224 • noTes To Pages 178–188
I thank Edward Calnek for bringing this to my
attention.
- Gerhard, Geografía histórica de la Nueva
España, 22–26. - Mendieta, Historia eclesiástica indiana,
bk. 4, ch. 20, 435. - Starting in the 1550s, the viceroy man-
dated that repartimiento workers be paid a daily
wage, but as Gibson shows, these wages were
a fraction of those offered on the free market.
Gibson, The Aztecs under Spanish Rule, 249–252. - Gibson, The Aztecs under Spanish Rule,
121, 123. - For Otomí residence, see Vetancourt,
Teatro mexicano, pt. 4, tratado 2, 43. Zapotec
presence in the city may have been diffuse; they
are discussed in Matthew D. O’Hara, A Flock
Divided: Race, Religion, and Politics in Mexico,
1749–1857. See also Archivo General de la
Nación, Mexico, Indios 11, exp. 122. - Ana Lorenia García, “Santa María la
Redonda,” in Ruiz, ed., Arquitectura religiosa de
la ciudad de México, 233. - While cihuatlampa is translated as “west”
in Alonso de Molina’s Vocabulario of 1571, the
same source translates sur (south) into the
Nahuatl as “cihuatlampa” and “huitztlampa.”
That cihuatlampa could be both “south” and
“west” signals that Nahua directions were not
as neat as the points on the Western compass
(east–west, that is) and that the direction of the
setting sun, which can be to the west or toward
the south, depending on the season, might have
been a direction. Molina, Vocabulario. - José María Marroqui, La Ciudad de
México, contiene el origen de los nombres de
muchas de sus calles y plazas . . . , 2:496–497. - This procession was at that moment a
loaded one, as the cabildo had implicitly sup-
ported the overthrow of the Spanish monarchy
in favor of local rule under Luis Cortés and
the Ávila brothers, so their civic ritual carried
a seditious taint. Lesley Byrd Simpson, Many
Mexicos, 119–126. Barbara E. Mundy, “Crown and
Tlatoque: The Iconography of Rulership in the
Beinecke Map,” in Miller and Mundy, Painting
a Map of Sixteenth-Century Mexico City. Ethelia
Ruiz Medrano, “Fighting Destiny: Nahua
Nobles and Friars in the Sixteenth-Century
Revolt of the Encomenderos against the King,”
in Ruiz Medrano and Kellogg, Negotiation within
Domination, 45–77. - Alonso de Montúfar, Descripción del
arzobispado de México hecha en 1570 y otros
documentos, ed. Luís García Pimentel, 271. - Account comes from Montúfar,
Descripción del arzobispado de México. - Robert Ricard, The Spiritual Conquest
of Mexico: An Essay on the Apostolate and
the Evangelizing Methods of the Mendicant
Orders in New Spain, 1523–1572, trans. Lesley
Byrd Simpson, 251, puts battles on the streets
of Mexico City in the context of the larger
fight between religious and seculars. See also
Lundberg, Unification and Conflict.- Bejarano, Actas de cabildo; Perla Valle,
“La Lámina VIII del Códice de Tlatelolco. Una
propuesta de lectura.” The discussion of the
mitotes in the Tlatelolco Codex is adapted from
Barbara E. Mundy, “Indigenous Dances in Early
Colonial Mexico City,” in Donna L. Pierce, ed.,
Festivals and Daily Life in the Arts of Colonial
Latin America: Papers from the 2012 Mayer
Center Symposium at the Denver Art Museum. - Whittaker, “Nahuatl Hieroglyphic
Writing and the Beinecke Map,” 138. - Chávez Orozco, Códice Osuna, 1 3 7.
- Noguez and Valle, Códice de Tlatelolco.
- Francisco Cervantes de Salazar, Crónica
de la Nueva España, ed. Manuel Magalón, vol. 1,
book 4, ch. 7, 315. - Castañeda de la Paz, “Filología de un
‘corpus’ pintado,” 79. - The presence of Tlacopan’s ruler at the
jura is evidence of his loyalty to the Crown and
was later invoked in a request to the Crown
for exemption from tribute. Archivo General
de las Indias, Seville, Justicia, leg. 1029, no. 10,
discussed in Amos Megged, “Cuauhtémoc ́s
Heirs,” 363–364. The presence of these same
four rulers also appears in Bejarano, Actas de
cabildo, June 4, 1557. - The base element of the Tlatelolco
Codex looks like a headpiece, and many pages
of the Codex Mendoza show similar feathered
ensembles as if headdresses (see for instance,
fols. 24r, 26r, 28r, 30r, 32r, 34r, 37r, 40r, 43r, 45r,
49r, 52r, and 54r), but fols. 23r and 65r show
them as back elements, and the Florentine
Codex also suggests that the quetzalpatzactli was
worn on the back; Sahagún, Florentine Codex,
bk. 8, ch. 12, pp. 33–35. See the recent discussion
of the famous feather headdress of Moteuczoma
in Sabine Haag et al., eds., El Penacho del México
Antiguo. - Durán, History, 321–322, 405–406.
- Karttunen, An Analytical Dictionary of
Nahuatl, allows for i’totiliztli for “a dance,” but
the attested forms in both Molina and Sahagún
are another nominative form, mototiliztli. See
Molina, Vocabulario, and R. Joe Campbell,
Florentine Codex Vocabulary. - Mendieta, Historia eclesiástica indiana,
bk. 2, ch. 31, 140. - Anderson, Bernardino de Sahagún’s
“Psalmodia Christiana,” xvii–xxv. - Motolinia, Motolinía’s History of the
Indians of New Spain, 141. - Mendieta, Historia eclesiástica indiana,
bk. 2, ch. 32, 142–143.
70. Miguel León Portilla, “La música en el
universo de la cultura náhuatl.”
71. Sahagún, Florentine Codex, bk. 9, ch. 20,
91, 92 (quotation).
72. Justyna Olko, Turquoise Diadems and
Staffs of Office: Elite Costume and Insignia of
Power in Aztec and Early Colonial Mexico.
73. Cervantes de Salazar, Crónica de la Nueva
España, 1:135.
74. See Linda Ann Curcio-Nagy, The Great
Festivals of Colonial Mexico City.
75. Jeanette Favrot Peterson, The Paradise
Garden Murals of Malinalco: Utopia and Empire
in Sixteenth-Century Mexico, 93; Sahagún,
Florentine Codex, bk. 11, ch. 7, para. 10, 208,
and bk. 9, fol. 30v. An image of the flower, in
bk. 9, fol. 30v, appears in the Florentine Codex
online at http://www.wdl.org/en/item/10096
/zoom/#group=2&page=682&zoom=1.0793
¢erX=0.6908¢erY=0.7468.
76. The Anales de Juan Bautista also reports
the use of military ware for the dances. Reyes
García, Anales de Juan Bautista, 164–165.
77. Durán, in his History, describes the
elaborate feathered costumes that elite warriors
wore into the field of battle, writing that they
were “clothed head to foot with all the richness
conceivable,” 184.
78. Sahagún, Florentine Codex, bk. 9, ch. 2, 6.
79. Chávez Orozco, Códice Osuna, 14–15.
80. Archivo General de la Nación, Inquisition
303, exp. 54, describes the bishop’s banning of a
“baile de indios” (dance of the Indians) called
the tumteleche for its idolatrous connections.
Anderson, Bernardino de Sahagún’s “Psalmodia
Christiana,” xviii, summarizes ecclesiastical
prohibitions.
81. Gibson, The Aztecs under Spanish Rule,
250.
82. Chávez Orozco, Códice Osuna, 35.
83. Chávez Orozco, Códice Osuna, 36.
84. Archivo General de la Nación, Mexico,
Indios 1, exp. 11.
85. Castañeda de la Paz, “Sibling Maps,
Spatial Rivalries,” 53–74.
86. Chimalpahin, Annals of His Time, 66–67.
87. Mendieta, Historia eclesiástica indiana,
bk. 2, ch. 32, 141–142.
88. Chávez Orozco, Códice Osuna, 8 7.
89. Chávez Orozco, Códice Osuna, 82, names
him as a “resident of San Juan” when he was
alcalde in 1556.
90. Reyes García, Anales de Juan Bautista,
196–197.
91. Pérez-Rocha and Tena, La nobleza
indígena, 253–255.
92. Arregui Zamorano, La Audiencia de
México según los visitadores, 74–75.
93. Mendieta, Historia eclesiástica indiana,
bk. 4, ch. 36, 515.