230 UNIT 2 COLONIAL MESOAMERICA
government tolerated and even encouraged the maintenance of these traditions, for
a lot of information useful to Spaniards as well as natives was recorded and preserved
in such texts. Spaniards accepted native documents as accurate representations of dy-
nastic genealogies, imperial organization, and local history.
Probably the largest genre of these nonritual manuscripts that continued to be
made by native people for their own use were historical accounts recording the his-
tory of a particular community. The account would deal with the origins of the group
(often mythological); its migration to its current home; the founding of the com-
munity; and notable events in its subsequent history, such as the deaths and succes-
sions of rulers, wars, temple dedications, crop failures, comets, and earthquakes.
In much of Mesoamerica, these local historical chronicles took the form of a
year count. A calendrical symbol representing each year would be painted along the
margin. Adjacent to this the scribe would paint whatever significant event(s) hap-
pened to occur that year. For example, in central Mexican manuscripts a portrait of
a seated ruler accompanied by his name glyph represented the accession of a new
king; a depiction of a corpse wrapped in white cloth labeled with the same name
glyph was painted for the year that that ruler died. A military victory was shown as a
burning temple labeled with the name of the defeated town. A comet was repre-
sented as a smoking star, and an earthquake as a plot of ground with the calendrical
symbol ollin,“movement,” above it. If nothing noteworthy happened in a particular
year, the space would be left blank. Captions in alphabetic writing may explain or elab-
orate upon the information shown in pictures.
Perhaps what is most striking about these year-counts is the matter-of-fact way in
which they deal with the transition to Spanish colonial rule. The count passes un-
broken from preconquest to colonial times. The only difference is that the note-
worthy events begin to include the coming of Spaniards, baptism by Catholic friars,
deaths and successions of viceroys and bishops as well as local native governors, epi-
demics, the building of churches, and other previously unimagined occurrences.
The scribes simply copied the earlier annals and appended recent events to the tra-
ditional account. This practice shows, perhaps as effectively as any other evidence, that
for most native people the Spanish conquest did not represent an end to or even a
transformation of their sense of their own identity and history (Figure 6.7).
Maps are another pictorial genre that colonial authorities accepted. Native maps
showed the layout of a community and the locations of its boundaries and neigh-
bors. Artists often emphasized the local churches as the symbolic center of each town
or neighborhood, and also—like preconquest documents that mapped historical in-
formation across a representation of space—often incorporated some historical and
dynastic information. Such maps were sometimes prepared for use in legal disputes
over boundaries or access to natural resources, or in response to government surveys
(Figure 6.8).
The colonial codices that are most widely studied are those that were produced
for Europeans seeking to know more about native culture and history. These manu-
scripts tell us not only about pre-Columbian traditions but also about the adjustments—
in their daily lives and in their interpretations of the past—that native people were
making as they learned to cope with their colonial circumstances.