He was sent from Spain on a religious crusade to Mexico to “detect the sickness of idolatry,” but Bernardino de Sahagún (c. 1499-1590) instead became the first anthropologist of the New World. The Franciscan monk developed a deep appreciation for Aztec culture and the Nahuatl language. In this biography, Miguel León-Portilla presents the life story of a fascinating man who came to Mexico intent on changing the traditions and cultures he encountered but instead ended up working to preserve them, even at the cost of persecution. Sahagún was responsible for documenting numerous ancient texts and other native testimonies. He persevered in his efforts to study the native Aztecs until he had developed his own research methodology, becoming a pioneer of anthropology. Sahagún formed a school of Nahua scribes and labored with them for more than sixty years to transcribe the pre-conquest language and culture of the Nahuas. His rich legacy, our most comprehensive account of the Aztecs, is contained in his Primeros Memoriales (1561) and Historia General de las Cosas de Nueva España (1577). Near the end of his life at age 91, Sahagún became so protective of the Aztecs that when he died, his former Indian students and many others felt deeply affected. Translated into English by Mauricio J. Mixco, León-Portilla’s absorbing account presents Sahagún as a complex individual–a man of his times yet a pioneer in many ways.

Historians are concerned today that the Spaniards' early accounts of their first experiences with the Indians in the Americas should be balanced with accounts from the Indian perspective. We People Here reflects that concern, bringing together important and revealing documents written in the Nahuatl language in sixteenth-century Mexico. James Lockhart's superior translation combines contemporary English with the most up-to-date, nuanced understanding of Nahuatl grammar and meaning. The foremost Nahuatl conquest account is Book Twelve of the Florentine Codex. In this monumental work, Fray Bernardino de Sahag�n commissioned Nahuas to collect and record in their own language accounts of the conquest of Mexico; he then added a parallel Spanish account that is part summary, part elaboration of the Nahuatl. Now, for the first time, the Nahuatl and Spanish texts are together in one volume with en face English translations and reproductions of the copious illustrations from the Codex. Also included are five other Nahua conquest texts. Lockhart's introduction discusses each one individually, placing the narratives in context.

For half a century the Franciscan friar Bernardino de SahagÃon (1499âe"1590) worked on a compendium of the beliefs, rituals, language, arts, and economy of the vanishing Aztec culture. This volume examines the Aztec use of colorâe"in art and everyday lifeâe"as revealed in the Codex, the most richly illustrated manuscript of this great ethnographic work.

A celebration of one of the most famous 16th-century manuscripts, The Florentine Codex.

Arriving in Mexico less than a decade after the Spanish conquest of 1521, the Franciscan missionary Bernardino de Sahagún not only labored to supplant native religion with Christianity, he also gathered voluminous information on virtually every aspect of Aztec (Nahua) life in contact-period Mexico. His pioneering ethnographic work relied on interviews with Nahua elders and the assistance of a younger generation of bicultural, missionary-trained Nahuas. Sahagún's remarkably detailed descriptions of Aztec ceremonial life offer the most extensive account of a non-Western ritual system recorded before modern times. Representing Aztec Ritual: Performance, Text, and Image in the Work of Sahagún uses Sahagún's corpus as a starting point to focus on ritual performance, a key element in the functioning of the Aztec world. With topics ranging from the ritual use of sand and paper to the sacrifice of women, contributors explore how Aztec rites were represented in the images and texts of documents compiled under colonial rule and the implications of this European filter for our understanding of these ceremonies. Incorporating diverse disciplinary perspectives, contributors include Davíd Carrasco, Philip P. Arnold, Kay Read, H. B. Nicholson, Eduardo Matos Moctezuma, Guilhem Olivier, Doris Heyden, and Eloise Quiñones Keber.