Moktezuma II : diforc'h etre ar stummoù

Endalc’h diverket Danvez ouzhpennet
Diverradenn ebet eus ar c'hemm
Diverradenn ebet eus ar c'hemm
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Implij un niverenn zo nevez ha ne dalvez ken evit lakaat kemmm get ar Moktezuma kentañ, a vez graet [[Moktezuma Iañ]] anezhañ, rak daoust d'an hini kentañ da vezañ tad-kozh-ioù egile, ne veze ket anvet ar renerien abalamour ma oant eus ar memes tiegezh e bro an Azteked. Ar c'hronikoù aztecaztek a ra ''Motecuhzoma Xocoyotzin'' anezhañ, endra ma veze graet ''Motecuhzoma Ilhuicamina'' pe ''Huehuemotecuhzoma'' ("Moctezuma kozh") eus an hini kentañ. ''Xocoyotzin'', distaget {{IPA|[ʃokoˈjotsin]}}, a dalvez "an hini yaouank enoret".
 
== Mammennoù buhezskrid Moktezuma ==
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Ar [[Florentine Codex|c'hodex ]], savet gant [[Bernardino de Sahagún]] hag e ditourerien nativea orin eus [[Tenochtitlan]]-subjugated Tlatelolco, generallya portrayszeskriv peurilesañ Tlatelolco andhag Tlatelolcanhe rulersrenerien in a favorable light relative to the Tenocha, ha MoctezumaMoktezuma inispisial particulara isvez depicteddeskrivet unfavorably asevel aur weak-willedrener laosk ha dinerzh, superstitious and indulgent ruler. (<ref>Restall 2003)</ref>. An istotouristorour James Lockhart suggestsa thatlaka theo peopledoa neededezhomm toan havedud ada scapegoatgaout forur the"bouc'h Aztecda defeat,vazhata" andevit Moctezumadisplegañ naturallyfaezhidigezh fellan intoazteked, thatha roleMoktezuma a sammas ar roll-se.
 
As AztecAztek ruler, he expanded the AztecAztek Empire the most; warfare expanded the territory as far south as [[Soconusco|Xoconosco]] in [[Chiapas]] and the [[Isthmus of Tehuantepec]]. He elaborated the [[Templo Mayor]] and revolutionized the tribute system. He also increased Tenochtitlán's power over its allied cities to a dominant position in the [[AztecAztek Triple Alliance]]. He created a special temple, dedicated to the gods of the conquered towns, inside the temple of [[Huitzilopochtli]]. He also built a monument dedicated to the Tlatoani [[Tízoc]].
 
==The depiction of Moctezuma in early post-conquest literature==
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''macechualli'' to a higher rank. The treatment he gave to the commoner in this case contrasts with the prohibitions he imposed on the ''pipiltin'' (upper classes). {{Fact|date=November 2007}}
 
Some of the AztecAztek stories about Moctezuma describe him as being fearful of the Spanish newcomers, and some sources, such as the [[Florentine codex]], comment that the AztecsAzteked believed the Spaniards to be gods and [[Hernan Cortés|Cortés]] to be the returned god [[Quetzalcoatl]]. The veracity of this belief is inordinately difficult to ascertain, and sometimes regarded as apocryphal (Restall 2003). Much of the idea of Cortés being seen as a deity can be traced back to the Florentine Codex written down some 50 years after the conquest. In the codex's description of the first meeting between Moctezuma and Cortés, the AztecAztek ruler is described as giving a prepared speech in classical oratorial [[Nahuatl]], a speech which as described verbatim in the codex (written by Sahagún's Tlatelolcan informants who were probably not eyewitnesses of the meeting) included such prostrate declarations of divine or near-divine admiration as, ''"You have graciously come on earth, you have graciously approached your water, your high place of Mexico, you have come down to your mat, your throne, which I have briefly kept for you, I who used to keep it for you,"'' and, ''"You have graciously arrived, you have known pain, you have known weariness, now come on earth, take your rest, enter into your palace, rest your limbs; may our lords come on earth."'' Subtleties in, and an imperfect scholarly understanding of, high Nahuatl rhetorical style make the exact intent of these comments tricky to ascertain. Matthew Restall argues that Moctezuma politely offering his throne to Cortés (if indeed he did ever give the speech as reported) may well have been meant as the exactly opposite of what it was taken to mean: politeness in AztecAztek culture was a way to assert dominance and show superiority. {{Fact|date=November 2007}}
 
This speech has been a factor in fostering the belief that Moctezuma was addressing Cortés as the returning god [[Quetzalcoatl]]. Other parties have also propagated the idea that the Native Americans believed the conquistadors to be gods: most notably the historians of the [[Franciscan]] order such as Fray [[Geronimo Mendieta]](Martínez 1980). Some Franciscan priests held [[millennarian]] beliefs (Phelan 1956) and the natives taking the Spanish conquerors for gods was an idea that went well with this theology. [[Bernardino de Sahagún]], who compiled the Florentine Codex, was also a Franciscan priest.
 
===Mythical accounts of omens and Moctezuma's superstition===
[[Bernardino de Sahagún]] (1499-1590) mentions eight events, occurring prior to the arrival of the Spanish, which were interpreted as signs of a possible disaster, e.g. a comet, the burning of a temple, a crying ghostly woman, and others. Some speculate that the AztecsAzteked were particularly susceptible to such ideas of doom and disaster because the particular year in which the Spanish arrived coincided with a "tying of years" ceremony at the end of a 52-year cycle in the AztecAztek calendar, which in AztecAztek belief was linked to changes, rebirth and dangerous events.
 
An account by [[Fernando Alvarado Tezozómoc]] (1598) records a story of how Moctezuma sent emissaries to find the legendary wizard and prophet, [[Huemac]], who, according to legend, had predicted the arriving of [[Quetzalcoatl]] one thousand years before. Moctezuma wanted to ask Huemac for protection and to be his servant, so that he could avert the catastrophe predicted by these omens. Three times Moctezuma sent emissaries, and three times Huemac refused. Huemac recommended instead that Moctezuma abandon all luxuries, the flowers and the perfumes, make [[penance]] and eat the same food as peasants, drink only boiled water, and then maybe he would help him. These legends are a part of the post-conquest rationalisation by the AztecsAzteked of their defeat and show Moctezuma as indecisive, vain, and superstitious, and ultimately the cause of the fall of the AztecAztek Empire. {{Fact|date=November 2007}}
===Contact with the Spanish ===
 
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==Moctezuma's first interactions with the Spanish==
In [[1517]], Moctezuma received the first reports of Europeans landing on the east coast of his empire; this was the expedition of [[Juan de Grijalva]] who had landed on [[San Juan Ulúa]], which although within [[Totonac]] territory was under the auspices of the AztecAztek Empire. Moctezuma ordered that he be informed of any new sightings of foreigners at the coast and posted extra watch.
 
When Cortés arrived in [[1519]] Moctezuma was immediately informed and he sent emissaries to meet the newcomers, one of them known to be an AztecAztek noble named Tentlil in the Nahuatl language but referred to in the writings of Cortés and Bernal Díaz del Castillo as "Tendile". As the Spaniards approached Tenochtitlan they made an alliance with the Tlaxcalteca who were enemies of the AztecAztek Triple Alliance and they helped instigate revolt in many towns under Aztec dominion. Moctezuma was aware of this and he sent gifts to the Spaniards, probably in order to show his superiority to the Spaniards and Tlaxcalteca.<ref>Restall, Matthew. ''Seven Myths of the Spanish Conquest. [[Oxford University Press]] (2003), ISBN 0-19-516077-0 </ref>
 
On [[November 8]] [[1519]], Moctezuma met Cortés on the causeway leading into Tenochtitlan and the two leaders exchanged gifts. Moctezuma gave Cortés the gift of an Aztec calender, one disc of crafted gold and another of silver. Cortés later melted these down for their material value. {{Fact|date=November 2007}}
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==Notennoù==
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==Mammennoù==