en
Matthew Restall

When Montezuma Met Cortes

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A dramatic rethinking of the encounter between Montezuma and Hernando Cortés that completely overturns what we know about the Spanish conquest of the Americas
On November 8, 1519, the Spanish conquistador Hernando Cortés first met Montezuma, the Aztec emperor, at the entrance to the capital city of Tenochtitlan. This introduction—the prelude to the Spanish seizure of Mexico City and to European colonization of the mainland of the Americas—has long been the symbol of Cortés’s bold and brilliant military genius. Montezuma, on the other hand, is remembered as a coward who gave away a vast empire and touched off a wave of colonial invasions across the hemisphere.
But is this really what happened? In a departure from traditional tellings, When Montezuma Met Cortés uses “the Meeting”—as Restall dubs their first encounter—as the entry point into a comprehensive reevaluation of both Cortés and Montezuma. Drawing on rare primary sources and overlooked accounts by conquistadors and Aztecs alike, Restall explores Cortés’s and Montezuma’s posthumous reputations, their achievements and failures, and the worlds in which they lived—leading, step by step, to a dramatic inversion of the old story. As Restall takes us through this sweeping, revisionist account of a pivotal moment in modern civilization, he calls into question our view of the history of the Americas, and, indeed, of history itself.
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776 yazdırılmış sayfalar
Orijinal yayın
2018
Yayınlanma yılı
2018
Yayımcılar
HarperCollins, Ecco
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Alıntılar

  • Alejandra Marquezalıntı yaptı4 yıl önce
    The same is true of the names Montezuma and Moctezuma. As mentioned in the Preface, although they are the most common modern forms for the name, Spaniards and other Europeans used them as early as the sixteenth century. Various other renderings used in early sources, such as Muteeçuma, are reproduced in my translations. The emperor’s real name was Moteuctzoma, which in his own day would never have been uttered without the -tzin suffix to make it reverential: Moteuctzomatzin (“moh-teh-ook-tsoh-mahtseen”). After his death he began to be referenced with a second name, Xocoyotl, using the reverential form Xocoyotzin (pronounced “shock-oy-ott-seen,” and meaning “the Younger,” as another emperor named Moteuctzoma had ruled in the fifteenth century). It is not clear how often, if at all, the name Xocoyotzin was used in Montezuma’s lifetime.
  • Alejandra Marquezalıntı yaptı4 yıl önce
    Mesoamericans did not call themselves Nahuas or Mayas or any of the other ethnic group names we use. Nor did the Aztecs have a term that translates tidily as “Aztec Empire.” The Mesoamerican sense of identity was highly localized, tied to the city-state (in Nahuatl, the altepetl). Even the term Mexica was often applied specifically to those from the southern, dominant part of Tenochtitlan—people also called Tenochca, as opposed to the Tlatelolca of the smaller part, Tlatelolco. The closest that Nahuas came to using a phrase of group self-identity was nican tlaca, “here people” (or i nican titlaca, “we people here”). Outsiders—ranging from other Nahuas subject to the Aztecs to unconquered groups such as the Mayas—called the Aztecs Culua or Culhúa. This was a reference to the altepetl of Culhuacan, just south of Tenochtitlan (and today part of Mexico City); in Mesoamerican folk history, this seems to have been the town where the Aztecs settled before founding Tenochtitlan. But it also may have been because the people of Tetzcoco’s regions of the Aztec Empire called themselves Acolhua.1
  • Alejandra Marquezalıntı yaptı4 yıl önce
    fray Juan de Zumárraga arrives as Mexico’s first bishop

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