Todas las Leyendas de Los Siete Soles (Spanish Edition)

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The authority of the rulers of the Mexicas and the Cuauhquecholtecas had been consolidated by at least two marital alliances. The first was between the grandson of the ruler of the Tlatelolco Mexicas and the granddaughter of Yohuallatonac, the Chichimec ruler of Cuauhquechollan, in AD The same relative stability of the Late Postclassic was not characteristic of the period after the fall of Tollan in AD and before the rise to power of the Triple Alliance in AD Instead, it was a time of population movements and political instability, carefully recorded in the histories of several city-states.

Cuauhquechollan figured to a greater or lesser extent in several of those histories. Not long after, an initial group of Tolteca Chichimecas decided to leave Tollan. Before their departure, their priest, Couenan, went to perform religious service at the Great Temple of Cholollan. Soon after their arrival in Cholollan, the Tolteca Chichimecas were forced into servitude by the Olmeca Xicalancas.

No longer able to tolerate the cruelties to which they were subjected, the Tolteca Chichimecas prayed to their god, Tezcatlipoca, who ordered them to trick their masters into giving them their old weapons under the pretense of offering to entertain them with song and dance. After secretly repairing the weapons, the Tolteca Chichimecas fell upon the Olmeca Xicalancas during the festivities and drove them permanently from Cholollan. For five years, the Tolteca Chichimecas lived in peace with the allies of the defeated Olmeca Xicalancas.

Resentful of the victory, however, the allies began to war against the Tolteca Chichimecas, trying to destroy them. In desperation, the Tolteca Chichimecas again prayed to Tezcatlipoca, who ordered them to seek help from their Chichimec brethren in Chicomoztoc. Seven Chichimec tribes, including the Tlaxcaltecas, thus set out from Chicomoztoc to assist the Tolteca Chichimecas.

Arriving in a central location, the tribes separated, most going to Cholollan where they defeated the allies of the Olmeca Xicalancas, after which they dispersed to settle in the Valley of Puebla-Tlaxcala. Some, led by Tloquetzalteuhtli and Yohuallatonac, went to settle in Cuauhquechollan. There, he married and had a son, Ce Acatl Topiltzin, sometimes referred to as Quetzalcoatl. The sources are rich in myth and legend of the god, Quetzalcoatl, and his earthly representative, Ce Acatl Topiltzin. The Anales de Cuauhtitlan tell of how Topiltzin was miraculously conceived after the death of his father, Totepeuh, when his mother swallowed an emerald.

As a young man, Topiltzin trained as a warrior, accompanying his father, Mixcoatl, in various conquests. After avenging the death of his father at the hands of his uncles or, alternatively, of his brothers, Topiltzin continued his conquests until he finally reached Tlapallan, where he fell ill and died.

The Anales de Cuauhtitlan, 55 however, claim that the Toltecs brought him to Tollan to rule as their king and priest from AD to , a "religious breakthrough" 56 for Topiltzin who, born into a world of conflict, was transformed from a warrior into an opponent of human sacrifice.

Indeed, it is claimed that, in his house of prayer, Topiltzin sacrificed only "snakes, birds, and butterflies. Although the Mexicas would later describe Tollan as an earthly paradise, not all was well in that city. The internal conflicts that destabilized it were exacerbated by external threats. Three accounts, in particular, attest to Quetzalcoatl's and Tezcatlipoca's presence in or association with Cuauhquechollan.

In each of the following narratives, one sees the potential for the contestation of political boundaries and authority, if not legitimacy, between Tenochtitlan, Tlaxcallan and Tetzcoco with reference to their relationships to Quetzalcoatl and Tezcatlipoca. Even before the arrival of the Spaniards, Mesoamerica was "a diverse and dynamic world, in which elites [ The lost original first appeared in French in , and only later was re-translated into Spanish. It is thought to be one of the earliest and most authentic accounts of the Topiltzin Quetzalcoatl tale.

In this account, Tezcatlipoca, jealous that Quetzalcoatl was adored in Tollan, appeared there so that he, too, might be adored.

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Assuming diverse and horrific forms, Tezcatlipoca so terrified everyone, including Quetzalcoatl, that they fled for their lives. Quetzalcoatl went first to Tenayuca and then to Culhuacan. There, he shot an arrow into a tree, entered the fissure, and died. The fact that Olmos's indigenous informants made mention of a temple and altar in Cuauhquechollan cannot be dismissed as mere myth. The excerpt from Olmos's Histoire du mechique reflected the indigenous understanding of history as the "balanced replacement of one thing [ Despite the increasing influence of Christianity, this dialectic appears to have continued well into the colonial period.

Finding Tollan densely populated, and angered by the adulterous behavior of "Tezcatlipoca Huemac" and his lords, Quetzalcoatl and his followers left Tollan for Cholollan. After much time, Quetzalcoatl learned that his enemy, Huemac, was pursuing him. Arriving in Cholollan and discovering that Quetzalcoatl had fled, Huemac became so angry that he carried out massacres throughout the whole region.

And in this way, in most of this New Spain, he was very well-known and adored as a god". All of these, however, were "false gods": Tezcatlipoca was no other than Luzbel [Lucifer] and Quetzalcoatl, as a "mortal man," had simply died. The enigmatic Topiltzin, however, seemed to be of interest to Ixtlilxochitl only as a secondary figure, the weak ruler of a decadent society. When the time came to choose a successor to the throne, his father decided that Topiltzin would reign supreme, not alongside three lords from the Gulf Coast who were "very close heirs of his lineage", but alongside two others.

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The account goes on to describe how, tempted by necromancers, one of whom was Tezcatlipoca, Topiltzin and, following his lead, the whole of Tollan began to commit "very grave sins". As predicted in the distant past by the astrologer, Huemac, a number of signs foreshadowing the destruction of Tollan then began to appear and, although Topiltzin tried to placate the gods, a series of natural disasters befell the city. At around the same time, many cities and provinces subject to Tollan began to come under attack from the three lords from the Gulf Coast. Despite being offered treasures and agreeing to a ten-year truce, the three lords later attacked Tollan with a vengeance.

Topiltzin and his troops fought valiantly but eventually were defeated. Topiltzin fled to the safety of a cave a Xico. One of his sons was killed by the enemy forces but the second, Pochotl, escaped, hiding along with others, including some from Cuauhquechollan, in lagoons and mountains. After the three lords had sacked Tollan and had looted the palaces and temples of other cities, they returned to the Gulf Coast. Echoing Ixtlilxochitl, Veytia states that "[the] cities that they reached, [in] which the destruction was not as great, were Mollanziuhcohuac, Mazatepec, Totzatepec, Totoltepec, Quauhquechollan, Cholollan, Tepexoma, Cotlazalan, Chapoltepec and Culhuacan.

Many Indians claimed that Topiltzin was still in Xico with his great Tetzcocan descendants, Nezahualcoyoltl and Nezahualpilli, but this was nothing more than a "falsehood and fable". Given the importance of Quetzalcoatl to both Tollan and Cholollan, the relationship between the two great centers seems fairly clear. But where did Cuauhquechollan fit in? For the answer, one must turn to other sources.

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According to the Historia tolteca-chichimeca, those Chichimecas who had remained in Tollan came into a brief but bloody conflict, instigated by the ruler, Huemac, who had been adopted as a child by the Tolteca Chichimecas. Huemac had reduced the Nonoalca Chichimecas to the status of servants, angering them with his increasingly unreasonable demands. Upon learning that both groups had made amends and were conspiring to kill him, Huemac fled, only to meet a violent end at the hands of the Nonoalca Chichimecas.

Fearful of repercussions, the Nonoalca Chichimecas decided to abandon Tollan. Not unlike Couenan before him, their leader, Xelhua, left for the southeast to do penance. He, too, prayed for safe haven to Ipalnemohuani, who responded by telling him that there, between Itzucan and Tehuacan, he and his followers would find their homeland. Xelhua returned to Tollan to amass them.

Regardless of the fate of Cuauhquechollan's man-god, Xelhua, a second source establishes his relationship to Cholollan. One, named Xelhua, fled to Cholollan, where he had his followers build a tower so high that it seemed to rise to the heavens. There, they would find refuge if another flood were to occur. The message seemed clear: Not unlike other independent city-states in the Puebla-Tlaxcala Valley, Cuauhquechollan had been conquered, first by Tenochtitlan's sister city, Tlatelolco, in AD , then by Tenochtitlan itself in AD , and incorporated as a tributary province and military ally of the Triple Alliance.

By default, then, it was an enemy of Tlaxcallan.

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However, the enmity may have been more apparent than real. There, he recorded that messengers from Cuauhquechollan arrived to inform him that some 30 Chololtecas, allies of the Mexicas, were occupying the city and its garrison. Instead of returning directly to Cuauhquechollan, however, the messengers led the troops first to Cholollan, then to Huexotzinco where the Spaniards began to suspect that an ambush had been laid for them in Cuauhquechollan.

The Indian allies of the Spaniards lay siege to the city, forcing their enemies to flee to the garrison for assistance, but they were overtaken and killed, and their three encampments outside of Cuauhquechollan razed.

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After the battle, the Spaniards returned to Cuauhquechollan where, for three days, they were well-received by their new allies before they moved on. In New Spain's colonial period, those who claimed to speak for the indigenous nobility sought to make claims to the past and present political boundaries and authority, if not legitimacy, of their respective city-states. Cuauhquechollan was implicated in those claims in that it was of economic, commercial, and military importance to all three city-states and that its importance was enhanced by its sacred relationship to Quetzalcoatl and Tezcatlipoca as recorded in the histories of several city-states.

First, Cuauhquechollan had formed part of the territory of the Olmeca Xicalancas who took over Cholollan in the Late Classic period and who are thought to have worshiped an early form of Quetzalcoatl. Second, although the Tolteca Chichimecas worshiped Tezcatlipoca, they were invited by the oracle of Quetzalcoatl to relocate to Cholollan. The Cuauhquecholtecas are not mentioned as one of those, but they surely would have participated in such rituals.

In fact, the archaeological evidence seems to support the claims made in the Histoire du mechique that Cuauhquechollan had been an important civil-religious center at that time. Lastly, after the fall of Tollan, the man-god, Xelhua, led the Nonoalca Chichimecas to their new homeland in Tehuacan, carrying with them the ritual paraphernalia of Quetzalcoatl, and founding Cuauhquechollan along the way. Tezcatlipoca was the god in whom was exhibited "both omnipotence and caprice, the most dangerous of all combinations".

Upon the arrival of the Spaniards, the Fifth Sun had not been destroyed or, at least, not in the expected manner, and the contradiction between Quetzalcoatl and Tezcatlipoca had not been resolved. But, for all three city-states, Cuauhquechollan still figured prominently in the dialectic of legitimation of their political boundaries and authority, if not legitimacy, both past and present.

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