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THE SOURCE

This important Nahuatl document is an unusually rich compilation of a large number of local histories of various important centers in the Basin of Mexico and the Basin of Puebla. Unfortunately, the anonymous compiler(s) tried to force all these independent traditions into a continuous chronologi- cal framework, thereby producing a highly artificial and distorted account. Each separate history must be at least tentatively distinguished before the compilation, a mine of precious information, much of it found nowhere else, can be effectively utilized. Although the necessity for this has been recog- nized for some time by critical scholars, it has yet to be done in a thorough fashion. Fortunately, the portion of the Anales that interests us here can be rather readily separated and distinguished, of which more below.

A terminus post quem for the compilation is provided by the mention in the Cuauhtitlan source proper of the date 1570 (Lehmann 1938: 131). A date of 1545–1555 can also be calculated from a statement in the Cuitlahuac source (248). The dates of the other original sources probably differ consid- erably among themselves. From the inordinate amount of space allotted to the history of Cuauhtitlan, the compilers probably were connected with that

TOPILTZIN QUETZALCOATL 40

center. As suggested by Velázquez (1945: ix–xi), they may have been Pedro de San Buenaventura and Alonso Vegerano, named by Sahagún as two of his most important assistants, both natives of Cuauhtitlan. The bibliography of the Anales has been worked out in detail by Lehmann (1938: 11–24) and will not be repeated here. All modern editions have been based on the same manuscript copy, in seventeenth-century script, in the Archivo Histórico of the Instituto Nacional de Antropología e Historia, Museo Nacional de Antropología, Mexico—the Códice Chimalpopoca, which, as mentioned ear- lier, also contains a work, in Spanish, on indigenous religion by Pedro Ponce and the Leyenda de los soles.

Four translations of the Anales have been published. The first and sec- ond Spanish versions (Mendoza, Sánchez Solís, and Galicia Chimalpopoca 1885) are incomplete and have been superseded by those of Lehmann (1938; Nahuatl/German) and Velázquez (1945; Spanish). The former includes a critical edition of the Nahuatl text. The latter includes a photoreproduction of the original manuscript. Also, Garibay (1953–1954, I: 310–317, passim) translated a number of passages from the section devoted to Topiltzin Quetzalcoatl. Although the three modern translations of the tale do not agree in all details, since, as Garibay (1953–1954, I: 314) pointed out, “el texto está mal transmitido, y es muy oscuro,” its basic structure is clear. THE TOPILTZIN QUETZALCOATL MATERIAL

The Topiltzin Quetzalcoatl of Tollan Tale here, although frequently bro- ken into by interpolations from the Cuauhtitlan source, can be reassembled as a continuous narrative without great difficulty (Lehmann 1938: §§ 52– 157, passim). Garibay (1953–1954, I: 284) believed that it consists of a long series of poetic fragments, “mutilado, y mal conservado.” Certainly, this ver- sion of the tale is either an independent piece, standing by itself, or a por- tion of a longer source providing a consecutive history of the dynasty of Tollan from Mixcoamazatzin to Huemac—a distinct possibility, for the Topiltzin Quetzalcoatl episode fits neatly into the early portion of this longer history. Conceivably, it could even be part of an even more extensive chronicle of the dynasty of Colhuacan, which was a direct continuation of that of Tollan and whose history is presented in this source in considerable detail.

The beginning of the tale here is confused and puzzling; copyists’ omis- sions may be responsible. After some introductory material involving the migration of the Chichimec ancestors of the people of Cuauhtitlan, prob- ably misplaced chronologically, there follows an important cosmogonical sec- tion describing the creation of the earth, the sun, and man, including a résumé of the five Suns. One Tochtli (Rabbit) is named as both the first year of the Fifth Sun, when the present earth and the heavens were established, as well as the beginning of the Toltec era and their year count. After refer- ring to the earlier four Suns, the creation of mankind from the ashes of

CENTRAL MEXICO: NAHUATL 41 former humanity by Quetzalcoatl (= Ehecatl Quetzalcoatl) is described. The next year involving the Toltecs is 1 Tecpatl (Stone Knife) which, as arranged in these annals, follows immediately upon the 13 Acatl year in which the Fifth Sun was created. In this year, the Toltecs took as their first ruler Mixcoamazatzin. Sixty-six years later, in 1 Calli (House), he dies and is succeeded in Tollan by Huetzin. Then, without further mention of Huetzin or his death, it is stated that in the year 6 Acatl (eighteen years later), Totepeuh, identified specifically as the father of Quetzalcoatl, dies and is succeeded as ruler in Tollan by Ihuitimal.

Eight years later, in 1 Acatl, Topiltzin Quetzalcoatl (“Topiltzin Tlamacazqui Ce Acatl Quetzalcoatl”) is miraculously born to Chima(l)man, after she swal- lows a chalchihuitl. Chimalman does not reappear in the tale. When her son is nine years old, in 9 Acatl, he inquires after his father, expressing a desire to see his face. He is told that his progenitor is dead, and his burial place is pointed out. Topiltzin Quetzalcoatl immediately disinters his bones and re- buries them in the palace (or temple) of Quilaztli (the earth goddess). Eigh- teen years later, in 2 Tochtli, Topiltzin Quetzalcoatl arrives in Tollantzinco, where he resides for four years, building his House of Fasting (nezahualcalli), his Turquoise House of Wooden Beams (xiuhhuapalcalli). From there he passes to Cuextlan (the Huaxteca), where at a certain place he crosses the river (the Panuco?), leaving there a stone bridge, which still existed. In 5 Calli, according to a marginal gloss in Spanish omitted in the Nahuatl text, Ihuitimal dies. In the same year, Topiltzin Quetzalcoatl is taken by the Toltecs to be their ruler and priest in Tollan, after which the text informs us that his history is written elsewhere.

Next, there is an entry at the year 2 Acatl, ten years later, which states that, according to the tradition of Tetzcoco, “Quetzalcoatl Topiltzin” of “Tollan Colhuacan” (or at this place?) died; a Spanish gloss, however, reads: “no valen acá.” The text goes on to relate that, in this year 2 Acatl, Topiltzin Ce Acatl Quetzalcoatl constructed his four houses of fasting and devotion: (1) Turquoise Wooden Beam House (xiuhhuapalcalli); (2) Red Shell House (tapachcalli); (3) White Shell House (teccizcalli); and (4) Quetzal Feather House (quetzalcalli), where he prayed, performed penance, and fasted. At midnight, he would descend to the river for ritual ablutions to a place called Atecpanamochco. The spines with which he drew penitential blood he would deposit on the tops of the hills of Xicocotl, Huitzco, Tzincoc, and Nonoaltepec. These spines were made of chalchihuitl, and the fir branches (acxoyatl) upon which he laid them, of quetzal feathers. He made burnt offerings of turquoise, chalchihuitl, and red shells, and sacrificed serpents, birds, and butterflies.

He prayed to the innermost heaven, invoking Citlalinicue, Citlallatonac, Tonacacihuatl, Tonacatecuhtli, Tecolliquenqui, Eztlaquenqui, Tlallamanac,

TOPILTZIN QUETZALCOATL 42

and Tlallichcatl. And he cried out unto Omeyocan, above the Nine Heav- ens, humbly invoking the gods who dwelt there.

He discovered great riches: chalchihuitl, turquoise, gold, silver, precious red and white shells, quetzal feathers, and the valuable feathers of the birds

xiuhtototl, tlauhquechol, zaquan, tzinitzcan, and ayoquan. He also discovered

multicolored cacao and cotton. He was a great craftsman in all his works: his pottery vessels for food and drink, painted blue, green, white, yellow, and red, and many other things. He began the construction of his temple, with pillars in the form of feathered serpents (coatlaquetzalli), but did not complete it. He never showed himself publicly. He always remained, guarded by many attendants, within a dark and remote chamber in the midst of his dwelling quarters, which contained mats of chalchihuitl, quetzal feathers, and gold.

While Topiltzin Quetzalcoatl reigned, the “demons” or “sorcerers” (tlatlacatecollo, “man-owls”) repeatedly tried to deceive him, to persuade him to sacrifice human beings. But Quetzalcoatl resolutely refused, for he greatly loved his vassals, the Toltecs; he would only sacrifice serpents, birds, and butterflies. Whereupon the sorcerers became angry and began to mock and ridicule him in order to cause him misery and drive him away. The three called Tezcatlipoca, Ihuimecatl, and Toltecatl consulted among themselves and agreed that his departure was necessary, so that they would live in Tollan. At first they proposed making octli, causing him to become drunk and to neglect his penitential observances, but Tezcatlipoca suggests that they first “give him his body (flesh),” i.e., show him his image in a mirror. Accord- ingly, Tezcatlipoca takes a two-faced mirror, half a foot broad, wraps it up, and goes to Topiltzin Quetzalcoatl’s quarters.

Arriving there, he asks the guards to inform their master that he has come to show and to give him his body. When the guard carries this message to Topiltzin Quetzalcoatl, he refuses to permit the stranger to enter, ordering his attendant to see what it is that he has brought. But Tezcatlipoca will not show it to anyone but Topiltzin Quetzalcoatl, in person. When informed of this reply by the guard, TQ agrees to see Tezcatlipoca. The latter enters, salutes him as “my lord (nopiltzin), Tlamacazqui Ce Acatl Quetzalcoatl,” and informs him that he is going to show him his body. Topiltzin Quetzalcoatl greets him in turn and asks him from where he comes and about this matter of his body, finally expressing a desire to see it. Tezcatlipoca, replying that he is a vassal from the foot of Nonoalcatepetl, hands him the mirror, requesting that he gaze into it and behold himself. When Quetzalcoatl complies, he is greatly alarmed, remarking that if his vassals should see him they would flee from him. For his eyelids were very bulging, his eyes sunken, and his face covered with swellings, quite unlike a normal person. He then declares his resolve that his people will never see him as he is, that he is determined to remain there permanently in seclusion.

CENTRAL MEXICO: NAHUATL 43 Tezcatlipoca departs, satisfied, and later consults with Ihuimecatl to plan more tricks and deceits directed at Topiltzin Quetzalcoatl. At Ihuimecatl’s instigation, they send Coyotlinahual, the featherworker (amantecatl), to the object of their enmity. Coyotlinahual insists that TQ leave his sanctuary so that his subjects can see him. To this end he offers to make for him a dis- guise. Topiltzin Quetzalcoatl then agrees. Coyotlinahual proceeds to prepare the feather adornment of Quetzalcoatl (apanecayotl), then a turquoise mask (xiuhxayac) with red lips, yellow forehead decorations, serpentine teeth, and a beard of blue and red feathers. When it is finished, TQ tries it on and views himself in the mirror. Pleased with its beauty, he immediately issues forth from his retreat.

Coyotlinahual then goes to inform Ihuimecatl of his success. The latter and his fellow sorcerer, Toltecatl, remove to a place called Xonacapacoyan, where they sit down with the laborer Maxtlaton, the guardian of the Hill of the Toltecs, Toltecatepec. There they prepare a number of different foods: edible herbs, tomatoes, chiles, young maize ears, and string beans. They next ask Maxtlaton for some maguey plants, from which, in four days, they manu- facture octli, collecting it in little honey jars.

They then go to Tollan, to the house of Topiltzin Quetzalcoatl, carrying all the food and drink they had prepared. The attendants, however, turn them away. Twice more they return, equally without success. Finally, when, in reply to a question concerning their origins, they state that they hail from Tlamacazcatepec and Toltecatepec, TQ permits them to enter. They salute him and present him with the food, which he consents to eat. When offered the octli, however, he refuses, explaining that he is in the midst of a fast, and expresses his suspicion that it is intoxicating or even poisonous. They insist that he at least sample it with his little finger, since it is a potent beverage. He follows their suggestion, enjoying it so much that he informs them that he intends drinking three portions more. They reply that he must drink not three, but four. Then they press on him a fifth, explaining that it is his “libation” (tlatoyahualli). He finishes this, and they give five cups to each of his attendants—who proceed to drink to complete intoxication.

Next the sorcerers prevail on Topiltzin Quetzalcoatl to sing. Ihuimecatl first sings him a song, which he is to repeat. In this song, Quetzalcoatl describes his houses of quetzal feathers, zaquan feathers, and red shell, which he must abandon. Now deep in his cups, he orders his attendants to bring his elder sister, Quetzalpetlatl, to share in his revel. In obedience to his command, they go to Nonoalcatepec, where she is fasting and performing penance. They explain their mission; she acquiesces and is brought into the presence of Topiltzin Quetzalcoatl. Seating herself next to him, she accepts four cups of octli and later the fifth, her “libation.” Both now thoroughly drunk, Ihuimecatl and Toltecatl direct a snatch of song to Quetzalpetlatl.

TOPILTZIN QUETZALCOATL 44

All of the roistering pair’s penitential duties are forgotten and neglected. Then comes the dawn. Now fully aware of what they have done, they are distraught with grief. Topiltzin Quetzalcoatl begins a song of farewell, ex- pressing his deep anguish. In the second part he makes reference to his mother, here called Coacueye (= Coatlicue). As he sings, all of his atten- dants are similarly filled with anguish and weep. They then proceed to sing their own song of woe. All of these songs, as is common, are filled with obscure references, which has resulted in considerable differences between the modern translations. For our purposes, however, the specific content of these difficult verses is not especially important.

When they have finished their song, Topiltzin Quetzalcoatl informs his attendants that he is planning to leave and orders them to have prepared for him a stone box (tepetlacalli). This is quickly done, and TQ lies down within it. After four days, feeling in bad health, he informs his attendants that the time has come for his departure. He orders them to close down everything and to hide what they have discovered: the happiness, the wealth, all their goods and possessions. The attendants promptly execute this order, concealing everything in the “bath that belonged to Quetzal- coatl,” Atecpanamochco.

Topiltzin Quetzalcoatl arises, calls all his attendants to him, once more weeps with them, and starts off on his journey in the year 1 Acatl, his goal being Tlillan Tlapallan, Tlatlayan. Throughout his wanderings, he can find no place that pleases him. Eventually he reaches his destination. Overwhelmed by grief, there on the seashore (teoapan ilhuicaatenco) he weeps for the last time, arrays himself with the apanecayotl, the turquoise mosaic mask, and his other adornments, and proceeds to cremate himself. Immediately his ashes fly upwards and are transformed into all of the birds of beautiful plumage:

tlauhquechol, xiuhtototl, tzinitzcan, ayoquan, toznene, alo, and cocho. When the

fire has completely consumed itself, the heart of Topiltzin Quetzalcoatl rises into heaven and becomes the Morning Star. For this reason he was also called Tlahuizcalpanteuctli, Lord of the House of the Dawn. After he died, he was invisible for four days, while he dwelt in the underworld, in Mictlan, then for four more days he was bone (auh no nahuilhuitl momiti). After eight days, the great star, Quetzalcoatl, appeared. Then he was enthroned as Lord. The account goes on to list the various influences cast by the light of Venus on different days of the tonalpohualli. Following this, there is a reitera- tion of the birth and death years of Topiltzin Quetzalcoatl, both 1 Acatl, thus making him exactly fifty-two years old at death, one complete cycle,

xiuhmolpilli. It is then stated that his successor on the throne of Tollan was

Matlacxochitl—and the dynasty of Tollan is continued thus: Matlacxochitl: 1 Acatl–10 Tochtli; Nauhyotzin: 10 Tochtli–12 Calli; Matlaccoatzin: 12 Calli– 1 Calli; Tlilcoatzin: 1 Calli–9 Tochtli; Huemac: 9 Tochtli–7 Tochtli.

CENTRAL MEXICO: NAHUATL 45 No events are recorded during the reigns of these successors of Topiltzin Quetzalcoatl until that of Huemac. Then a quite detailed account is pre- sented of the downfall of Tollan, in which Huemac plays a major role. His royal title (tlatocatoca) is given as Atecpanecatl. Until marrying Coacueye, a

mocihuaquetzqui (“mujer valiente,” a name applied to the women who had

died in childbirth), and consorting with the “demons” Yaotl and Tezcatlipoca, who had come to deceive and mock him by transforming themselves into women, Huemac had also been Quetzalcoatl, i.e., had borne that title as high priest. After his involvement with the demons, Huemac, as Quetzalcoatl, was replaced by a lesser priest named Cuauhtli, who is brought from Xicoco and seated on the throne of Quetzalcoatl, as his image and likeness.

There follows a series of disasters that result in the collapse and aban- donment of Tollan. In 7 Tochtli, a great famine ensues, to alleviate which the Toltecs, at the instigation of the malevolent demons, commence human sacrifice on a major scale. In 8 Tochtli (forty years later), the earth god- desses, the Ixcuinanme, come from Cuextlan, the Huaxteca, to introduce the tlacacaliliztli, the arrow sacrifice. Four years later, in 13 Acatl, during a war with Nextlalpan, Yaotl (= Tezcatlipoca) stirs up the Toltecs to intensify their human sacrifices, to massacre all their captives in this way. At the same time, the flaying sacrifice of Xipe is introduced. Then the narration harks back to the time of the “first Quetzalcoatl, “ Ce Acatl, recalling that he never permitted any human sacrifices, noting that they only began during the reign of Huemac, at the instigation of the “demons.” The next year, 1 Tecpatl, the collapse is complete, and the Toltecs begin their migration to other parts. Before they have proceeded far, Yaotl/Tezcatlipoca gathers to- gether a band of his partisans. A Cuauhtli is named among them; whether this is the same person who became the last “Quetzalcoatl” is not clear. Tezcatlipoca also mentions another Cuauhtli, “guardian of Atzompan,” whom he had persecuted, among the Toltec leaders, whom he settles near Xaltocan. The rest move southward through the Basins of Mexico and Puebla and on to western Oaxaca, finally dispersing throughout the tropical lowlands (anahuacatlalli) on both coasts. Seven years later, in 7 Tochtli, Huemac, in despair, seeing his vassals scattered in all directions, hangs himself in the cave of Cincalco, in Chapoltepec (Lehmann 1938: 69–110, passim; Velázquez 1945: 5–15, passim).

SUMMARY

The basic events of this long, complex version of the tale can be summa- rized as follows: (1) Topiltzin Tlamacazqui Ce Acatl Quetzalcoatl is the son of Totepeuh, one of the earliest rulers of Tollan, probably the first (his prob- able identification with Mixcoamazatzin will be discussed below); (2) he is born miraculously to Chimalman, after she swallows a chalchihuitl, in the year 1 Acatl, eight years after the death of Totepeuh is recorded, in 6 Tochtli; (3)

TOPILTZIN QUETZALCOATL 46

when TQ is nine years old, in 9 Acatl, he searches for his father, is directed to his bones, and buries them at the palace, or temple, of Quilaztli; (4)