Spanish Conquest Summary

The Nahua Interpretation of Spanish Conquest It is very difficult to explain defeat without seeming to make excuses. Such was the task of the Nahua chroniclers whom learned to write their language and produced the codices that were used in The Broken Spears. These accounts were put together by Native Americans roughly thirty years after the conquest based on Nahua oral history. These are not direct first hand accounts and cannot be accepted as specific historical evidence. What can be understood from this is the influences that were prevalent in their interpretations and the value they associated to the different factors that determined the Aztec fate. Their attribution to “The Giver of Life” is clear, while their account of the influence
of their King, Motecuhzoma and the Tlaxcaltecas give examples of mortal influences that conflict with the supernatural aspect in the conquest. This cleavage in their historical account demonstrates their logic in constructing a working narrative which simultaneously blames everything and nothing at the same time – a grand and complex web of colors and emotions that can effective convey their sentiment of betrayal. The Nahua presentation of the various omens which foreshadowed the Spanish Conquest signifies the clearest example of their world-view as it applies to history.
These “Omens” shed light on their appreciation for time and history as being functioning parts of God’s will. The preordained nature of these eight omens validates their faith and acceptance in the “Giver of Life.” Even Motecuhzoma, the most powerful figure in Aztec society could appreciate their significance as he, “took it as a great and bad omen when he saw the stars mamalhuatzli.” (6) The validity of the omens is further solidified by the testimony of Munoz de Camargo who as a Spaniard had a very different perspective than the native Aztecs, but could appreciate the attention they received as he writes how, “This great marvel caused so much dread and wonder that they spoke of it constantly, trying to imagine what such a strange novelty could signify.” (7) While impossible to validate, questioning whether these omens really existed does little to help bring about the more important aspect they represent – the account for their god’s predetermined will as the main factor in the
conquest. The contrasting aspect of mortal agency in the Nahua accounts represents another crucial factor in the Spanish Conquest of Tenochtitlan. Agency in this context represents the aspect which contradicts their god’s influence in their defeat. Motecuhzoma is portrayed as an unbelievably weak and disappointing figure in the Nahua writings. His weakness is both cause for blame and an example of the power of the will of the “Giver of Life.” As all were victims of the celestial current, not even the mighty Motecuhzoma could remain poised and resilient, “He wanted to run away and hide; he thought of evading the ‘gods,’ of escaping to hide in a cave.” (35) Motecuhzoma was further marginalized as the chroniclers describe how the Aztec citizenry questioned his authority, “Who is Motecuhzoma to give us order? We are longer his slaves.” (78) This account of the Aztec King’s unremarkable character demonstrates the sentiment of betrayal and disappointment, as if even though this was all preordained, they had suddenly realized that they could no longer rely on the structure of order they had always accepted and had to find another course of action. This revelation exemplifies the contradiction in the Nahua perspectives – even though this was all predetermined – they refused to accept their fate. This is one of the many examples of the European influence manifest in the Nahua chronicles as the European idea of human agency as a form of god’s will is introduced. The rival Tlaxcala forces were another example of mortal agency in determining the Aztec fate.
While Motecuhzoma’s inactivity was credited in the previous example, the Tlaxcaltecas’ activity and crucial alliance with the Spanish are accounted for in the Nahua interpretation as well. The rival Tlaxcaltecas are credited with forming an alliance which proved pivotal for the Spanish victory. “We should go over to their side: we should make friends with them and be their allies. If not, they will destroy us too…” (39) This anonymous quote from a Tlaxcalteca council depicts the inferiority associated with these Aztec rivals and their cowardly motives in uniting with the Spanish. Similar to the Motecuhzoma characterization, the Tlaxcalteca add a layer of mortal agency that is much different than that of god’s will as described by the omens. Both the Cholultecas and the Aztec would capitulate to the Spanish forces with the help of the Tlaxcaltecas. Their invaluable guidance in navigating Mexico and adding sheer numbers to their militia can be described as invaluable by Nahua account. Their alliance was solidified with their ambassador, Patlahuatzin was slain by the arrogant Cholultecas to send them a message, to which the Tlaxcaltecas responded by reaching out to Cortez, “most valiant lord, we wish to accompany you in order to seek vengeance… For they have not thanked us for our good counsel, but have scorned and despised us because of our love for you.” (47) This quote really
communicates the subservient characterization of the Tlaxcaltecas in this conflict, but while presented as such, their influence as further validated while that of the spiritual power can be considered peripheral at this point. Whether betrayed by god, or mortal forces, the Aztec account as represented by Sahagun’s Nahua informants incorporates many aspects in describing the Spanish Conquest of Tenochtitlan. While the spiritual perspective is easily attributable to their world-view during the conflict, their description of the mortal aspects that are a part of the history steer away from their generally accepted point of view. This contradiction when describing aspects of the conquest represents the European influence that was also a part of their workable historical interpretation. “The invaders, the cause of their affliction, appeared to their eyes as another type of being, utterly different from them, and the presence of these strangers was not easy to place within their cultural categories.” (187) As result of this difficulty, their writing pose contradictions and render an “emollient myth” to help ease their pain.