TWELVE
Fray Bernardino de Sahagun
(cl5l0-l591)
The 16th-Century Catholic priest named Bernardino de Sahagun wrote a detailed, comprehensive analysis of the history, beliefs, and customs of the traditions may help us understand the culture of the Book of Mormon.
INTRODUCTION
Sahagun was without a doubt one of the outstanding scholars representative of the Spanish priests of the 16th Century in the Valley of Mexico. His method of extracting information from the natives was very unique and comprehensive. Sahagun developed a school of trilingual students. Besides their native Mexican language, they learned the Biblical Latin as well as the Spanish language as required by law.
After Fray Bernardino became a monk of the Order of St. Francis, he adopted the name of Sahagun in lieu of his family name of Ribeira-Sahagun being the name of the place where he grew up.
In 1529, Father Sahagun was I of 19 Franciscan monks who set sail for New Spain (Mexico). Traveling with them were some Mexican Indians who had been presented to the Spanish Royal Court by Cortez and who were being returned to Mexico. From these Indians, Sahagun began his intensive study of the Aztec people and their language and customs.
From 1530 to 1536, he spent his time in the convent at Tlamanalco studying and dedicating himself to his faith. In 1536, he was appointed as a teacher of Latin at the College of Santa Cruz. He also spent his time preaching and teaching the Indians in both religion and languages-Spanish, Aztec, and Latin. From 1558 to 1566, Sahagun spent his time compiling and writing his Historia General de las Cosas de Nueva Espana.
Sahagun obtained his material through observation as well as by the unique method of assembling together 10 to 12 of the wisest old men of the communities along with his trilingual students and then having each verify the other's words as to the origin, history, and beliefs of the people. His account of the Conquest is an Aztec version, and because of this and other things in the record, his work was halted and almost destroyed-as had been the case with so many other records of the Aztecs. He was later forced to change parts of his accounts regarding the Conquest. His writings are filled with notes and are well illustrated, with the art having been done by Aztec artists.
Sahagun died in 1591 when an epidemic of catarrh infested Mexico City. As a historian and scholar, he is considered the greatest authority on the Aztecs of the 16th Century. (Sahagun, Book 1:1-17)
The writings of Sahagun that are available to us today include 12 volumes of works that have been translated from the Nahuatl (Mexican) language into English. The translators of Sahagun's works are Arthur Anderson and Charles Dibble. Regarding the translation of Sahagun's work from the Nahuatl to English, the following is recorded in their foreword:
To carry out the considerable task of translating the twelve books of Sahagun's magnum opus, Dr. Morley brought together the only two scholars in the United States whom he knew, at the time, to be prepared to undertake the work. Dr. Charles E. Dibble's studies in the Mexican field had aroused his admiration. Dr. Arthur J. O. Anderson, on the insistence of Dr. Morley and Dr. Hewett, had been studying Nahuatl for some years. By arrangement with Dr. A. R. Olpin, president of the University of Utah, Dr. Dibble's teaching schedule at the University was modified so that he could devote half of his time to the translation project. Dr. Morley similarly made adjustments with Dr. Anderson's time at the Museum of New Mexico. (Anderson and Dibble I:Temporary Foreword)
The works of Sahagun are also referred to as the Florentine Codex.
The cultural insights to which Sahagun introduces us are very valuable as we compare cultural patterns both before and after the Conquest of Mexico in 1521 AD.
The following is a representation of the writings of Sahagun. Many of the writings from Book 10 are included to give a feeling of the traditions of the so-called Tultecas in ancient Mexican history. Some preliminary comparisons may suggest that the Tultecas in the Spanish Chronicles were the Nephites in the Book of Mormon history. The evidence substantiates that the origin of the name or title "Quetzalcoatl" came about because of the advent of Christ to the Nephites. (See Allen 1970 and Warren and Ferguson 1987.)
The word "Tula" also appears in Book 10 of Sahagun. Wells Jakeman associated the word "Tula" with Bountiful. Tula means "place of reeds" or "land of abundance." (Allen, personal notes)
If the Tultecas, or Toltecas, of Sahagun are Nephites, if Quetzalcoatl is Christ, and if Tula is Bountiful, the following makes for fascinating reading for the Book of Mormon student.
Twenty-ninth Chapter, which telleth of the various kinds of people, the people who dwelt everywhere here in the land; those who arrived, who came to settle, who came to cause the cities to be founded.
In this paragraph, here, the TOLTECA 1 are mentioned, the first who settled here in the land; who [were] like the inhabitants of Babylon, wise, learned, experienced.
First, those named the TOLTECA, so-called: these first came to live here in the land, called land of the Mexica, land of the Chichimeca. And for several four-hundreds of years they dwelt in the vicinity of Tollantzinco. Since they really lived there, they left many of their traces which they had fashioned. In that area they made what was their temple; its name was "house of beams." Today it stands; it exists, considering that it is indestructible, for it is of rock, of stone.
And these TOLTECA were called Chichimeca. 2 There [was] no real word for their name. Their name is taken from-it comes from-their manner of life, their works. The TOLTECA were wise. Their works were all good, all perfect, all wonderful, all marvelous; their houses beautiful, tiled in mosaics, smoothed, stuccoed, very marvelous.
Wherefore was it called a TOLTECA house? It was built with consummate care, majestically designed; it was the place of worship of their priest, whose name was QUETZALCOATL; it was quite marvelous.
Very many were the marvelous houses which they made. The house OF QUETZALCOATL, which was his place of worship, stood in the water; a large river passed by it; the river which passed by TULA. There stood that which was the bathing place Of QUETZALCOATL, called "In the Waters of Green Stones" [Chalchiuapan]. Many houses stood within the earth where the TOLTECA left many things buried.
And in this way were the TOLTECA learned: they knew well, they understood well, that which pertained to herbs, to the nature of their essence; which ones were good, which esteemed, and which of them were just plants, which ones bad, evil, harmful, or really deadly.
They invented the art of medicine. The old men Oxomoco, Cipactonal, Tlaltetecui, Xochicaoaca, were Tolteca. They were the wise men who discovered, who knew of, medicine; who originated the medical art....
And these TOLTECA were very wise; they were thinkers, for they originated the year count, 3 the day count; they established the way in which the night, the day, would work; which day sign was good, favorable; and which was evil, the day sign of wild beasts. All their discoveries formed the book for interpreting dreams.
And so wise were they [that] they understood the stars which were in the heavens; they gave them names and understood their influence. And they understood well the movements of the heavens; their orbits they learned from the stars. 4 And they understood that there were many divisions of the heavens; they said there were TWELVE DIVISIONS. There existed, there dwelt, the true god and his consort. The name of the god of the heavens was Ome tecutli, and the name of his consort, the woman of the heavens, was Ome cihuatl; that is to say, they were lords, they were rulers, over the TWELVE HEAVENS. It was said that there were we, the common people, created; thence came our souls. When babies were conceived, when they dropped [from heaven], THEIR SOULS CAME FROM THERE; they entered into their [mothers'] wombs. Ome tecutli sent them.
These TOLTECA were righteous. They were not deceivers. Their words [were] clear words. They addressed one as "the lord, my elder brother; the lord, my younger brother." They said: "IT IS TRUE; SO IS IT; IT IS CERTAIN; YES; NO."5
Their food was that which is now used-maize, grains of maize. It was produced in abundance-green, blue, jade, turquoise [colored maize] with which to make purchases.
Their clothing was-indeed their privilege was-the blue knotted cape; their sandals were painted blue, light blue, sky blue. Also light blue were their sandal thongs.
1. Like Ixtlilxochitl, Sahagun labels the "Tolteca" or "Tulteca" as the first settlers of Mesoamerica. They may have been the record keepers who wrote about the first settlers like the Nephites wrote about the Jaredites.
2. In Ixtlilxochitl, "Tolteca"or"Tulteca" seems to be different than the Chichimeca. The Chichimeca were descendants of the first settlers. The Chichimeca may have been the same people the Book of Mormon calls Lamanites.
3. The year count refers to the calendar and the writing system. The writing system was invented or practiced from about 600 BC and was probably initiated by the Nephites, or the Preclassic Toltecas.
4. The Preclassic Period Nephites understood the movements of the heavens, as indicated by the following: "And thus, according to his word the earth goeth back, and it appeareth unto man that the sun standeth still; yea, and behold, this is so; for surely it is the earth that moveth and not the sun." (Helaman 12:15)
5. When the Savior appeared to the Nephites, He said, "Let your speech be yea, yea and nay, nay." (3 Nephi 12:37)
They were tall; they were larger [than the people today]. Because they were very tall, they ran much and so were named TLANQUACEMILHUIME. 6
They went about using the ground drum, the rattle stick. They were singers; they composed, originated, knew from memory, invented the wonderful songs which they composed.
They were devout. ONLY ONE WAS THEIR GOD; they showed all attention to, they called upon, they prayed to one by the name of QUETZALCOATL. The name of one who was their minister, their priest, [was] also QUETZALCOATL. This one was very devout. That which the priest of Quetzalcoatl required of them, they did well. They did not err, for he said to them, he admonished them: "There is only one god; [he is] named QUETZALCOATL. He requireth nothing; you shall offer him, you shall sacrifice before him only serpents, only butterflies." All people obeyed the divine command of the priest. And they had very great faith in the PRIEST OF QUETZALCOATL 7 and were very obedient, very devout, and very reverent; for all obeyed, all had faith in QUETZALCOATL when he led them from TULA. He caused all to move, to depart, even though they were settled there, even though very marvelous were the temples, the palaces situated at TULA.
And as they had great faith in QUETZALCOATL, they made every effort to remove their women, their children, their sick. The old men, the old women departed; they moved. No one failed to obey; all moved when TOPILTZIN QUETZALCOATL 8 went to enter into the water at Tlapallan, where he went to disappear.
These TOLTECA, as is said, were Nahua; they did not speak a barbarous tongue. However, their language they called Nonoalca. They said as they conversed: "My noble lord; my lord younger brother; my lord elder brother."
They were rich. By reason of their prudence they caused their goods to appear quickly. Thus it is now said of him who quickly gains goods that he is a son of Quetzalcoatl, that he is Quetzalcoatl's son. (Sahagun 10:165-170)
Without question, the 16th-Century writers, when referring to Quetzalcoatl, were thinking of Topiltzin Quetzalcoatl. Topiltzin Quetzalcoatl was born around 935 AD. He took upon himself the name of Quetzalcoatl, the deity. Quetzalcoatl the deity was probably associated with Christ, or rather Christ was probably given the name or title of Quetzalcoatl. (See Chapter 14, "The White God Quetzalcoatl.")
The 10th-Century Tolpiltzin Quetzalcoatl lived in Tula in the State of Hidalgo, north of Mexico City. This area was named Tula after the ancient Tula spoken of in the chronicles and should not be confused with the Tula that Sahagun is writing about. The name or title "Quetzalcoatl" surfaced at Tula, Hidalgo, causing modem scholars to think they had discovered the ancient Tula.
Following are excerpts from the writings of Sahagun regarding the beliefs, customs, and history of the ancient Mexicans:
Quetzalcoatil
Quetzalcoatl-he was the wind, the guide and roadsweeper of the rain gods, of the masters of the water, of those who brought rain. And when the wind rose, when the dust rumbled, and it crackled and there was a great din, and it became dark and the wind blew in many directions, and it thundered; then it was said: "(Quetzalcoatl) is wrathful."
On December 9, 1531, a 57-year-old native Aztec Indian who lived in Mexico City and whose Christian name was Juan Diego purportedly saw a vision of the Virgin Mary. The visitation became known as the appearance of the Virgin of Guadalupe. Some Catholic writers point out that the phrase which appeared to include the Spanish word "Guadalupe" was not Guadalupe at all. It was an Aztec word that sounded like Guadalupe but when interpreted with the entire phrase means "It [the image of the Virgin Mary] will crush, stamp out, abolish or eradicate [the religion of] the Stone Serpent." (Behrens 1964:163) (Sahagun 1:3) 9
These, the ancients, worshipped an idol (called) Quetzalcoatl, who was ruler at Tula. And you named him Topiltzin.
He was a man. He was mortal, for he died; for his body corrupted. He is no god. 10