TorquemadaFather Torquemada arrived in the New World about the middle of the sixteenth century, at which period he was still enabled to take from the lips of such of the Conquistadores as remained much curious information regarding the circumstances of their advent. HisMonarchia Indianawas first published at Seville in 1615, and in it he made much use of the manuscript of Sahagun, not then published. At the same time his observations upon matters pertaining to the native religion are often illuminating and exhaustive.In hisStoria Antica del Messicothe Abbé Clavigero,who published his work in 1780, did much to disperse the clouds of tradition which hung over Mexican history and mythology. The clarity of his style and the exactness of his information render his work exceedingly useful.Antonio Gama, in hisDescripcion Historica y Cronologica de las dos Piedras, poured a flood of light on Mexican antiquities. His work was published in 1832. With him may be said to have ceased the line of Mexican archæologists of the older school. Others worthy of being mentioned among the older writers on Mexican mythology (we are not here concerned with history) are Boturini, who, in hisIdea de una Nueva Historia General de la America Septentrional, gives a vivid picture of native life and tradition, culled from first-hand communication with the people; Ixtlilxochitl, a half-breed, whose mendacious works, theRelacionesandHistoria Chichimeca, are yet valuable repositories of tradition; José de Acosta, whoseHistoria Natural y Moral de las Yndiaswas published at Seville in 1580; and Gomara, who, in hisHistoria General de las Indias(Madrid, 1749), rested upon the authority of the Conquistadores. Tezozomoc’sChronica Mexicana, reproduced in Lord Kingsborough’s great work, is valuable as giving unique facts regarding the Aztec mythology, as is theTeatro Mexicanaof Vetancurt, published at Mexico in 1697–98.
TorquemadaFather Torquemada arrived in the New World about the middle of the sixteenth century, at which period he was still enabled to take from the lips of such of the Conquistadores as remained much curious information regarding the circumstances of their advent. HisMonarchia Indianawas first published at Seville in 1615, and in it he made much use of the manuscript of Sahagun, not then published. At the same time his observations upon matters pertaining to the native religion are often illuminating and exhaustive.In hisStoria Antica del Messicothe Abbé Clavigero,who published his work in 1780, did much to disperse the clouds of tradition which hung over Mexican history and mythology. The clarity of his style and the exactness of his information render his work exceedingly useful.Antonio Gama, in hisDescripcion Historica y Cronologica de las dos Piedras, poured a flood of light on Mexican antiquities. His work was published in 1832. With him may be said to have ceased the line of Mexican archæologists of the older school. Others worthy of being mentioned among the older writers on Mexican mythology (we are not here concerned with history) are Boturini, who, in hisIdea de una Nueva Historia General de la America Septentrional, gives a vivid picture of native life and tradition, culled from first-hand communication with the people; Ixtlilxochitl, a half-breed, whose mendacious works, theRelacionesandHistoria Chichimeca, are yet valuable repositories of tradition; José de Acosta, whoseHistoria Natural y Moral de las Yndiaswas published at Seville in 1580; and Gomara, who, in hisHistoria General de las Indias(Madrid, 1749), rested upon the authority of the Conquistadores. Tezozomoc’sChronica Mexicana, reproduced in Lord Kingsborough’s great work, is valuable as giving unique facts regarding the Aztec mythology, as is theTeatro Mexicanaof Vetancurt, published at Mexico in 1697–98.
TorquemadaFather Torquemada arrived in the New World about the middle of the sixteenth century, at which period he was still enabled to take from the lips of such of the Conquistadores as remained much curious information regarding the circumstances of their advent. HisMonarchia Indianawas first published at Seville in 1615, and in it he made much use of the manuscript of Sahagun, not then published. At the same time his observations upon matters pertaining to the native religion are often illuminating and exhaustive.In hisStoria Antica del Messicothe Abbé Clavigero,who published his work in 1780, did much to disperse the clouds of tradition which hung over Mexican history and mythology. The clarity of his style and the exactness of his information render his work exceedingly useful.Antonio Gama, in hisDescripcion Historica y Cronologica de las dos Piedras, poured a flood of light on Mexican antiquities. His work was published in 1832. With him may be said to have ceased the line of Mexican archæologists of the older school. Others worthy of being mentioned among the older writers on Mexican mythology (we are not here concerned with history) are Boturini, who, in hisIdea de una Nueva Historia General de la America Septentrional, gives a vivid picture of native life and tradition, culled from first-hand communication with the people; Ixtlilxochitl, a half-breed, whose mendacious works, theRelacionesandHistoria Chichimeca, are yet valuable repositories of tradition; José de Acosta, whoseHistoria Natural y Moral de las Yndiaswas published at Seville in 1580; and Gomara, who, in hisHistoria General de las Indias(Madrid, 1749), rested upon the authority of the Conquistadores. Tezozomoc’sChronica Mexicana, reproduced in Lord Kingsborough’s great work, is valuable as giving unique facts regarding the Aztec mythology, as is theTeatro Mexicanaof Vetancurt, published at Mexico in 1697–98.
TorquemadaFather Torquemada arrived in the New World about the middle of the sixteenth century, at which period he was still enabled to take from the lips of such of the Conquistadores as remained much curious information regarding the circumstances of their advent. HisMonarchia Indianawas first published at Seville in 1615, and in it he made much use of the manuscript of Sahagun, not then published. At the same time his observations upon matters pertaining to the native religion are often illuminating and exhaustive.In hisStoria Antica del Messicothe Abbé Clavigero,who published his work in 1780, did much to disperse the clouds of tradition which hung over Mexican history and mythology. The clarity of his style and the exactness of his information render his work exceedingly useful.Antonio Gama, in hisDescripcion Historica y Cronologica de las dos Piedras, poured a flood of light on Mexican antiquities. His work was published in 1832. With him may be said to have ceased the line of Mexican archæologists of the older school. Others worthy of being mentioned among the older writers on Mexican mythology (we are not here concerned with history) are Boturini, who, in hisIdea de una Nueva Historia General de la America Septentrional, gives a vivid picture of native life and tradition, culled from first-hand communication with the people; Ixtlilxochitl, a half-breed, whose mendacious works, theRelacionesandHistoria Chichimeca, are yet valuable repositories of tradition; José de Acosta, whoseHistoria Natural y Moral de las Yndiaswas published at Seville in 1580; and Gomara, who, in hisHistoria General de las Indias(Madrid, 1749), rested upon the authority of the Conquistadores. Tezozomoc’sChronica Mexicana, reproduced in Lord Kingsborough’s great work, is valuable as giving unique facts regarding the Aztec mythology, as is theTeatro Mexicanaof Vetancurt, published at Mexico in 1697–98.
Torquemada
Father Torquemada arrived in the New World about the middle of the sixteenth century, at which period he was still enabled to take from the lips of such of the Conquistadores as remained much curious information regarding the circumstances of their advent. HisMonarchia Indianawas first published at Seville in 1615, and in it he made much use of the manuscript of Sahagun, not then published. At the same time his observations upon matters pertaining to the native religion are often illuminating and exhaustive.In hisStoria Antica del Messicothe Abbé Clavigero,who published his work in 1780, did much to disperse the clouds of tradition which hung over Mexican history and mythology. The clarity of his style and the exactness of his information render his work exceedingly useful.Antonio Gama, in hisDescripcion Historica y Cronologica de las dos Piedras, poured a flood of light on Mexican antiquities. His work was published in 1832. With him may be said to have ceased the line of Mexican archæologists of the older school. Others worthy of being mentioned among the older writers on Mexican mythology (we are not here concerned with history) are Boturini, who, in hisIdea de una Nueva Historia General de la America Septentrional, gives a vivid picture of native life and tradition, culled from first-hand communication with the people; Ixtlilxochitl, a half-breed, whose mendacious works, theRelacionesandHistoria Chichimeca, are yet valuable repositories of tradition; José de Acosta, whoseHistoria Natural y Moral de las Yndiaswas published at Seville in 1580; and Gomara, who, in hisHistoria General de las Indias(Madrid, 1749), rested upon the authority of the Conquistadores. Tezozomoc’sChronica Mexicana, reproduced in Lord Kingsborough’s great work, is valuable as giving unique facts regarding the Aztec mythology, as is theTeatro Mexicanaof Vetancurt, published at Mexico in 1697–98.
Father Torquemada arrived in the New World about the middle of the sixteenth century, at which period he was still enabled to take from the lips of such of the Conquistadores as remained much curious information regarding the circumstances of their advent. HisMonarchia Indianawas first published at Seville in 1615, and in it he made much use of the manuscript of Sahagun, not then published. At the same time his observations upon matters pertaining to the native religion are often illuminating and exhaustive.
In hisStoria Antica del Messicothe Abbé Clavigero,who published his work in 1780, did much to disperse the clouds of tradition which hung over Mexican history and mythology. The clarity of his style and the exactness of his information render his work exceedingly useful.
Antonio Gama, in hisDescripcion Historica y Cronologica de las dos Piedras, poured a flood of light on Mexican antiquities. His work was published in 1832. With him may be said to have ceased the line of Mexican archæologists of the older school. Others worthy of being mentioned among the older writers on Mexican mythology (we are not here concerned with history) are Boturini, who, in hisIdea de una Nueva Historia General de la America Septentrional, gives a vivid picture of native life and tradition, culled from first-hand communication with the people; Ixtlilxochitl, a half-breed, whose mendacious works, theRelacionesandHistoria Chichimeca, are yet valuable repositories of tradition; José de Acosta, whoseHistoria Natural y Moral de las Yndiaswas published at Seville in 1580; and Gomara, who, in hisHistoria General de las Indias(Madrid, 1749), rested upon the authority of the Conquistadores. Tezozomoc’sChronica Mexicana, reproduced in Lord Kingsborough’s great work, is valuable as giving unique facts regarding the Aztec mythology, as is theTeatro Mexicanaof Vetancurt, published at Mexico in 1697–98.