THE SOURCE
A copy of this letter, sent by the viceroy of New Spain in 1540 to his brother, then Spanish ambassador to the Republic of Venice, was sent to the first official chronicler of the Indies, Gonzalo Fernández de Oviedo y Valdés, then resident in Santo Domingo, by Diego de Mendoza’s secretary, Giovanni Battista Ramusio. Oviedo gave a paraphrase of it in book 14, second part, chapter 50 (1851–1855, III: 531–535) of his monumental work on the early history of the Spanish New World empire.
THE TOPILTZIN QUETZALCOATL MATERIAL
Although this letter does not actually deal with Quetzalcoatl at all, but with Huitzilopochtli, its relevance to our theme will become apparent dur-
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ing the following summary. It presents a strange and remarkably garbled account of the Mexica migration, the founding of Mexico Tenochtitlan, and the lives of “Guateçuma” and Motecuhzoma. It begins with the coming from the north (“hacia la provincia de Panuco”) of “un capitán que llamaban Orchilobos,” with four hundred well-accoutered men, bearing arms of silver and gold. “Mexico” at this time was at war with “Tascala.” Orchilobos and his men successfully aid the former to defeat the latter. He then founds a settle- ment on an islet in the lake, building a small “torre de piedra” that after- wards becomes “templo mayor de Orchilobos consagrado a su nombre.” From there he gradually subdues the surrounding territory, “hasta hacerse señor de Mexico.” His settlement having grown into a substantial city, he promul- gates laws, the most important of which is one decreeing that the “más valiente e mayor capitán” should be their ruler. He also gives them ceremo- nies, “orden de sacrificios,” and laws concerning combats and duels. He fi- nally assembled all the people of the city and delivered a long speech in which he explained that he was sent from God and desired to return to him and that they should await him, “que quando ellos más nescessidad tuviessen volvería a ellos.” He then departed, going to “la parte de Guatimala,” from where it is believed he left for Peru, since it was reported there that “hallan cierta orden de sacrificios e vestigios de Orchilobos.”
The account goes on to relate that Mexico remained without a ruler for many years, then proceeds to give a very garbled etymology of Tenochtitlan (“Temistitan”). A ruler was finally elected, “e de uno en otro vinieron a Guateçuma,” elected because of his virtue and courage, “e porque fabulo- samente decían ser hijo de Orchilobos.” A virgin, serving in the temple of Orchilobos, was one day cleaning the idol. A feather fell, which she took and placed in her breast, after which she slept and dreamed that Orchilobos came and slept with her. She became pregnant and gave birth to Guateçuma. “Por excusarse de la peña e por hacer mayor su hijo,” she told what had happened but was not believed and was banished from the city. She went to another province, declaring “como en profecía” that her child would be king. Afterwards, Guateçuma coming of age, he turned out to be so valiant that they say he conquered twenty-five “campos por su persona.” Since he was so esteemed and more handsome than the others, “dieron fee a la fábula de su madre” and made him captain against Tascala, “los quales fueron siempres perpetuos enemigos suyos.” He conquered those of Tascala and died there.
Then the account switches abruptly to “Monteçuma,” who, while still only twelve years old, was made captain against the surrounding provinces, which through his courage were subdued, including Tascala, following which they elected him “señor de la tierra.” He was so prudent and wise that “quassi lo adoraban” and so valiant that “por su persona venció diez y ocho campos.” When Cortés arrived, he was well received, since he was believed to be
90 TOPILTZIN QUETZALCOATL Orchilobos, “el qual en su cuenta dellos avía quatrocientos años que era partido.” All this and other histories they had “en sus libros de sacrificios escriptos por figuras,” which the viceroy had had interpreted to send to His Majesty, with a book “que hace hacer de la descripción particular de las provincias, pueblos, e fructos de la tierra, e leyes, e costumbres e orígenes de la gente.” SUMMARY
(1) Tenochtitlan was founded by Huitzilopochtli, coming with four hun- dred followers from the north, near Panuco, after he had aided those of “Mexico” in a war with Tlaxcallan; (2) he conquers the surrounding terri- tory, becomes lord of the land, and introduces various laws and customs; (3) he departs, after telling his people to expect him, for he will return when they are most in need of him; (4) he goes to Guatemala and from there possibly to Peru; (5) after an interim of some years, another ruler is selected, different ones succeeding one another until “Guateçuma” is reached, thought to be the son of Huitzilopochtli by miraculous conception; (6) his mother, a temple virgin, becomes pregnant after placing a feather in her breast and dreaming of sexual relations with Huitzilopochtli; (7) driven from Mexico Tenochtitlan after the birth of her son, she prophesies that he will become king; (8) when of age, Guateçuma, because of his valor, is chosen captain against Tlaxcallan, which he conquers, although he is killed there; (9) Motecuhzoma pursues a similar career, also conquers Tlaxcallan, and is al- most adored as a god for his prudence and wisdom; (10) when Cortés arrives, he is thought to be the returning Huitzilopochtli, who was believed to have departed four hundred years before.
COMMENT
It is difficult to appraise this puzzlingly aberrant account. Apparently the legends of Topiltzin Quetzalcoatl and Huitzilopochtli, the patron god and, in some accounts, deified leader of the migrating Mexica, have been thoroughly confused and intermingled. The account of “Guateçuma” is par- ticularly strange. It appears to be a badly garbled account of the life of the elder Motecuhzoma (Gua = hue[hue]; teçuma = [Mon]tezuma??), who, accord- ing to the Crónica Mexicayotl, was also miraculously conceived and who also, according to the Origen de los Mexicanos, spent a period of exile in Huexotzinco before being accepted in Mexico Tenochtitlan as ruler. The version of the miraculous conception here, on the other hand, strikingly recalls Sahagún’s account of the birth of Huitzilopochtli. As we have seen, Topiltzin Quetzal- coatl in some accounts was also supernaturally conceived.
It is possible that a prophecy of return was associated with both Quetzalcoatl and Huitzilopochtli. In this connection, it is worth pointing out that the unnamed lord mentioned in Motecuhzoma’s speech to Cortés would fit the latter as well, if not better, than the former. However, no other
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source supports this, and a confusion—and/or some blending—with Topiltzin Quetzalcoatl seems more likely.