Cē Ācatl Topiltzin

The tales end with Topiltzin traveling across Mesoamerica founding small communities and giving all the features their respective names. The Aztecs believed that Topiltzin's search for his holy resting place eventually led him across the sea to the east, from whence he vowed to return one day and reclaim Cholula (Chimalpahin, Motolinia, Ixtlilxochitl, Codice Rios). Other sources insist that Topiltzin Quetzalcoatl would not return but that he would send representatives to warn or possibly pass judgment on those inhabiting the land (Las Casas, Mendieta, Veytia). Aztec rulers used the myth of the great founder of Tollan to help legitimize their claims to seats of power. They claimed that, as the direct descendants of the Priest-King, they had the right and duty to hold his place until the day Topiltzin would return. The myths would prove to have a lasting effect on the Aztec empire. They rationalized the mass sacrifices that were already destabilizing the empire when the first Spaniards arrived. The stories of Topiltzin further expedited the collapse of the Aztec nation by sheer coincidence; they described him as having an incredible likeness to the Spaniards. The Aztec may have truly believed that they were seeing the return of the famous priest when the white-skinned Hernán Cortés landed on their shores in 1519. He came from across the sea to the east, wearing brilliant armor (like that which the deity Quetzalcoatl is often shown wearing), accompanied by four men (possibly believed to be the other four progenitors of the Mesoamerican people that survived the massacre before coming to earth as Topiltzin’s messengers). The Spanish arrival terrified the ruling class. They feared they would be exposed as frauds and, at the very least, lose their ruling status to Topiltzin. Conversely the oppressed Aztec people, taxed and forced to wage war for sacrifices, hoped that these arrivals would bring a new era of peace and enlightenment (Carrasco 2000:145-152). Ultimately the Aztecs' rulers still lost their status and the Aztec people were not freed from oppression.

As the Spanish conquered Mesoamerica they destroyed countless works concerning and pre-dating the Aztecs, and the story of Topiltzin Quetzalcoatl was almost lost. Only relatively recently have accurate translations of much of the information about Topiltzin been made available. Unfortunately, even the comparatively complete accounts are but a portion of the story. Much of the information varies from region to region and has changed through the course of time (as myths are apt to do).

The first source was produced by an unknown Spaniard which was later named the Historia de los Mexicanos por sus pinturas. This version was copied from a pre-Hispanic text around 1531 and could possibly be the oldest recreation of the codices. It is also considered to be the briefest translation.

In this version, the deeds of Quetzalcoatl's (here named Ce Acatl) father, the war god Mixcoatl (here named Camaxtli), are highlighted. It explains how Mixcoatl meets the unknown mother, who dies after giving birth to Ce Acatl. Once Ce Acatl emerges from manhood, he spends seven years upon the mountains offering penance (for his sins) to the gods and performs ritual bloodletting asking the gods to make him a great warrior—ritual bloodletting by rulers was long a feature of Mesoamerican religions. Once this time passes, he begins to wage war and becomes the leader of Tollan and the Toltecs.

His reign is peaceful and productive, lasting 42 years. Within the last four years, the known archenemy of Quetzalcoatl, Tezcatlipoca (although it is not specified in this version), tells him he must leave in four years to Tlapallan to die.

Thus, in four years, Quetzacoatl leaves, but takes his adoring Toltecs with him. Stopping at many different villages along the way, he leaves some of his people behind at each one until he arrives at Tlapallan where he dies the next day. Somewhat unusual to this version is the epilogue of how Tollan does not find a leader for some years after. Tollan is later conquered and all the Toltecs are sacrificed. As mentioned before, this version is brief, most probably due to the Spaniards' inability to fully translate the text, or alternatively the lack of interest in relaying the story in its entirety.

The second translations were written by a group of Franciscan friars in 1532 and translated from original text. They are known collectively as the Libro de oro y tesoro indico. In the friars' translation Topiltzin is the son of Totepeuh, who is the leader of Teocolhuacan.

His brother-in-law kills his father but after building a temple for his father, Topiltzin gets his revenge. The migration to Tollan and later to Tlapallan is involved, but this time he is told to go by Tezcatlipoca. The reason for this is because the King would not allow what Tezcatlipoca wanted, human sacrifice. So he leaves, as in the previous version, with his Toltec in tow.

This third translation, which is written by French cosmographer André de Thevet, was translated from a lost Spanish version in the sixteenth century. In this version, Quetzalcoatl is son to Camaxtli and Chimalman; his mother still died after birth. This time, he has brothers who are bent on killing him, but he eludes them twice. After they kill their father, he kills them in a series of side stories. He becomes the ruler, migrates to Tollan, and is believed to be a sorcerer god ruling for 160 years.

Later, he encounters Tezcatlipoca once again, who is jealous of the Toltecs' adoration for their god, and so drives out the lesser god from Tollan. During this time Quetzalcoatl and a few of his people visit many of the villages mentioned as well as others. In many of these villages he remained the chief god for centuries.

Two endings exist: in one, Tezcatlipoca follows him into the desert and the smoke that rises from his dead body creates Venus. In the other, he simply flees to Tlapallan once again. This translation is probably the most comprehensive version, because of the slight variations that are not seen in the others.

A Nahua native wrote the fourth translation, the Leyenda de los soles. It's very similar to the first translation, but it gives an in-depth account of Mixcoatl's adventures especially his meeting with Quetzalcoatl's mother. It also states that Quetzalcoatl is supernatural and godlike.

This final major translation was done by a Franciscan friar who compiled from native informants an extensive set of texts—collectively known as the Florentine Codex—involving the Mesoamerican pantheon. The lengthy Spanish-language version, Historia general de las cosas de Nueva España by Fray Bernardino de Sahagún, gives a unique look at Topiltzin Quetzalcoatl and his subjects' lifestyle. The core structure of the tale is the same - Quetzalcoatl is a mage-god ruling Tollan with his knowledge and wisdom passed onto the Toltecs. In this version, Tollan resembles a utopia with beautiful buildings and flora where the people were content with every aspect of life.

Tezcatlipoca come along and forces Quetzalcoatl out. Quetzalcoatl then transforms Tollan into a normal city. Along his travels, Quetzalcoatl and some of his followers are involved in many stories before they reach Tlapallan.