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as his model, as appears from the preface to his Sumario. But his own work fell far short of the model of erudition and eloquence which that great writer of natural history has bequeathed to us.

Yet, with his obvious defects, Oviedo showed an enlightened curiosity, and a shrewd spirit of observation, which place him far above the ordinary range of chroniclers. He may even be said to display a philosophic tone in his reflections, though his philosophy must be regarded as cold and unscrupulous, wherever the rights of the aborigines are in question. He was indefatigable in amassing materials for his narratives, and for this purpose maintained a correspondence with the most eminent men of his time, who had taken part in the transactions which he commemorates. He even condescended to collect information from more humble sources, from popular tradition and the reports of the common soldiers. Hence his work often presents a medley of inconsistent and contradictory details, which perplex the judgment, making it exceedingly difficult, at this distance of time, to disentangle the truth. It was, perhaps, for this reason, that Las Casas complimented the author by declaring, that "his works were a wholesale fabrication, as full of lies as of pages." Yet another explanation of this severe judgment may be found in the different character of the two men. Oviedo shared in the worldly feelings common to the Spanish Conquerors; and, while he was ever ready to magnify the exploits of his countrymen, held lightly the claims and the sufferings of the unfortunate aborigines. He was incapable of appreciating the generous philanthropy of Las Casas, or of rising to his lofty views, which he doubtless derided as those of a benevolent, it might be, but visionary, fanatic. Las Casas, on the other hand, whose voice had been constantly uplifted against the abuses of the Conquerors, was filled with abhorrence at the sentiments avowed by Oviedo, and it was natural that his aversion to the principles should be extended to the person who professed them. Probably no two men could have been found less competent to form a right estimate of each other.

Oviedo showed the same activity in gathering materials for natural history, as he had done for the illustration of civil. He collected the different plants of the Islands in his garden, and domesticated many of the animals, or kept them in confinement under his eye, where he could study their peculiar habits. By this course, if he did not himself rival Pliny and Hernandez in science, he was, at least, enabled to furnish the man of science with facts of the highest interest and importance.

Besides these historical writings, Oviedo left a work in six volumes, called by the whimsical title of Quincuagenas. It consists of imaginary dialogues between the most eminent Spaniards of the time, in respect of their personal history, their families, and genealogy. It is a work of inestimable value to the historian of the times of Ferdinand and Isabella, and of Charles the Fifth. But it has attracted little attention in Spain, where it still remains in manuscript. A complete copy of Oviedo's History of the Indies is in the archives of the Royal Academy of History in Madrid, and it is understood that this body has now an edition prepared for the press. Such parts as are literally transcribed from preceding narratives, like the letters of Cortés, which Oviedo transferred without scruple entire and unmutilated into his own pages, though enlivened, it is true, by occasional criticism of his own, might as well be omitted, but the remainder of the great work affords a mass of multifarious information which would make an important contribution to the colonial history of Spain.

An authority of frequent reference in these pages is Diego Muños Camargo. He was a noble Tlascalan mestee, and lived in the latter half of the sixteenth century. He was educated in the Christian faith, and early instructed in Castilian, in which tongue he