Barbara_E._Mundy]_The_Death_of_Aztec_Tenochtitlan

no Tes T o Pages 165–178 • 223

69. The Codex Cozcatzin tells us that the
    tecpan was built under don Esteban de Guzmán,
    but I suspect this late text refers to a rebuilding
    of the structure. Valero de García Lascuráin,
    Los códices de Ixhuatepec, 126.


70. A similar reading of the space of the
    flat page as hierarchical levels is to be found in
    Codex Vaticanus A (also known as Codex Ríos).
    Pedro de los Ríos, Codex Vaticanus 3738 der
    Biblioteca apostolica Vaticana: Farbreproduktion
    des Codex in verkleinertem Format, fols. 1v–2r.


71. Zorita, Life and Labor in Ancient Mexico,
    116–117; complaint about the poverty of “natural”
    lords on 198.


72. Wiebke Ahrndt, “Alonso de Zorita: Un
    funcionario colonial de la Corona española,” in
    Alonso de Zorita, Relación de la Nueva España,
    ed. Ethelia Ruiz Medrano, Wiebke Ahrndt, and
    José Maríano Leyva; Ethelia Ruiz Medrano,
    “Proyecto político de Alonso de Zorita, oidor en
    México,” in Zorita, Relación de la Nueva España.


73. Chávez Orozco, Códice Osuna, 43.


74. Chávez Orozco, Códice Osuna, 116–117.


75. Lienzo de Tlaxcala, 2:15.


76. Reyes García, Anales de Juan Bautista,
    214–217.


77. Mendieta, Historia eclesiastica indiana,
    bk. 4, ch. 18, 429.

chaPTeR 8
Material in this chapter was adapted from
Barbara E. Mundy, “Indigenous Dances in Early
Colonial Mexico City,” in Festivals and Daily Life
in the Arts of Colonial Latin America, 1492–1850,
edited by Donna Pierce (Denver: Denver Art
Museum, 2014), 11–30.

1. Pérez-Rocha and Tena, La nobleza indígena,
   253–255; Chávez Orozco, Códice Osuna, 49.


2. Certeau, The Practice of Everyday Life,
   91–110.


3. Robert Darnton, The Great Cat Massacre:
   And Other Episodes in French Cultural History,


4. 
   


5. Bejarano, Actas de cabildo, June 10, 1533.


6. Archivo General de la Nación, Mexico,
   Civil 708, exp. 4; the order of the guilds is
   revisited almost a century later in Archivo
   General de la Nación, Mexico, Indifferente
   Virreinal, caja 5283, exp. 72.


7. Francisco de Barrio Lorenzot, Ordenanzas
   de gremios de la Nueva España, ed. G. Estrada.


8. Mendieta, Historia eclesiástica indiana,
   bk. 4, chs. 18–20.


9. José Alcina Franch, “Juan de Torquemada,
   1564–1624,” 267.


10. Mendieta, Historia eclesiástica indiana,
    bk. 4, ch. 19, 434 (first two quotations); bk. 4,
    ch. 21, 436.


11. Sahagún, Florentine Codex, bk. 2,

ch. 27, 92–93; Inga Clendinnen, Aztecs:

An Interpretation, 66–67.

11. Mendieta, Historia eclesiástica indiana,
    bk. 4, ch. 17, 423–424.


12. It was an obligation they tried to escape;
    Archivo General de la Nación, Mexico,
    Compañia de Jesús I-14, exp. 414, fols.
    2032–2033.


13. Mendieta, Historia eclesiástica indiana,
    bk. 4, ch. 20, 437.


14. Mendieta, Historia eclesiástica indiana,
    bk. 4, ch. 20, 435.


15. Mendieta, Historia eclesiástica indiana,
    bk. 4, ch. 12, 404.


16. Motolinia, Historia de los indios de la
    Nueva España, tratado 1, ch. 15, 61.


17. Mendieta, Historia eclesiástica indiana,
    bk. 4, ch. 12, 405.


18. Reyes García, Anales de Juan Bautista,
    320–321.


19. Mendieta, Historia eclesiástica indiana,
    bk. 4, ch. 12, 406.


20. Truitt, “Nahuas and Catholicism in
    Mexico Tenochtitlan,” 180–182; on Soledad,
    190; Mendieta, Historia eclesiástica indiana,
    bk. 4, ch. 21, 436–437. Motolinia, writing in the
    late 1530s, discusses the cofradía of Veracruz,
    which counted men and women as its members.
    Motolinia, Motolinía’s History of the Indians of
    New Spain, 113; Barry D. Sell, Larissa Taylor, and
    Asunción Lavrin, Nahua Confraternities in Early
    Colonial Mexico: The 1552 Nahuatl Ordinances of
    Fray Alonso de Molina, OFM.


21. Mendieta, Historia eclesiástica indiana,
    bk. 4, ch. 19, 431. See also Pedro Oroz, The Oroz
    Codex: The Oroz Relation, or Relation of the
    Description of the Holy Gospel Province in New
    Spain, and the Lives of the Founders and Other
    Noteworthy Men of Said Province, Composed
    by Fray Pedro Oroz, 1584–1586, ed. and trans.
    Angelico Chavez.


22. Chimalpahin, Annals of His Time, 60–61.


23. Rosario Inés Granados Salinas, “Mexico
    City’s Symbolic Geography: The Processions of
    Our Lady of Remedios.”


24. Mendieta, Historia eclesiástica indiana,
    bk. 4, ch. 20, 437.


25. Halbwachs, On Collective Memory.
    The idea presents a contradiction: how can
    memory transcend or escape its normal seat
    within individual consciousness to become
    something shared among individuals—that is,
    an intrapsychic phenomenon? The philosopher
    Edward Casey offers a solution in his discussion
    of commemoration: “On the psychoanalytic
    paradigm, to be mental or psychical at all is to
    arise from identifications with others. However
    unconscious they may be, memories of these
    identifications will be commemorative of these
    same others by furnishing inward memorials of

them and of the acts by which identifications

were first formed. Far from being exceptional,

such memories come to provide the memorial

infrastructure of the mind itself; taken together,

they at once reflect and further the mind’s own

inherent alterity.” Casey, Remembering, 244.

26. Casey, Remembering, 218–219.


27. Connerton, How Societies Remember.


28. Halbwachs, On Collective Memory, 88.


29. Chimalpahin, Annals of His Time, 43.


30. Reyes García, Anales de Juan Bautista,
    142–143.


31. The royal government, no doubt pushed
    by the city’s religious orders, attempted to ban
    the tianguis on Sunday and on feast days so that
    the city’s indigenous people would show up at
    church. Archivo General de la Nación, Mexico,
    Indios 6, 2nd pte., exp. 1063, fol. 289.


32. González Aparicio, Plano reconstructivo.


33. Ana Lorenia García, “Parroquia de la
    Santa Veracruz,” in Ruiz, Arquitectura religiosa
    de la ciudad de México, 2 3 7.


34. Acuña, “Descripción de la ciudad y
    provincia de Tlaxcala,” in Relaciones geográficas
    del siglo XVI, 4:253.


35. Chimalpahin, Annals of His Time, 81.


36. Mendieta, Historia eclesiástica indiana,
    bk. 4, ch. 21, 436–437.


37. Archivo General de la Nación, Mexico,
    Indios 6, 1st pt. exps. 341 and 344, quote from
    fol. 96r; Jacqueline Holler, “Conquered Spaces,
    Colonial Skirmishes: Spatial Contestation in
    Sixteenth-Century Mexico City.”


38. The acquisition of bells was a signal
    distinction for the city’s indigenous parishioners.
    Tlatelolco’s bells are recorded as being a gift
    from their gobernador, don Diego de Mendoza,
    in the Códice de Tlatelolco. Xavier Noguez and
    Perla Valle, Códice de Tlatelolco, fol. 1.


39. Anthony Aveni, “Aztec Astronomy and
    Ritual,” 155–156.


40. Motolinia, Motolinía’s History of the
    Indians of New Spain, 141.


41. Barbara E. Mundy, “Moteuczoma Reborn:
    Biombo Paintings and Collective Memory in
    Colonial Mexico City.”


42. For Sahagún’s life and work, see Miguel
    León Portilla, Bernardino de Sahagún, First
    Anthropologist; John Frederick Schwaller, ed.,
    Sahagún at 500: Essays on the Quincentenary of the
    Birth of Fr. Bernardino de Sahagún.


43. A study awaits of the indigenous politics
    behind this secularization, including the role
    of the powerful Tapia family, descendants
    of Motelchiuhtzin (r. 1526–1530), whose
    paterfamilias, Hernando de Tapia, an interpreter
    for the audiencia, lived in the barrio and was
    buried in San Pablo after his death around 1555.
    His will is to be found in Archivo General de
    la Nación, Mexico, Tierras 37, exp. 2, 78v–94v.