科罗纳多CORONADO

历史学家赫伯特·博尔顿是这样说的:
The way historian Herbert Bolton tells it:

赫伯特·伊·博尔顿，《科罗纳多:普韦布洛斯和平原骑士》(阿尔伯克基:新墨西哥大学出版社，1949年)，第57页:
Herbert E. Bolton, Coronado: Knight of Pueblos and Plains, (Albuquerque: Univ. of New Mexico Press, 1949), p. 57:

"几百名印第安人跟随军队去做侦察兵、工兵、仆人、放牛人、放马人、营地厨师或其它职业。他们在墨西哥城和通往孔波斯特拉(集散地)路上的普韦布洛村应征入伍......门多萨要求严格，只招收印第安志愿者，但这些人并不少的，更多的人是请求能够退出。事实上，他们告诉科罗纳多，如果总督允许他们，“超过一万”人将加入队伍，因为当地人和西班牙人都已经患上了西波拉热。
"Several hundred Indians went with the army to serve as scouts, sappers, servants, herdsmen, horse wranglers, camp cooks, or in other occupations. They were enlisted in Mexico City and in the pueblos along the road to Compostela [the muster point]…. Mendoza gave strict instructions that only volunteer Indians should be taken, but of these there was no dearth. Many more than were needed begged permission to go. Indeed, they told Coronado that if the viceroy would permit them, ‘more than ten thousand’ would join the march, for natives as well as Spaniards had taken the Cibola fever.

"门多萨命令科罗纳多对印第安盟军给予最大的关照，这是所有征服者都没有做到的。他们必须被当作自由人对待，允许他们在任何时候想回就回，让他们“富裕和满足”，为撤回的行军提供补给，必要时，有骑兵护送以保护他们。这一承诺得到了不折不扣的履行。
"Mendozá ordered Coronado to show the Indian allies the greatest consideration, something which had not been done by all conquistadores. They must be dealt with as freemen, and permitted to turn back at any time they might wish, ‘rich and contented,’ supplied with provisions for the return march, and, if necessary, with an escort of horsemen for their protection. This promise was carried out to the letter.

有些印第安人带着他们的妻子和孩子长途跋涉。对于留下来的家人，门多萨下令，必须提供必要的生活补助，直至家人回来。
Some of the Indians took their wives and children with them on the long march. Families left behind, Mendoza decreed, must be provided with what was necessary for their sustenance until the husband should return.

在探险队返回墨西哥时，科罗纳多在实施一种尊重印第安人的道德准则时感到困难重重，也是他说从今往后任何士兵虐待印第安人都将被处以绞刑。一位留意的士兵猜测，科罗纳多在叫停远征前遭受过一次头部受伤，产生了眩晕，也有可能是那次受伤让他说出了自己的真实感受。
During the expedition’s return to Mexico, the frustration Coronado felt at trying to implement an ethic of regard for the Indians is evident in his remark that any soldier found mistreating Indians henceforth would be hanged. The soldier who noted this surmised Coronado was reeling from a head injury sustained shortly before he called a halt to the expedition. It’s also possible the injury helped him say what he really felt.

阿拉尔孔也想执行门多萨的指示。
Alarcon also tried to carry out Mendoza’s instructions.

可以认为,作为一名水手和领袖，他目睹了一切,也可以认为,尽管他可能面无表情,但是他写那份报告可能不仅仅是生存的需要,也是为了体贴印第安人。毕竟，他是给我们带来“男子气概”和教条式宗教的文化先锋。他实事求是地向门多萨总督报告了他的观察结果:
Though it could be argued that as a sailor and leader he had seen everything, it might also be argued that though he might come across as a poker face, the way he wrote his reports may have been occasioned not only by the need to survive, but also by an attempt to be considerate of Indians’ ways. After all, he was the spearhead of the culture that gave us “macho” and of a dogmatic religion as well. Yet he reported his observations to Viceroy Mendoza matter-of-factly:

新大陆的性别和时尚
Sex and fashion in the New World

阿拉尔孔和他的船员冒险逆流而上，这条河当时还没有命名为布埃纳贾河(现在我们称之为科罗拉多河)。他们正在进入一个新世界，可能还没有被欧洲、非洲或任何美洲以外的人涉足。他们当时发现了什么?阿拉尔孔首先描述了沿河站着的印第安人的服饰:
Alarcon and his crew ventured up the river they had not yet named the Buena Gia (which we know now as the Colorado). They were entering a new world presumably devoid of European, African, or any other non(un?)-American influences. And what did they find? Alarcon starts with a description of the natives’ attire at one stop along the river:

埃尔南多·德·阿拉尔孔，“......关系”，《科罗纳多远征记1540-1542》，译。乔治·彼·哈蒙德和阿加皮托·雷伊，来自意大利的拉穆西奥，“旅行”，1556年版，第三章，第363-370页(阿尔伯克基:新墨西哥大学出版社，1940年)，第129 - 130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), pp. 129 – 130:

"这些印第安人有不同的打扮方式。有些人脸上几乎全是条纹。其他人半掩着脸，全都被煤烟熏黑了。每一人都根据自己的喜好涂抹。有些人戴着和自己脸一样颜色的面具。他们头上戴着大约两跨大小的鹿皮，像头盔一样戴着，上面有一些羽毛的小冠饰。这些土著人的武器是用硬木制成的弓和箭，以及两到三种经火硬化的木杖。这些人身材高大，身材匀称，但并不肥胖。他们的鼻子上穿了洞，上面挂着一些吊坠，还有人戴着贝壳。他们在耳朵上穿了好几个孔，并佩戴上珠子和贝壳。所有人，无论大小，腰间都系着一条五颜六色的腰带;中间系着一团羽毛，像尾巴一样挂在后面。同样，在他们手臂肌肉周围，也绑一条小带子，缠绕好几圈，达到一只手的宽度。他们的一只胳膊上绑着一些鹿骨做的小叶片，用来擦汗。另一边挂着一些芦苇条。他们还戴着一种一跨长的袋子，绑在左臂上，作为臂章，里面装着一些种子，可以用来制作一种饮料。他们的身体被火烙上烙印。他们前面的头发剪短，后面的头发垂到腰间。那些女人光着身子到处走。她们戴着一大束羽毛，涂上颜色，粘在一起，绑在身前身后。她们的发型跟男人一样。这些印第安人中有三四个男的打扮得像女人一样。
"These Indians were adorned in different ways. Some had streaks covering their faces almost entirely. Others had their faces half covered, all blackened with soot. Each one was painted according to his fancy. Some wore masks of the same color, shaped like their faces. On their heads they wore a deerskin about two spans in size, worn like a helmet, and on it a small crest with some feathers. The weapons of these natives were bows and arrows of hard wood, and two or three types of maces of wood hardened in the fire. These people were large and well formed, without being fat. They have their noses pierced, and from them hung some pendants, while others wore shells. They have their ears pierced with many holes in which they place beads and shells. All of them, both small and large, wear a multicolored sash about the waist; tied in the middle is a round bundle of feathers which hangs in the back like a tail. Likewise, around the muscles of their arms, they wear a narrow band wound around so many times that it extends the width of a hand. They wear some small blades of deer bones, tied around one arm, with which they wipe their sweat. From the other hang some reed canes. They wear also a sort of bag a span long, tied to their left arm, using it as an arm band for the bow, filled with some seed from which they make a kind of beverage. Their bodies are branded by fire. Their hair is cut in front, and in the back it hangs to the waist. The women go about naked. They wear a large bunch of feathers, painted and glued, tied in front and behind. They wear their hair like the men. There were among these Indians three or four men dressed like women.

第147-148页：
pp. 147-148

"在[另一个]地方，那位老人给我讲了一件令人惊奇的事情，他的一个儿子打扮成女人的样子，并被当作女人一样来对待。我问他那里有多少这样的人。他回答说一共有四个，当其中一个死了以后，大家就开始找当地所有的孕妇，第一个出生的男孩会被选中来当女孩对待。女人们给他们穿上自己的衣服，说如果他们想当女孩，就应该穿她们的衣服。这些男人根本不能和女人发生性关系，但他们可以被当地所有适婚青年使唤。他们可以到任何人家里去拿生活所需的东西，但是他们没有任何当地人的补偿。
"At [another] place the old man showed me something amazing, a son of his dressed as a woman and used as such. I asked him how many such men there were among them. He replied that there were four, and when one died, a search was made for all the pregnant women in the land, and the first boy born was chosen to exercise the function of women. The women dressed them in their clothes, saying that if they were to act as such he should wear their clothes. These men could not have carnal relations with women at all, but they themselves could be used by all marriageable youths of the land. They received no compensation for this work from the people in the region, al­though they were free to take from any house what they needed for their living.

我还注意到一些女性会厚颜无耻地与男的勾搭在一起。我问那个老人她们是不是已婚女人。他说不是，她们是妓女，和那些已婚妇女是分开生活的。
I noticed also some women who associated brazenly with men. I asked the old man if they were married women. He said no, that they were prostitutes who lived apart from the married women.

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