The Codex Mexicanus: Time, Religion, History, and Health in Sixteenth-Century New Spain

2016 ◽  
Vol 73 (4) ◽  
pp. 427-458 ◽  
Author(s):  
Lori Boornazian Diel

About 60 years after the Spanish invasion and conquest of Mexico, a group of Nahua intellectuals gathered in Tenochtitlan. On the very site of the heart of the Aztec empire stood a city of a new name: Mexico City, capital of New Spain. There the Nahuas set about compiling an extensive book of miscellanea, now known as the Codex Mexicanus. Owned by the Bibliothèque National de France, the codex includes records pertaining to the Christian and Aztec calendars, European medical astrology, a genealogy of the Tenochca royal house, and the annals of preconquest and early colonial Mexico City, among other intriguing topics.

2005 ◽  
Vol 61 (04) ◽  
pp. 571-610
Author(s):  
Jeanette Favrot Peterson

It was in 1531 that, according to the apparition legend first recorded over a hundred years later in 1648, Juan Diego’s visionary experience of the Virgin of Guadalupe was miraculously mapped onto his tilma (tilmatli in Nahuatl) or woven cloak. This painted cloth, hereafter referred to as the tilma image, is said to be the same relic venerated today in the basilica of the Virgin of Guadalupe in Mexico City (fig. 1). However, no sacred image is invented from whole cloth, to use a highly appropriate metaphor here, and the Mexican Virgin of Guadalupe is no exception. Moreover, its very materiality makes it vulnerable to the passage of time, the laws of physics and human intervention. As an object of human craft produced post-Conquest, it has a traceable genealogy within the combustible mix of art modes, mixed media and theological tracts found circulating in early colonial New Spain.


2005 ◽  
Vol 61 (4) ◽  
pp. 571-610 ◽  
Author(s):  
Jeanette Favrot Peterson

It was in 1531 that, according to the apparition legend first recorded over a hundred years later in 1648, Juan Diego’s visionary experience of the Virgin of Guadalupe was miraculously mapped onto his tilma (tilmatli in Nahuatl) or woven cloak. This painted cloth, hereafter referred to as the tilma image, is said to be the same relic venerated today in the basilica of the Virgin of Guadalupe in Mexico City (fig. 1). However, no sacred image is invented from whole cloth, to use a highly appropriate metaphor here, and the Mexican Virgin of Guadalupe is no exception. Moreover, its very materiality makes it vulnerable to the passage of time, the laws of physics and human intervention. As an object of human craft produced post-Conquest, it has a traceable genealogy within the combustible mix of art modes, mixed media and theological tracts found circulating in early colonial New Spain.


Author(s):  
Yarí Pérez Marín

Marvels of Medicine makes a compelling case for including sixteenth century medical and surgical writing in the critical frameworks we now use to think about a genealogy of cultural expression in Latin America. Focusing on a small group of practitioners who differed in their levels of training, but who shared the common experience of having left Spain to join colonial societies in the making, this book analyses the paths their texts charted to attitudes and political positions that would come to characterize a criollo mode of enunciation. Unlike the accounts of first explorers, which sought to amaze audiences back in Europe with descriptions of strange and astonishing lands, these texts instead engaged the marvellous in an effort to supersede it, stressing the value of sensorial experience and of verifying information through repetition and demonstration. Vernacular medical writing became an unlikely early platform for a new form of regionally anchored discourse that demanded participation in a global intellectual conversation yet found itself increasingly relegated to the margins. In responding to that challenge, anatomical treatises, natural histories and surgical manuals exceeded the bounds set by earlier templates becoming rich, hybrid narratives that were as concerned with science as with portraying the lives and sensibilities of women and men in early colonial Mexico.


2020 ◽  
Vol 13 (2) ◽  
Author(s):  
Amber Brian

2021 represents the five-hundred-year anniversary of the fall of Tenochtitlan, the capital of the Aztec empire. This essay addresses the rendering of the events that culminated in the Spanish domination of that region in two texts associated with the Franciscan friar Bernardino de Sahagún (1499–1590). The first is Book Twelve of the Florentine Codex, a bilingual manuscript written collaboratively with Indigenous intellectuals in Nahuatl with a Spanish translation and accompanied by nearly two thousand illustrations that represent a third text. Completed in 1579, under increasing scrutiny by religious authorities, the manuscript was confiscated and sent to Europe, eventually coming to reside in the Medici Library in Florence. In 1585, Sahagún, authored Relación de la conquista de esta Nueva España, which sought to revise the narrative of the conquest found in Book Twelve. Sahagún’s revision reveals how the narrative of the conquest changed in the hands of the Franciscan friar as the sixteenth century drew to a close.


2010 ◽  
Vol 66 (03) ◽  
pp. 311-330 ◽  
Author(s):  
Jonathan Truitt

In 1519 Spanish conquistadors arrived on the shores of Mesoamerica under the leadership of Hernando Cortés. Following the defeat of Mexico-Tenochtidan, the Aztec capital, Cortés requested that members of the Franciscan order be sent from Spain to lead the conversion effort. In 1523 the first three Franciscans arrived, among them fray Pedro de Gante. One year later another 12 Franciscans made the journey. They established themselves in the southeastern portion of Mexico-Tenochtitlan, and under their direction Nahua laborers built the principal Franciscan religious compound, San Francisco, and the first indigenous chapel in New Spain, San Josef de los Naturales. Together this friary and chapel served as the main point of interaction for Franciscan conversion efforts within the altepetl, ethnic state, of Mexico-Tenochtidan. In the courtyard of San Francisco, next to the indigenous chapel, fray Pedro established an indigenous school aimed at the indoctrination of the Nahua peoples of Mexico-Tenochtitlan and other outlying altepetl. Although its students were primarily members of indigenous nobility, other promising Nahuas received an education there as well.


2021 ◽  
Author(s):  
◽  
Nancy Marquez

<p>This doctoral thesis offers a big-picture view of the material and cultural history of science in colonial Latin America. It argues that science in the Viceroyalty of New Spain can be best understood not as isolated from centres of European culture, but rather as a productive extension of Old World and Indigenous techniques for observing and quantifying nature. Moreover, it also shows that Mexico City quickly became a central node in the production and funding of science within the Spanish Empire, rather than being peripheral to early modern scientific discourse. It examines the nerve centre of Spain’s overseas territories, the viceregal capital of New Spain, as a hub not only of funding but also of vibrant activity for Spanish and Novohispanic science from 1535 to 1700.  Current historians of Spanish and Spanish-colonial science have demonstrated that, in contrast with depictions in older histories of early modern science, Spain was an active producer of technologies of discovery and natural resource extraction as well as works on theoretical and applied mathematics. During the sixteenth and seventeenth centuries, the Spanish Crown and other private corporate bodies—including the religious orders—supported the production of new forms of knowledge. I will refer to these throughout as “science” and to its practitioners as “scientists.”  Scientists who feature prominently in this thesis set precedents for later scientific endeavours in Latin America and Europe. Sixteenth-century botanist Francisco Hernández, cartographer Francisco Domínguez y Ocampo, and astronomer Jaime Juan established some of the first large-scale observations and records of an expansive New Spain. In the following years a diverse set of seventeenth-century hydraulic engineers fielded a variety of solutions to a complex set of topographical and political issues in the viceregal capital. At the same time, a lively group of astronomer-mathematicians contributed to an increasingly global network of scientific discourse.  Many of these scientists and intellectuals owned notable personal libraries. This thesis examines the implications of mobile books—locally-produced as well as European—as they contributed to the production of new knowledge in the Americas, Asia, and Europe. Powerful Spanish and criolla women patronized or supported the promulgation of scientific writings in New Spain. Additionally, indigenous authors disseminated the concepts of early modern science to their readers within colonial-era Nahua chronicles. Hobbyists also interacted with professional and well-known scientific thinkers at local discussion clubs or via correspondence and improvised their own instruments based on available texts. Local book printers and authors of popular early modern science works are also included in this investigation as they played key roles within the social networks of science.  This thesis relies on archival manuscript sources while synthesizing the rigorous scholarship of many specialists in order to tell the story of how a major sixteenth-century Spanish colonial city possessed the resources to engage in a variety of early modern scientific undertakings. It re-examines documents concerning the history of science in New Spain in order to ask new questions about the role of scientists’ instruments, personal book collections, and correspondence with colleagues abroad upon the influence of their professional writings. By assembling a selection of key case studies, the thesis shows that sixteenth-century royal investments in scientific institutions on the Iberian Peninsula bore fruit in New Spain during the late 1500s and the 1600s as diverse communities of scientists flourished in Mexico City and its seaports. In sum, this is a study of the movement of early modern scientists, their tools and ideas as well as the concentration of these resources in the geographical and cultural surroundings of New Spain.</p>


2021 ◽  
Author(s):  
◽  
Nancy Marquez

<p>This doctoral thesis offers a big-picture view of the material and cultural history of science in colonial Latin America. It argues that science in the Viceroyalty of New Spain can be best understood not as isolated from centres of European culture, but rather as a productive extension of Old World and Indigenous techniques for observing and quantifying nature. Moreover, it also shows that Mexico City quickly became a central node in the production and funding of science within the Spanish Empire, rather than being peripheral to early modern scientific discourse. It examines the nerve centre of Spain’s overseas territories, the viceregal capital of New Spain, as a hub not only of funding but also of vibrant activity for Spanish and Novohispanic science from 1535 to 1700.  Current historians of Spanish and Spanish-colonial science have demonstrated that, in contrast with depictions in older histories of early modern science, Spain was an active producer of technologies of discovery and natural resource extraction as well as works on theoretical and applied mathematics. During the sixteenth and seventeenth centuries, the Spanish Crown and other private corporate bodies—including the religious orders—supported the production of new forms of knowledge. I will refer to these throughout as “science” and to its practitioners as “scientists.”  Scientists who feature prominently in this thesis set precedents for later scientific endeavours in Latin America and Europe. Sixteenth-century botanist Francisco Hernández, cartographer Francisco Domínguez y Ocampo, and astronomer Jaime Juan established some of the first large-scale observations and records of an expansive New Spain. In the following years a diverse set of seventeenth-century hydraulic engineers fielded a variety of solutions to a complex set of topographical and political issues in the viceregal capital. At the same time, a lively group of astronomer-mathematicians contributed to an increasingly global network of scientific discourse.  Many of these scientists and intellectuals owned notable personal libraries. This thesis examines the implications of mobile books—locally-produced as well as European—as they contributed to the production of new knowledge in the Americas, Asia, and Europe. Powerful Spanish and criolla women patronized or supported the promulgation of scientific writings in New Spain. Additionally, indigenous authors disseminated the concepts of early modern science to their readers within colonial-era Nahua chronicles. Hobbyists also interacted with professional and well-known scientific thinkers at local discussion clubs or via correspondence and improvised their own instruments based on available texts. Local book printers and authors of popular early modern science works are also included in this investigation as they played key roles within the social networks of science.  This thesis relies on archival manuscript sources while synthesizing the rigorous scholarship of many specialists in order to tell the story of how a major sixteenth-century Spanish colonial city possessed the resources to engage in a variety of early modern scientific undertakings. It re-examines documents concerning the history of science in New Spain in order to ask new questions about the role of scientists’ instruments, personal book collections, and correspondence with colleagues abroad upon the influence of their professional writings. By assembling a selection of key case studies, the thesis shows that sixteenth-century royal investments in scientific institutions on the Iberian Peninsula bore fruit in New Spain during the late 1500s and the 1600s as diverse communities of scientists flourished in Mexico City and its seaports. In sum, this is a study of the movement of early modern scientists, their tools and ideas as well as the concentration of these resources in the geographical and cultural surroundings of New Spain.</p>


Author(s):  
Yarí Pérez Marín

Agustín Farfán’s Tractado breve de anothomia y chirvgia (1579) stands out as one of the most widely read medical texts of sixteenth-century colonial Mexico, printed more times than any other local source on health and the body during the period. Despite its popularity then, it has not received as much attention from scholars as projects by other medical authors of the colonial era who either wrote before Farfán did, or were better positioned in European circles, or whose work is seen as having tapped into cutting-edge scientific debates. This chapter proposes a new entry point into the Tractado, highlighting its singular connection with the readers of New Spain, and taking as a point of departure the revisions between the first and second editions: a series of context-driven changes that reveal shifting attitudes toward patients’ needs and indigenous medical knowledge.


2021 ◽  
pp. 62-86
Author(s):  
José-Juan López-Portillo

The interplay between cities, theatricality and conversion becomes manifest in exclusive or semi-private spaces, such as classrooms and private studies. As this chapter illustrates, the rhetorical textbooks of Fernández Salazar sought to train students in the art of Rhetoric by performing didactic dialogues that took place against the background of colonial Mexico. In so doing, the textbooks linked Renaissance humanism to the transformation of urban, social, and religious spaces that followed the Spanish conquest of the Aztec empire.


2011 ◽  
Vol 91 (4) ◽  
pp. 633-663 ◽  
Author(s):  
Peter B. Villella

Abstract As sixteenth-century Spaniards constructed their global empire, they carried with them the racial-religious concept of “limpieza de sangre,” or blood purity, which restricted marginalized communities from exercising prestige and authority. However, the complex demographic arena of early modern America, so different from the late medieval Iberia that gave rise to the discourse, necessarily destabilized and complicated limpieza’s meanings and modes of expression. This article explores a variety of ways by which indigenous elites in late colonial Mexico sought to take advantage of these ambiguities and describe themselves as “pure-blooded,” thereby reframing their local authority in terms recognized and respected by Spanish authorities. Specifically, savvy native lords naturalized the concept by portraying their own ancestors as the originators of “pure” bloodlines in America. In doing so, they reoriented the imagined metrics of purity so as to distinguish themselves from native commoners, mestizos, and the descendants of Africans. However, applying limpieza in native communities could backfire: after two centuries of extensive race mixing, many native lords found themselves vulnerable to accusations of uncleanliness and ancestral shame. Yet successful or not, indigenous participation in the discourse of limpieza helped influence what it meant in New Spain to be “honorable” and “pure,” and therefore eligible for social mobility.


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