The Ill Fated Journey of Conquistador Cabeza de Vaca Part 3 Spiritual Healers (Finale)

Episode Transcript
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Speaker 1 (00:00):
My name is Eric Gasco and you're listening to the
Distorted History podcast and program. I can't give you many names.
And joy a blander. Look I'm raising. I'm got the

(00:24):
vibe Sarah. A long struggle for freedom. It really is
a revolution. When last we left off would be Spanish
conquisadors Cabezaovaca Andres Dorantees, Alonzo del Castillo and enslaved African

(00:46):
man Esteban had after years of separation, been reunited with
these four men more or less representing the last survivors
of the ill fit Innervised Expedition, which had landed initially
in Florida, intent un conquering all the lands around on
the Gulf of Mexico. That mission, though, had failed, and
instead they had built rafts and set sail hoping and
reached the Spanish outpost of Panuco in Mexico, only for

(01:08):
some to crash land on the Texas coast, possibly on
Galveston Island. Bit by bit, Then, the majority of the
three hundred soldiers who had initially landed in Florida died
of a combination of disease, starvation, exposure, or just being
killed for one reason or another. By the native peoples
of these lands after multiple years separated, though, Kabezoovaca had
found three other survivors, who, after initially landing on Galveston,

(01:31):
which they had taken to calling Malhaldo bad Fortune, had
set off on an attempt to reach the Spanish outpost
of Panuco. Their attempt, though, had gone badly, and they
had subsequently been taken in slash captured by two groups
of Mariamis and the Aguasses, who seemingly enslaved and typically
tended to mistreat the three men. The Vaka's arrival, though,
meant to revival plans to escape and resume their attempt

(01:52):
to reach Panuco. That being said, they did not believe
that his arrival in the fall during the pecan harvest
was the best time to make such an escape. In
the opinion of the others, it was best to wait
until the following summer, when these groups and others liked
them all traveled to the Prickly pair of Patches for
that harvest, as I would bring them that much closer
to Panuco, and because there would be other groups of

(02:12):
Native Americans there who they believed would help them slip away.
For the time being, though that meant binding their time
and waiting until the time was right, during which Devaka
was given to the same family of Native Americans who
held Derant's, all of whom were reportedly blind in one
eye for some reason. Yet, before we get into the
story of their attempted to escape or even what they
had to do to serve this family with their unexplained ailment, first,

(02:35):
like always, I want to give credit to my sources
for this series, which include Andres Rezendez's A Land So
Strange to the Extraordinary Tale of a shipwrecked Spaniard who
walked across America in the sixteenth century, Paul Schneider's Brutal
Journey cod Bezon of Vaca, The epic first crossing in
North America, David A. Howardskinkisa or in Chains Cabezon of Vaca,
The Indians of the Americas, and Alex D. Krieger's Became

(02:58):
Naked in Barefoot, The Journey of Cambezi, the Vodka across
North America. And like always, a full list of these
and any other sources like websites that I use will
be available on his podcast Blue Sky and CoFe Pages
plus for anyone who doesn't want to be bothered skipping
through commercials. There is always an ad free feet available
to subscribers at patreon dot com slash Distorted History. And

(03:19):
with all that being said, let's begin now Devoke and
his writings of the period in which he and the
others spent biding their time waiting for the summer prickly
pear harvest would focus primarily on hunger and deprivation, which
archaeologists find strange as there should have been ample fish, shallfish,
and various other animals in the region to sustain a
full and healthy diet, which has led some to suspect

(03:40):
that the region might have been suffering a particularly bad
drought at the time. Then main things are for both
the locals and these lost and desperate spaniards, although it
seems that the one creature not affected by this drought,
presuming that there was one, was the mosquito, as one
of Deranti's and Devodka's main duties involved building smudge fires
out of rotten wood that use large amounts of spoke

(04:01):
to keep the mosquitoes away during the night. Indeed, this
was seemingly among one of their most important jobs, as
he would reportedly be regularly being to remind them to
return on time to light these fires, which was in
addition to their usual mistreatments like having their beards plugged painfully.
At the same time, though, there were seemingly moments where
their host slash captors tried to cheer them up. For example,

(04:22):
during times of hunger, they would tell them about the
promised the lights of the prickly pear harvest, a time
of feasting, enjoy something to look forward to, and to
keep their spirits up, which it did for reasons that
their host did not realize, as that was the time
when the four survivors planned to flee and continue their
journey to the promised rescue of Panuko. These interactions, though,
just further illustrate the weird dichotomy of these people, as

(04:45):
there definitely seemed to be moments of cruelty and sudden
inexplicable to these Spaniards at least violence, Yet at the
same time they had also taken in these strangers who
had no ability to survive in these lands on their own,
and effectively kept them alive and even at times seemingly
looked to raise their spirits. These then, were a complex,
confusing and likely to some extent dangerous people who were

(05:07):
potentially responsible for killing several other members of the original
Narva's expedition. Also notable during this time, Devaga would be
the first European to write of the American bison or buffalo,
comparing them, as he did to Moorish cattle, but with
very long hair that he would describe as being wooly
like a rug. Devaka would also write about how their
flesh was richer than that of the cows from back home,

(05:28):
and would note how the various Native Americans made robes, shoes,
and shields from their hides. Such notes, however, were a
distraction from the otherwise hard and exhausting existence that they
had to outlast if they had any hope of escaping
and returning through their own people. Come mid June the
following year, though after a long, hard and hungry winter, Devaka, Dorantes, Esteban,
and Castillo could all take solace in the fact that they,

(05:51):
along with their respective groups, were on the way to
the lands where the prickly para cacti grew in dense
thickets that stretched on for acres. This was a part
of the yearly travels of a number of groups residing
in the region. As a result, this season wasn't just
about harvesting prickly pairs, but also a time to come
together with these other groups who were coming to the
cactus thickets from all directions. This then was a time

(06:13):
for celebration quote, because then they are not hungry, and
they spend all their time dancing and eating of them
night and day. It wasn't a time when they could
forget about the hardships they experienced during the rest of
the year. It was a time to eat and be happy.
For the four survivors in particular, though, it was also
a time of hope, as not only were they once
again reunited after a winter apart, but the time was

(06:35):
almost upon them to make their escape. Yet, just as
it seemed that they were about to free themselves from
this situation, the two groups at each held two of
the survivors happened to get into a fight with one
another over a woman. Now what was the exact cause
beyond a woman, we don't know, But as Devaka explains quote,
they punched each other and struck one another, which sticks

(06:56):
and wounded one another in the head. A clashed and
wantimately to be devastating for to Voka and his companions.
As following this dust up, the two groups packed up
and went their separate ways, taking the respective captives with
them as they did, an outcome which destroyed their plans
of escape because everything was predicated on their going together,
especially since Castille and Esteban did not know how to

(07:18):
swim and were thus relying on the Vodka Derantes to
aid them whenever they came across the river. The Vodka
and Derantes, and refusing to just abandon their fellows to
their fate, were forced to wait for another year to
pass until the respective groups came together again for the
Prickly Pair season, hoping as they did that nothing would
befall any of them during this delay and that there

(07:39):
would not be a repeat of this clash the following year,
so they would be able to escape during the subsequent winter. However,
on three separate occasions, to Vodka apparently decided that he
simply could not take it anymore and attempted to escape
from his captivity. Yet each time that he did, his
captors quote put forth great effort to find and kill me.
They didn't kill him, however, and ultimately he they would

(08:00):
manage to escape and end up living with another group
that luckily also took advantage of the annual prickly pair
harvest in the summer. Now this many had left to
Rondes behind, but as luck would have it, he and
the other two men would all manage to survive yet
another year. The four survivors to Voca to Rantes Estabanic Castillo.
They would all come together one night among the cacti,
where they made their plans to meet up again the

(08:22):
day after the next new moon, so there would just
be the slightest sliver moon to light their way as
they made their escape, meaning that once again they were
intending to wait instead of leaving immediately, a move that
had bitten them in the ass in the past, but
which they stuck to because by waiting toward the end
of the season, they hoped that their respective groups would
be too distracted with preparations to return to their own

(08:43):
lands to notice that they had fled, thereby buying the
four enough time to get away and get a head
start on any potential pursuit. Fortunately for the four men,
on the very morning of the day that they planned
to make their escape, the various groups that they were
with started packing up with intentions to leave that very day,
doing so because it hadn't been a particularly bountifully year
for the Prickly Pears, and so they were leaving early.

(09:06):
Once again. Then the survivor's plans had been foiled, but
Devaga had no interest in sticking around for yet another
miserable year. So when he and the others managed to
meet up briefly and during that day, he told them
that they were to return here in two weeks time,
telling them as he did that he would wait there
for them until the moon was full and which one
he was determined to set off with or without them.

(09:28):
And so, with this ultimatum given, the four split off
once again, as in departed with the various Native American
groups that they belonged to at this point. It was
in about a week out of this departure that Andre's
Dorante slipped away from the group he was living with
and started making his way back to the Prickly Pears.
When he arrived, though, Dorontes was surprised to find another

(09:48):
band of Native Americans, the Anagados, still hanging around when
all the others had left. This, however, was a bit
of a lucky break, as the Anagados were not friendly
with the Mariames, the people he had run away from,
so they were unlikely to return to Rantes to their enemies,
and if anything, their presence at the Prickly Pairs might
be enough to dissuade any pursuit of the Rantes that

(10:09):
might have existed. Then three or four days after the
rantes arrival, both Castillo and Esteban would also arrive at
the opponed Prickly Para patch, having also escaped from their captors.
The three men would then win at the Prickly Pair
of patch with the Anagados for days, but still there
was no sign of the Voca. Then one day, the
Trio Hapna spawning pluma smoke rising up in the distance,

(10:31):
indicating where a band of Native Americans were camped. It was,
and with nothing more than this pluma smoke and no
further evidence that the three managed to convince themselves that
this was where Devaka had to be, so they set
off to make contact with him, or to be more precise,
to Rantes and Esteban left to go and try and
connect with the Voca, while Castillo remained behind to assure

(10:51):
their new host, the Anagados that they would be coming
back and that there was no need to pursue them
to prevent them from escaping, which was apparently enough to
see satisfy them for the Italian being at least. In
the meantime, Derontes and Esteban traveled for a Dana Nitard
where they had seen the Columna spoke, predictably getting lost
along the way when the smoke plume disappeared. The pair

(11:12):
then grew increasingly thirsty and desperate, as he wanted to
run in circles on the flat desert plain, until in
the wee hours of the morning they encountered a Native
American who lent them to their camp, where they indeed
found Avoka, as they had, against all odds, actually been right,
and so they were now somewhat reunited, although they now
had to figure out how to get Castillo. Luck. Calver

(11:33):
was once again with them for a change, as a
group that Devaka was with decided at this point to
pick up camp and move closer to the Prickly Pair lands.
This then at long last allowed the four men to reunite,
and this time they wasted little time, as after discreetly
gathering a bit of intelligence, they quickly set off together.
As they did, they were forced to rely upon what
skills they managed to pick up over the years on

(11:55):
how to survive in this environment. Still, the primary lesson
that they seemed to have learned was at the best
chances survival came with the help of the various indigenous
people who actually lived in these lands. Trusting, I guess
that now that they were together, regardless of what situation
they found themselves in, they could now all escape together
to the end link Estemana de ront has had done
in searching for Devaka. The four, after escaping, started heading

(12:17):
for the first pluma smoke they saw. As they went
they would spawn an individual in the distance, who, upon
spying four people he did not recognize coming in his direction,
started to flee and which point to try and make
contact with this person The Spaniards quote sent the black
Man after him, meaning Esteban, doing so possibly because Estebon
was younger than the others and thus more athletic, or

(12:38):
perhaps because he had proved of being more adept than
the others in picking up the languages of these lands.
At the same time, though it could always simply be
an indication that even in these desperate circumstances, the Spaniards
continued to treat the dark skinned Esteban as a slave.
We really have no indication one way or the other.
As Devaka does not write much about Esteban, He only
ever refers to him as the black men, and how

(13:01):
he was the one who always spoke with the Native
Americans they encountered on their travels from here on out,
so as to learn more about quote, the roads we
wished to travel, and the villages that there were, and
about other things that we wanted to know. Communication, after all,
was not easy because even though they hadn't managed to
start learning the languages of the people who live to
these lands, quote, we could not make use of them

(13:22):
in all areas, because we found more than a thousand differences,
meaning that even though they came to understand some of
the languages, they were so diverse and with their own
little intricacies that they often ran into proverbial roadblocks. So
while they had apparently learned six languages between them, they
not infrequently found themselves having a fallback on the form
of sign language that served all these various people as

(13:44):
a way of communicating without a shared tongue. Now, as
the bond would eventually catch up with this individual who
they had spotted in the distance, and subsequently would learn
that he was a member of the Avavres, the people
who specialized in training bows and who spent their winters
in areas that laid to the west and south, which
was perfect for these four men has By linking up
with these people, they would naturally be brought away from

(14:05):
those from who they were fleeing. But little did they
know how this encounter would completely change the complexion and
direction of their journey from here on out. The four

(15:05):
survivors of the Narviz expedition, after everything they had been through,
were surprised by how incredibly welcome the Avavres proved to be.
This was because the Avavres had apparently heard about how
these strangers were adept at healing the sick, as you see,
as far back as when they were residing on Mohado
after having shipwrecked on their shores, the Vocals had set
them from time to time to attempting to heal their

(15:26):
sick and or wounded, likely doing so because they had
shown a complete lack of ability to do any of
the other basic skills necessary to survive in these lands.
So face with the fact that they had taken in
these people who were apparently incapable of doing these same
basic skills and jobs that everyone else did on a
daily basis, they looked to see if these men could
be physicians. Now, the typical physicians among these tribes had

(15:48):
practices like breathing on a sick person so it was
to blow the illness out of them, But they also
employed some less mystical measures like massage in the ill,
making cuts near an affected area, placing hot rocks on
places where they were pain and even caught a rising wounds,
all of which may sound primitive, but keep in mind
the swasty fifteen hundreds and so European medicine wasn't much

(16:08):
more advanced. So these Spaniards copied what they were shown
the local healers were doing, like blowing on these sake,
and then kind of added their own flare by also
making these signs of the Cross and praying when they
did so, methods which by sheer luck, proved to be
quote unquote successful, also known as they didn't do anything
to make the situation worse, and the patients recovered on
their own. Still, they had experienced enough success that were

(16:31):
to spread all the way out here to the Avavares, who,
upon learning that the four feeted of runaways were coming,
greeted them as the powerful healers that they believed them
to be. Now the swarm greeting came with the expectation
that they would act as healers, which they did, and
again their luck seemed to have held, as according to Devaka,
a few came at first to be treated for headaches

(16:51):
of some sort. Alonzo den Costillo then performed the rituals
of blowing on the afflated, making the signs of the cross,
and saying a prayer, following which the people he treated
claimed to feel better, likely in no small part because
they believed that these men had healing powers. In gratitude
for this healing, the individuals they had treated return with
gifts in the form of prickly pairs in venison. More

(17:12):
sick than came to be healed, and upon being quote
unquote cured, they too returned with similar gifts, to the
point that quote there were so many of them that
we did not know where to put the meat, meaning
that after years of deprivation, the four castaways and more
than they could think of eating by themselves. Meanwhile, once
everyone had been quote unquote healed, the Avavaris danced and

(17:33):
sang in celebration, following which, to Vako Brotz the subject
of the lands beyond that they intended to travel through
in the hopes of reaching Spanish settlements. Unfortunately for Devocana's companions, though,
the lands that were looking to traverse on their way
to Panuco, while abundan with prickly pairs during the summer,
were now with the end of that season, pretty desolate. Indeed,
there were lands at the Avavarus and the other local

(17:55):
bands destarted during the winter months, which were fast approaching
as there was nothing there to live off of, which
is all to say that now was a bad time
to try and cross that region if you hope to
survive the journey. So Tovak and the others decided to
stick with the ava Varis for the winter, as they
were going to move a wastedly south and west, which
was at least generally closer to their eventual destination. Plus,

(18:17):
unlike most of the other groups they had encountered in
the region, these people had been nothing but friendly and
welcoming to them. Therefore, as long as they could maintain
their reputation as healers, they would be in a pretty
good position. Unfortunately, for the castaways in their Avavari's hosts,
this would prove to be a particularly rough and hungry winter,
in part because the Avavaris generally relied upon picking late

(18:38):
booming prickly pairs and remote locations, and other groups did
not bother with to home make it through the winter months.
Yet has previously mentioned, the prickly pair harvest this year
was not good, which again might suggest that the region
was going through a drown during this period. That being said,
their healings would grow in both the number and in
the power of what they were poorly able to accomplish

(18:59):
in doing so, though, Oh they apparently did not see
themselves as con men who were utilizing these superstitions all
these people to take advantage of them and make their
own lives easier. Instead, they came to see all that
had happened to them, all they had been through, and
all that stole only before them, as a kind of
test from God, a test in which God was aiding
them by responding to their prayers, and by doing so

(19:19):
they were enacting God's will by showing these heathens the
true power of God and Christianity. As keep in mind,
their version of Christianity in those days was very much
a mystical one where miraculous happenings were not entirely unheard of.
The world in which these men had come from was
rife for stories of men seeing visions of the Virgin marry,
God's saints and archangels. Some in Europe were even dedicating

(19:41):
their lives to discover better and more reliable ways to
speak with God. As again, the power of God and
the devil on earth was very well to Europeans at
this time. They were a people who very much believed
in Witchcraft's sorcery, and the Concisinos were very much a
part of that tradition. Indeed, for as much as pure
greed was a motivating factor for their cos they quote
everything they did in the belief that they were ultimately

(20:03):
doing good by spreading Christianity. The three Spaniards, at the
very least then took a kind of comfort in this
interpretation of their own story. As framed that way, all
their suffering was akin to mortifications of the flesh, while
their continued survival under these ludicrous circumstances that had claimed
the lives of everyone else had sent off with was
seen as a son of God having a plan for them.

(20:24):
It was then the same deeply held religious conviction that
caused Castillo to push back when asked to attempt healing
those in particularly dire circumstances, as he feared that his
own sins would result in the failure of the healing,
thereby doing both the poor unfortunate patient as well as
potentially himself and his companions. As such, what another band
of Native Americans called to Seussolas came to the Avavarius

(20:46):
seeking the aid of these strange foreign healers. Castillo declined
upon letting that they were seeking his aid for a
man who appeared to be on death's door. This was
notable because Castillo had pretty much served as the primary
healer among the groups since the beginning, possibly because he
might have had some knowledge of medicine due to his
father being a physician. Yet, since it was believed, Slash

(21:06):
assumed that all these strangers had some degree of healing ability,
and then kind of feltic obeys it Avoka to make
the attempt. After all, he had done some healings before
and so he was apparently sort of obligated to try
again now in these circumstances. Upon arriving at the Sussola camp,
then Devaka examined the man he had been summoned to
try and heal, and found that he very much appeared

(21:27):
to be dead already. His eyes were rolled back into
his head and Devoka could find no pulls. Indeed, it
seems that the feeling that this man was already very
much dead was shared by his friends and family, as
the body was surrounded by weeping motors and his house
had already been taken down, something that was only done
upon the death of its occupant. Still, since he was
obligated to at least try, Devoka made the sign of

(21:50):
the Cross, said the appropriate prayers, spoke in Latin, and
bloo on the body in the manner of the native healers. Now,
even though his ministrations seemed to have no effect, the
man's family stone present to Devaka with the apparently dead
man's bow and some prickly pears as payment for making
the attempt. Devaka then went to treat the others in
the village who were repooredly suffering from a quote sleeping

(22:10):
sickness and would seemingly recover following their treatment. For this
service to Vaca was then given two more baskets of
prickly pears, which he then gave to the Ava Varus
who had escorted them to the village, as if sharing
of whatever gifts they were given was a way of
keeping the former concuisadors on the goods side of their
hosts and repaying them for hosting them through the winter.
Now you may be thinking that this was a bit

(22:31):
of an odd story to include, and you would indeed
be right if the stories simply ended there. However, that night,
back in the Ava Varre's camp, a messenger came running
in bringing news that the man they had all assumed
was dead was now up and walking around, apparently fully recovered.
It very much appeared then that these healers, these foreign
shaman had actually managed to bring someone back from the dead,

(22:54):
news which, as you might expect, spread like wildfire, not
just among the Ava Varis and the Sussola, among all
the people in the region, firmly cementing them and their reputation. Now,
it should be noted that in retelling this tale, Devaka
is very careful to avoid using the world miracle and
miraculous to describe their healings, as making such claims risked

(23:14):
running the foul the very much still active Spanish Inquisition.
Yet regardless, upon hearing of this unprecedented feat of healing,
people started coming from all over the regions seeking to
be treated by these Children on the Sun, as they
came to be known, a name derived from the fact
that they came from over the other side of the ocean,
to the east from where the sun rises. So many,

(23:35):
in fact came seeking treatment for all manner of issues
that even Dorante's and Estemon, who had not made any
attempts prior to this to act as healers, now found
themselves having to attempt minor cures to reduce the load
on the Voca and Castillo. Now again, many of the
so called healings were likely effective thanks to their reputation
of being healers, with their patients feeling better simply because

(23:57):
they believed that these men had actually done something for them,
a reputation that these Spaniards, whether consciously or not, began
to cultivate by having Esteban do most of their communicating.
Now again, this might have been because Estebon had demonstrated
the most skilled speaking the various tongues of the people
they were dealing with. However, by handling things this way
and also likely he had the effect of further separating

(24:19):
the pale skin bearded Spaniards from everyone else, thereby making
them seem more powerful. As a result, Pluster was also
an additional level of respect and fear in dealing with
these Spaniards as a belief likely was if they had
the power to bring someone back from the dead, they
might also have the ability to do the reverse. It
was unlikely. Their reputation as healers and the belief in

(24:39):
this potential power that lent additional weight to Devaka's words
when he told the Avavarus that he and the other
Christians would protect them from the quote unquote bad thing
that purportedly resided in the area, tormenting the region's various inhabitants.
As you see, there was apparently some kind of vocal
legend of the small bearded creature that came out at night,
a creature that was then known to upon the local

(25:00):
residents and their sleep to cut and slash at them
with a flint knife, which it then used to remove
pieces of their entrails before healing their unfortunate victims, all
the while making sure to leave large scars behind of
evidence of what it had done. Upon being told these
tales and seeing these scars that were propooredly left behind
by this creature, the Vaca would promise these people that quote,

(25:22):
as long as we were in the land, he would
not dare apperient it as Devaca was of the belief
that this creature had to be some kind of demonic entity,
and thus as Christian faith and that of his fellows
would serve as protection. Between this promise of protection and
their apparent skills as healers, the Voca, Deroantes, Castillo, and
Esteban were all given their full freedom to travel about

(25:42):
and do as they pleased without someone instructing them on
what to do, something which they had not experienced since
first landing on the Texas coast. The shipwrecked survivors of
the Narva's expedition then entered a new phase of their journey.
They were no longer helpless surfants or slaves, but were
now instead healers and protectors, plus or the people sheltering them.
Their activities regularly brought in additional foodstuffs that not only

(26:04):
provided for the quote unquote children of the Sun, but
also for their host, with who they made sure to
share whatever they were given. After spending the winter and
spring with the avavarres, come the early summer of fifteen
thirty five, though, as their host headed back to the
prickly paragrounds, the four survivors headed further south, leaving the
avavirus behind as they hoped to long last reached Panuco

(26:25):
as they went. Now, though, instead of following the coastline
like they had done in their previous travels, they took
a more inland course, doing so because they had come
to fear the people who lived a lonely shoreline, as
they had a reputation of being hostile to outsiders. Indeed,
among these groups of the Kammones, who were the people
who had been responsible for saying all these survivors of
one of our visors rafts and then selling off their possessions.

(26:49):
Plus also playing into this decision was that, in addition
to the potentially unfriendly residents of the coast, there was
also said to a benefit boating statch of desert in
their way, origin today known as the coastal sale that
they thought best to avoid. Still, even though they would
be avoiding such hazards to going was not what you
would call easy. As an addition to no longer being
able to follow the cosine and now have to navigate

(27:11):
by the sun, there was also the fact that, according
to Devaka quote, the land is so rugged and impassable
that many times when we gathered firewood any death thickets,
when we finished taking it out, we were bleeding in
many places from the thorns and brambles that we encountered.
For wherever they started us, they broke our skin. Plus,
keep in mind that throughout all this, while they had
gained some small amount of familiarity with this strange land,

(27:34):
they still very much lacked these survival skills necessary to
survive for long periods on their own. They lacked the
skills to find both food and water in what was
apparently a pretty desolate landscape. Before then will laugh with
no other choice but to rely upon the aid of
the various Native American bands they encountered, but in doing
so they very much benefited from their new reputation as healers.

(27:54):
As they continued on their journey, then there would cross
the river that Devaka described as being quote Guillac Courvie
in Seville, a river which, given the description, many assumed
to have been the modern day Rio Grande. That being said,
the river apparently did not prove to be much of
an obstacle ass The deepest it ever got was up
to their chest, and they never felt they were in
danger of being swept away by its waters. The former Concuistadors, then,

(28:17):
after crossing this river, turned to the northwest so as
to avoid the hazards that they'd been told about that
lay along the coast. It should also be noted that
as they traveled, at some point they started being accompanied
by some local women who acted as guides for the
forest strangers. Now, whether there was something more between these
four men and these women, or any other women that
they encountered over the years they spent among the Native Americans,

(28:39):
de Vodka nor the others ever say, which of course
does not mean that nothing happened, because even beyond the
negative connotations of quote unquote going native was the fact
that they came from a very Catholic society that would
have frowned upon any such relations. Meanwhile, whenever they encountered
a new village, the four were apparently welcomed with open arms,
as their repations as healers had preceded them. Indeed, one

(29:03):
of the first villages they encountered after crossing the Rio Grande,
they were met with so much shouting and excitement, and
that their vaka and the others actually feared that they
might be crushed when so many rushed forward to greet
and or touch the famed healers. With the voka running
on this moment quote, they crowded us so much that
they nearly could have killed us. Yet rather than being crushed,
the forward instead lifted up in quote, without letting our

(29:24):
feet touch the ground, They carried us to their homes. Meanwhile,
as the men pressed on, now, the driving need to
reach Panuco apparently faded. In fact, their path increasingly took
them away from the Spanish settlement that they had spent
years trying to reach, a decision that was likely driven
as much by their desire to avoid the rubered hazards
along the coast as it was by their drastic change
and circumstances. As there were no longer desperate survivors on

(29:47):
the run looking for the quickest path to rescue Instead,
they had become healers who were greeted warmly and fed
everywhere they went. Plus, they also now saw themselves as
messengers who were spreading the word of their religion to
these people. In doing so, they were once again resuming
their mission as u Bond returning, they not only would
have information about these lands for the Crown, but they

(30:08):
would also have done their duty by helping to prepare
these people for eventual conquest and conversion, something which to
Vaka Major to emphasize in his narrative to remind the
Crown of the kind of services they had provided to
the Empire. Now, how calculated any of this swas at
the time, we can't say, just like we can't say
whether their decision to have as to Bond do most
of their communication was a practical decision or as a

(30:30):
way of establishing a new order where the Christian Spaniards
were at the top. Regardless, the path they now opted
for would ultimately add an additional twenty five hundred miles
to their journey and a pair of major mountain ranges,
which again we don't know how conscious they were of
this or not, as we don't know if this was
all just happenstance, or if they had decided that, now

(30:50):
that they were not actively dying, they would try to
explore as much of these lands as possible, all the
while spreading the word of their religion through their successful healings.
Either way. As it continued on their journey, moving further
away from Benuco, the four would encounter on the road
a pair of women carrying heavy loads of what they
would discover was cornflower, a notable discovery as these men

(31:10):
had not seen maize since departing from Florida. That being said,
the men were disappointed to find out that the corn
had not been grown by the people of the village
that these women had come from, but was instead the
product of the larger trade network that existed in those days. Indeed,
further along they would encounter a training party of some
one hundred or so people who gifted the fame healers
with cotton blankets and a thick copper bell which had

(31:32):
a face edged into it, a bell that the traders
claim came quote from the north and across the land
towards the south Sea, meaning the Pacific Ocean. The copper bell,
in particular was a'nt especially exciting find for these Spaniards,
as it spoke of the existence of an impressive civilization. Indeed,
they would note quote from this fact, one can do
that in the area where these objects had come from,

(31:54):
even if there was no gold, there were settlements and smelting.
We see once again, then, that even after all this time,
these spanishs were still intent on doing their duty for
the vampire, as such a civilization would be one that
the crown would be particularly interested in conquering. That being said,
it seems out looking back now, the bell they had
been gifted was likely a relic of the by that

(32:15):
time lost culture of the Casas Grandes, which had collapsed
a value century before a European arrival. Meanwhile, the once
fairly in depth descriptions of the people they encountered along
the way, when more or less fanished from the Vodka's narrative,
which was at least in part three reson of the four,
no longer spending an extended amount of time with any
given people. Indeed, de Voka would write, quote, we went

(32:36):
through so many types of people in such diverse languages
and memories insufficient to be able to recount them basically.
At this point they were traveling from village to village,
where they would do healings, be fed and given gifts,
and then press on healings, which, as we see, during
this time, were also practical in addition to being mystical.
As to Vaka relates an incident where he used a
flint scalpel to remove an arrow point that had been

(32:58):
launched in the cartilage of a man's chest. The arrow
had had been loted there just being lowly man's shouldered
for years, leaving him with a consistent pain until Devaka
was able to remove it, an act of practical healing
that did almost as much for their reputation as their
other more mystical endeavors. As now, as they continued their journey,
even more people took to following them around. As now
they had a personal entourage of sorts, which included women

(33:20):
who made sure to set up their houses whenever they
camp for the night. That being said, though, if there
was anything more going on between the four children of
the Sun and these women, nothing is said about it. Meanwhile,
the young men who also accompanied them often spent their
days haunting so they might return to camp with all
manner of game so as to feed the famed Healers
and their various followers. Meanwhile, their travels started to take

(33:42):
on a bit of a ritualistic pattern, all of which
was organized by these local communities and not the four castaways,
a process which had started off primarily as a kind
of ritualistic theft, as those who escorted them from one
village to the next. Upon arriving in the new village,
would then steal what they wanted. In doing so, they
would see to appease the residents of this new village
by telling them that now they would get to do

(34:04):
this to the village they brought the healers to next.
Basically was kind of like a way of getting repaid
for taking in the healers and then escorting them to
their next top a system that would be further refined
along the way, so that whenever the healers and their
entourage neared a new community, a runner would go on
ahead to alert the residents all the village other coming
this way. When the four men and their uentourage arrived,

(34:25):
the villagers would be lined up waiting for them, holding
out various gifts so that they wouldn't have to be
subjected to the regulized stealing process. Devak and the others
would then accept these gifts and distribute everything out to
the various people who had followed them. Once the villagers
made their offerings of various gifts, food, and shelter, the
four would begin performing their healing ceremonies. Then, once they'd
finished pealing any and all who had came to them,

(34:47):
the villagers would celebrate, sometimes for days at a time. Then,
once was all said and done, some of the residents
from the current village would volunteer to travel with the
healers and guide them to the next settlement, likely doing
so at least in part so they could enjoy the
benefits of traveling with these four strange men and thereby
recoup what they had given away upon their arrival, a
process which often saw the villagers trying to guide their

(35:09):
survivors not necessarily where they wanted to go, but to
other villages that they were friendly with. As their journey continued,
the procession would eventually pass through some mountains that Devaka
noted contained rock of iron slag, which scholars believe place
again casadors turned castaways turned healers in Sierra de la Gloria,
which is southeast of the modern Mexican steel town of Monaclava.

(35:31):
Upon reaching another mountain range, though the abundant grasslands it
had provided cell well for the survivors and their entourage
suddenly gave way to a more tested like environment that
was quote so dry there was no game in them.
This was likely the eastern Sierra Madres, and it was
here that Devaga Deront's Castillo Esteban and the people accompanied
them quote suffered much hunger. Yet, despite this hardhab a

(35:54):
not insignificant amount of their entourage stayed by their side
to guide them through the various canyons and bad lands
they now traversed, and which were the home of all
types of stakes into regulas. Still, the going, as you
might expect, rose rov and made even more so due
to the lack of adequate food and water. Yet, while
some among their entourage would become ill and were forced
to fall behind the four survivors, the Narviaz expedition pressed on,

(36:16):
refusing the stopper go back. They had been through so
much already there would be no turning around now. Eventually, though,
the land became vernon and flush with life again, as
they likely once again encountered the Rio Grande, just significantly
further down river from their initial crossing. Yet after crossing
this river, they encountered a village of people who, while
as welcoming as any other they had come across, had

(36:38):
no interest in taking thee for any further along their
chosen path. Now, to be clear, these people were incredibly generous,
so generous in fact, that they gave the four men
in their entourage so many pinion nuts that they couldn't
find a use for all of them, so, since it
was apparently beyond rude to return such a gift, about
half the nuts were left for the birds to eat. Yet,

(36:59):
despite their credible generosity, these people refused to lead the
fore in the direction they insisted on going, as, according
to the residents of this village, the only people who
resided in that direction were both hostile and lived too
far away. Indeed, they wouldn't even send the non traditional
four person team ahead so as to alert those in
their path and the coming of the four healers, a
stance which greatly displeased Ka Bezonovak in the others, as

(37:22):
by this point they had grown news to the villagers
doing as they requested, which, again, to be clear, was
absolutely necessary, as all the progress they had been able
to accomplish was as a direct result of this cooperation
and the various rituals that had been built up around them,
plus with far fast approach, and they really did not
relish the thought of any kind of delay, so to
try and listen to cooperation thefore they pretended that they

(37:45):
were angry with the villagers. It was and during this
time when some of the residents of the village suddenly
took ill, with they even dying as a result of
this mysterious disease, an illness that was then naturally attributed
to the four Healers and their displeasure. As again the
belief was if they had the ability to heal sickness
and bring people back from the brig of death, then
they also had the power to bring illness and death. Now,

(38:07):
this wasn't an easy situation for all involved, as the
people in the village still had a very practical reason
for not wanting to go in the direction the four
wanted to. Seeing a sound, they were kind of at
war with the people in that direction, and thus ran
the risk of death or capture should they go that way.
Yet at the same time they very much feared the
consequences of not doing what these forest strange healers wanted.

(38:27):
And at the same time, though while the four castaways
turned spiritual healers very much wanted to continue on in
their chosen direction, they also felt guilty that they might
actually be responsible for these deaths plos. There is also
the fear that if the villagers continued to die, then
the others might just abandon them completely, so they started
praying for the health and recovery all those afflicted by

(38:48):
this mysterious ailment. The stalemate between the four travelers and
the villagers would last for some fifteen days before at
last the residents on the village agreed to send a
pair of women as guides as further to addition, women
were the only ones able to mediate during times of war.
In fact, in an attempt to make this home process
go smoother, one of the women, they said, had actually

(39:09):
been taken captive from the villbs they were heading two.
The stubborness of the four paid often, as not only
did they get to continue going in the direction their
intent on going in, but they also, to their surprise,
were brought to the first permanent settlement they encountered since
leaving Florida, as prior to this every people they had
encountered were in least semi nomadic. Yet it was readily
apparent from the way the drillings in this community were

(39:31):
constructed that this was a permanent settlement, as it were
square structures with walls plastered with mud and pillows as
thick as a man's thigh. It was obvious then that
these homes were not meant to be dissembled and reassembled
quickly as you might expect. Then, these people were farmers.
Their village set any conjunction of rivers, and thus they
saw there was rich and perfect for growing crops like

(39:52):
beans squashed and much to the light of the Four Healers,
corn These people also notably undertook regular expeditions to the
north into the Great Place, where they traded with the
people there and also hunted buffalo And was and for
this reason that the Vakan and the others took to
refer to them as the quote people of the Cows.
These people then lived at a kount of crossroads, as

(40:12):
they kind of sat upon a border where the buffalo
hunting societies of the Great Plains, the merchants from the
southwest and the Omenic peoples of the Gulf of Mexico
all intersected. This then resulted in these people making shifting
alliances with these various groups just to keep themselves safe.
As for our Force Opposed Healers, they would stay with
these people for several weeks, during which time they asked

(40:33):
their latest host about one lay ahead of them to
the west and which point the castaways got the exciting
news that they were heading to lands that were rich
with corn. Indeed, as the quote unquote, people with the
cows informed them, their last two crops of corn and
failed due to the lack of rain, which had forced
them to import some from the communities further to the west,
which was exciting news for the Force Opposed Healers, as

(40:54):
while no European had ever seen nor heard of corn
before Columbus's journey, the Spaniards had been quite intrigued by
this crop, as they found that corn could thrive in
diverse environments, was high yielding, and could be grown in
less fertile soil than other crops required. Any place that
grew then was already well suit different conquest, and in
the short term for the four castaways. It meant they

(41:15):
were less likely to go hungry for extended periods. That
being said, the lands where this corn had come from
weren't exactly close by. Indeed, they were informed than if
they intended to go that way, they would have to
follow the river upstream for seventeen days three region where
there was nothing to eat except for something they called massarones,
which apparently grew on trees and had to be crushed
with a rock before eating, and even then Devaka would

(41:37):
describe it as being quote very bad stuff, not even
fit for animals. Their hosts then tried to interest their
guests in heading to the north, where there were buffalo
to haunt. The four, however, did not want to go
north to begin with. It was starting to get late
in the year at this point, and so traveling northward
men heading into colder regions. Plus d four now heart
set on heading west following the setting sun, as they were,

(41:59):
for whatever reason, convinced that was the way they were
meant to go, which I assume is a byproduct of
their being convinced that God was conducting these ceilings through them,
and they were thus now on a mission for the Almighty.
Plus they had experienced long stretches of hunger before, so
the distance between the village and these other communities did
not sound so daunting, and anyway, the promise of ample

(42:20):
corn was quite tempting, so the foreigner entourage set off,
surviving off of rations of deer fat that they had
brought with them. After determining they had no interest in
the mass Aroones as predicted, then they would follow the
river for seventeen days, at which time they turned and
continued on, following some locals who had agreed to guide
them to where they wanted to go. Before undertaking this
next stretch, however, their guides made one last attempt to

(42:42):
tempt the castaways to head north toward the great plans
to hunt buffalo. The four, however, were insistent, and so
the party headed off into the west, where they would
travel for another seventeen days through the largely barren high
plain country of norwia jawahuah On while heading toward the
massive mountain range of the Western Sea Madres. Upon reaching
the mountain range, their gods led the fore up into

(43:04):
the peaks and eventually through passes until they reached the
far side and began to descend down into the fertile
valley beyond a valley which was chalk full of communities
of flat roofed adobe houses and more importantly, an ample
supply of dried corn. For this reason, the four took
the call in this region the land of Maize. And
it wasn't just corn either, as upon arriving in the
first town that they came across, out of their gods

(43:26):
spread the legend of these four strangers and these ceremonies
of gift giving that had grown up around them. They
were also given beans and squash, as well as quote
many deer and many robes of con better than those
of New Spain. The Vak and the others that were
very impressed by the people of this region, as not
only were they farmers who lived in permanent houses, but
they also wore shoes, and the women worthy quote most

(43:48):
decently claded women we had ever seen in any part
of the Indies, as they wore con shirts and long
deer skin skirts. Meanwhile, as they proceeded to travel through
this land of Maize, encountering a prosperous village everyday couple
of days, the four would resume their quote unquote healing
practices Indeed, as news of the Four Strangers and the
legend other deeds spread, people started flocking from miles away

(44:09):
to be cured blaster just touched by these strangers from
far away. Devaka and the others, in fact, would later
estimate that fifteen hundred to as many a three thousand
people to following them around during their travels through the
land of Maize. Meanwhile, in addition to this even larger following,
the four since arriving in these lands, also started receiving
increasingly lavish gifts as Besides the normal foodstocks and clothing

(44:30):
that they would receive in each village, they also started
being gifted coral beads, turquoise, and other greenstones that had
come from somewhere to the north, stones which Devagathon might
be emeralds, but probably weren't regardless, by this point, the
four and their sizable autourage were nearing the coast. Indeed,
there were probably some twenty to thirty miles from the
Gulf of California when the locals started warning them of

(44:51):
both the upcoming salt water and the fact that there
was no maze to be found. A lonely coastline and
was at this point then that the four finally stopped insisting.
They continued heading to the west and at long last
turned towards the south. You start heading once again towards
the Lance at Cortez had conquered. Their progress hover would
be delayed by some fifteen days to do a steady
and unrelenting rainstorm that made the river they needed to

(45:13):
cross all but impassable. During this time, then, as you
might expect, they would continue to practice their healing ceremonies
born portly. Though. It was during this day, somewhere around
Christmas fifteen thirty five, that Andre's Dorante's happened to notice
that one of the people who came to see these
four mystical strangers had an unusual object hanging around his neck. Dorante's,
in fact, could not believe what he was saying the

(45:34):
first time his gaze fell upon this amulet that was
attached to a length of deer hide. However, a closer
inspection would confirm that this amulet was in fact a
Spanish belt buckle, something that meant they had at long
last come close to Lance where their country men had been. Indeed,
further supporting this conclusion was the fact that the man
also wore a horseshoe nails similarly tied around his neck,

(45:55):
an item that again could have only come from Spaniards
like himself and his companions, as horses were not native
to these lands. Yet, upon speaking further with the man
in question, mom this individual would describe men with beards,
astride horses, willing swords and lances. He had no information
about any kind of Spanish settlement. Instead, Torontes and the
others were left convinced that the individuals this man had

(46:15):
seen had just quote come by the sea to explore. Therefore,
there was no settlement nearby, and thus no imminent rescue
from their situation. Might they had come to hope for
upon initially seeing said items, This unexpected moment of hope,
only to have that hope ripped away then left the
four men quote greatly disturbed and saddened. Equally disturbing though

(46:35):
worthy state of the lansing now travel through as it
resumed their journey, as they quote found all but deserted
because the inhabitants of had went fleeing through this years
without daring to keep houses or work the land for
fear of the Christians. This then was the first time
that the Vakan particular, saw firsthand the results of Spain's
empire building efforts, as he had only seen Cuba and

(46:56):
the other Caribbean outposts after they had already been conquered
and settled. He had also never truly seen the impact
that Conkisa wereus like himself and his companions had on
the local people during his time within Narviz expedition, as
he had not been successful. Indeed, the closest he had
come where the abandoned towns he had encountered upon initially
landing in Florida. The effect there, however, had not been wholesale,

(47:17):
as sanch had not before this been confronted by the
kind of devastation and fear that was generated by their efforts. Plus,
while in Florida, Devoca had known nothing of those people,
unlike the lands he now traveled through, where he had
developed at least a basic understanding of these people. He
had seen what they were capable of when left unmolested
and benefited from their generosity. As such, he and the

(47:39):
others were apparently quite disturbed by what they saw here. Indeed,
Devoka would later write a quote, it was a thing
that gave us great sorrow, seeing the land very fertile
and very beautiful, and very flow woodways and rivers, and
seeing the places deserted and burned, and the people so
emaciated and sick, all of them having fed and in hiding,
and since they did not sow, and with so much hugger,

(48:00):
they maintained themselves on the barks of trees and roots.
The four would then speak with some of the survivors
who had fled from the villages, and were told of
quote other times, the Christians had entered the land and
had destroyed and burned the villages and carried off half
the men and all the women and boys, and that
those who had been able to escape out of their hands.
Now when fleeing. Those who had fled then quote were

(48:20):
determined to let themselves die, and they considered this better
than waiting to be treated with as much cruelty as
they had been up to that point. This was all
greatly on settling for the would be conquisadors, as it
were forced for the first time to come face to
face with the true costs of the empire building and
colonization efforts. Ploster was also the practical concern that their
countrymen had effectively created an environment where Christians like themselves

(48:43):
were the enemy as up until this point, ever since
they had a party from the prickly pair of patches,
their faith had given thee for a special status as
healers who received guests that were treated well wherever they went. Now, though,
thanks to the acts of these other Spaniards and potentially
put targets on their backs, ten they were a bit
surprised to find that they were welcome warmly when arriving

(49:04):
at a refugee camp in this year at Madres, as
it was a place where the people who had fled
from the other Christian Spanish invaders had gathered. These people, though, apparently,
cared more for their reputation as healers than any kind
of connection they might have had with the people who
had terrorized their lands. It was from these refugees, then
that the four would learn that the nearest Spanish outposts
was about one hundred miles away to the south, which,

(49:25):
given their pace, was maybe about a week away. So
they pressed on with their usual entourage of people from
their latest stop, and even those from villages they had
visited some time ago. As their deeds and or the
ceremonies of gift giving that had grown up around them
had resulted in a fairly dedicated following Yet, when some
asked per tradition, went on ahead so as to spread
the legend of the four Healers and announced their coming.

(49:47):
They returned with disturbing news, namely that there was no
one in the towns ahead of them. They had all
either been killed or ensaved by the Christians. In fact,
they'd actually seen some of their fellow Spaniards surrounded by
a large number of quote Indians in chains, news which
understandably alarmed their auntourage, who, upon hearing all this for themselves,
started making preparations to turn around, as it would rather

(50:10):
turn around and abandon these four men to this desolate
landscape rather than risk being enslaved themselves. Devoca, though not
wanting to be abandoned, acted swiftly as he promised their
followers that he and his companions would protect them all
from the other Christians, which was apparently enough to convince
a non insignificant number of their followers to stick around.
The following day, then they reached the spot where their

(50:31):
gods had spotted the slavers camp. Now the camp was
no longer. There with the twenty Spanish horsemen and their
chain of captives had left a clear trail to follow,
and was then decided that they should send someone ahead
to try and make contact with these other Spaniards. However,
they could just send a local ahead on their own,
as even if they could be convinced to do so,
they would likely simply be captured and enslaved. One of

(50:53):
the four then had to go on ahead, but both
de Rontes and Castillo, despite being younger than Devoka, insisted
that they were both too tired to undertake this mission. Therefore,
it was left to Devaka and Esteban, who apparently was
not given much of a choice in this matter, to
go on ahead to try and make contact with these slavers. Indeed,
we don't know how Esteban felt about the prospect returning

(51:13):
to the Spanish Empire, much less doing so through slavers,
just like we don't know how his relationship to the
other three men might have changed over the years, and
or the degree to which, now as they near to
return to their old lives, the relationship potentially changed to
reflect these circumstances. Regardless of Vaka, Esteban, and the small
group of Native Americans accompanyed them, followed the child that
had been left by these slavers and their captives, traveling

(51:36):
as fast as they could on foot, until finally a
group of Spanish slavers on horseback spotted some thirteen individuals
walking toward them, a group that they initially soon to
be natives given the fed that they were barefoot, were
clad in skins, and had no horses, plus there was
no reason for any other Europeans to be in that region.
This group, however, was quite strange given the FED, and
instead of fleeing at the first sentimental on horseback, as

(51:58):
had become typical of the indigenous people after dealing with
the colonizers for any length of time, this group started
heading straight for them. Then, as if that wasn't strange enough,
it looked like one of the members of this group
was significantly darker skin than any Native American they had
ever seen. Indeed, this man almost looked like he had
come from Africa, but again that didn't make any sense.
The saber's confusion then only increased when they noticed that

(52:21):
one of the members of this group very much looked
to be white, except for the fact that his hair
was so long and hung down to his waist, while
his beard reached to his chest. Then the strange figure,
so unlike any they had ever seen on this or
any other condent, started speaking to them in perfect Spanish,

(52:56):
as could bezon of Vaka may contact with the other Spaniards.
It was April five, fifteen thirty six, meaning it was
exactly eight years since he and the others in the
Narviace expedition had landed in Florida, during which time they
had traveled over three thousand miles. Indeed, they had walked
some twenty eight hundred miles in just the last two
years alone. Put into that context, or rove here near

(53:17):
the western coast of Mexico, of all places, after disappearing
eight years ago, was shocking, to say the least. As such,
you can understand that when couldbasin Avoka started speaking the Spanish,
Savers quote remained looking at me for some time, so
Astoner said, they neither talked to me nor managed to
ask me anything. Then, upon being brought back to the
Savers camp, where there were a tone of devakas improbable journey,

(53:38):
the other Spaniards dropped to their knees and started praying
that being said, the most pressing concern for these savers
was in need for food, both for themselves and their captives,
as they had found no inhabited villages in half a month,
and they, very much like our main characters, had no
idea how to fend for themselves in these lands. So
the head of these savers asked a Devodka goad US's
purported influence on these people, to have them bring food

(54:01):
to their camp. To this and Nevoka gained the saviors
directions to where Castillo and Torontees were camped, along with
their escort, who would have access to food. Indeed, when
the menly savers had dispatched returned into five days with
the other two shipwrecked Spaniards, they were accompanied by quote
six hundred men and women. Some were suckling babes in
their arms with jars full of corn that they had
hidden in the mountains. Now, the head of these sabers

(54:23):
was at least someone impressed by this, but he still
wanted more. Namely, he then encouraged Evoca do someone even
more members of the local inhabitants to come and join them,
a request which they apparently oblivious to. Vaka obliged, as
he sent messengers out and sued. Another six hundred Native
Americans who had been hiding in the mounts arrived, carrying
with them corning clay contenures that they unlikely buried for

(54:43):
later use. It was and at this point that the
head of the Abannessed Savers predictably declared his intention to
unsave at least some of those who had been summoned
at the ward of Devaka and the others, an announcement
that apparently took to Vaka and the others quite by surprise. Indeed,
the survivors actively began arguing with the other Spain as
from the perspective of the Vodka and his companions, the
Savers and their leaders were taking the wrong approach with

(55:06):
the residents of these lands. In fact, they were living
proof that a different way was possible. The castaways had
all seen firsthand that the people all this region were
not just kind and welcoming, but were productive farmers as well.
It would then be much more effective to take advantage
of these structures that already existed, rather than take the
approach to the Sabresad, which had effectively ruined these lions,

(55:26):
leaving fields fallow and towns abandoned. Devaka and the others
said argued that they should stop in saving and attacking
these people so that they too could prosper author agricultural wealth.
The cyber Zoe weren't just ordinary savers, but were also
agents of one Nuno Dae Guzman, who along with his men,
had been guilty of a level of violence and cruelty
that was notable even among the conquisadors, meaning that even

(55:49):
among other conquisators who were not exactly known for being
paragons of kindness, Guzman and his men were seen as
taking things a bit too far as they built their
wealth on the backs of slaves. Devaka and the others,
and in the midst of these discussions, when they finally
began to understand the kind of people they were dealing with,
actively started encouraging the people would follow them to return
to their homes, to plant their crops, and return to

(56:10):
their lives, hoping as they did, to get them away
from these savers as well as show them what they
were missing out on. The problem was those who had
followed the four Healers as far did not want to go,
largely because they were at this point dependent upon the
gift given. System then formed around the four strangers as
the only way the residents of one village could recoup
what they had given up to the four mystics was

(56:31):
by accompanying them to the next village and receive gifts
from them. Yet, since they never reached another village, these
people were basically being left in the lurge. The increasingly
worried of Vakan his companions and tried to convince their
followers that despite their promises to protect them from these savers,
they now feared that they might not be able to
fulfill that pledge. Meanwhile, these savers were getting tired of
these four ragged wonders and their interference, and so the

(56:54):
Headsaver had their interpreter Tonal. They gathered indigenous people that
the Vacan the others were quote the people as say,
and that we had been lost for a long time,
and that we were people of ill fortune and no worth.
The Native Americans, however, did not believe that these mystical
healers were of these same people as these cruel thieves
and slavers. Indeed, according to Evaka, the locals responded their quote,

(57:15):
we came from where the sun rose, and they from
where it sat, that we cured the sick, and they
killed those who were well. That we came naked and barefoot,
and they went abound dressed on horses and with lances.
That we did not come at anything, but rather everything
they gave us re later returned and remained with nothing,
And that the others had no other objective but to
steal everything they found, and did not give anything to anyone.

(57:38):
From the perspective of the locals then before, holy men
had absolutely nothing in common with these slavers. No matter
what they said. The problem Moskut bazin Avaka and the
others had no real authority or power to speak of
at that moment, as regardless of what their standing had
been before setting off or even within the Narvia's expedition,
none of that extended to the current situation. They were

(57:59):
simply for cats, so there was nothing they could do.
When the head of these savers handed the four off
to his superiors and sent them on their way. The
last thing that the four supposed healers did then was
convinced their followers to return to their homes to resume
their old lives, promising them as in a pardon that
they were now going to the quote Chief of the
Christians to encourage him to put an end to the

(58:19):
saving and the other abuses being carried out by these men.
This then was the last that these four ever saw
these people. However, they would later learn that even though
the Native Americans had returned to their villages as he
had been told to do, they would still be harassed
by saving raids undertaken by Spanish horsemen. That being said,
Evacca would also tell of how when they later met
up with the head of the horsemen, they were told

(58:40):
of how shot they were by the way. The landscape
transformed after the locals were once again convinced to return
to their homes, as not only did they start planning
cross but they even started building churches and carrying crosses,
likely in honor of the four healers who had traveled
among them. Meanwhile, come the summer fifteen thirty six, the
four rived the residents of the aforementioned Noonday Guzman, who

(59:01):
had been granted controlling the lands north at Cortes's New Spain.
Guzman would play host in the for survivors for two weeks,
during which time he gave them clothes, to wearing beds
to sleep in. However, they were unused to both, so
they ultimately supped on the ground and found themselves incapable
of wearing all the clothes for many days. During this time,
they also trying encouraging Guzman to stop his various abuses

(59:22):
and saving efforts, but he had no interest in altering
the brutal tactics that worked so well for him so far.
What he was interested in, though, were the tales and
descriptions of the lance he had been through on their travels,
with Guzman focusing most intently on any hints of wealth
or more advanced cultures that the for had come across
as he looked for more opportunities for conquest and profit. Indeed,

(59:43):
at this point, Guzman was in a bit of a
race with Cortes to find and conquer more lands. The
four then were a potentially invaluable source of information on
lance that no other European had seen or heard of. Indeed,
up until the spawn, in their expeditions for other lands
to conquer, the conquisitors had just been chasing rumors. Yet
now here were these men who had actually traveled through

(01:00:04):
some of these lands that they had yet to reach. Guzman, however,
would not have the chance to take advantage of any
of this intelligence, as it wasn't long after this that
he would be removed due to allegations of mismanagement and extortion.
Before that happened, though, Guzman would dispatch them off to
Mexico City as he had grown tired of hearing to
Vak and his companions constantly encourage him to stop saving

(01:00:24):
and being so cruel. Meanwhile, by the time the four
reached Mexico City on the twenty third of July fifteen
thirty six, they were sort of celebrities. Indeed, as they arrived,
people line the streets just to see them, and multiple
banquets were held in their honor, during which time they
dine with Cortez himself and also with the man who,
per roll decree, now ran New span and Cortez's stead,

(01:00:45):
the vice for Yi Mendoza, with both men, just like Guzman,
seeking opportunities for more conquest in the name of the
Spanish Crown, and thus seeing these forest potential sources of
information to guide their efforts. Yet, while all these others
had their eyes set on conquering and settling any more
Northern Lens Devaka wanted that honor for himself. As with
Narvi's gone, the lands that he had been granted permission

(01:01:06):
and conquer were now effectively up for grabs, and Kabeza
de Vodka naturally felt he was the best candidate for
the job. In fact, upon being asked by Vice for
him Mendoza to lead a mission under his command to
take control on lands he had traveled through, Devoca declined,
as he had no intention of serving under someone else's banner. Indeed,
he had already begun making plans to return to Spain
and begin lobbing in the Spanish court, a plan in

(01:01:29):
Andre's Torrantes seems to have supported, as he wanted to
be a part of it. As for Alonzo del Castillo,
he seemly had enough of exploring and conquering. All he
wanted at this point then was to find a wealthy
widow to marry and settle down with. While Lestebon, despite
everything he had done and gone through with the others,
was now officially a slave once more, and so his
master Deantes probably saw in his former companion to the Viceroy,

(01:01:52):
who was interested in utilizing his knowledge and experience of
the regions They had traveled through. Esteban then was taken
to the north to act as a guide for an expedition,
regardless of what he actually might have wanted. It was
and during this time that Esteban, according to accounts, grew
aggressive and as pursuit of Indian women, to the point
that while visiting a town, he pushed things so far
that a group of locals just killed him for his actions.

(01:02:14):
Compis of Vakaminwall hoped to conquer these lands for himself,
but in doing so, this wasn't just an opportunity to
gain his own fame and riches, but also an opportunity
to undertake a different kind of conquest. Asked away he
saw it, he and his fellows had already laid the
groundwork for a peaceful takeover thanks to their journey as healers.
As along the way, they had effectively set themselves as

(01:02:35):
being above the people and the lands that were traveling through,
and the people had seemingly accepted this arrangement. In fact,
this might explain why along the way they had Esteban
been the only one that communicated with the locals, As
that way they set themselves up as being separate and
above everyone else, which in turn set themselves off for
this future peaceful conquest. Indeed, and may also explain their

(01:02:56):
focus on continually traveling westward instead of seeking a quicker
rout to the south they knew Spanish settlements to be,
as they saw this as an opportunity to explore and
prepare these lands for an eventual second expedition to take
control of them. To this, Enka Basaovaca wouldn't return to
Spain only to learn upon arriving that her Nato de Soto,
a veteran of the conquest of the Inca Empire under
Francisco Bizarro, had already been granted the contract that revised.

(01:03:19):
Once held. Now, Devaco was offered the chance to return
to said lands under de Soto. However, this would effectively
place the Faca in any similar position that he had been
in under Narviz, and he had no interest in such
an arrangement. Plus, as he founded by speaking with De Sota,
they had vastly differing ideas on how to approach this conquest. Namely,
de Soto, as a veteran of the destructive conquest in

(01:03:40):
the Inca Empire, very much intended to use the same
brutal tactics in these lands that had been employed to
conquer Nicaragua, and de Soto would in fact attempt to
do just that in his failed attempt to conquer the
lands around the Gulf of Mexico, which ultimately edded with
De Soto did and no treasures being uncovered for his efforts.
And contrasted to Soto, Devaka as well noted had come

(01:04:01):
to see such tactics as being unnecessary. Instead, he wanted
to use a softer approach plast to. Vaka also developed
a different interpretation of wealth in the other conquisadors as
even though he still valued gold and other such traditional
ideas of riches, he also saw wealth in the richness
of the farmland they had seen and any idea of
bringing the people of these lands into the light of

(01:04:21):
Christianity and Spanish civilization. Kambezion of Vodka then was not
about to give up on his idea of a kinder
and gentler conquest he won in fifteen forty. Then, after
losing out on his chance to take over for an,
Aviz got the opportunity to put his ideas into action
when he was given the responsibility of taking over the
Rio de la Plata Colony in whate is today Portugal.

(01:04:42):
The Spaniards Zucy had initially taken an interest in the
region as a part of their search for a what
a way that might take them all the way to
the Pacific Ocean, an effort which had failed. But their
attention was caught again by the fact that some mucal
bands regularly arranged for inland to conduct raids on the
fringes of the Inca Empire. These bands that had brought
back various silver items to their communities, items which when

(01:05:02):
noticed by these Spaniards, was enough to catch their attention,
as they did not realize that these were prizes that
had been stolen from a different region entirely now. As
Spain first started attempting to set up a colony in
these lands, the local trumps were initially friendly. However, they
eventually tired of supplying these invaders with food and thus
began lashing out violently. Things eventually got so bad that,

(01:05:24):
after a thousand colonists had died through various incidents, the
governor of the colony in fifteen thirty seven effectively gave
up and left for Spain, only to die along the way.
The crown then, needing a replacement for this governor, and
more importantly, someone who was willing and cable of supplying
the abandoned calmnists, turned to Devaka, giving him the chance
to oversee the conquers of the Rio de la Plata province,

(01:05:45):
at least in part because he was willing to spend
eight thousand nukanos to pay for supplies for the calmness
Ploster was by this point some discussion in Spain that
maybe they should be converting the Native Americans peacefully. Indeed,
within his letter granting Tovaka this assignment, the Spanish King
Charles the First stated that special care was to be
taken to see that the Innians were not treated badly,

(01:06:08):
and that they be taught to become vassals of the king. Now,
to be clear, Kabeza Avaka was not the first one
to bring these ideas forward. Indeed, within the Spanish court
there were already discussions about the justice and legality of
their conquests of the quote unquote New World and the
methods which they used in doing so. Indeed, the push
to treat Native Americans more humanly was started in fifteen

(01:06:29):
fifteen by Friar Bartolomey delas Cassis, who would argue that
while the Pope had given Spain dominion over this new world,
that did not mean they should be able to kill
it in slavely residents of this new world at will. Instead,
he argued that the Pope's order effectively made it through
the natives were Spanish citizens, and thus should be treated
as such. By that logic, it was against the laws
of nature, God, and even Spain to treat the indigenous

(01:06:52):
people as less than human, and it was especially a
criminal that they were being killed by greedy conquisadors without
being converted to Christianity. When bring this case in the
Spanish court, dayleust Casses would call out their very motives
for heading to the New World, running that quote, these
Spaniards first set sale to America not for the honor
of God, or as persons moved and merited thereunto by
servants zeal to the true faith, nor to promote the

(01:07:14):
salvation of their neighbors, nor to serve the king, as
a falsely boast and pretend to do, but in truth
only stimulated and goaded on by insatiable avarice and ambition,
Which is to say that the Concisinnors were not motivated
by their Christian faith and loyalty to the crown, like
they claimed, but were instead purely driven by greed. In contrast,
Dlus Cassus would write, quote, the natives are capable of

(01:07:36):
morality or goodness, and very apt to receive the principles
of Catholic religion. Nor are they reversed as civility and
good manners, meaning that the indigenous people, unlike the Conquisinnors,
are inherently good and in his opinion, prime to be converted. Indeed,
Dalus Cassas would argue that quote these Spaniards never received
any injury from the Indians, but that they rather referenced

(01:07:58):
them as persons descended from heaven, until that they were
compelled to take up arms, provoked thereupon by repeated injuries,
violent torments, and unjust butcheries, basically saying that the native
peoples had been peaceful to these newcomers to their lands
and had only responded violently after being driven to do
so by the actions of these Spaniards, indeed, having personally
borne witness to the horrors perpetrated against the native peoples

(01:08:20):
of these lands. Dayless Causes sought to document this devastation
and make it known to the rest of the world
so that it might be stopped. For example, he would
describe a Caribbean island that had been devastated by the conquistors,
describing it as once having a quote most helophone pleasant climate,
is now laid waste and uninhabited. And whereas when the
Spaniards first arrived here about five hundred thousand men twelve

(01:08:42):
in it. They are now cut off, some by slaughter
and others ravished away by force in the violence to
work in the minds of hispaniol law. Among the other
atrocities that Dalus Causes would describe were the actions of
one Spanish conquist or, Costco pro Kyo, who was accused
of first gas training the native people seemed slaved, including
forcing one and saved person to castrine himself and then

(01:09:03):
forcing his various captives to eat their own genitals, which
may sound unbelievable, but upon being investigated, Procyo did not
claim they had not done any of this. Instead, he
argued that he had simply employed necessary tactics to prevent
the people he was in saving from committing suicide by
eating dirt which if you think about it, really paints
a picture of how Battie was treating them before the

(01:09:24):
whole castration business, if they saw the best option as
killing themselves through eating dirt. Additionally, within his brief report
on the destruction of the Indies, Dayles Causes would write
a vertible laundry list of nightmare fuel as he described
what his country men had done. Writing that quote, the Christians,
with their horses and swords and lances, began to solder
and practice change cruelty among them. They penetrated into the

(01:09:46):
country and spared neither children, nor the age, nor pregnant women,
nor those in child labor, all of whom they ran
through the body and lacerated, as though they were assaulting
so many lamps headed into their sheepfold. They made beats
as to who would sunny man in two, or cut
off his head at one blow, or they opened up
his bowels. They tore the babes from their mother's breast
by the feet and dashed their heads against the rocks.

(01:10:09):
Others they seized by the shoulders and threw into the rivers,
laughing and joking. And when they fell into the water,
they exclaimed boil body of so, and so they spitted
the bodies of other babes together with their mothers and
all who were before them. On their swords they made
a gallans just high enough for their feet to nearly
touch the ground. And by thirteen, in honor and reverence
of a redeemer in the twelve apostles, they put wood underneath,

(01:10:32):
and with fire they burned the Indians alive. They wrapped
the bodies of others entirely in dry straw, binding them
in it and sending fire to it. And so they
burned them. They cut off the hands of all they
wished to take alive, made them carry them fastened on
to them, and said, go and carry letters, that is,
take the news of those who had fled to the mountains. Now,
all this was obviously terrible, But what made it even

(01:10:54):
worse than the eyes of fire. Bartolemey delas Casas was
the fact that it was all being done in the
name of Christianity, writing that in the forty years since
these new lands were discovered, and least twelve million men,
women and children had been soughtered by so called Christian
soldiers who profess to have done so per their religious dictates. However, quote,
the reason why the Christians have killed and destroyed such

(01:11:17):
an iffident number of souls is solely because he had
made gold their ultimate aim. In once then, the Friars
aim to not only say the lives of the Indigenous
people of the New World, but also their souls and
the souls of these Spaniards responsible for this desolation. He
then started preaching that God wanted the Native Americans to
be free, and that any attempts to ensave there must
immortal sin with day lust causes, ultimately coming to the

(01:11:40):
conclusion that the only answer was that quote, the Indians
need to be placed beyond the grasp of these Spaniards,
because no remedy that leads them in Spanish hands will
stop their annihilation. It was clear then to day Las
Casas at least, that these Spaniards could not help themselves
and would ultimately destroy these people. The only answer then
was to keep them separated. Now, it has to be said,

(01:12:01):
while Devaka was an outlier among conquistadors and seeing the
Indigenous people in the Americas as actual human beings, he
never became as radical as Dela's causes as where the
Friar had concluded that the wars against the Native Americans
had been so unjust in nature that they had to
be wholly protective from further contact. Devaka still very much
supported Spain's right to use military power to conquer and

(01:12:24):
profit off of these lands and their people. He would
just encourage a gentler approach to conquest and conversion wherever possible.
For Evaca, the way he and the others had been
treated after adopting their roles as healers on behalf of
their God had been proved that the violent conquest wasn't necessary. Instead,
Devaka was convinced that by bringing the benefits of Christianity
to the people of these lands, they would be able

(01:12:45):
to convince them without force. Pass He was apparently one
of the few who earnestly believed that their goal was
the creation of a Catholic kingdom in these lands under
the ultimate role of Spain and their king. To that end,
Devoka really did not seem to concern himself with any
of the larger fills softcore and religious debates that were
taking place at the time concerning the Native Americans and
their treatment, like, for example, the debate of whether they

(01:13:07):
had a soul or not, because if they didn't have
a soul, it was perfectly fine to enslave and kill
them willy nilly. The Voca, though, did not concern himself
with any of that. He just seemed to want to
promote more humanitarian policies my treating the indigenous people well
and with respect, and doing things like actually paying them
for their work and teaching them about Christianity so as
to foster their eventual conversion. Now, upon arriving the Rio

(01:13:31):
de la Plana province to Voka, per his royal charter,
had the sole ability to provision the province, which typically
was a license for personal profit, as Devaka was essentially
the sole source of imported goods. Devoka, however, upon arriving,
pretty much gave away much of what he had brought
with him without making any profit. And when it came
to the naedi of inhabitants of the region, Devoka made

(01:13:52):
appointment giving away gifts as a form of diplomacy, using
similar tactics to the ones that had employed on their journey.
As healers were he and his can penins had maintained
the goodwill and loyalty of the residents of those lands
by being generous with the gifts given to them. This
different approach to conquest and colonization was also illustrated by
the make of the forces he had brought along with them,
as he brought nine priests and four hundred soldiers, which

(01:14:15):
at first glance may seem like he fully intended to
use force to conquer these lands in spite of his
own words. However, four hundred soldiers was not actually that
large of a number when considering the size of the
region he was expected to govern, while the nine priests
was actually an unusually large number by those same standards,
meaning that the Vaka was seemingly putting more of an
emphasis on conversion through words than through the sword. That

(01:14:37):
being said, Tovaco was very much prepared to still use force,
It's just he favored using less violent methods to get
the Native Americans to adopt the culture and religion of
the Spanish, which, again, while stale not greed, was still
better than the alternative approach described by Dayles Causes in
his destruction of the Indies. Now, the situation in the
colony when Devaca arrived was quite tenuous. While with one

(01:14:58):
of their main settlements, Brana, being abandoned due to hostilities,
with the native groups, yet for as fearsome of a
reputation they had for being lovers of war who ate
human flesh. Devaka would approach the local Guaruni people and
find them to be friendly when he gave gifts to
their chiefs and paid for food so as to supply
his men. Indeed, were that this latest group of strangers
were actually paying for things led to even more local

(01:15:21):
showing up to sell things to the Spanish additionally to
try and keep the peace, to Vodka trying his best
to keep the Spanish and the indigenous people separated, as
he recognized that these Spaniards tended to not know the
local customs and were thus prone to even without meaning
to offend the native peoples in some way. So to
try and prevent such incidents, Devoca ordered that only men
who knew the Indians language in ways would be allowed

(01:15:43):
to go and purchase supplies, which Devoka would then turn
around and sell to the Calmness and no profit for himself,
rolls that apparently caused much grumbling and dissatisfaction among the Calmness.
From Devaka's perspective, though, the only way the colony was
going to survive was with the help of the local
tries tries, and based upon his own experiences in North America,
the best way to get such assistance was through building

(01:16:06):
trust and cooperation, rather than simply being, to put it, bluntly,
violent assholes. In the Guarani, then he saw people much
like those and the others and visited while acting as
healers as they were quote farmers and keepers of ducks
and hens like those of Spain, domestic people, friends of
the Christians, ready with some work to be brought to
the knowledge of our holy Catholic faith. Indeed, Devaka was

(01:16:28):
generally able to make peace with the various competing tribes
in the region through his more diplomatic methods, and even
when he did use force against one tribe to get
them to stop attacking their neighbors, he ordered it to
be done in such a way there was more of
a demonstration of power than a true attempt to destroy them.
As such, he ordered that the people they were attacking
being left a path of escape so they didn't have

(01:16:49):
to take too many unnecessary casualties when they realized they
were outmatched. That, however, was not the extent of the
violent methods that Devaka chose to employ and trying to
enforce an artificial peace in the region, as he would
also order the hanging of a dozen captors from a
northern tribe who, after punching peace and friendship, had started
attacking the Spanish and other tribes, and he also notably

(01:17:09):
hanged another native leader who had decided to find for
freedom against Spanish dominance. Meanwhile, despite his own forbidding of
the making of slaves out of the native peoples, when
a rebellion broke out amongst some of these tribes against
the Spanish and their allies, Devaka not only ordered a
war against them, but also decreed that anyone they captured
during this conflict would be enslaved. In doing so, he

(01:17:29):
would claim that this was just a continuation of established
Spanish policy that serious crimes, including resistance to royal authority,
was punishable by enslavement. In general, then, it seems that
while his more reasonable approach had some successes, and very
much seems that the Karani and the other tribes, after
a time began to balk at the changes he was
trying to force upon them, which comes down to a

(01:17:50):
basic misunderstanding that Devaka had based upon his journey as
there was ultimately a difference between a small group of
men traveling about attempting to spread the ideas of Christianity
with any pre existent traditions of the people they were encountering,
and a full scale colonizing force invading and trying to
force their own set of beliefs upon any people, thereby
seeking to replace their culture. Kambezion Nevaka, then, unlike DayLA's cassas,

(01:18:13):
never seemed to be able to ag grasp the reason
why the indigenous people acted in self defense. Indeed, while
Dla's casses came to sea Spanish conquests bringing more harm
than good, and thus understood their need for self defense,
the Vodka never quite reached that level of understanding. Kabezon
of Vodka's ultimate downfall, however, would not happen due to
native resistance, but from forces within his own colony, although

(01:18:35):
it can be argued that his approach toward the native
people's helped to fuel the resistance against him. As you see,
upon assuming his role as governor, de Vaka had ordered
the Kaanas to treat the native people well, do them
no harm, do not steal from them, and pay them
for their labor policies that did not sit well with
those who were used to exploiting and mistreating these people
for their own benefit. Plus, there was also the issue

(01:18:57):
that the Guarani's traditional way of stealing an alliance was
by giving away their women. Now these Spanish saw this
is selling the women as slaves, while for the Garrani
it was not slavery but a ways of building ties
of kinship. Regardless, to set up a situation where neither
son was exactly inclined to give or accept payment. Indeed,
the condists, who did not have their own currency, did
not really have the funds to pay their servants, while

(01:19:19):
the Guarani women were not interested in accepting payment for
what they saw as a part of their duty in
forging an alliance between their people. The Vaka then cost
even further discontent on Monthy calmness when he proclaimed that
related Indian women could no longer live with a Spanish man,
as the implication was that at least some of these
Spanish were sleeping with multiple women from the same family,

(01:19:40):
which was a big no no further Catholic precepts, of course,
that these Spanish men living in defiance of their own
religions rules saw Devaka's meddling in matters where he didn't belong,
while outwardly proclaiming that all he was doing was taking
their servants away from them, essentially pretending that they weren't
sleeping with multiple women, despite that actually being what was
happening in some cases. Indeed, it wasn't long before the

(01:20:01):
Spanish connists were out in numbered by the children of
these unions, most crucially those the fact that five years
had passed in between the departure of the colony's former
governor and the appointment and arrival of Devaka, during which time,
as you might expect, certain individuals, out of necessity to
keep the colony functioning and rose to power and subsequently
set up their own governing system that filled this gap

(01:20:22):
in official power. These same individuals then did not much
appreciate having their authority effectively stripped from them thanks to
the appointment of this new governor. In particular, they especially
did not appreciate it when Devaka challenged their implementation of
the Quinta or rural fifth, a tax from the Spanish
crown on precious metals and gems. These local officials, you see,
in the absence of an abundance of such riches and

(01:20:44):
then applied this tax to pretty much everything, including essential
foods in the like. Then, utilizing this policy, they started
arresting anyone who could not pay these taxes as that way,
Once the individuals in question were thrown in jail, the
officials then auction off their victims belongings to their wealthy
friends for their own profit. It was then these officials
and some local friars who Devaka had clashed with in

(01:21:06):
part because he had forced them to release the over
thirty Native women and girls they had kept in their
house and monastery, who were the main forces looking to
overthrow to Vaka's role as colonial governor. To help justify
their actor rebellion, these forces went, among other things, accused
of Vakavs acts of cruelty against the Native Americans that
were a combination of not true or a misrepresentation of

(01:21:27):
what had happened. As while I've illustrated Devaka did not
always live up to his word and was still stuck
in the colonizer's mindset, he still wasn't outlandishly cruel or brutal. Basically,
it seems what his opponents decided was that they had
to ruin his reputation to justify overthrowing someone who had
been appointed by the crown, because should he be able
to maintain his reputation as the man who treated the

(01:21:48):
native people as well, it would look like they had
just gotten rid of him so they could go back
to being terrible to the indigenous people, which is in
many ways what was going on, as he wanted the
freedom to go back to doing what they pleased when
it came to the native people, Devaka's foes and waited
until he was illed to make their move overthrowing and
imprisoning him, and which point they began their work ruining

(01:22:09):
his reputation while also being aided by the fact that
the Voga had not found any gold or silver in
the area to placate those in the Spanish court. Devaca
was then sent back to Spain, where he was never
given another opportunity to try and implement his kinder and
genular form of conquest. Instead, he ultimately retired to his
family's estate to live out the rest of his days.

(01:22:30):
As for the various people they metled on the way,
the Appalachi, the people that the Norva's expedition had initially
pursued after being told they had golden corn, and who
ultimately lied and put up enough resistance to convince the
Concuisodors that they were not worth pursuing any further. While
by the time he century had passed that the failed
Nervas expedition, they had effectively been forced to become Catholics

(01:22:50):
who exported grain to Cuban other Spanish outposts in the
New World. Yet not even this arrangement would save them,
as they would be wigganed by a series of epidemics
likely did not come from Narviz and his men, but
from missionaries, Araraq refugees fleeing Cuba, or other European explorers,
or enslaved Africans. Regardless of these sources, though these terrible
diseases would lead the Apalachis weakened and vulnerable. There was

(01:23:13):
little they could do then when they came under attack
from other Native Americans who happened to being the employer
of Spain's colonial rival England, as a series of raids
conducted by the Creek in seventeen oh four either killed, exiled,
or enslaved the remnants of the Apalachi people. Many of
the Apalachi survivors were then brought up to the New England,
New York and Pennsylvania colonies, where they were forced to

(01:23:34):
clear forest and built stone walls, while those who hadn't
been captured likely ultimately just melted into other neighboring tribes.
There was, however, one exception, a group of Appalachi who
fled west, ultimately ending up in Louisiana, a group that,
when they were identified in eighteen twenty five, represented the
last who still identified themselves as Appalachi, and which point
only forty five remained of their one sizeable culture. Meanwhile,

(01:23:57):
the Timokoua, the people that had encountered on their wad
way to the Apalachi, the people whose lord was carried
around on the shoulders of a porter, they would suffer
more or less the same fate as their enemies. The
Apalachi as a Timmacula were largely wiped out by a
series of epidemics before they too were attacked by the
Creeks working on behalf of the English. They were then
sold into slavery, with the last man known to the

(01:24:18):
Europeans who identified himself as Timacoua, dying in Cuba in
seventeen sixty seven. Meanwhile, the people whose villages they first
landed at, the people who first told their advice about
the Apalachi basically just to get them to leave, they too,
would more or less just disappear by the early seventeen hundreds,
as their people and their culture is now largely lost
to history. As for the people they encountered upon a

(01:24:40):
ribing in Texas, who exactly they were as much harder
to pin down as they were a nomadic people, and
because by the time the area was further explored, many
of the tripes from that time had been forced out
by groups fleeing areas and faded by the Spanish. At best,
they tend to be connected with the karen Kawa people,
a group who lived in the region and were known
to keep dogs, with thus appearing several times during this

(01:25:02):
period into Vaka's later account, a people who officially would
become extinct in eighteen fifty eight thanks to disease warfare
and the combined efforts of Mexican and Texas authorities. Which
is all to say then, more or less the vast
majority of the people that Devaka and his companions encountered,
regardless of how cruel or kind, they were, when encountering
strangers in need were ultimately destroyed by the cognizing powers,

(01:25:24):
and it is with that depressing note that we end
the series. But come back next time for another particularly
dark moment in American history, as I at long last
turned my attention to the infamous Tulson Massacre, but that
tale will have to for now remain a story for
another time. Thank you for listening to Distorted History. If

(01:25:47):
you would like to help out, please rate and review
the podcasts and tell your friends if you think they'll
be interested. If you would like ad for in early episodes,
I set up such a feed over at patreon dot
com slash Distorted History. By paying ten bucks a month
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as it uses an RSS feed. I will continue to

(01:26:09):
post sources on koffee and Twitter, though, as it's just
a convenient place to go to access that information regardless.
Once again, thank you for listening and until next time,

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