Robert Ricard’s study of the early Mexican missions is well on its way to becoming a classical interpretation of the subject. It first appeared in French in 1933 as Volume XX of the “Travaux et Mémoires de l’Institut d’Ethnologie” of the University of Paris, with the title La “conquête spirituelle” du Mexique. Essai sur l’apostolat et les méthodes missionaires des Ordres Mendiants en Nouvelle-Espagne de 1523-24 à 1572. In 1947 it was published in a Spanish translation by Ángel María Garibay K., with a special preface by the author. Now finally it has been made accessible to English readers through the efforts of Lesley Byrd Simpson.
Ricard’s work is not intended as a general history of the beginnings of Catholicism in Mexico. The author carefully excludes from the scope of his work the development of the Church among the Spanish colonists as well as the labors of the ecclesiastical hierarchy and of the diocesan clergy. The geographical area of interest is also carefully delimited to “the country lying between the present northern frontier of Mexico and the Isthmus of Tehuantepec” (p. 2), thus excluding Chiapas, Tabasco, Campeche, and Yucatán.
The author presents his materials in three parts: I. “The Founding of the Church,” in which he considers the beginnings of the mission system, the character and preparation of the missionaries, and the induction of the Indians into the Church; II. “The Stabilization of the Church,” in which he treats of works of social beneficence, the development of the externals of the Church, and the schools for the Indians; III. “Conclusions,” in which he points up some of the difficulties of the missionary effort—notably dissensions within the Church and native resistance—and shows the significance of these first years for the later religious evolution of Mexico. There are two appendices. The first is Ricard’s preface to the Spanish edition, the second an essay on sources which constituted the introductory chapter to the two previous editions.
On the whole, the author writes favorably of the work of the missionary friars, but not without criticism and a touch of healthy cynicism. “I have in the bottom of my heart,” he says, “… a feeling that every human activity in one way or another is imperfect” (p. 305). The cardinal flaw that he finds in the Spanish missionary system was its failure to develop a native clergy.
As must be expected, Ricard’s study is now somewhat out of date, since a good deal of research has been done in the thirty-four years since it was first published. The value of the present edition would have been increased if some effort had been made, either at the end of the notes for each chapter or in the bibliography, to indicate the more important materials that have appeared since its publication.
The literary quality of the translation is marred by an excessive literalness, which led to the repeated insertion of bracketed words for the sake of clarification. On the other hand, an unfortunately large number of fairly serious errors were allowed to creep into the translation of the work and the preparation of the printed text. Here I will simply list some which may cause confusion to those persons who are using the work: “The Dominicans arrived in Mexico probably on July 2, 1536” (p. 22) should read “July 2,1526.” “The Franciscans had baptized more than a million pagans by 1524” (p. 91) should read “since 1524.” “The first viceroy, Antonio de Mendoza, who arrived soon afterward” (p. 219) should read “who had arrived recently.” “Performing ceremonies which did not require episcopal consecration” (p. 246) should read “which required episcopal consecration.” The tempestuous bishop of Michoacan, Fray Pedro de Ayala” (p. 248) should read “bishop of New Galicia.” “A natural marriage may sometimes be dissolved; a legal one, never” (p. 302) should read “a natural, consummated marriage” and “a ratified and consummated one.” “Icazbalceta thinks that he [Fray Antonio Tello] was twenty-five at the time” (p. 315) should read “he was eighty-five.” “An Augustinian turned Chartreux” (p. 321) should read “Carthusian.”
In spite of such shortcomings, however, the book is a welcome and valuable addition to the available bibliography on the subject in English, and is recommended to anyone interested in the history of the Catholic Church in Mexico.
