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Hopi-Nermernuh-Shoshone-Blackfoot connection: Thompson 1916:318–25, 336–38 (“with our sharp,” 336–37); Calloway 2003:419–21 (Sioux, 421); Fenn 2001:211–22. See also, Ewers 1973. “Blackfoot” usually refers to groups in Canada; “Blackfeet,” to those in the United States.

“winter counts”: Sundstrom 1997; Calloway 2003:424. In Sundstrom’s survey of winter counts, all but one of the fifteen that cover 1780–82 characterized at least one of the years with the symbol for an epidemic, though some called it measles instead of smallpox (many groups initially did not distinguish them). Plains Indians defined a year as the period between the first snowfall of one winter and the first snowfall of the next, so it was not the same as a European year.

Pox in Northwest: Calloway 2003:421–23; Fenn 2001:224–32 (“great preponderance,” 227), 250–58; Harris 1994; Boyd 1999:esp. 21–39.

Vancouver expedition: Vancouver 1984 (vol. 2):516–40 and passim (“promiscuously scattered,” 516); Puget 1939:198 (“pitted”).

Quarantine: Braudel 1981–84 (vol. 1):86–87; Salisbury 1982:106 (“could only”); Cronon 1983:88.

Wider impact of epidemics: Crosby 1992; Calloway 2003:419–26; Stannard 1991:532–33; Thornton 1987; Hopkins 1994:48 (“my people”); Salisbury 1982: 105–06.

Death of Hawaiian king and queen: Kuykendall 1947:76–81.

Montreal peace negotiations: Havard 2001:49, 65 (Haudenosaunee losses), 130–02 (epidemic and Kondiaronk’s death).

Former captives: Haudenosaunee Brandão 1997:72–81.

Fates of Cree, Shoshone, Omaha: Calloway 2003:422–26 (“The country,” 422). See also, Campbell 2003.

1524 meeting: Sahagún 1980; Klor de Alva 1990. See also, Motolinía 1950:37–38, 174–86 (de Valencia’s life).

“bishops and pampered prelates”: Prescott 2000:637.

Franciscan-Mexica debate: Sahagún 1980:lines 109, 115, 117, 217–18, 223–29, 235–37, 759–63, 1054 (“gods were not powerful,” 54 [summary]). See also, León-Portilla 1963:62–70.

Teotihuacan and its influence: Often-cited works include Cowgill 1997; Carrasco, Jones, and Sessions eds. 2000; Berlo ed. 1993.

Mexica arrival date: Smith 1984.

Tezozómoc’s account: Quoted in Sullivan and Knab eds., trans. 1994:98–100.

Tlacaelel: Chimalpahin Quauhtlehuanitzin 1997 (vol. 1):41–53, 135–45; (vol. 2):33–37, 89, 109; León-Portilla 1992a:xxxvii–xli (“It is not fitting,” xxxviii); 1963:158–66. As Chimalpahin put it, Tlacaelel “was the instigator, the originator, through wars [of the system] by which he made the great city of México Tenochtitlan eminent and exalted” (35; trans. slightly altered for readability).

“In this Sun”: Anon. 1994:66. Experts dispute the verse structure in all these poems.

“tortillas”: Durán 1994:231.

“moral combat”: León-Portilla 1963:216.

Cortés on sacrifice: Cortés 1986:35–36 (both quotes). See also, Durán 1994:406 (excitedly, raising the toll to “2,000, 3,000, 5,000, or 8,000 men” a day on special occasions).

Denial of sacrifice: Hassler 1992; Moctezuma and Solis Olguín 2003 (indigenous images of sacrifice). The anthropologist Michael Harner argued (1977) that the human sacrifice and cannibalism of the Mexica were “natural and rational,” “the only possible solution” (both 132) to supply protein to a dense population with no domesticated animals. But the Mexica lived on a lake with abundant fish and aquatic life and also obliged conquered peoples to ship them food (Ortiz de Montellano 1978). See also, Graulich 2000.

European executions: Braudel 1981–84 (vol. 2):516–18 (Tyburn, “the corpses,” 518); Pepys 1970 (vol. 5):21 Jan 1664 (“at least”).

English executions, population: Gatrell 1994:6–15; Wrigley 1983:121.

Nahuatl corpus: Frances Karttunen, pers. comm.

Tlamatinime: León-Portilla 1963:9–24, 62–81, 136 (quotes, 12–13).

Nezahualcóyotl poems on mortality: Peñafield 1904, quoted in Sullivan and Knab eds. 1994:163 (“Truly”—I slightly altered the first line to scan better); León-Portilla 1963:6 (“Do flowers”); 1992:81 (“Like a painting”);