The Aztec god Quetzalcoatl, whom they credited with the creation of humans among other notable feats, was set to return to Earth. [39] In a 1986 paper for Sunstone, he noted that during the Spanish Conquest, the Native Americans and the Catholic priests who sympathized with them felt pressure to link Native American beliefs with Christianity, thus making the Native Americans seem more human and less savage. In giving battle instructions, Cortés exhorted: "Sirs, let us follow our banner which bears the sign of the Holy Cross, … In the Maya area he was approximately equivalent to Kukulkan and Gukumatz, names that also roughly translate as "feathered serpent" in different Mayan languages. How did the meeting of Cortés and Montezuma mark a turning point in the way we think about other people? The problem that some ethnocentric scholars seem to have with the previously accepted belief that Montezuma II, ruler of the Aztecs, put up little resistance to the Spaniards because he thought their arrival was the fulfillment of the Quetzalcoatl prophecy has to do with the fact that history is written by the victors. The worship of a feathered serpent is first known documented in Teotihuacan in the first century BC or first century AD. In Aztec culture, depictions of Quetzalcoatl were fully anthropomorphic. In the summer of 1521, the Aztec capital city of Tenochtitlan fell to the Spanish. The Aztecs did not believe in Cortez's men being gods at all, though at first some of them, not having … 1996, p109, Peppas, Lynn. Colonial documentary sources from the Maya area frequently speak of the arrival of foreigners from the central Mexican plateau, often led by a man whose name translates as "Feathered Serpent". Cortés moved up the social and governmental ranks during his time on the islands. With the stars lining up for him, Hernan Cortes’ conquest of Mexico may have been made easier by the centuries old prophecy of a returning bearded god from the east. Cortés and his men dressed in black when they landed in Mexico (because it was Good Friday) and black was one of Quetzalcoatl’s traditional colors. It has been suggested that these stories recall the spread of the feathered serpent cult in the epi-classic and early post-classic periods.[6]. The archaeological record shows that after the fall of Teotihuacan that marked the beginning of the epi-classic period in Mesoamerican chronology around 600 AD, the cult of the feathered serpent spread to the new religious and political centers in central Mexico, centers such as Xochicalco, Cacaxtla and Cholula. This confederacy engaged in almost seventy-five years of nearly continuous conflict with the Aztec Empire of the Triple Alliance until the arrival of Cortés. Aztec legends warned of the fearsome return of a white, bearded god from across the seas who would destroy their civilization. On the basis of the different symbolic systems used in portrayals of the feathered serpent deity in different cultures and periods, scholars have interpreted the religious and symbolic meaning of the feathered serpent deity in Mesoamerican cultures. Over the South presides the Blue Tezcatlipoca, Huitzilopochtli, the god of war. Quetzalcoatl. However, the ancient Olmec Stone Heads, and the Aztec feathered serpent did not have the same function. Essentially,… This is a very complicated topic and your question doesn't have a simple answer. "[4], The earliest known documentation of the worship of a Feathered Serpent occurs in Teotihuacan in the first century BC or first century AD. 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