the end determined on, he adopted a middle course. He would decline the interview, yet not rudely drive the strangers hence, lest, peradventure, they might be gods and successfully oppose him. He would send them liberal gifts, and beseech them to depart, thus exposing at once his weakness and his wealth.[1]
A diplomate of the first nobility was accordingly despatched to the sea-shore. With him went Teuhtlile, returning after only a week's absence.[2] Numerous natives were in attendance, among them over a hundred slaves. Bowing low before Cortés, who had on this occasion put on greater pomp than usual, the envoy touched the earth with his hand, carrying it to his lips, and then he swung the copal censer.[3] Together with Teuhtlile he thereupon seated himself beside Cortés; and it was remarked how much alike they looked, the Spanish commander and the Aztec envoy, who, perhaps, had been selected for this reason, with the aid of the portraits made by the native painters, and as a mark of honor to the white captain. The soldiers not inappropriately called him the Mexican Cortés.[4]
The slaves were then directed to lay down the presents; among which were thirty bales of cotton fabrics, from gauzy curtains to heavy robes, white,
- ↑ Ixtlilxochitl, Hist. Chich., 287-8; Camargo, Hist. Tlasc., 141-2; Herrera, dec. ii. lib. v. cap. ix. Torquemada refers to the similar mistake of King Hezekiah of Judea, in exhibiting to the Assyrian envoys his wealth, and thus attracting invaders. i. 391, 404.
- ↑ This seems an incredibly short time in a country without horses, for Mexico lies over 200 miles by road from this part of the coast; but with numerous relays of runners and litter-bearers the distance would not take long to cover. 'Estas mensajerias fuerõ en vn dia, y vna noche del real de Cortés a Mexico, que ay setenta leguas y mas.' Gomara, Hist, Mex., 41.
- ↑ Torquemada., i. 389, assumes this to have been in token of divine adoration, but the ceremony was a quite common mark of respect for distinguished persons. See Native Races, ii. 284. 'Nos llamaron Teules . . . . . ó dioses.' 'Hence when I say Teules, or Gods, it may be understood to mean us,' says Bernal Diaz with conscientious pride. Hist. Verdad., 32. But the teu or teo prefix to names must be accepted in the same light as the incense burning, and in this case equivalent to 'hero.' See also Clavigero, Storia Mess., iii. 19. 'Demonios' is Oviedo's translation of teules, iii. 500.
- ↑ Some writers doubt the ability of native painters to have given a sufficiently accurate portrait; but with the aid of explanatory signs there was little difficulty.
