Bernal Díad del Castillo Why is Castillo writing this “true history” at the end of his life? Maybe it’s because he wanted to expel all the rumors that Cortes and the Spaniards were manipulating Montezuma, and that Cortes didn’t actually oppress the indigenous people; or mainly, to reject the notion that all they cared for was the Aztecs’ gold. Whichever way I put it, the overarching reason for why he is writing this could be as simple as that he was trying to defend and protect his Christian belief. Starting off, Castillo could have written this is because he did not want people to think that Cortes took advantaged and manipulated Montezuma. You wouldn’t want a rumor to be passed around that you manipulated a young boy into going and stealing …show more content…
It was strongly believed that the Spaniards were all about the gold and nothing else. Bartolomé De Las Casas said “The reason why the Christians have killed and destroyed such infinite numbers of souls is solely because they have made gold their ultimate aim, seeking to load themselves with riches in the shortest time…” (Las Casas, pg146) How could this be true? Montezuma was giving the gold to Cortes. Montezuma kept giving Cortes and his generals’ gold and other supplies. Castillo says “Montezuma here led Cotres by the hand to the apartment destined for him, and taking a large collar of gold, placed it round the general’s neck” (Castillo, pg134). He also says “Montezuma presented our general with a quantity of valuable ornaments of wrought gold; to each of the captains he made a present of some gold and three loads of mantles, and to each solider of two loads of richly wrought mantels; and all this he did in the most free and gracious manner…” (Castillo pg135) Montezuma was gracious in the gifts he gave and Cortes didn’t force him to give them gold; he gave it in a free …show more content…
In Proverbs 14:31, it says, “Whoever oppresses a poor man insults his Maker, but he who is generous to the needy honors him.” If we love God, we will be good to the poor. If we do no, we are not only reproaching the poor, but we also reproaching God. In Matthew 7:15, it says “Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves.” It is bad to have the appearance of sanctity and innocence, when the heart is, in fact, evil. According to Aristotle, the highest good is a final end: it is desired for its own sake and not for the sake of anything else. It is also self-sufficient: it is enough in isolation; nothing more is needed. This could not be gold because wealth is not desired for its own sake, but as a means to other ends. Neo-Platonists say “The One” is the self-caused source of all being (God) and to be in the pursue for material things is to be directed away from “The One” and this is thus bad because you are furthering yourself away from God. That is not Christian like to further yourself away from your one and only
Portilla starts out by giving a thorough background of the culture and religious beliefs. The reader can draw many theories on how this carried over to the Aztecs way of thinking and fighting. In addition to the religion and culture, Portilla shows the technology advantages the Spanish had over the Aztecs. He also goes on to describe the poor leadership of Motecuhzoma. Motecuhzoma will be portrayed as a coward. Portilla also writes about the strategy that worked rather well for the Spanish as they made alliances with the Tlaxcalatecas and other cities. He finally talks about plague that wiped out much of the Aztecs. This may have been the greatest factor in the fall of the Aztecs Empire. All of these factors combined effectively show how the Spaniards prevailed over this great Aztec Empire of the 15th and early 16th century.
Kaplan spends a great deal of time discussing the local historical significance of Coronado, Cortez and Compostela. He speaks of the hero worship the Mexican citizens display for these men in each city he visits, and then calls these men “crude zealots [who] massacred Indians, built Christian altars where they had smashed idols, and went mad at the sight of gold,” while he calls the white protestant settlers on America’s east coast “children of European Enlightenment.” While somewhat interesting [and slightly strange], this information seems to have little bearing on the rest of the article. If he understood what the significance of this information was, he failed to make the connection apparent to his audience. He does not discuss any historical figures with connection to the American Southwest and therefore any relevance is lost. It almost appears as though he was sidetracked for three or four paragraphs.
...survival. Cabeza de Vaca cannot thank God enough for carrying him through the terrible times that he and the few remaining Spaniards went through as captives of the Indians. He feels a sort of accomplishment for making it through and comes out with a better appreciation for life. After experiencing what it was like to have been an Indian and a slave, and after being on the verge of death several times, the fact that Cabeza de Vaca was able to keep his composure and take each day at a time is astonishing. Of course, like a worthy Christian, Cabeza de Vaca gives God all of the credit in the world for his survival and success. However, it is Cabeza de Vaca’s faith in himself and determination that allow him to survive and go through the changes that he makes. It is almost a riches to rags, and back to riches story. However, the riches at the outcome of the expedition are far different from the riches going in. These new riches are not measured in gold or land, but in the appreciation for human life and the struggle for survival which made a better man out of him.
The passage from Bernal Díaz del Castillo’s The True History of the Conquest of New Spain is a clear example of a narrative source. Díaz is presenting his personal account of Hernan Cortes’s expedition into Tenochtitlan. An interesting aspect of this narrative is that it was written almost 50 years after the events described occurred . Bernal Díaz del Castillo was only 24 years old when on November 8, 1519 he and the rest of Hernán Cortés’s expedition first entered the city of Tenochtitlán . He did not finish his account, titled The True History of the Conquest of New Spain, which many suspect was intended as a slight to Francisco López de Gómara’s accounts of the expeditions , until 1567 . This was not his first travel to the New World, in fact, it was his fourth . Díaz del Castillo was 19 years old the first time he traveled to the Americas, this time was to Panama . Díaz later became a governor in Guatemala, mostly as a reward for his actions as a conquistador . The event that is commonly seen as spurring the not-well-educated Bernal Díaz del Castillo to write of his experiences with Cortés was the publication of Francisco López de Gómara’s Coleccion de historiadores primitivos de las Indias Occidentales, which Díaz saw as seriously flawed and underappreciating the work of the conquistadors . The book this passage comes from languished on shelves until it was published in 1632, posthumously .
Jesus never proclaims that possessions or money is inherently evil, but he does warn against the danger of greed. Jesus does not attack money and possessions, but speaks against becoming enslaved to things of this world. Kraybill proclaims, “We too easily bow down and worship at the altar of materialism.”(Kraybill 2011). Kraybill explains that Jesus’ intentions were to have us apply the same structure and economic principles of the Jubilee to our entire life. The Jubilee system requires that the rich distribute what they have evenly, just as God distributes his love to us all without judgment. Jesus encourages us to practice this on a daily basis. Jesus builds his teachings around serving and loving others first. The pleasures of the world should never be the main focus of our life. Jesus teaches that only when we live our lives in this way can we truly see the Kingdom of God. If we allow money and possessions to be the ruler of our lives they will choke our spiritual growth and we will never be able to live out the true purposes of our lives. Jesus also teaches that we should not get caught up worrying about money or possessions. Faith that God will provide everything we need is all we need in the Kingdom of
Slide 2 transition into slide 3- Once Cortes and his small army defeated Montezuma’s powerful Mexican Aztec warriors, which outnumbered the Spaniards 10-1. The riches in form of Gold started to flood into Spain.
Although, Father Las Casas wrote about these historical events, we must also state that the events he wrote could be exaggeration on his part in trying to save the Indians from the Spaniards cruelty and brutality.
Moctezuma welcomed Cortes and gave him a place to use inside the city. However, Cortes being extremely greedy took Moctezuma captive and demanded for even more gold. Thus, they started the battle for Mexico.
In a matter of three to four years, Cortes had effectively conquered the Aztec peoples through a blend of fierce militarism, diplomacy, and treachery as part of the motivation to colonize the indigenous peoples. Surely, the symbolism of the Spanish conquistador is conformed in the total colonization and defeat of the Aztec civilization ass part of Cortes’ mission in Mexico. More so, the capital of Mexico, Mexico City, was built on the foundations of the city of Tenochtitlan as a basis for the formation of Mexico as a colonial state governed through Spain: Since Hernan Cortes made the decision to construct his new capital on the ruins of Tenochtitlan, the Aztec city of lakes” (Krauze 3). In this context, the importance of Cortes’ role in Mexico is defining moment in the Spanish culture that dominated the indigenous populations after the defeat of the Aztecs. Cortes was a leading figure in the first phase of Spanish colonization of Central America, which would result in larger Spanish colonization of this region through the 16th
Malintzin had an important role in the ancient history and colonization of Latin America. She would come from just a simple girl and slave, to become one of the significant women of the Spanish colonization of the indigenous natives in the New World. She managed to obtain that position by helping translate for the helped for the Spanish conquistadors and Hernando Cortés himself. She was then viewed as a traitor by the indigenous people and her people (Nahua). With minimal and, often, conflicting documentation of Malintzin’s life, historians have found it difficult to piece together her true involvement in the conquest of Mexico. In many ways, Townsend retells the conquest through the eyes of the indigenous people, more specifically Malintzin.
Documents A and B show the importance of religion to the Spanish. The Spanish were sent to St Augustine to put up an enormous wooden cross (Doc A). They put up this cross to spread the catholic faith. They traveled with a chaplain whom the conquistadors seem to answer (Doc A). Document B will show how strong Pedro Menendez's religious motivation by spreading his hatred of protestants. The Spanish beliefs were
The stronger will do anything in their power to make a profit, leaving the weak with nothing. Kuyper says, “…the more powerful exploited the weaker by means of a weapon against which there was no defense” (Kuyper, Abraham, and James W. Skillen 26). Additionally, he states that “…the idolization of money killed the nobility in the human heart” (Kuyper, Abraham, and James W. Skillen 31). Kuyper talks about how Jesus felt bad for the rich and sided with the poor (Kuyper, Abraham, and James W. Skillen 32). Matthew 6:19-21 says, “Do not lay up for yourselves treasures on earth, where moths and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven. For where your treasure is, there your heart will be also.” Earthly materials mean nothing because the real treasure awaits in
The Conquest of New Spain Cortés came not to the New World to conquer by force, but by manipulation. Bernal Daz del Castillo, in the "Conquest of New Spain," describes how Cortés and his soldiers manipulated the Aztec people and their king Montezuma from the time they traveled from Iztapalaopa to the time when Montezuma took Cortés to the top of the great Cue and showed him the whole of Mexico and its countryside, and the three causeways which led into Mexico. Castillo's purpose for recording the mission was to keep an account of the wealth of Montezuma and Mexico, the traditions, and the economic potential that could benefit Cortés' upcoming conquest. However, through these recordings, we are able to see and understand Cortés' strategy in making Mexico "New Spain." He came as a wolf in sheep's clothing and manipulated Montezuma through his apparent innocence.
The history of the Western hemisphere is full of war and conquest. One of the most significant and defining of those conquests is the downfall of the Mexica/Aztec Empire. While there are many other events to choose from, this one stands out since it was one over one of the largest empires in Central America. It is also important to look at because of the immense cultural impact it had. The story of this takeover reads like a movie script, a small band of Spaniards single handedly takes down the most powerful empire in Central America. It was an epic battle, which unfortunately led to the destruction of a magnificent culture. As in any major historical event there are many underlying themes and storylines that come together to make the event happen. The Spanish conquest of the Aztec is no different. Three major themes are seen in this struggle. One of them is the incredible advantage that the Spaniards technology gave them over the Aztecs. A second major theme is the greed that fueled the conquests in the New World. The last major theme was the effect of the political divisions and rivalries within Montezuma’s Central American Kingdom. As this historical event progressed each one of these themes began to intertwine until they became an almost unstoppable force.
Victors and Vanquished by Stuart Schwartz attempts to explore differing perspectives of the conquest of Mexico as the historical narratives are from both the outlook of the Spanish conquistadors as well as the Nahua peoples. In these primary sources, there was a fundamental focus on the encounters between the Spaniards and the Mexica. The first source is an excerpt from The True History of the Conquest of New Spain by Bernal Díaz del Castillo, a Spanish conquistador, who participated as a foot solider in the conquest of Mexico with Hernán Cortés. Although Díaz del Castillo was a witness of the conquest, he wrote his account of what he had witnessed decades after the Spanish victory, in 1521. In his account, Díaz del Castillo concentrated on the ways in which the Spanish viewed the Nahua peoples. The second source is taken from the Florentine Codex and is one which was collected twenty