The Sultan Hernán Cortés

2020 ◽  
Vol 152 (1) ◽  
pp. 55-84
Author(s):  
Nicole T. Hughes
Keyword(s):  
New Spain ◽  
Religious Drama ◽  
Political Interests ◽  
Hernan Cortes

In 1541, the Franciscan friar Motolinía sent to Spain an account of the Tlaxcalan people performing the religious drama The Conquest of Jerusalem in Tlaxcala, New Spain. Previous scholars have read his festival account to reflect only local political interests. I argue that it is a palimpsest, containing both the Tlaxcalans’ ambitious diplomatic strategy, expressed in their performance, and Motolinía’s efforts to steer Castile’s policies in the Americas and the greater Mediterranean.

The First Three Voyages to Yucatan and New Spain, According to the Residencia of Hernan Cortes.

1950 ◽  
Vol 30 (1) ◽  
pp. 84
Author(s):  
George P. Hammond ◽  
Robert S. Chamberlain ◽  
J. Riis Owre
Keyword(s):  
New Spain ◽  
Hernan Cortes

New Light on the Career of Nuño Beltrán de Guzmán

1963 ◽  
Vol 19 (4) ◽  
pp. 341-348 ◽  
Author(s):  
Donald E. Chipman
Keyword(s):  
Sixteenth Century ◽  
New Spain ◽  
Early History ◽  
Wide Acceptance ◽  
Before And After ◽  
History Of ◽  
Spanish Archives ◽  
Hernan Cortes

It is a notable fact that Nuño Beltrán de Guzman, whom many regard as second only in importance to Hernán Cortés in the early history of New Spain, should have escaped for so long the detailed attention of historians. Because of this neglect several false notions have gained currency. For instance, it has been customarily assumed that a Nuño de Guzmán, encomendero of Puerto Plata, Española, was the man who became governor of Panuco, president of the First Audiencia of New Spain, and governor of New Galicia; and wide acceptance has been given to the belief that the man who held these important positions in New Spain died a lonely, despised man in the royal prison of Torrejón de Velasco. Recent investigations by the author in the Spanish archives of Sevilla, Madrid, Guadalajara, and Simancas strongly suggest that the Nuño de Guzmán of Puerto Plata was not the same as the more famous Nuño Beltrán de Guzmán of Guadalajara, Spain, who held three important positions in sixteenth-century New Spain. This research has also lent new insights into the life of Nuño de Guzmán of Guadalajara before and after his career in the Indies.

The Conquistadores and the Classics

1953 ◽  
Vol 22 (65) ◽  
pp. 88-89
Author(s):  
A. Macc. Armstrong
Keyword(s):  
New Spain ◽  
Classical Antiquity ◽  
Julius Caesar ◽  
Bernal Diaz Del Castillo ◽  
Classical World ◽  
The World ◽  
History Of ◽  
Hernan Cortes ◽  
History Books

The men of the Renaissance looked to classical antiquity for models not only of literary elegance but also of conduct to imitate and outrival. Even Hernán Cortés and his companions were heartened in their struggles by the examples of the classical world, as is clear from the account of one of them, Bernal Díaz del Castillo, who was not a literary man and wrote his True History of the Events of the Conquest of New Spain in protest against the conventional distortions of the professional historians.When Cortés proposed to his followers the burning of their boats, which would prevent anyone from slinking back to Cuba and secure the additional strength of the sailors but at the same time meant throwing off the authority of the Governor of Cuba, he first emphasized that his company must look for aid to God alone and then ‘drew many comparisons with the heroic deeds of the Romans’. They replied in the words of Julius Caesar when he crossed the Rubicon,1 that the die was cast (ch. 59). The comparison with antiquity was later used against Cortés by seven fainthearts who complained that not even the Romans or Alexander of Macedon or any other famous captains whom the world had known had ventured to advance with so small an army against such vast populations. Cortés admitted this, but retorted that with God's help the history books would say far more about them than about their predecessors (ch. 69). His fondness for comparisons with the Romans was parodied when he overcame the forces of Narvaéez sent after him by the Governor, for a negro jester cried out that the Romans had never done such a feat (ch. 122).

La Entrada Angelopolitana: Ritual and Myth in the Viceregal Entry in Puebla de Los Angeles

1996 ◽  
Vol 52 (3) ◽  
pp. 283-320 ◽  
Author(s):  
Nancy H. Fee
Keyword(s):  
Seventeenth Century ◽  
Los Angeles ◽  
Mexico City ◽  
New Spain ◽  
Puebla De Los Angeles ◽  
Hernan Cortes ◽  
The City

The celebration of the entry of the viceroy was the most lavish, costly civic ritual in seventeenth-century Puebla de los Angeles. Staged by Puebla elites to honor the viceroy, this ritual event was orchestrated to assert and display the religiosity and superiority of Angelópolis (the literary title for Puebla). Invoking the journey of Hernán Cortés, the routing of the viceregal entry through Puebla prior to Mexico City heightened the competitive spirit of the Puebla Cabildo. The Puebla Cathedral, erected on the main plaza largely under the influence of Bishop Juan de Palafox y Mendoza from 1640-49, functioned as the centerpiece and scenographie backdrop of this civic spectacle. Ephemeral, triumphal arches featuring allegorical, political emblems framed and gated the ritual entry. Designed by members of the oldest builders’ guild in New Spain, some of these arches were placed within the main portal of the Cathedral marking its role as the sanctum sanctorum of the city.

La lectura posmoderna de Carlos Fuentes en Los hijos del conquistador sobre Suárez de Peralta

2016 ◽  
Vol 32 (1) ◽  
pp. 29-55
Author(s):  
Covadonga Lamar Prieto
Keyword(s):  
Sixteenth Century ◽  
New Spain ◽  
Carlos Fuentes ◽  
Relationship Of ◽  
Hernan Cortes ◽  
Literary Techniques

Carlos Fuentes da voz, en Los hijos del conquistador, a los dos hijos de nombre Martín de Hernán Cortés. Buena parte de su relato es un intertexto del Tratado del descubrimiento de las Indias y su conquista de Suárez de Peralta, autor criollo novohispano del siglo xvi. Aquí se examinan las variantes que introduce Fuentes al texto de Suárez de Peralta, así como las técnicas literarias posmodernas que emplea para establecer entre su texto y el otro una relación hipertexto-hipotexto en sentido genettiano. In Los hijos del conquistador, Carlos Fuentes gives voice to two sons, both named Martín de Hernán Cortés. A large part of the narrative is an intertext with Tratado del descubrimiento de las Indias y su conquista by Suárez de Peralta, a sixteenth-century New Spain-Criollo author. In this essay, I examine the variants introduced by Fuentes to Suárez de Peralta’s text, such as the postmodern literary techniques that Fuentes engages to establish a relationship of hypertext-hipotext, in the Genettian sense, between the two texts.

‘El Yndio Mas Venturoso’: A Spanish Guadalupan Drama of the Early Nineteenth Century

2016 ◽  
Vol 73 (2) ◽  
pp. 171-184
Author(s):  
Stafford Poole
Keyword(s):  
Eighteenth Century ◽  
Teaching Methods ◽  
New Spain ◽  
Colonial Mexico ◽  
Early Nineteenth Century ◽  
Central Plateau ◽  
Native Languages ◽  
Religious Drama ◽  
Initial Decision ◽  
Church Policy

The Catholic missionaries who first brought Christianity to New Spain (colonial Mexico) were often very creative and innovative in their teaching methods. They used various audiovisual devices and, often without realizing it, built on preconquest and pre-Christian concepts, a form of unconscious syncretism. It is widely accepted that the missionary enterprise began in 1524 with the arrival of “The Twelve,” the first Franciscan missionaries. Their initial decision that evangelization would be carried on in the native languages, not Spanish, was crucial and had become Church policy by the eighteenth century. They were aided in this by the fact that Nahuatl, the Aztec language, served as a lingua franca, especially in commerce and diplomacy, throughout the central plateau and as far south as Guatemala. The Franciscans, and later the Jesuits, produced grammars (artes), dictionaries, sermonaries, catechisms, miracle stories, and even religious drama in Nahuatl. The adaptation of Nahuatl to the Latin alphabet was enthusiastically received by the native peoples who left us chronicles, town council records, censuses (with valuable information on baptisms and polygamy), lawsuits, and other documentation. With all this, we have been able to open a new window on colonial life.

Der Calderón’sche auto sacramental in neuem Gewand. Spielarten seiner produktiven Rezeption zwischen Spanien, Frankreich und Mexiko

2019 ◽  
Vol 70 (1) ◽  
pp. 335-361
Author(s):  
Folke Gernert
Keyword(s):  
New Spain ◽  
Albert Camus ◽  
Federico Garcia Lorca ◽  
Contemporary Theatre ◽  
Religious Drama ◽  
Autos Sacramentales ◽  
Rafael Alberti ◽  
Auto Sacramental ◽  
Human Liberty ◽  
Dramatic Practice

Abstract The staging of the Calderonian auto sacramental The Great Theatre of the World during the Salzburg Festival of 1922 marks the beginning of the discovery of this form of religious drama for the dramatic practice and theatre writing in the 20th century. The present paper aims to deal with the recuperation of this genre by well known Spanish, French and Mexican authors (Federico García Lorca and Rafael Alberti; Albert Camus and Emilio Carballido). They use this obsolescent genre, paradoxically, to renovate contemporary theatre. It is the allegorical structure of these plays that provides them with a pattern for the construction of an intentionally antinaturalistic theatre. The post-Tridentine obsession with the free will dogma is substituted by a more philosophical, non religious and, sometimes even irreverent, debate of human liberty. In the modern Mexican autos sacramentales the tendency to a syncretistic mixture of Christian and indigenous ideas and forms, inaugurated by Sor Juana Inés de la Cruz, the famous nun from New Spain, finds an ironic continuation.

Sahagún's “Florentine Codex”, a little known Aztecan natural history of the Valley of Mexico

2006 ◽  
Vol 33 (2) ◽  
pp. 302-321 ◽  
Author(s):  
Henry M. Reeves
Keyword(s):  
North America ◽  
Natural History ◽  
English Translation ◽  
New Spain ◽  
Bernardino De Sahagun ◽  
History Of ◽  
English Speaking ◽  
Hernan Cortes ◽  
Florentine Codex

Franciscan missionary Fray Bernardino de Sahagún arrived in New Spain (Mexico) in 1529 to proselytize Aztecs surviving the Conquest, begun by Hernán Cortés in 1519. About 1558 he commenced his huge opus “Historia general de las cosas de Nueva España” completed in Latin–Nahuatl manuscript in 1569. The best surviving version, the “Florentine Codex”, 1579, in Spanish–Nahuatl, is the basis for the editions published since 1829. The first English translation was issued in 13 volumes between 1950 and 1982, and the first facsimile was published in 1979. Book 11, “Earthly things”, is a comprehensive natural history of the Valley of Mexico based on pre-Cortésian Aztec knowledge. Sahagún's work, largely unknown among English-speaking biologists, is an untapped treasury of information about Aztecan natural history. It also establishes the Aztecs as the preeminent pioneering naturalists of North America, and Sahagún and his colleagues as their documentarians.

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