科罗纳多CORONADO

阿尔瓦·努涅斯·卡贝萨·德·瓦卡，《关系》，译。范妮·班德尔，《阿尔瓦·努涅斯·卡贝萨·德·瓦卡家族和他的同伴从佛罗里达到太平洋的旅程》，1528-1536年，(纽约：AS巴恩斯公司，1905年)，第193页:
Álvar Nuñez Cabeza de Vaca, “La Relación… ,” trans. Fanny Bandelier, The Journey of Alvar Nuñez Cabeza de Vaca and his Companions from Florida to the Pacific, 1528-1536,” (New York: A. S. Barnes & Company, 1905), (p. 193):

[卡贝萨·德·瓦卡，也在佛罗里达探险中幸存下来了，说埃斯特班是]一个阿拉伯黑人，来自阿扎马， [贝哈尔，摩洛哥]……
[Cabeza de Vaca, who also survived the expedition to Florida, said that Esteban was] an Arab Negro from Azamar, [Bejar,Morocco] ….

据科罗纳多探险队的历史学家坎塔涅达说，在门多萨总督听了埃斯特班和其他三位佛罗里达探险队的幸存者从北部带回的关于七座城的故事以后，
According to Cantañeda, historian of the Coronado expedition, after Viceroy Mendoza listened to the seven-cities story Esteban and the other three survivors of the expedition to Florida brought back from the north,

佩德罗•德•卡斯塔涅达，《关于乔那达和西波拉的关系……》，纳西拉，~1562年译。乔治·帕克·温希普《科罗纳多远征1540-1542》(华盛顿:美国民族学局，1896年)，第474-475页:
Pedro de Castañeda, “Relación de la jornada de Cíbola … ,” Nacera, ~1562, trans. George Parker Winship, The Coronado Expedition 1540-1542, (Washington: Bureau of American Ethnology, 1896), pp 474-5:

"他派修道士……还有那个黑人……去寻找这个国家，因为马科斯修道士提出要去看一看……似乎……那个黑人跟修道士们相处得不好，因为埃斯特班把给他的女人都带走了，然后收走了绿松石，侵吞了所有东西  (歌词)。此外，他们经过的那些地方的印第安人同黑人相处得更好，因为他们以前见过他。因此，他就被派到前方去开辟道路，安抚印第安人。这样，一起去的人就无所事事了，除了记录记录看到的一些事情。
"He sent the friar … and the Negro ... off in search of that country, because Friar Marcos offered to go and see it.… It seems that ... the negro did not get on well with the friars, because Esteban took the women that were given him and collected turquoises, and got together a stock of everything   (lyrics). Besides, the Indians in those places through which they went got along with the negro bet­ter, because they had seen him before. This was the reason he was sent on ahead to open up the way and pacify the Indians, so that when the others came along they had nothing to do except to keep an account of the things for which they were looking.

正如我所说，带着他们送的大量绿松石和一些漂亮女人，斯蒂芬来到了西波拉。陪同他的印第安人负责运东西。因为相信在他的保护下，这些东西可以毫发无损地走遍整个世界，所以这些人一路与他同行。但是这个国家的人比那些跟着斯蒂芬的人更聪明,他们让他住在村外的一个小屋里,那些年长者和地方长官听说了他的故事，想搞清楚他来的原因。他们询问关于他的情况，并开了三天的会。那个黑人给他们讲了关于两个白人跟踪他的事情，据说是一个无所不知的大人物派来的，还讲了宗教事宜的由来，这一切让他们觉得他一定是一个间谍或者向导，来自于一个想来侵略他们的国家,因为他们觉得不可思议：他来自于一个白人国家,而他自己是黑人。除了这些原因，他们认为他很难向他们索要绿松石和女人，所以他们决定杀了他。他们真这么做了，但是他们没有杀死他的那些随从，他们留下了一些年轻人，并让其他大约60个人自由地返回他们自己的国家了。因为这些,他们非常害怕,仓皇而逃，他们在距西波拉60里格的沙漠中找到了那些修道士,告诉了他们这个不幸的消息,这让他们也吓个半死……于是为了避免不测，他们加速折返了,除了印第安人告诉他们的事情，其它就没有看到更多的了。
As I said, Stephen reached Cibola loaded with the large quantity of turquoises they had given him and several pretty women who had been given him. The Indians who accompanied him carried his things. These had followed him from all the settlements he had passed, believing that under his protection they could traverse the whole world without any danger. But as the people in this country were more intelligent than those who followed Stephen, they lodged him in a little hut they had outside their village, and the older men and the governors heard his story and took steps to find out the reason he had come to that country. For three days they made inquiries about him and held a council. The account which the negro gave them of two white men who were following him, sent by a great lord who knew about the things in the sky, and how these were coming to instruct them in divine matters, made them think that he must be a spy or a guide from some nations who wished to come and conquer them, because it seemed to them unreasonable to say that the people were white in the country from which he came and that he was sent by them, he being black. Besides these other reasons, they thought it was hard of him to ask them for turquoises and women, and so they decided to kill him. They did this, but they did not kill any of those who went with him, although they kept some young fellows and let the others, about 60 persons, return freely to their own country. As these, who were badly scared, were returning in flight they happened to come upon the friars in the desert 60 leagues from Cibola, and told them the sad news, which frightened them so much that … they returned from here by double marches, prepared for anything, without seeing any more of the country except what the Indians told them.

埃斯特班到达西波拉的消息传遍了印第安部落。当阿拉尔孔在尤马(亚利桑那州西南部)沿着科罗拉多河逆流而上时，他在寻找西波拉(新墨西哥州西北部)的途中，他向当地的坎卡玛印第安人询问了那里的情况。
News of Esteban’s arrival in Cibola traveled across Indian tribes. As Alarcón was coming up the Colorado River by Yuma (in southwest Arizona), he quizzed Quicama Indians there about Cibola (in northwest New Mexico) as he was looking for it.

埃尔南多·德·阿拉尔孔，“关系……”，《科罗纳多远征纪实1540-1542》，译。乔治·彼·哈蒙德和阿加皮托·雷伊《来自意大利的拉莫斯的》，“维亚吉”，1556年版，第三卷，第363-370页(阿尔伯克基，新墨西哥大学出版社，1940)，第141页:
Hernando de Alarcón, “Relatione …,” Narratives of the Coronado Expedition 1540-1542, trans. George P. Hammond and Agapito Rey from the Italian in Ramusio, “Viaggi,” 1556 ed., III, fols. 363-370 (Albuquerque: Univ. of New Mexico Press, 1940), p.141:

后来，当我正要吃东西的时候，这个翻译看到盘子被来回地拿着。他说，西波拉的酋长有一些类似的，但他们是绿色的，除了酋长没有人有。盘子共有四个，是他从一个蓄着胡子的黑人那里弄来的，还有狗和其它一些东西。但是他不知道他是从哪里来的。他听说酋长下令要杀了他。
Afterward, when I was about to eat, this interpreter saw plates being carried back and forth. He said that the chieftain at Cibola had some like them, but that they were green, and that no one had them except the chieftain. The plates, four in all, he had obtained with the dog and other articles from a bearded negro. However, he did not know whence he had come. He had heard that the chieftain ordered him killed.

在上游的另一个部落，阿拉孔问了一位长者
Upstream, in a different tribe, Alarcón asked an elder

第145页:
p.145:

关于西波拉，以及他是否知道那里的人曾经见过像我们这样的人。他回答说没有，只有一个脚和胳膊上戴着丁当丁当响的东西的黑人。大人，您一定记得，这个跟弗瑞·马科斯一起走的那个黑人，戴着铃铛，脚踝和胳膊上都挂着羽毛的样子，手里拿着各种颜色的盘子。他一年多以前到达那里。我问他为什么他们杀了他。他回答说，西波拉的酋长问黑人他有没有兄弟，他回答说，他有无数个兄弟，而且他们有许多武器，他们离那里也不远。听到这话，许多首领聚集起来，决定杀了他，这样他就不会把他们的位置告诉他的兄弟们了。他们……把他撕成许多块分给首领们，好让他们知道他已经死了。他有一条和我的狗类似的狗，很久以后也被酋长杀了。
about Cibola and whether he knew if the people there had ever seen people like us. He answered no, except a negro who wore on his feet and arms some things that tinkled. Your Lordship must remember how this negro who went with Fray Marcos wore bells, and feathers on his ankles and arms, and carried plates of various colors. He arrived there a little more than one year ago. I asked him why they killed him. He replied that the chieftain of Cibola asked the negro if he had any brothers, and he answered that he had an infinite number, that they had numerous arms, and that they were not very far from there. Upon hearing this, many chieftains assembled and decided to kill him so that he would not reveal their location to his brothers.… They … tore him into many pieces, which were distributed among the chieftains so that they should know that he was dead. He had a dog like mine, which the chieftain had killed a long time afterward.

埃斯特班并不是北美唯一一个和西班牙人在一起的黑人:科罗纳多在他的探险中也有一些黑人。他在给门多萨总督的信中描述了所遭受的苦难:
Esteban wasn’t the only black with the Spanish in North America: Coronado had a number of black people on his expedition. Describing the hardships endured, he states in his letter to Viceroy Mendoza:

弗朗西斯科·卡斯克·德·科罗纳多，《……安东尼奥·德·门多萨先生……》，译。乔治·帕克·温希普《科罗纳多远征1540-1542》，(华盛顿:美国民族学局，1896年)，第554页:
Francisco Vázquez de Coronado, “… al Signor Antonio de Mendoza …,” trans. George Parker Winship, The Coronado Expedition 1540-1542, (Washington: Bureau of American Ethnology, 1896), p. 554:

当我们到达这个心谷这个地方的时候，已经有十到十二匹马因劳累过度而死了，因为它们背的东西很重，吃的又少。我们的一些黑人和印第安人也死在这里了，这对接下去的远征来说可不是一个小损失。
Ten or twelve of the horses had died of overwork by the time that we reached this Valley of Hearts, because they were unable to stand the strain of carrying heavy burdens and eating little. Some of our negroes and some of the Indians also died here, which was not a slight loss for the rest of the expedition.

阿拉孔沿着科罗拉多河寻找西波拉，他与一位印第安长者交谈。
Alarcón, seeking Cibola via the Colorado River, spoke with an Indian elder.

阿拉尔孔，第147页：
Alarcón, p. 147:

于是我问他，从锡波拉王国到这里要走多少天，他们会说离这条河有多远。这个人回答说，与一个未知的国家有十天的距离。他没有想到，那边还有人。听到这个消息，我就迫不及待地向将军汇报。我和我的人商量，我以阁下的名义提供很多悬赏，但是还是没人愿意去冒险。只有一个摩尔奴隶自愿去，但是好像也不是很有激情。
I asked him, then, how many days’ travel away the kingdom of Cibola was, how far they would say it was from that river. This man replied that it was ten days’ distant over unknown country. Beyond there he did not reckon, as there were people. At this report I was eager to send news to the general. I consulted with my men, but there was no one who would risk going, although I offered many rewards in the name of your Lordship. Only a Moorish slave volunteered to go, although not very enthusiastically.

哈拉米洛是科罗纳多手下的一名士兵，他讲述了科罗纳多在寻求财富两年之后决定返回墨西哥的故事。
Jaramillo, a soldier with Coronado, relates how, when Coronado decided after two years of seeking wealth to return to Mexico.

胡安·哈拉米略，“关系……”乔治·帕克·温希普,《科罗纳多远征1540-1542》，(华盛顿:美国民族学局，1896年)，第592页:
Juan Jaramillo, “Relación …,” trans. George Parker Winship, The Coronado Expedition 1540-1542, (Washington: Bureau of American Ethnology, 1896), p. 592:

修道士路易斯希望留在这些平顶房子里,他说他将使用他们留给他的凿子和扁斧为村民们竖一个十字架,并给一些可怜的人在临终前施行洗礼,以便让他们去天堂。为此他只需要一个叫做克里斯托弗的小奴隶相伴,同时他说这个奴隶会很快学会当地的语言，来帮助他。他想尽办法促成这件事情，所以后来再没有他的消息了。因为知道这个修道士留在那儿了，所以附近有许多印第安人也住到那儿了，还有两个黑人，其中一个叫塞巴斯蒂安，是我的。另一个是梅尔乔·佩雷斯，他是牧师拉·托雷的儿子。这个黑人结婚了。他有了妻子和孩子。我还记得，除了我公司的一个名叫安德鲁的塔拉斯坎人之外，还有几个印第安人留在了基维拉地区。胡安·德·帕迪拉修道士更想回到基维拉，去说服他们把那些做向导的那些印第安人给他。结果他们给了，他还带了一个葡萄牙人和一个讲西班牙语的印第安人，这个印第安人是一个翻译，是方济会的修道士，还有一个混血儿和两个来自开普坦的印第安人……或者附近的人，我觉得。他把他们抚养长大，培养了修道士的习惯，还带了一些羊、骡子、马、装饰品和其他一些小玩意儿。我不知道是为了这些人，还是别的什么原因，他们好像杀了他，凶手可能是那些仆人，或者是他从提古克斯带回的那些印第安人。
Friar Luis wished to remain in these flat-roof houses, saying that he would raise crosses for those villagers with a chisel and adze they left him, and would baptize several poor creatures who could be led, on the point of death, so as to send them to heaven, for which he did not desire any other company than a little slave of mine who was called Christopher, to be his consolation, and who he said would learn the language there quickly so as to help him, and he brought up so many things in favor of this that he could not be denied, and so nothing more has been heard from him. The knowledge that this friar would remain there was the reason that many Indians from hereabouts stayed there, also two negroes, one of them mine, who was called Sebastian. and the other one of Melchor Perez, the son of the licentiate La Torre. This negro was married and had his wife and children. I also recall that several Indians remained behind in the Quivira region, besides a Tarascan belonging to my company, who was named Andrew. Friar Juan de Padilla preferred to return to Quivira, and persuaded them to give him those Indians whom I said we had brought as guides. They gave him these, and he also took a Portugese and a free Spanish-speaking Indian, who was the interpretor and who passed as a Franciscan friar, and a half-blood and two Indians from Capottan … or thereabouts, I believe. He had brought these up and took them in the habits of friars, and he took some sheep and mules and a horse and ornaments and other trifles. I do not know whether it was for the sake of these or for what reason, but it seems that they killed him, and those who did it were the lay servants, or these same Indians whom he took back from Tiguex.

同时，另外一个士兵说：
And, per another soldier,

“关系……”乔治·帕克·温希普,《科罗纳多远征1540-1542》，(华盛顿:美国民族学局，1896年)，第579页:
“Relación …,” trans. George Parker Winship, The Coronado Expedition 1540-1542, (Washington: Bureau of American Ethnology, 1896), p. 579:

[门多萨总督]很高兴胡安·德·帕迪拉修道士曾经住在那里，他去了基维拉，和他在一起的还有一个西班牙人和一个黑人，还有路易斯修道士，一个非常虔诚的信徒，住在司维克。
[Viceroy Mendoza] was pleased that Father Friar Juan de Padilla had stayed there, who went to Quivira, and a Spaniard and a negro with him, and Friar Luis, a very holy lay brother stayed in Cieuique.

新西班牙的黑人奴隶并不是今天唯一让我们感到惊讶的。他们的名字没有列入“远征队的名单- 1540年2月22日”， 《科罗纳多远征纪实1540-1542》，译。乔治·哈蒙德和阿加皮托·雷伊(新墨西哥大学出版社，1940)，第87页:
Black slaves in New Spain are not the only surprise for us today. Although they were not mentioned by name on the “Muster Roll of the Expedition – February 22,1540,” Narratives of the Coronado Expedition 1540-1542, trans. George P. Hammond and Agapito Rey (Albuquerque: Univ. of New Mexico Press, 1940), p. 87:

七百名印第安人自愿带着他们的家人，一起去当牧牛人。其他出现在名单上的人也同样令人惊讶:五名葡萄牙人、两名意大利人、一名法国人、一名苏格兰人和一名德国号手。其它部队中有几个带着他们的妻子。他们还有神职人员，某种意义上，这也是一次传教远征:四名方济会牧师和弗雷·马科斯本人。
700 Indians who volunteered to go as wranglers and the like brought their families with them. Others who did appear on the muster roll are equally surprising: five Portugese, two Italians, a Frenchman, a Scot, and a German bugler. Several of the other troops brought their wives. There was also clergy, this being partly a missionary expedition: four Franciscan padres as well as Frey Marcos himself.

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