JEAN L'ARCHEVEQUE.
THE Indian village—or, as it is usually called in New Mexico, the pueblo—of Santa Clara lies thirty miles north of the city of Santa Fé, on the Texas, Santa Fé & Northern Railroad. It is inhabited by about four hundred agricultural Indians of the Tehua tribe, whose one-and two-storied houses form two irregular quadrangles, surrounding two open places, called plazas. A large church of adobe, now in decay, stands at the northeastern end of the village. It dates from the middle of the last century (1760). The priests' houses have fallen to ruins, the interior of the temple is strikingly bare and bald, and the few paintings are either unrecognizable on account of the dirt and the advanced decay of the canvas, or they are specimens of the unskilful works of the domestic art industry so often met with in New Mexico. The best kept of the appurtenances are two wooden side-altars, marked with the date of 1782. The bell bears the year-mark of 1710. Everything savors of neglect; only a few dwellings are outwardly new, but within the habitations are comparatively clean; while the population, through frequent mixture with wandering Indians the Utes, Apaches, and Navajos are taller and more slenderly built, if not stronger, than the ordinary pueblo Indians of New Mexico.
Santa Clara is situated on a sandy prominence which overlooks the course of the Rio Grande del Norte from a height of about fifty feet. The village is not more than five hundred paces in a straight line from the river-bank. The view from the dune on which it stands is therefore not without attractions, but the immediate vicinity is bare and treeless. Fields, green in summer, desolate in winter, lie around it, while in the west the side of a barren tableland rises to shut off every view in that direction. Only the highest peaks of the mountains of Abiquin look down furtively, as it were, upon the barren hillside, of rubbish and gravel.
A broad view is spread out toward the east. The course of the Rio Grande is visible from north to south for a length of ten English miles. A dark mesa, the Mesa de la Canoa, shuts off the northern horizon, while the river is lost sight of in the south at the foot of a grand isolated rock of dark lava—the Mesa de San Ildefonso. A narrow but fertile valley forms the eastern shore, on the other side of which stretches the chain of the high mountains—the wild Sierra de la Truchas, the massive flat dome of the Sierra de Nambe, and the Pico de la Laguna. The range descends in terraces to the south, where the city of Santa Fé lies hidden at its foot. All these peaks exceed twelve thousand, the Truchas thirteen thousand, feet in height, and they are often crowned by snow-fields in summer.
If one stands, in the evening, when the sun is setting and the shadows are already cast over the valleys, on the swell above the church of Santa Clara, he will see the snow-peaks glowing for a little while in fiery red. The crags of the Truchas blaze like flowing ore. An Alpine lustre is displayed, less soft in colors than that of the central mountains of Europe, but much more intense and longer lasting. The mountains stand out ghostly pale as soon as the last glow is extinguished, and a white shroud appears to rest upon the landscape.
In this homely Indian village has lain concealed for many years a treasure of historical knowledge, an archive rich for America, so poor in archives, of the history of New Mexico. The Indians preserve and guard the treasure with superstitious care. It was entrusted to them years ago ; and although their care for it has been limited to a superstitious guardianship and a cautious preservation, and no catalogue exists and no thought is taken of the greedy mice, the papers are still tolerably well preserved, and might safely lie there for yet many a year, suspiciously watched by men to whom the text is still a puzzle—for to them reading is a mystery, and the art of writing seems a kind of magic.
The collection is the remains of the archives of the Franciscan order in New Mexico, the "Custodia de la conversion de San Pablo de la Nueva-Mexico," which have lain here for more than thirty years, or since the time when the old military chapel (called Castruenza) of Santa Fé was condemned as unsafe. Such of the documents and church-books stored there as were not immediately needed were securely deposited in Santa Clara; for a priest then lived in the pueblo, and Santa Clara formed a parish by itself. When the parish was discontinued and the seat of the pastorate was removed to Santa Cruz, the archives were left. No one having any use for them, they remained in an old cupboard of the ruined convent till an Indian, who could neither read nor write, but had a clear head and respect for the old and venerable, proposed to commit the care of the papers to private hands. It took long and solemn meetings for consultation before the Principales of the pueblo would agree to such an innovation. They would keep the documents, indeed, as something having an incomprehensible sanctity, but to remove them from the ruins, where they were given up to mold and decay, seemed at first a doubtful step. Those above, the "Shiuana," might be displeased at it. The spiritual powers were finally consulted, and their decision was in favor of the innovation. The Franciscan archives were thus carried into the dark back-room of an Indian house, where a blind man was their first guardian; but they are now in charge of an intelligent, tolerably clear-seeing citizen of the village.
I tried in 1886 to obtain access to these old manuscripts, but was at once refused. It is of no use to importune an Indian. If he denies a request he is fixed in it, and one must wait. I waited two years, provided myself with a most urgent letter of introduction from the archbishop and an order from the priest of Santa Cruz, and went again. At last the prohibition was withdrawn, and after three protracted visits to Santa Clara, the last of which lasted twenty days, I was able to say that I had exhausted all the material and had accurate and complete copies of all the documents which had any important bearing on the history of New Mexico. It was no easy work, for the hand-writing was often nearly illegible, and the ink had faded and the paper grown yellow, and become almost rotten.
The contents of the archives of Santa Clara may be divided into three classes. The first class consists of documents not strictly ecclesiastical, among which I found much that was valuable; the second, of the special church books, including registers of baptism, marriage, and death, many of the last of which begin with the date of 1694. Many valuable facts were also found in these. The papers called Diligencias Matrimoniales, or Informaciones, official inquiries to determine the civil standing of the contracting parties, which preceded every marriage, were the most numerous. Many of these are very long; some of them are of the seventeenth century, and they unfold an extremely instructive picture of the customs of those times. There are hardly any documents left in New Mexico of the period before the great insurrection of 1680, and I have the few that have been saved. But I found in Santa Clara a large number of details concerning the years preceding the insurrection, although contained in manuscripts that were composed one or two years after the troubles broke out. There have come to light little "court histories" of the governor of the time, scenes from the private life of long-vanished families which were then playing an important part in the troubled world called the Spanish Colony of New Mexico; notices of many an event which is never mentioned in the printed annals, and which was still of great importance. The real life of the people has taken shape out of these obscure writings of the monks, and many a striking revelation has been obtained from them. One of the discoveries made in them has given occasion to the present paper.
Among the Diligencias or Informaciones was one the superscription of which read, "Information of Pedro Meusnier—a Frenchman—1699." It was strange to meet with a Frenchman in New Mexico in 1699; and on reading the document it appeared that Pedro or Pierre Meusnier, or Meunier, at the time a soldier in the garrison at Santa Fé, born in Paris, had come to America in the year 1684 with the flotilla commanded by Monsieur de la Sala. Meunier brought forward two witnesses, one of whom was named Santiago Grolee, the other Juan de Archeueque. Both were French, and both declared that they had come across the sea with Meunier in the flotilla which the same "Monsieur de la Sala" commanded; and Grolee said that he was born at La Rochelle.
"Monsieur de la Sala" could have been nobody else than the famous brave discoverer of the mouths of the Mississippi—Robert Cavelier, Sieur de La Salle. The date agrees with this supposition, for La Salle crossed the Atlantic Ocean for the last time in 1684, to found a French colony on the coast of Texas. There came also with the expedition Jacques Grollet, a sailor, and a certain Jean l'Archévèque. It was the latter who, on March 18, 1687, led the unfortunate commander into the trap which his confederates Duhaut and Liotot had set, and in which La Salle was killed. Grollet was in the plot, but took no part in the murder. The supposition seems at least well founded that Juan de Archeueque was the traitor L'Archévèque, and Santiago Grolee was his accessory in a lesser degree, the sailor Grollet. I wrote at once to Mr. Francis Parkman, the historian of Canada, and received the answer that my supposition seemed to him perfectly well founded, although all that is known concerning the fate of the two men after La Salle's death is that they were found among the Indians in 1689 by Alonzo de Leon, commanding a Spanish expedition to Texas, and were taken to New Mexico. They were sent from Mexico to Spain, where they were supposed to have ended their lives in the galleys.
The last supposition was soon shown to be erroneous. The Jesuit father Andrés Cavo, author of the work "Los tres siglos de Mexico," says:[1] "After a number of days the messengers [whom Leon had sent to the Indians] came back with two Frenchmen, whose names were Jacob Grollet and Juan l'Archiveque. . . . After Monclova returned, the governor [Leon] sent the two Frenchmen to the viceroy, and they legitimated themselves before him. The Conde de Galve, convinced that the affair was of particular importance, sent them both to the court of Charles II. under the care of Captain Don Andrés Perez.[2] . . . In this year [1691] Don Andrés Perez came back from Madrid with both of the Frenchmen." This is now also confirmed by the deposition of Santiago Grolee himself, which I found in Santa Clara in the investigation (Information) concerning his own person. It is of the year 1699, and he said in it: "We remained lost in that country five years among the wild infidel Indians, and after we had at last escaped from their power we went to Spain by the order of the Viceroy Conde de Galve, in order to give an account of our persons and of that country." He said nothing of La Salle's death and of his own participation in the murder.
Satisfied that in the persons of Archeueque and Grolee I had found the notorious L'Archévèque and the sailor Grollet, two of the accomplices in the killing of La Salle, I made further investigation in the case. Members of a family named Archibeque still live in different parts of New Mexico; and as this one wrote his name that way in the later papers, I thought that these Archibeques might be descendants of the ill-famed Frenchman. In Santa Clara, and with the help of the general surveyor's archives at Santa Fé, I succeeded in restoring a tolerably complete picture of the Me of Jean l'Archévèque. I shall now limit myself to this picture, and avoid the tedious details of documentary research. With the exception of the participation in the death of La Salle and the voyage to Spain, the facts are new and the results of local investigations.
Jean l'Archévèque was born in Bayonne, in southern France, in the year 1671. His parents were Claude l'Archévèque and Marie d'Armagnac. Both died in 1719. When thirteen years old, in 1684, he went with Robert Cavelier de La Salle to the coast of Texas and shared the fortunes of that unfortunate expedition. He entered the service of the notorious Duhaut, who, equally with the surgeon Liotot, was chief of the conspiracy to which La Salle fell a victim. His relation to Duhaut and his youth, he being only sixteen years old in 1687, explain, or at least partly excuse, the criminal part which he performed on the morning of the 18th of March. It was he who stood on the river-bank and when La Salle came over and inquired for his nephew, who was already murdered, answered the commander in insolent tones, and led him towards the ambush, where Duhaut and Liotot were hidden in the high grass. Mr. Parkman has described the scene from the best sources and with his accustomed vividness; and I therefore refer to his work, "La Salle and the Discovery of the Great West," for the details of the affair. This historian also gives a very intelligible account of l'Archévèque's behavior immediately after the murder. Whether repentance or a sudden coming back to his senses after the act or uncertainty concerning the real intentions of his associates determined him to it, l'Archévèque seems to have afterward gradually separated himself from the murderers. He thus escaped the vengeance which the freebooter Hiens inflicted on Duhaut and Liotot. The adherents of the murdered man also seem to have considered him less guilty. But he did not join the little company which set out on its extensive wanderings northward under the lead of Joutel. With Grollet and some others, among whom was Meunier, he stayed among the Indians of Texas till 1689, when Alonzo de Leon ransomed him. Fray Isidro Espinosa gives the details of this ransoming in his "Crónica seráfica y apostólica" (first part); but he does not mention l'Archévèque, although he names Pedro Muñi (or Meunier).
I have not been able to determine the date when the three Frenchmen went from Mexico to New Mexico. It was probably with Don Diego de Vargas, the reconqueror of the province. l'Archévèque and Meunier were soldiers, while Grollet came as a settler. All three were in Santa Fé as early as 1696. In the next year l'Archévèque was married to Antonia Gutierrez, who was born at Tezonco, near the City of Mexico, and was the widow of a certain Tomas de Yta, who had been murdered three years previously near Zacatecas. In the year 1701 he bought a land estate in Santa Fé, but still continued a soldier, and in that capacity visited in the next year the distant Indian villages of Acoma, Laguna, and Zuñi. His wife died in the first year of the eighteenth century, and he continued a widower till 1719, when he married as his second wife the daughter of the Alcalde Mayor Ignacio de Roybal. The second marriage was solemnized in the church of the pueblo of San Ildefonso, and the governor of New Mexico at the time, General Don Antonio Valverde Cosio, was one of the witnesses. l'Archévèque, or, as he now began to call himself, Captain Juan de Archibeque, stood in high credit. He had left the military service with honor, and had become a successful trader, or peddler. His trading journeys extended to Sonora, and he occasionally visited the City of Mexico on business. His notes[3] were current everywhere, and were even accepted and endorsed by men connected with the government. He was a man in easy circumstances—for New Mexico, a wealthy man. His son by his first marriage, Miguel de Archibeque, assisted him faithfully in his business affairs, and a natural son, Augustin de Archibeque, likewise helped, by his labor and his watchful care of his interests, in the accumulation of his wealth. Everything went on according to his desire.
Jean l'Archévèque celebrated his second marriage on the 16th of August, 1719, with a daughter of one of the first families of New Mexico. A year afterward, on the same day of the same month, Jean l'Archévèque was a bleeding corpse.
The "Captain" and former soldier, Juan de Archibeque, enjoyed with the Spanish military officers no less a degree of confidence than was reposed in him as a merchant by the same officers and the people in general. He was consulted concerning all important enterprises; and the minutes are in my hand of several war councils in which, his views were influential. When, therefore, in the spring of 1720, Governor Don Antonio Valverde Cosio was contemplating the preparation of an expedition by order of the viceroy to the far northeast, in order to establish commercial relations with the Prairie Indians of Kansas, as well as to make a military reconnoissance in a direction in which an approach of the French was apprehended, l'Archévèque gave his opinion that the expedition should be dispatched at once. Among the reasons which in his view should commend it to the Spaniards, he emphasized the approach of "his countrymen, the French." The campaign was organized; Don Pedro de Villazur was given the command of the fifty armed men who formed the corps, and Jean l'Archévèque, or Archibeque, went along as one of his staff. The march led through the great plains to the banks of the Arkansas River, which the force reached about August 14th. There they confronted a large camp or village of the Pananas (Pawnees). When the Pananas returned an obscure and therefore suspicious answer to a peaceful message of the Spanish commander, Villazur went back with his men and crossed the Arkansas, in order to have the river between himself and his presumed enemies. During the night between the 15th and 16th of August, the Spanish guards and the Indians of the company heard a splashing in the river, as if men were swimming across; and the guards were captured. A dog barked, but no attention was paid to that sign. At daybreak, when the horses had been collected and the command was about to mount, an attack was made upon them from the high grass. The horses took fright at the first shots, which were fired from a very short distance, and were aimed mainly at the tent of the commander. Some of the soldiers succeeded in catching the fugitive animals, but only for their own deliverance. The effect of the enemy's fire was so quick and murderous that nothing else than flight was thought of. Five or six of the fifty armed men escaped. Among the dead were the commander, Don Pedro de Villazur, and Jean l'Archévèque. It is probable his own countrymen, the French, of whom there were several with the Pananas, shot him. His personal servant, although himself bleeding from six wounds, stayed with him till he ceased to breathe, and then saved himself "by a miracle," as he declares, with one of the horses of the deceased. The betrayer of La Salle had fallen, on the anniversary of his second marriage, at the hands of his own countrymen or their allies.
L'Archévèque left a property of 6118 pesos, a considerable sum for the time. Besides his sons—his legitimate son Miguel and his natural son Augustin—he left a daughter, Marie, by his first marriage. His widow three years afterward married Bernardino Sena. From the two sons are derived the present families of Archibeque in New Mexico. It is hardly possible to determine how far L'Archévèque was knowingly accessory to the murder of La Salle. His youth lends favor to the supposition that he may have acted ignorantly or thoughtlessly when he led the great discoverer into the ambush. But his whole character, as it was afterward unfolded, indicates an early maturity of mind, a considerable capacity, and great resolution, as well as unusual sagacity. His hand-writing, which I have often read, shows that he had been taught in school; and he could have received his instruction only in France. The manner of his death is very suggestive of a later requital for his earlier offence.
Of Meunier I could learn nothing further; and of Grollet only that he settled at Bernalillo, on the Rio Grande, there married Elena Galuegos in the year 1699, and was still living six years later.
The three persons on whose fate a light has been so curiously thrown by the archives of Santa Clara were the first French settlers on New Mexican territory. Driven there in consequence of a murder, one of them at least, L'Archévèque, played a notable part in the history of the country. His descendants know little or nothing of the deeds and adventures of their ancestor, and are quiet, modest people; who yet seldom fail to insist that they are of French origin. The church in which Archévèque was married a second time, a year before his tragical death, cannot be seen from the barren dune on which Santa Clara stands. The high mesa of San Ildefonso hides the pueblo, although it can be barely five miles from Santa Clara. That isolated lava cliff also, with the perpendicular precipices around its summit, bears a memory of the betrayer of La Salle. As a Spanish soldier he made several unsuccessful attempts to take the Black Mesa, as it was called, by storm.
From Santa Clara the view is very beautiful; but a taint of blood adheres to the rocks and to the valley which thence the eye looks down upon. Elsewhere throughout New Mexico, in places of ancient habitation, it is the same: for the history of this region is darkened by a sombre melancholy, the inevitable outcome of its blood-stained past.
THE END