[5] At the Pedagogy School, Eyzaguirre met Ricardo Krebs, who was also history teacher but had rather few contacts, and introduced him to the Catholic intellectual elite of Santiago.

He is the decisive factor, the only one that could attract them all... Because of this any attempt to forget the Spanish name in these lands and oppose to him a hyperbolic renewed value of the indigenous, would go straight to attack the lifeblood that unite our peoples.

Anything worthy that the ancient civilizations could have had at the moment of decadence when they faced the Spanish conquest was saved and defended by the Spaniards themselves who took with them just in time the instrument of writing, unknown to the indigenous peoples, to perpetuate the history and the traditions of the conquered ones.

[8] In Spain, Eyzaguirre held a course on Chilean political and constitutional history at Universidad Central de Madrid.

He despised 19th-century writers such as José Victorino Lastarria and Domingo Faustino Sarmiento because he considered they "ruptured" the historical links to Spain and characterized their views as "apostasy".

[13] Writing in 1979 Sergio Villalobos and co-workers characterized Eyzaguirre as "a kind of crusader" that "deformed" history and thus a representative of pink legend historiography.

The same authors also posit that he owed his prestige to his humble lifestyle, spruced writing and tragic death rather than to his contributions to historiography.