Note 148 — Chapter VII · WHAT MONTEZUMA THOUGHT OF IT.
Reading edition
Torquemada, i. 379-80, expresses his disapproval of Gomara and Herrera for following only Spanish versions, and ignoring the Indian records acquired by himself and others, including Sahagun. The latter assumes that Montezuma has been apprised of Grijalva’s departure before the embassy leaves, and this body is therefore not sent till Cortés arrives.
Hist. Conq.
, i. 7. This is not unlikely, for council had to be first held and the future course determined, and messengers were always on the way between the subject provinces and the capital, ready to convey news. But most writers, followed by the
Native Races
, take the view presented in the text. Herrera, dec. ii. lib. iii. cap. ix., who is very brief on Grijalva’s visit, says, when it was learned that the Spaniards wanted gold, the governors on the coast were ordered to barter with it, and to find out what further object they had in coming. Ixtlilxochitl states that merchants from the coast fair brought the first news of Grijalva to Mexico. Veytia,
Hist. Ant. Méj.
, iii. 377-8, is brief on the subject. Tezozomoc describes the necklace, bracelet, and other jewelry prepared as presents by four of the leading goldsmiths and lapidaries. With these the chief who had been to the coast to observe the floating towers is ordered to seek the white men. Pinotl must prepare food for them, and if they eat, they are surely Quetzalcoatl and his suite. ‘But if they prefer human flesh,’ says Duran, in his version, ‘and wish to eat you, let them do so; I promise to look to the future of your children and relatives.’
Hist. Ind.
, MS., ii. 366-7. ‘If you are convinced that it is Quetzalcoatl,’ continued Montezuma, ‘adorn his person with these jewels made for the purpose, and say that I beg him humbly to come and take possession of the throne which I hold for him.’
Tezozomoc
,
Hist. Mex.
, ii. 236-9. This author confounds Grijalva and Cortés, but allows the jewels and message to reach the latter. According to Duran, Montezuma tells the chief to ask the god for permission to finish his rule; after his death he is welcome to the throne. ‘
Que me dege morir, y que despues de yo muerto venga muy de norabuena, y tome su Reyno pues es suyo y lo dejó en guarda á mis antepasados,
’ ut supra. Acosta,
Hist. Ind.
, 508-14 refers briefly to this subject, and to the various omens and visions, some of which he regards as dreams imparted by angels. Meanwhile fresh messengers arrive to report that the white captain had spread the wings of his floating mountains and faded away in the east. They bring later drawings and gifts, including beads, shirts, a hat, some biscuits and wine. The monarch crunches the biscuits and admits them to be good, but the wine, with its penetrating sweetness, lulling the senses and calling up happy visions, this delights him, and specimens of both are deposited upon the altar of Quetzalcoatl at Tula. Finally, on seeing the glass necklace, he declares the giver to be indeed the Acatl Ynacuitl, the travelling god of the reed; and deeming himself unworthy of so brilliant an adornment, he consecrates it to the gods. The best painters are called to give a superior representation of the strange visitors from the rude drawings brought by the messengers, and from their description, while the old and wise men are asked for recollections and ideas which may throw light upon the subject. After much search a tradition is raked up, wherein a race is to come from the east mounted on serpents or masted mountains, and with them a white, bearded people, astride of big deers and eagles, who will land at Tzonapan, and obtain possession of all the land. They are also described as a one-legged people, with the face in the middle of the body, of white complexion and with long beard. In confirmation thereof is produced an old painting, which agrees with those depicting the late arrivals. Convinced of the identity, Montezuma orders the governors of the coast provinces to maintain a close watch for the return of the strangers, so that he may receive speedy notice.
Tezozomoc
,
Hist. Mex.
, ii. 241-50;
Duran
,
Hist. Ind.
, MS., ii. 359-92.
This chapter presents but a faint picture of the state of affairs within the Mexican empire at the time of the arrival of Cortés. As I said at the outset, all this I have given in my Native Races, and can not of course repeat it here. Further authorities on omens and on the state of the Aztec empire, most of them, however, of no value, are Carbajal Espinosa, Hist. Mex., ii. 5-12; Beltrami, Mexique, ii. 137-9 and 142-3; Zamacois, Hist. Méj., iii. 130-2; Vetancvrt, Teatro Mex., pt. iii. 124-6; Bos, Leben der See-Helden, 4-5; Hazart, Kirchen-Geschichte, ii. 505-8; Touron, Hist. Gen. Am., iii. 127-34; Viagero Univ., xxvi. 192-237; Larenaudière, Mex. et Guat., 73-5; Lafond, Voy., i. 105-7; Eggleston’s Montezuma, 11-17; Sammlung aller Reisebesch., xiii. 289-91; Russell’s Hist. Am., i. 76-9; Laharpe, Abrégé, ix. 268-73; Du Perrier, Gen. Hist. Voy., 332-6; Burke’s Europ. Set., i. 71; Smollett’s Voy., i. 214-19; Chevalier, Mexique, 7-22; Mexique Études, 9-10; Robertson’s Hist. Am., ii. 17-18; Bussierre, L’Emp. Mex., 119-30; Manzi, Conq. di Mess. 14-19; Roure, Conquête du Mex., 211-20.