By Jongsoo Lee
Nezahualcoyotl (1402-1472), the "poet-king" of Texcoco, has been defined as probably the most very important pre-Hispanic figures in Nahua background. because the conquest, ecu chroniclers have constantly portrayed him as an emblem of Aztec civilization and tradition, a smart governor and lawmaker, poet and consumer of the humanities, and proto-monotheist. Their chronicles have served as resources for anthropologists, historians, and literary critics who concentrate on those contrived pictures and regularly reproduce the colonial propaganda on Nezahualcoyotl. This, as Jongsoo Lee argues, thus ends up in a misrepresentation of the heritage, faith, literature, and politics of pre-Hispanic Mexico which are altered to aid such pictures of Nezahualcoyotl.
Lee presents a brand new review of Nezahualcoyotl that significantly examines unique codices and poetry written in Nahuatl along Spanish chronicles that allows you to paint a extra lifelike portrait of the mythical Aztec determine. Urging students clear of assets that toughen a Judeo-Christian standpoint of pre-Hispanic heritage, Lee deals a revision of the colonial photos of Nahua historical past and tradition that experience persevered over the past years.
Read or Download The Allure of Nezahualcoyotl: Pre-Hispanic History, Religion, and Nahua Poetics PDF
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Additional resources for The Allure of Nezahualcoyotl: Pre-Hispanic History, Religion, and Nahua Poetics
Author’s translation) Just like Motolinia, Olmos used indigenous pictorial texts and oral traditions as his main sources, and most of these sources probably originated from Tenochtitlan, Texcoco, and Tlaxcala. Olmos’s description of Nezahualcoyotl as a religious skeptic appears to be based mainly on Texcoca sources. Mendieta (1971:83) explains that there were pre-Hispanic Indians such as Nezahualcoyotl and his son Nezahualpilli who doubted the ability of their indigenous gods because the gods never granted their requests.
The editor of Alva Ixtlilxochitl’s works, Edmundo O’Gorman (1997:229–33), establishes a hypothetical chronology of these works. He argues that the first four texts were written between 1600 and 1625, but he is unable to determine the date of the last work. Throughout the five works, Alva Ixtlilxochitl thoroughly describes the entire life of Nezahualcoyotl from birth to death and presents him as a religious skeptic, legislator, builder of a large empire, poet, and prophet. Alva Ixtlilxochitl portrays Nezahualcoyotl’s government as a highly advanced political system in which science, law, religion, education, and art flourished.
The real author of most of Motolinia’s text then would have been the indigenous informants who recounted the history by memory or read the pictorial scripts for the Spanish priest. The reliability of this information depended heavily on the regional origin or political interest of the informants or the painters of the pictorial scripts, because each of the major pre-Hispanic city-states had its own historical tradition. And, in fact, Motolinia seems to have distinguished the information from the informants or the pictorial scripts according to their regional origin.