2.2 Visión de los vencidos: “Los presagios, según los informantes de Sahagún” – Miguel León-Portilla

6 min read•march 15, 2023

Sylvia Rodriguez

AP Spanish Literature 💃🏽

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Who is Miguel León-Portilla?

Miguel León-Portilla was a Mexican anthropologist, historian, and author, born on February 22, 1926, in Mexico City. He is considered one of the most prominent scholars of Mesoamerican culture and indigenous languages. León-Portilla studied at the National Autonomous University of Mexico (UNAM), where he received his doctorate in philosophy in 1956. He later became a professor at UNAM and taught for over 60 years.

León-Portilla's work focused primarily on the study of Mesoamerican civilizations, including the Aztec, Maya, and Mixtec cultures. He was a pioneer in the use of indigenous sources and narratives to understand the cultural and spiritual beliefs of the indigenous people of Mexico. He authored several influential books, including "The Broken Spears: The Aztec Account of the Conquest of Mexico" and "Pre-Columbian Literatures of Mexico."

León-Portilla was a recipient of numerous awards and honors, including the National Prize for Arts and Sciences in the Humanities and Social Sciences in Mexico, and the Prince of Asturias Award in Spain. He was also a member of several prestigious organizations, including the Mexican Academy of Language and the National College.

Miguel León-Portilla passed away on October 1, 2019, at the age of 93. His contributions to the study of Mesoamerican cultures and indigenous languages continue to be highly regarded and have left an enduring impact on the field of anthropology and history.

Summary of Visión de los vencidos: “Los presagios, según los informantes de Sahagún” – Miguel León-Portilla

"Los presagios, según los informantes de Sahagún" is a chapter in the book "Visión de los vencidos" by Mexican anthropologist Miguel León-Portilla. The chapter presents the omens and signs that the indigenous people believed were warning them of the impending disaster that was to come during the Conquest of Mexico. The omens described in the chapter include comets, eclipses, strange lights in the sky, and reports of strange creatures and voices. León-Portilla's work challenges the traditional Eurocentric perspective of the Conquest and gives voice to the conquered people, highlighting the resilience of indigenous cultures and their ability to preserve their traditions even in the face of colonialism.

Literary Devices

One of the most prominent literary devices used is symbolism. The comets, eclipses, and strange lights in the sky are all symbolic of impending doom and disaster. The strange creatures and voices heard in the night also symbolize the presence of supernatural forces that are foretelling the future.

Another literary device used is foreshadowing. The omens and signs described in the chapter are all indications of the impending disaster that was to come with the Conquest of Mexico. The indigenous people interpreted these signs as warnings of the violence, destruction, and loss of their way of life that was to come.

Imagery is also used effectively in the chapter to create a vivid and haunting atmosphere. The descriptions of the comets and other celestial events, as well as the strange creatures and voices, are all depicted in vivid detail to evoke a sense of fear and foreboding.

Finally, repetition is used in the chapter to emphasize the significance of the omens and signs. The repeated use of phrases such as "according to tradition," "it is said," and "it is told" emphasizes the importance of oral tradition and the transmission of knowledge through generations.

Key Passages

"Los presagios, según los informantes de Sahagún" is a chapter that presents a collection of omens and signs that the indigenous people believed were warning them of the impending disaster that was to come during the Conquest of Mexico.

Here are some key passages from the chapter:

"Hubo otros signos: hubo un gran cometa, ardiente, rojo, que se movió al amanecer en el cielo de este a oeste; brilló más intensamente que el sol y fue visible durante setenta días y noches. Cuando desapareció, dijeron, dejó el cielo claro y brillante, pero esto fue solo el preludio de cosas más terribles".

This passage describes the appearance of a great comet, which was interpreted by the indigenous people as a sign of impending doom. The vivid description of the comet's brightness and movement, as well as the ominous language used to describe its disappearance, creates a sense of fear and foreboding.

"Dicen que se vieron ciertas personas caminando por las calles por la noche, hombres y mujeres, que llevaban sus cabezas en las manos, y que hablaban entre sí mientras caminaban, aunque no tenían bocas para hablar".

This passage describes a supernatural occurrence witnessed by the indigenous people. The vivid and eerie imagery of people carrying their heads in their hands and speaking without mouths creates a sense of unease and terror.

"Y dicen que cuando tronaba, el sonido era como el aullido de un gran perro, y parecía rasgar la tierra. Y los rayos eran como serpientes que se lanzaban desde el cielo hacia la tierra, derribando árboles e incendiando casas".

This passage describes the violent storms that accompanied the Conquest of Mexico. The use of metaphor and vivid imagery to describe the thunder and lightning creates a sense of chaos and destruction.

Impacts

Some of the important impacts of this work include:

Preservation of indigenous culture: Miguel León-Portilla's work has helped preserve and disseminate the culture and beliefs of indigenous peoples in Mexico. By providing a view of historical events and the perspective of the defeated, the work has allowed readers to better understand the complexity and richness of pre-Columbian culture in Mexico.
Reevaluation of the Conquest of Mexico: The work has also had an impact on the way the Conquest of Mexico is viewed and understood. By offering an indigenous perspective of events, the work has challenged conventional historical narratives and has led to a reevaluation of how the history of Mexico has been taught and understood.
Inspiration for other academic works: "Los presagios, según los informantes de Sahagún" has inspired other scholars and writers to research and write about the culture and beliefs of indigenous peoples in Mexico. The work has helped establish indigenous anthropology as an important field of study in Mexico and around the world.

Summary

Overall, the "Visión de los vencidos" or "The Broken Spears" is a work that has been essential in understanding the indigenous worldview during the Conquest of Mexico. Written by Mexican anthropologist Miguel León-Portilla, this book focuses on the various accounts of the Conquest from the perspectives of the indigenous people.

One of the most fascinating chapters in the book is "Los presagios, según los informantes de Sahagún" or "The Omens, as Told by the Informants of Sahagún." In this chapter, León-Portilla presents the omens and signs that the indigenous people believed were warning them of the impending disaster that was to come.

The omens described in the chapter are chilling and ominous. They include the appearance of comets, eclipses, and strange lights in the sky. There were also reports of strange creatures, such as women with the bodies of serpents, and of voices heard in the night. All of these signs were interpreted by the indigenous people as portents of doom.

León-Portilla's work is remarkable because it gives voice to the conquered people and allows them to tell their own story. It is a powerful reminder that history is not just about the powerful and their conquests, but also about the lives and experiences of those who are often overlooked and marginalized.

Through the use of indigenous sources and narratives, León-Portilla challenges the traditional Eurocentric perspective of the Conquest and helps us to understand the cultural and spiritual beliefs of the people who were conquered. He highlights the resilience of indigenous cultures and their ability to preserve their traditions even in the face of colonialism.

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