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The rise of THe AzTEc EmPiRE
The rise of THe AzTEc EmPiRE
Spanish conquest of the new world
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Moctezuma’s Headdress: To Embody a God In the 16th century, iridescent green feathers, gold, and gemstones were gathered to create a symbolic gesture, a headdress, which would help transform the Aztec ruler into the incarnation of the God Quetzalcoatl. The headdress is believed to once belong to Moctezuma II. He was the Aztec emperor when Spanish conquistador Hernán Cortés took siege of Tenochtitlan in 1521, and effectively destroyed the once great empire of Mesoamerica. Moctezuma’s unquestioning spiritual beliefs allowed for this easy invasion, and the once symbol of godliness, fertility, and freedom, became a trophy and one of the countless artifacts sent to Europe. Today, this spiritual piece is once again at the center of a controversy between two countries. Moctezuma’s headdress is nearly 500 year old, and remarkably well preserved. It is 46 inches high and 69 inches wide. The headdress’s outermost layer, and most predominant layer, is made up of 400 iridescent green tail feathers from the male Resplendent Quetzal, a bird from the montane cloud forests of Central America. “The Aztecs venerated the Resplendent Quetzal as the god of …show more content…
The Spanish portrayed Moctezuma as a “cruel, power-hungry tyrant who wantonly destroyed whatever displeased him” (Cohen, 1972). This may have been their way of justifying the conquest of the Aztecs. However, in Fray Bernardino de Sahagun’s General History of the Things of New Spain , a work written using firsthand accounts of the Spanish invasion of Tenochtitlan, portrays Moctezuma with a “unquestioning religious orientation and credulous mind”(Cohen,1972). One can envision Moctezuma standing before his people adorned with this headdress, the sunlight shimmering off the gold. The richness of color in the feathers articulates nature’s grandeur, a tie to the spiritual and natural world. It would have been a sight to behold. A man transformed into a
“The Conquest of New Spain” is the first hand account of Bernal Diaz (translated by J.M. Cohen) who writes about his personal accounts of the conquest of Mexico by himself and other conquistadors beginning in 1517. Unlike other authors who wrote about their first hand accounts, Diaz offers a more positive outlook of the conquest and the conquistadors motives as they moved through mainland Mexico. The beginning chapters go into detail about the expeditions of some Spanish conquistadors such as Francisco Hernandez de Cordoba, Juan de Grijalva and Hernando Cotes. This book, though, focuses mainly on Diaz’s travels with Hernando Cortes. Bernal Diaz’s uses the idea of the “Just War Theory” as his argument for why the conquests were justifiable
what the author believes life was like in different spheres of Aztec life. Clendinnen refers to the Aztec peoples as Mexica(pronounced Meh-SHee-Kah)as that is what they called themselves and her interpretations of Mexican ceremony as a form of visual performance is breathtaking.
He attempted this primarily through his portrayal of Montezuma’s system of governance as brutal and is people as disloyal to him. He described the apparent willingness of the peoples he encountered to abandon the Aztecs and swear allegiance to the King of Spain, “Although they were subjects of Montezuma … they had been reduced to that condition by force …and when they had obtained through me some knowledge of your Highness … they declared their desire to become vassals of your Majesty, and to form an alliance with me”(Second Letter, 38–39). Cortés justified his conquest further through his proclamation to the his king that he was acting in defense of these newly acquired vassals. Cortés wrote that Montezuma subjected the local people to violent and tyrannical repression and, “took from them their sons to be slain and offered as sacrifices to his idols”(Second Letter,
One of the most interesting aspects of Diaz’s narrative is towards the end when Cortés broaches the subject of Christianity with Montezuma. Conversion and missionary work was one of the most important and lasting goals of the conquistadors and other contemporary explorers, they were charged with this duty by the rulers who sent t...
In Matthew Restall’s book The Seven Myths of the Spanish Conquest, he argues that many of the widely accepted modern beliefs about the Spanish Conquest are misguided or skewed. These myths more importantly show how dependent history is on the perspective of the one who is writing it, and how the writer perceives the events happening around them. One example, is the myth of white Spaniards going to a foreign land on the decree of a king and finding barbarous natives who are inferior to these so-called great men. Using documentation written from both sides, and taking into account the context of the time period, Restall explores the myths of the Spanish Conquest in order to frame a less romanticized, well-rounded view of what actually happened
The history of the Western hemisphere is full of war and conquest. One of the most significant and defining of those conquests is the downfall of the Mexica/Aztec Empire. While there are many other events to choose from, this one stands out since it was one over one of the largest empires in Central America. It is also important to look at because of the immense cultural impact it had. The story of this takeover reads like a movie script, a small band of Spaniards single handedly takes down the most powerful empire in Central America. It was an epic battle, which unfortunately led to the destruction of a magnificent culture. As in any major historical event there are many underlying themes and storylines that come together to make the event happen. The Spanish conquest of the Aztec is no different. Three major themes are seen in this struggle. One of them is the incredible advantage that the Spaniards technology gave them over the Aztecs. A second major theme is the greed that fueled the conquests in the New World. The last major theme was the effect of the political divisions and rivalries within Montezuma’s Central American Kingdom. As this historical event progressed each one of these themes began to intertwine until they became an almost unstoppable force.
Looking back into the history of certain events affords the modern researcher the ability to examine a variety of documents and artifacts. It is important, however, to take into account biases, inaccuracies, errors in translation, and overall misinformation when examining primary sources, particularly historical documents. Examining the history of the conquest of the Aztec empire is no different, and in a scenario as tense as it was it is extremely important to consider the authorship of the text. Bernal Diaz’ The Conquest of New Spain and Miguel Leon-Portilla’s The Broken Spears: The Aztec Account of the Conquest of Mexico offer two distinct looks into the same event in history. Both documents offer differing takes of the same events, so when
The stone was found in 1790 by accident in the Plaza Mayor of Mexico City, when workmen who were excavating the earth to pave the plaza. It was discovered facedown, so it only seemed as if it was a large blank stone until it was turned over and the intricate details and deity was finally shown. It was decided to be set on the side on the Catedral Metropolitana, where it was abused and misunderstood for nearly a century. It wasn’t until 1885 and almost a hundred years of abuse by the people of Mexico, it was decided to be placed in the Museo Nacional. Although researchers at the time knew the importance of the Aztec stone, “students of Mexican antiquities, the founders of our archaeology, eagerly urged the successive governments to shelter and protect this significant monument of the pre-Hispanic past from the ignominy that it had suffered. According to chroniclers of the period, when it was displayed, the ignorant masses hurled filth and rotten fruit at the calendrical relief. Even the soldiers who at a certain time occupied the centre of Mexico—because of the constant violent tumult and foreign invasions that characteriz...
Bowden’s idea of why this happened focused mainly on the old misunderstood traditions of the tribes living in Mexico. He shows how the friars, churches and icons took the blunt of the revolts force. Bowden points out the religious differences and similarities be...
A major element of Aztec life was religion, as often is in the case in ancient civilizations. The Aztecs were a polytheistic people, and they often made use of human sacrifice to please their gods. Diaz often makes reference to the blood-stained walls of the Aztec temples in his account of the conquest. In reference to the success of Cortes and his soldiers, an anci...
In schools, students are being taught wrong information. “Our gods were vanquished after the fall of Tenochtitlan as were our traditions. Our warriors and nobles were eradicated, our children starved and our women ravished by the white conquerors and their allies.” (157). In books across America, the Spaniards were said to be good people, but the way that Huitzitzilin described what happened, shows the complete opposite of how the Spaniards actually were.
The Conquest of New Spain Cortés came not to the New World to conquer by force, but by manipulation. Bernal Daz del Castillo, in the "Conquest of New Spain," describes how Cortés and his soldiers manipulated the Aztec people and their king Montezuma from the time they traveled from Iztapalaopa to the time when Montezuma took Cortés to the top of the great Cue and showed him the whole of Mexico and its countryside, and the three causeways which led into Mexico. Castillo's purpose for recording the mission was to keep an account of the wealth of Montezuma and Mexico, the traditions, and the economic potential that could benefit Cortés' upcoming conquest. However, through these recordings, we are able to see and understand Cortés' strategy in making Mexico "New Spain." He came as a wolf in sheep's clothing and manipulated Montezuma through his apparent innocence.
Grandjeat, Charles Yves. “ Nationalism, History and Myth: The Masks of Aztlan,” Confluencia, Vol6, No. 1 (Fall 1990):19-32. http://www.jstor.org/stable/27921957
Center for. “The Mystery of Aztec Sacrifices.” Wilson Quarterly 2.4 (2000):110. History Reference Center. Web. 24 Mar. 2014.
Taube, Karl. “The major Gods of Ancient Yucatan.” Studies in Pre-Columbian Art & Archaeology 32 (1992): 11-27. Print.