iii. 133, was baptized with the intervention of his sponsor,

Rodrigo de Paz, and died three years after the conquest, ‘y se enterrò en la Capilla de San Joseph.’ _Vetancvrt_, _Teatro Mex._, pt. iii. 144. This author assumes that the youth fled with the Spaniards from the capital and hid at Tepotzotlan. The other prince, son of Miahuaxochitl, daughter of the lord of Tula, and niece of Montezuma—baptized as María, says Vetancurt—received the name of Don Pedro. He accompanied Cortés to Spain in 1528, it appears, at the age of eighteen, and made repeated appeals to the emperor for a maintenance in accordance with his rank. At first some trifling favors were granted, and he, together with a cousin, was educated by the Franciscans in Madrid. _Puga_, _Cedulario_, 85. President Fuenleal, of the audiencia, and other prominent persons having added their recommendation, regular pensions and encomiendas were bestowed, including the town of Tula, the seat of his maternal grandparents, upon which was based the second title of Condes de Montezuma y de Tula, conferred on his grandson. The line expired on the male side with the great great-grandson of the emperor, whose daughter married Sarmiento de Valladares, duke of Atlixco, and viceroy of New Spain, thus raising the name again to the highest position in the country. Prescott, following Humboldt, _Essai Pol._, i. 191, 203, calls Valladares, by mistake, a descendant of Montezuma. The cousin of the vice-queen married Silva, the first marquis of Tenebron, whose descendants inherited the title and estates from the other branch, and became grandees in 1765. Their pension amounted at this time to 40,000 pesos, says Berni, _Titulos de Castilla_, which represented in part the encomiendas withdrawn by the government. The republic recognized this portion, as it had the pensions to the other branches. Shortly after the independence of Mexico the holder of the title, Alonso Marcilla de Teruel Montezuma, came over with the intention of asserting his claim to the throne of his forefathers, but the prudent possessors of the power thought it best not to admit him, and he passed on to New Orleans, there to put an end to his life some years later. Prescott understands that the septuagenarian had been disappointed in love. _Mex._, ii. 352. Several members of the Spanish nobility have intermarried with this line, among them a branch of the Guzman family, whence the claim made for the consort of Napoleon III. of having Montezuma’s blood in her veins. Gondra gives a portrait of a member married into the Mendoza family. _Prescott’s Mex._ (ed. Mex. 1845), 219. One of the line, Padre Louis de Montezuma, wrote the _Historia del Emperador_, which has been consulted by Alaman, _Disert._, i. app. ii. 158. Clavigero gives a genealogic table in _Storia Mess._, iii. 235, and Carbajal, while plagiarizing the statements and blunders of others, adds a few of his own. _Hist. Mex._, ii. 378-88. In _Fonseca_, _Hist. Hacienda_, i. 455 et seq., are to be found several valuable extracts concerning titles and estates; also in _Reales Cédulas_, MS., i. pt. i. 5, ii. 4 etc.; _Certificacion de las Mercedes_, MS.; _Mex. Mem. Hacienda, 1848_, 35-6; _Fuenleal_, _Carta_, in _Pacheco_ and _Cárdenas_, _Col. Doc._, xiii. 222. The family name has been spelled in different ways, also by its possessors, as Motezuma, Muteczuma, Moctezuma, Mocthecuzoma, Motecuhzuma, Moteuhzuma; but Montezuma is the most common form.

The _Historia de las Indias de Nueva-España y Islas de Tierra Firme_, by Father Diego Duran, is claimed by its author, in the introductory to chapter lxxiv., to be devoted essentially to the life and rule of this monarch, ‘cuya vida é história yo escribo.’ The preparation of the work was more directly prompted by a compassion for the maltreated natives, whose champion he constituted himself, in common with so many of the friars. This spirit led him naturally to color the occurrences of the conquest; and a non-critical acceptance of whimsical legends and statements in favor of his protégés tends further to reduce the value of the work. His deep interest in the aborigines and their history may be explained by the fact that he was born at Tezcuco, of a native mother. Franco wrongly calls him Pedro, and Clavigero, Fernando. He professed as a Dominican at Mexico, in 1556, with missionary aspirations, no doubt, but a delicate constitution and constant suffering confined him rather to the monastery, and directed his efforts to researches and writing. Castellanos, _Defensa_, 28, attributes several works to him, and Eguiara, _Bib. Mex._, 324, the compilation of the Dominican history of Dávila Padilla, though not the style and form. Dávila also, ‘scrisse la Storia antica de’ Messicani, servendosi de’ materiali raccolti già da Ferdinando Duran Domenicano da Tezcuco; ma questa opera non si trova.’ _Clavigero_, _Storia Mess._, i. 13. But this may be a mistake. A similar rewriting would have greatly improved the _Historia de las Indias_, which is exceedingly unpolished and slovenly, full of repetitions and bad spelling, and showing great poverty of expression. On the other hand, it is relieved by an admirable portrayal of character and knowledge of human nature, and by a minute study of the effect of conversion on the natives. The work consists of three tratados, the first in 78 chapters, giving the history of Mexico from its origin to the conquest, terminating with the expedition to Honduras. This was completed in 1581, while the other two were finished two years before. The second tratado, in 23 chapters, treats of Mexican divinities and rites, and the third, in two, or more properly nineteen, chapters, of calendar and festivals. Padre Duran died in 1588, leaving the manuscripts to Juan Tovar, _Dávila Padilla_, _Hist. Fvnd. Mex._, 653, who gave them to Acosta, then occupied in preparing his _Natura Novi Orbis_, and other works. The contribution came most opportunely, and was used chiefly for his account of Mexico, as he frankly admits, though giving the credit to Tovar, who may have claimed the authorship. On the strength of this statement Clavigero, with others, confirms the claim to the ‘nobilissimo Gesuita Messicano.’ Torquemada, i. 170-1, ii. 120, himself not spotless, takes advantage of the confession to rail at Acosta for borrowed plumage, mutilated at that. The manuscripts, now in the Biblioteca Nacional de Madrid, are written in double columns and illustrated with numerous plates. Pinelo, _Epitome_, ii. 711, refers to them as in two parts. A few copies have been taken, mine forming three volumes. A set obtained by José Fernando Ramirez, one of Maximilian’s ministers, was prepared by him for publication, but, owing to the death of the imperial patron, only the first 68 chapters were issued at Mexico, 1867, in one volume, with notes and considerable changes of the style. This mutilation, as some term it, may have been a reason for the seizure of the whole edition, together with the separate plates, by the republican government. Only a few copies escaped this fate, one of which I succeeded in obtaining. Although independent issue was long withheld from Duran, he has at least enjoyed the honor of being associated with one possessed of far greater fame than he himself could ever hope to achieve.

The motives which impelled Joseph de Acosta to write on America were quite pretentious. Among the many Spanish books on the New World, he says: ‘I have not seene any other author which treates of the causes and reasons of these novelties and wonders of nature, or that hath made any search thereof. Neither have I read any booke which maketh mention of the histories of the antient Indians, and naturall inhabitants.’ With a view to repair these omissions he issued _De Natvra Novi Orbis libri dvo, et de Promvlgatione Evangelii, apvd Barbaros, sive de Procvranda Indorvm Salvte Libri sex._ Salmanticœ, 1589. The first part, _De Natura_, is a philosophic dissertation on physical features, on the probable knowledge among the ancients of a western hemisphere, and on the origin of the Indians. The second part, in six books, bearing a separate imprint under 1588, though published only in connection with the previous two books, treats entirely of the method and progress of Indian conversion. The _Natura_ was translated into Spanish, and incorporated, with some amendments, in the _Historia Natvral y moral de las Indias_, Sevilla, 1590, dedicated to Infanta Isabel, which treats also of Indian history and customs, and refers briefly to the conquest. The work achieved great success, and was reproduced in numerous editions, in nearly every language, though often without Acosta’s name, and in distorted form, as in De Bry and some German versions. This may not be considered bad treatment by those who charge Acosta with plagiarism, although he frankly admits following a number of authors, among them ‘es vno Polo Ondegardo, a quien communmente sigo en las cosas de el Piru: y en las materias de Mexico Ioan de Touar prebendado que fue de la Iglesia de Mexico, y agora es religioso de nuestra Compañia de Iesvs. El qual por orden del Virrey hizo dõ Martin Enriquez diligẽte, y copiosa aueriguaciõ de las historias antiguas.’ See p. 396. There is no doubt that the interest and value of the work are owing chiefly to the circumstance that the original authorities have remained sealed, until lately at least; for, despite its pretentious aim, the pages are marred by frequent indications of the then prevalent superstition and credulity. The _Procvrando Indorvm Salvte_ is more in consonance with the character of the Jesuit missionary and scholastic.

Born at Medina del Campo about 1539, he had in his fourteenth year joined the Society, to which four brothers already belonged. After studying and teaching theology at Ocana, he proceeded in 1571 to Peru, where he became the second provincial of his order. Returning to Spain seventeen years later—‘post annos in Peruano regno exactos quindeciem, in Mexicano & Insularibus duos,’ says the dedication of 1588 to Philip II., in _De Natvra_ of 1589—he gained the favor of the king, occupied the offices of visitador and superior, and died as rector at Salamanca, February 15, 1600. Several other works, in print and manuscript, chiefly theologic, are attributed to him—see _Camus_, 104-13—among them _De la criança de Cyro_, dedicated to Filipe III. in 1592, which was also a borrowed text, from Xenophon, and remained a manuscript in the Royal Library.