a customs warehouse and as late as 1944 the convent was a military gaol but the use of the church has since been restored to the franciscans and the santiago panel has been returned to its original location on the wall above the altar 22 a curious episode attaches to the building of the church allegations were made that torquemada had exploited and abused the indian workforce and had severely beaten one particular labourer almost to death a punto de muerte an official investigation was initiated by the archbishop of méxico on 16 february 1605 but there is no record of the outcome and there was no interruption to torquemada s work on the church 23 historian edit it was while he was guardian of the convent of tlatelolco that torquemada also put in hand the organisation of the materials he had been gathering for many years previously and between 1605 and 1612 their redaction into the great work he had been projecting the history of the aboriginal nations of new spain and their conquest and evangelisation by the spanish in addition to the voluminous unpublished writings of other franciscans to which he had unimpeded access torquemada possessed many original documents acquired during his missionary work as well as the oral testimony he had obtained from people he had encountered on his various travels 24 in 1609 he had been named chronicler of the franciscan order by fray bernardo de salva franciscan commissary general of the indies 25 on completion of the work he took the manuscript to spain in order to oversee its publication as to which see below last years 1613 1624 edit on 8 january 1614 in the year following his return from spain torquemada was elected provincial of the province of the holy gospel del santo evangelio de méxico a post he held for the usual three year term until the election of a successor on 14 january 1617 26 at that time the province of the holy gospel comprised méxico city the modern state of méxico and the state of puebla together with the custodia of tampico on the gulf coast 27 in an ongoing dispute over the division of elective posts within the province conducted between the criollos ethnic spaniards born in new spain and the peninsulares those born in spain but who had emigrated to new spain torquemada identified himself not as a peninsular which he could justly claim to be but as a member of an intermediate group of men who came out to new spain in their childhood and regarded themselves as hijos de la provincia sons of the province the dispute became especially bitter under torquemada s successor as provincial juan lópez a peninsular with respect to whom torquemada expressed deep seated hostility accusing him in private correspondence two letters written in october 1620 to a former confrère of his then resident in spain of being a liar and an hombre sin dios a man without god and asserting that hell held no man worse or more false este mal hombre de fray juan lópez digo que otro peor no lo tiene el infierno ni más falso 28 at the age of 62 or thereabouts torquemada died suddenly on new year s day 1624 in choir in the convent at tlatelolco after having sung matins with the community at midnight he had apparently been in good health the cause of death was likely a heart attack given that an indigenous witness said he said help me unloose my chest where my heart is 29 he died in the presence of his brother friars and of the guardian of the convent of san francisco his body was conducted in solemn procession from tlatelolco to mexico city accompanied by many mourners who paused at seven places on the way in order to sing responses on arrival at the church of san francisco the mother church of the province it was interred in the sanctuary on the right hand side near the high altar 30 literary works edit monarquía indiana edit introduction edit by way of providing impetus to and official sanction for torquemada s history fray bernardo salva the comisario general de indias acting by specific direction from his immediate superior arcángelo de messina the minister general of the order wrote a letter dated 6 april 1609 from madrid in which he gave written authority and instructions to torquemada to compile a chronicle of the life and work of the members of the franciscan order active in new spain as well as a wide ranging account of the history and culture of the peoples they had evangelised for that purpose as salva wrote torquemada was to utilise the voluminous historical and ethnographic writings of his fellow franciscans now all of them dead to which he had access almost nothing of which had by then been published works by andrés de olmos gerónimo de mendieta motolinía and bernardino de sahagún of these only de mendieta was mentioned by name by salva citation needed he also heavily excerpted the works of carmelite friar antonio de la ascensión es 31 the work is a remarkably dense text because of its theological digressions contradictions and anachronisms since torquemada incorporated material without resolving contradictory and competing points of view from his sources 32 in addition to the texts written by spaniards torquemada draws on the work of mestizo tlaxcala patriot diego muñoz camargo and texcoco indigenous nobility fernando alva ixtlilxochitl juan bautista pomar and antonio de pimentel and the account of the conquest from the tlatelolco point of view compiled by bernardino de sahagún he incorporates a large quantity of information taken from indigenous pictographs and manuscripts 33 torquemada interviewed elderly indigenous people about their ancestors and recorded their oral traditions the monarquía indiana is the best work on what was known of the indigenous past at the beginning of the seventeenth century it is considered an especially important source on the mexica totonac pipil and nicoya cultures at the time of its publication torquemada referred to his history under the abbreviated title libros rituales y monarquía indiana or monarquía y historia indiana but others were already calling it the monarquía indiana the name by which it has generally been known ever since 34 vision of history and purpose of the work edit the leading motif of torquemada s monumental history elaborated by him in many places especially in the general prologue to the entire work can be characterised as the merciful action of divine providence in choosing the spanish to liberate the indians from their subjection to the devil who had deceived these innocent peoples into practising a religion marred by errors and polluted by abominations such as human sacrifice 35 on this interpretation the fall of the aztec monarchy was a divine chastisement and spain the rod 36 but for all that torquemada was sympathetic to the positive achievements of the indians and by situating their history and culture within the framework of the old testament and of the former glories of the empires of egypt greece and rome he encouraged the educated elite of the old world to recognise the indigenous nations of the new world as their peers 37 his history was of set purpose a laborious inquiry into the truth of things requiring as he says in his general prologue diligence maturation and the exercise of prudence in adjudicating among conflicting testimonies 38 it was not written as an entertainment or to satisfy mere curiosity but with a serious didactic purpose and to edify for he believed that the record of the events of the past constitute not only an antidote to human mortality and the brevity of life but also a hermeneutic key to understanding the present thereby offering man an opportunity to progress 39 method edit the distinguished scholar and administrator howard f cline who at the time of his death was director of the hispanic foundation of the library of congress in washington d c 40 gave in 1969 this positive assessment of torquemada s skill as an historian 41 historians generally see their tasks broken into three main stages as comprehensive as possible collection of relevant documentation followed by critical and evaluative appraisal of it and finally a synthesis based on verified data contrary to a considerable body of hostile secondary discussion critical examination of juan de torquemada s monarquía indiana indicates a surprisingly high level of workmanship in at least the first two phases although what he strove for in synthesis an accurate record that would place native mexican cultures on a par with ancient classical and for him modern societies is an early and interesting example of a comparative approach the classical and biblical citations he employed for such comparisons are now largely of curiosity value except as clues to his own ambience and personal outlook torquemada was a skilled and careful historian constrained only by some obvious usages and common attitudes of his age like others of his time he puzzled over the problems of fitting native peopling of the new world and their development into a biblical framework and seldom doubted authenticity of miracles or the providential intervention which accounted for cortes conquest as an expression of divine will but for the most part he went at his tasks with professional coolness and a rather high degree of historiographical craftsmanship subject matter edit salva s letter of 6 april 1609 itself expressed the full ambit of torquemada s work as eventually written including as regards the converted indians their rituals ceremonies laws governments and governors their mode of conservation and conversation their kings kingdoms cities and domains their origin and beginnings their division into provinces and kingdoms sic the diversity of their languages their riches and means of sustenance their gods and worship and with great particularity the manner in which friars and ministers initially converted them and how they have followed up on those conversions 42 the work was published in three hefty volumes under a title which gives a precise conspectus of its subject matter and author los veinte iun libros rituales i monarchia indiana con el origen y guerras de los indios ocidentales de sus poblaçones descubrimiento conquista conversion y otras cosas maravillosas de la mesma sic tierra discribuydos en tres tomos compuesto por f juan de torquemada ministro provincial de la orden de nuestro serafico padre san francisco en la provincia del santo evangelio de mexico en la nueva espana 43 the first volume comprises five books which principally treat of the creation of the world and the origin of the peoples who occupied new spain i ii as well as the diverse nations constituting the aztec empire iii followed by its conquest by the spanish iv and its subsequent re organisation v to the second volume were assigned nine books which deal with the religion vi x government xi laws xii institutions xiii and social and military life of the indigenous peoples together with remarks on various geographical features and their cultural relevance xiv the subject of the seven books which constitute the third volume is the evangelisation of the indians with particular focus especially in the last three books upon the life work and fate of franciscan missionaries the main focus is on the history and culture of the peoples of what is now central mexico with particular attention given to texcoco azcapotzalco tlaxcala tlatelolco and tenochtitlan as well as the totonacs living further east towards the gulf of mexico nevertheless the work also includes among its subjects other peoples living in central america honduras and guatemala in the caribbean and in north and south america specifically florida new mexico venezuela colombia the andean civilisations and even parts of brasil 44 torquemada describes the 1576 epidemic in new spain in the following terms in the year 1576 a great mortality and pestilence that lasted for more than a year overcame the indians it was so big that it ruined and destroyed almost the entire land the place we know as new spain was left almost empty he reported that two million mostly indigenous people died according to a survey conducted by viceroy don martín enríquez de almanza 45 sources edit fragment of a pictograph known as a codex similar to the prehispanic historical materials utilised for the monarquía indiana the great diversity of sources employed by torquemada including precious indigenous documents now lost as well as colonial texts published and unpublished is fully laid out in exhaustive tables of analysis for each of the books in volume 7 of the iih critical edition following extensive study by the research seminar conducted under the leadership of miguel león portilla between 1969 and 1971 46 at the end of the 17th century a charge of plagiarism was raised by fray agustín de vetancur who claimed that torquemada had published under his own name the historia eclesiástica indiana a history written by jerónimo de mendieta which had never been published but the manuscript of which had been entrusted by mendieta to juan bautista and by him to torquemada the accusation was rejected by rodrígues franco in his proemio to the second edition of monarquía indiana but it was taken up by the famous mexican historian joaquín garcía icazbalceta in the 19th century after acquiring the manuscript of mendieta s work which he published in 1870 pointing out the areas of exact correspondence between both works 47 one 20th century scholar considered the charge to be 48 not completely justified in view of the fact that torquemada was ordered by his superiors to use all historical works available and that politically speaking it was desirable that the monarquía indiana should not be too closely identified with the historia eclesiástica indiana lest the oblivion of the latter overtake the former the various ways in which the accusation has been made are discussed in gurría lacroix essay acusación de plagiario in volume 7 of the iih edition as woodrow borah put it in his review 49 jorge gurría lacroix who died before this volume appeared examines at considerable length the old charge of plagiarism raised against fray juan in his use particularly of mendieta s chronicle and by doing so of mendieta in his use of motoliniá s writing the charges are disposed of one hopes definitively by making clear the customs of the time and the specific instructions to torquemada from his order chronicles were regarded as community property to be used as the order decided the charge occasionally resurfaces even if only obliquely and by association 50 almost the entirety of mendieta s history is reproduced throughout the course of books 15 21 of the monarquía indiana where it comprises about 80 of the text 51 but in the general prologue torquemada acknowledged his use of prior writings by francisco ximénez mot...
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