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1: 370) states this was the practice when one king challenged another, but this claim is not substantiated in the other sources or by events. |
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13. Díaz del Castillo 190816, 2:79 [bk. 6, chap. 92]. |
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14. For example, the gods allegedly spoke to the priests, as when Huitzilopochtli and Tezcatl-Ihpoca said they wanted to leave that land unless the Spaniards were killed (Díaz del Castillo 190816, 2:149 [bk. 6, chap. 1081]). |
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15. Díaz del Castillo 190816, 4:166 [bk. 12, chap. 154]. |
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16. Anonymous Conqueror 1963:175. |
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17. Anonymous Conqueror 1963:179; Román y Zamora 1897:96 [lbk. 1, chap. 6]. |
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18. Díaz del Castillo 190816, 1:24142 [bk. 4, chap. 66]. |
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19. Ixtlilxóchitl 197577, 2:181 [chap. 72]. |
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20. Sahagún 1975:22, 33. |
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21. Torquemada 197583, 1:21819 [bk. 2, chap. 46], 1:263 [bk. 2, chap. 66]. |
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22. If a commoner was born on the day 12 cipactli or the twelve days following it, it was thought that he would be a brave warrior. When the male child was born, he was bathed and adorned with a shield and four small arrows. His umbilical cord was bound with these and entrusted to the father, if he was a skilled warrior, or to other warriors, who took it and buried it on the battlefield, believing that the child would grow to be skilled in war. It was also thought that one born on 1 ocelotl or the twelve days following it or on 1 calli would die in war, that one born on 4 olin would either take captives or die in war, that one born on 1 mazatl would become a brave war leader and not flee in battle (Sahagún 1957:39, 93, 186), and that those born on 4 ehehcatl, 10 tochtli, or 1 tecpatl would also become brave warriors (Sahagún 1957:49, 53, 77). |
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23. For example, on 1 xochitl the king gave favors to his war leaders and noble warriors. And on 1 miquiztli the nobles and warriors honored Tezcatllhpoca (Sahagún 1957:26, 33). |
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24. Sahagún 1954:57. |
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25. Paralleling the warrior ranks, priests who had taken only one captive were called tlamacazcayahqueh (sing. tlamacazcayahqui), and those who had taken three or four captives were called tlamacazcatequihuahqueh (sing. tlamacazcatequihuah) (Clark 1938,1:94; Sahagún 1977, 1:162 [bk. 2, chap. 25], 1951: 75). Nevertheless, the role of priests in warfare is unclear. Although Sahagún mentions priests who have taken captives, he does so in a discussion of religion, not war, so the reference may be an incidental one detailing all the things priests could permissibly do, rather than what they customarily did. In other sources warrior priests are largely ignored, casting doubt on their significance, except for the Codex Mendoza (Clark 1938, 2:64r, 65r). Page 64r shows a series of warriorsfrom lowest novice to highest cuahchictaking captives while page 65r presents a similar series of pictures, but of people identified by Clark as priests. The term used in the codex is alfaqui, an Arabic word meaning doctor of laws and signifying someone trained in religion. Given the inattention paid warrior priests in the other sources, the great attention paid the alfaqui, plus the uncertainty of the term itself as relating to priests, this page may not refer to priests per |
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