The Tree of Life Symbol; Its Significance in Ancient American Religion
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FFP/Celebrate Text.Qdoc
FFP-CelebrateCYMK.doc:FFP/CelebrateCYMK_TXT 12/3/08 10:40 AM Page i CELEBRATE NATIVE AMERICA! An Aztec Book of Days FFP-CelebrateCYMK.doc:FFP/CelebrateCYMK_TXT 12/3/08 10:40 AM Page ii FFP-CelebrateCYMK.doc:FFP/CelebrateCYMK_TXT 12/3/08 10:40 AM Page iii CELEBRATE NATIVE AMERICA! An Aztec Book of Days Five Flower Press Santa Fe, New Mexico BY RICHARD BALTHAZAR FFP-CelebrateCYMK.doc:FFP/CelebrateCYMK_TXT 12/3/08 10:40 AM Page iv ACKNOWLEDGEMENTS Front cover illustration: Sincere gratitude to Ernesto Torres for his incisive and insightful editing, to John HUITZILOPOCHTLI Cole for his artistry in processing and assembling the illustrations, and to the Uni- Hummingbird of the South versity of New Mexico Library for access to editions of several Aztec codices. The Aztec god of war. Publisher’s Cataloging in Publication (Prepared by Quality Books Inc.) Balthazar, Richard. Celebrate native America! : an Aztec book of days / Richard Balthazar. p. cm. Includes bibliographical references and index. ISBN 0-9632661-1-X 1. Aztec—Calendar. 2. Indians of Mexico—Calendar. 3. Aztecs—Religion and mythology. 4. Indians of Mexico—Religion and mythology. I. Title. II. Title: Aztec book of days. F1219.76.C35B38 1993 972.018 QB193–20421 ©1993, Richard Balthazar. All rights reserved. Printed in Korea. Design/Typography: John Cole Graphic Designer, Cerrillos, New Mexico U.S.A. Software used to produce this publication: Quark XPress 3.1, Adobe Streamline 2.0 and Adobe Illustrator 3.0. Typeface: Adobe Cochin. Printed on acid free paper. FFP-CelebrateCYMK.doc:FFP/CelebrateCYMK_TXT -
The PARI Journal Vol. XIV, No. 2
ThePARIJournal A quarterly publication of the Pre-Columbian Art Research Institute Volume XIV, No. 2, Fall 2013 Mesoamerican Lexical Calques in Ancient Maya Writing and Imagery In This Issue: CHRISTOPHE HELMKE University of Copenhagen Mesoamerican Lexical Calques Introduction ancient cultural interactions which might otherwise go undetected. in Ancient Maya The process of calquing is a fascinating What follows is a preliminary treat- Writing and Imagery aspect of linguistics since it attests to ment of a small sample of Mesoamerican contacts between differing languages by lexical calques as attested in the glyphic and manifests itself in a variety of guises. Christophe Helmke corpus of the ancient Maya. The present Calquing involves loaning or transferring PAGES 1-15 treatment is not intended to be exhaus- items of vocabulary and even phonetic tive; instead it provides an insight into • and syntactic traits from one language 1 the types, antiquity, and longevity of to another. Here I would like to explore The Further Mesoamerican calques in the hopes that lexical calques, which is to say the loaning Adventures of Merle this foray may stimulate additional and of vocabulary items, not as loanwords, (continued) more in-depth treatment in the future. but by means of translating their mean- by ing from one language to another. In this Merle Greene sense calques can be thought of as “loan Calques in Mesoamerica Robertson translations,” in which only the semantic Lexical calques have occupied a privileged PAGES 16-20 dimension is borrowed. Calques, unlike place in the definition of Mesoamerica as a loanwords, are not liable to direct phono- linguistic area (Campbell et al. -
Sources and Resources/ Fuentes Y Recursos
ST. FRANCIS AND THE AMERICAS/ SAN FRANCISCO Y LAS AMÉRICAS: Sources and Resources/ Fuentes y Recursos Compiled by Gary Francisco Keller 1 Table of Contents Sources and Resources/Fuentes y Recursos .................................................. 6 CONTROLLABLE PRIMARY DIGITAL RESOURCES 6 Multimedia Compilation of Digital and Traditional Resources ........................ 11 PRIMARY RESOURCES 11 Multimedia Digital Resources ..................................................................... 13 AGGREGATORS OF CONTROLLABLE DIGITAL RESOURCES 13 ARCHIVES WORLDWIDE 13 Controllable Primary Digital Resources 15 European 15 Mexicano (Nahuatl) Related 16 Codices 16 Devotional Materials 20 Legal Documents 20 Maps 21 Various 22 Maya Related 22 Codices 22 Miscellanies 23 Mixtec Related 23 Otomi Related 24 Zapotec Related 24 Other Mesoamerican 24 Latin American, Colonial (EUROPEAN LANGUAGES) 25 PRIMARY RESOURCES IN PRINTED FORM 25 European 25 Colonial Latin American (GENERAL) 26 Codices 26 2 Historical Documents 26 Various 37 Mexicano (Nahautl) Related 38 Codices 38 Lienzo de Tlaxcala 44 Other Lienzos, Mapas, Tiras and Related 45 Linguistic Works 46 Literary Documents 46 Maps 47 Maya Related 48 Mixtec Related 56 Otomí Related 58 (SPREAD OUT NORTH OF MEXICO CITY, ALSO HIDALGO CLOSELY ASSOCIATED WITH THE OTOMÍ) Tarasco Related 59 (CLOSELY ASSOCIATED WITH MICHOACÁN. CAPITAL: TZINTZUNRZAN, LANGUAGE: PURÉPECHA) Zapotec Related 61 Other Mesoamerican 61 Latin American, Colonial (EUROPEAN LANGUAGES) 61 FRANCISCAN AND GENERAL CHRISTIAN DISCOURSE IN NATIVE -
Aztec Mythology
Aztec Mythology One of the main things that must be appreciated about Aztec mythology is that it has both similarities and differences to European polytheistic religions. The idea of what a god was, and how they acted, was not the same between the two cultures. Along with all other native American religions, the Aztec faith developed from the Shamanism brought by the first migrants over the Bering Strait, and developed independently of influences from across the Atlantic (and Pacific). The concept of dualism is one that students of Chinese religions should be aware of; the idea of balance was primary in this belief system. Gods were not entirely good or entirely bad, being complex characters with many different aspects and their own desires and motivations. This is highlighted by the relation between Quetzalcoatl and Tezcatlipoca. When the Spanish arrived with their European sensibilities, they were quick to name one good and one evil, identifying Quetzalcoatl with Christ and Tezcatlipoca with Satan during their attempts to integrate the Nahua peoples into Christianity. But to the Aztecs neither god would have been “better” than the other; they are just different and opposing sides of the same duality. Indeed, their identities are rather nebulous, with Quetzalcoatl often being referred to as “White Tezcatlipoca” and Tezcatlipoca as “Black Quetzalcoatl”. The Mexica, as is explained in the history section, came from North of Mexico in a location they named “Aztlan” (from which Europeans developed the term Aztec). During their migration south they were exposed to and assimilated elements of several native religions, including those of the Toltecs, Mayans, and Zapotecs. -
Hierarchy in the Representation of Death in Pre- and Post-Conquest Aztec Codices
1 Multilingual Discourses Vol. 1.2 Spring 2014 Tanya Ball The Power of Death: Hierarchy in the Representation of Death in Pre- and Post-Conquest Aztec Codices hrough an examination of Aztec death iconography in pre- and post-Conquest codices of the central valley of Mexico T (Borgia, Mendoza, Florentine, and Telleriano-Remensis), this paper will explore how attitudes towards the Aztec afterlife were linked to questions of hierarchical structure, ritual performance and the preservation of Aztec cosmovision. Particular attention will be paid to the representation of mummy bundles, sacrificial debt- payment and god-impersonator (ixiptla) sacrificial rituals. The scholarship of Alfredo López-Austin on Aztec world preservation through sacrifice will serve as a framework in this analysis of Aztec iconography on death. The transformation of pre-Hispanic traditions of representing death will be traced from these pre- to post-Conquest Mexican codices, in light of processes of guided syncretism as defined by Hugo G. Nutini and Diana Taylor’s work on the performative role that codices play in re-activating the past. These practices will help to reflect on the creation of the modern-day Mexican holiday of Día de los Muertos. Introduction An exploration of the representation of death in Mexica (popularly known as Aztec) pre- and post-Conquest Central Mexican codices is fascinating because it may reveal to us the persistence and transformation of Aztec attitudes towards death and the after-life, which in some cases still persist today in the Mexican holiday Día de Tanya Ball 2 los Muertos, or Day of the Dead. This tradition, which hails back to pre-Columbian times, occurs every November 1st and 2nd to coincide with All Saints’ Day and All Souls’ day in the Christian calendar, and honours the spirits of the deceased. -
Gender, Indigeneity, and Objects in Mexicana And
UNIVERSITY OF CALIFORNIA Los Angeles Transindigenous Materialities: Gender, Indigeneity, and Objects in Mexicana and Chicana Performance A dissertation in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Theater and Performance Studies by Yvette Martínez-Vu 2016 © Copyright by Yvette Martínez-Vu 2016 ABSTRACT OF THE DISSERTATION Transindigenous Affinities: Gender, Indigeneity, and Objects in Mexicana and Chicana Performance by Yvette Martínez-Vu Doctor of Philosophy in Theater and Performance Studies University of California, Los Angeles, 2016 Professor Sean Aaron Metzger, Chair This dissertation addresses issues of gender and indigeneity through an analysis of ceremonial and quotidian objects used within contemporary Mexicana and Chicana performances. Performances by women residing on either side of the U.S.-Mexico border— specifically works by artists Jesusa Rodríguez, Fortaleza de la Mujer Maya (FOMMA), Cherríe Moraga, and Paulina Sahagun— draw on embodied forms of knowledge to resignify myths, record testimonies, construct forms of female solidarity, and demonstrate lateral connections among oppressed populations. This project posits the concept of transindigenous materialities as the shared though distinct ways that Mexicana and Chicana performances tactically use material items, which have indigenous markers, in ways that strengthen female agency. In contrast to other work that focuses on objects in more static environments like museums or archives, this project centers on the study of objects used in performance since a reading of objects as ii stationary risks relegating indigenous cultures to the past and European cultures to the present. This dissertation focuses on performances that rely on objects to stage dynamic relationships between objects and subjects. -
UC San Diego UC San Diego Electronic Theses and Dissertations
UC San Diego UC San Diego Electronic Theses and Dissertations Title Divination & Decision-Making: Ritual Techniques of Distributed Cognition in the Guatemalan Highlands Permalink https://escholarship.org/uc/item/2v42d4sh Author McGraw, John Joseph Publication Date 2016 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA, SAN DIEGO Divination and Decision-Making: Ritual Techniques of Distributed Cognition in the Guatemalan Highlands A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology and Cognitive Science by John J. McGraw Committee in charge: Professor Steven Parish, Chair Professor David Jordan, Co-Chair Professor Paul Goldstein Professor Edwin Hutchins Professor Craig McKenzie 2016 Copyright John J. McGraw, 2016 All rights reserved. The dissertation of John J. McGraw is approved, and it is acceptable in quality and form for publication on microfilm and electronically: ___________________________________________________________ ___________________________________________________________ ___________________________________________________________ ___________________________________________________________ Co-chair ___________________________________________________________ Chair University of California, San Diego 2016 iii TABLE OF CONTENTS Signature Page …....……………………………………………………………… iii Table of Contents ………………….……………………………….…………….. iv List of Figures ….…………………………………………………….…….……. -
Wayeb Notes No. 34
f No. 34, 2010 WAYEB NOTES ISSN 1379-8286 WHAT COULD HAPPEN IN 2012: A RE-ANALYSIS OF THE 13-BAK’TUN PROPHECY ON TORTUGUERO MONUMENT 6 Sven Gronemeyer and Barbara MacLeod Independent Scholars “…great floods have flown From simple sources; and great seas have dried, When miracles have by the greatest been denied. Oft expectation fails, and most oft there Where most it promises…” Helen in William Shakespeare’s “All’s Well That Ends Well”, Act II, Scene I Introduction The so-called “end of the world” – scheduled for the winter solstice of 2012 by cer- tain groups of people – is moving rapidly into public focus. The topic receives ever more publicity in the media; Hollywood has even jumped in with Roland Emmerich’s disaster film “2012”. There is a burgeoning fascination with this event in the litera- ture and on the internet – most of it arising outside the scientifically-based field of pre-Columbian studies, instead approaching the topic from an esoteric or New Age point of view. In 2006, Robert Sitler examined the esoteric side of the “2012 Phe- nomenon” and its (pseudo)-religious impact (Sitler 2006), so we will not put further attention on this aspect of the date. But since it is inevitable that our conclusions will find their way into the apocalyptic current, we hope they will not be excessively mis- construed. Apart from the influential prophecies for the K’atun 4 Ajaw in the Chilam Balam of Tizimín (MS pp. 19-20, Edmonson 1982: 168-171) and other sources, the main and most cited source for this “millennial current” (Sitler 2006: 33) in the popular percep- tion is the right panel of Tortuguero Monument 6 (Gronemeyer 2006: 157-161, pl. -
The Myths of Mexico and Peru
THE MYTHS OF MEXICO AND PERU by Lewis Spence (1913) This material has been reconstructed from various unverified sources of very poor quality and reproduction by Campbell M Gold CMG Archives http://campbellmgold.com --()-- 1 Contents Contents .................................................................................................................................................. 2 Illustrations .............................................................................................................................................. 3 Map of the Valley of Mexico ................................................................................................................ 3 Ethnographic Map of Mexico ............................................................................................................... 4 Detail of Ethnographic Map of Mexico ................................................................................................. 5 Empire of the Incas .............................................................................................................................. 6 Preface .................................................................................................................................................... 7 Chapter 1 - The Civilisation of Mexico .................................................................................................... 9 Chapter 2 - Mexican Mythology ........................................................................................................... -
Death and the Afterlife Among the Classic Period Royal Tombs of Copán, Honduras
To Be Born an Ancestor: Death and the Afterlife among the Classic Period Royal Tombs of Copán, Honduras The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters. Fierer-Donaldson, Molly. 2012. To Be Born an Ancestor: Death Citation and the Afterlife among the Classic Period Royal Tombs of Copán, Honduras. Doctoral dissertation, Harvard University. Accessed April 17, 2018 3:28:47 PM EDT Citable Link http://nrs.harvard.edu/urn-3:HUL.InstRepos:9548615 This article was downloaded from Harvard University's DASH Terms of Use repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http://nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA (Article begins on next page) © 2012 – Molly Fierer-Donaldson All rights reserved William L. Fash Molly Fierer-Donaldson To Be Born an Ancestor: Death and the Afterlife Among the Classic Period Royal Tombs of Copán, Honduras Abstract This goal of this dissertation is to participate in the study of funerary ritual for the Classic Maya. My approach evaluates comparatively the seven royal mortuary contexts from the city of Copán, Honduras during the Classic period from the early 5th century to early 9th century CE, in order to draw out the ideas that infused the ritual behavior. It is concerned with analyzing the tomb as a ritual context that is a materialization of a community's ideas about death and the afterlife. The heart is the data gathered from my participation in the excavation of the Classic period royal tomb called the Oropéndola Tomb. -
Representación Grafico Virtual Y Análisis Urbano Y Arquitectónico Del Sitio Arqueológico
PROYECTO: ATLAS DE CIUDADES MAYAS COORDINADOR : DAVID BARRIOS. Representación Grafico Virtual y Análisis Urbano y Arquitectónico del Sitio Arqueológico Gumarcaj, Santa Cruz, Quiché. Humberto Jocholá Bal Para optar el Titulo de Arquitecto Egresado de la UNIVERSIDAD DE SAN CARLOS DE GUATEMALA. GUATEMALA JULIO 2012. Tesis Proyecto: Atlas de ciudades mayas. Coordinador: David Barrios Ruiz. PROPUESTA PRESENTADA A LA JUNTA DIRECTIVA DE LA FACULTAD DE ARQUITECTURA POR HUMBERTOHUMBERTO JOCHOLÁJOCHOLÁ BAL BAL PARA OPTAR EL TITULO DE ARQUITECTO EGRESADO DE LA UNIVERSIDAD DE SAN CARLOS DE GUATEMALA GUATEMALA JULIO 2012. Sitio Arqueológico de la Ciudad de Gumarcaj. JUNTA DIRECTIVA FACULTAD DE ARQUITECTURA UNIVERSIDAD DE SAN CARLOS DE GUATEMALA Decano Arq. Carlos Enrique Valladares Cerezo Secretario Arq. Alejando Muñoz Calderón Vocal I Arq. Gloria Ruth Lara Cordón de Corea Vocal II Arq. Edgar Armando López Pazzos Vocal III Arq. Marco Vinicio Contreras Vocal IV Br. Jairon Daniel Del Cid Rendón Vocal V Br. Carlos Raul Prado Vides. TRIBUNAL EXAMINADOR Decano en funciones Arq. Gloria Ruth Lara Cordón de Corea Secretario Arq. Alejando Muñoz CCalderón Examinador Arq. José David Barrios Examinador Arq. Sergio Mohamed Estrada Examinador Arq. Edgar Armando López Pazos ASESOR DE TESIS Arq. José David Barrios Ruiz Periodo Posclásico Tierras Altas De Guatemala. Sitio Arqueológico de la Ciudad de Gumarcaj. ACTO QUE DEDICO A JESUCRISTO El Arquitecto perfecto. A MI ESPOSA IDALIA Por su apoyo incondicionnal y su paciencia. A MIS HIJOS Wilson Humberto y Maynor Alexander A MIS PADRES Pedro Jocholá y Justa Bal por su orientación y apoyo A MIS HERMANOS Carlos Enrique, Marta Lidia. Miguel Ángel, Yolanda y Sergio Fernando A MI FAMILIA Tíos Primos y cuñados A MIS AMIGOS Arq. -
Ometeotl, El Supremo Dios Dual, Y Tezcatlipoca “Dios Principal”
OMETEOTL, EL SUPREMO DIOS DUAL, Y TEZCATLIPOCA “DIOS PRINCIPAL” MIGUEL LEÓN-PORTILLA A paradoja suena afirmar que Tonantzin, Totahtzin, Nuestra Madre, Nuestro Padre, el Dios dual Ometeotl, fue para los antiguos mexicanos el principio supremo, origen de cuanto existe, y sostener a la vez que Tezcatlipoca, el “espejo humeante”, era “el dios principal”. ¿Quiere de- cir esto que eran el mismo dios la suprema pareja divina —sobre cuyo ser y atributos presentaré numerosos testimonios— y Tezcatlipoca en quien muchos textos y códices reconocen atributos como los de ser Ipalnemoani, Dador de la vida, Tloque Nahuaque, “Dueño del cerca y del junto”, Teyocoyani, “Inventor de los hombres” y sobre todo ser “el dios principal?” (Códice florentino, 1979, VI, 1 r. y 5 r.). La cuestión, de interés en sí misma por su relación estrecha con los muchos enigmas que encierra para nosotros el panteón mesoamericano, se torna además presente por obra de algunas afirmaciones debidas a Ferdinand Anders y Maarten Jansen en sus comentarios a varios códices, en especial al Vaticano A y al Vindobonense. Tratando del primero de estos, al describir los planos o niveles celestes del espacio vertical del mundo, tal como aparecen en la páqina 1 v. del mismo, expresan ellos lo siguiente: Se supone que el nivel supremo no es [está] pintado explícitamente y es el que recibe el nombre de Omeyocan u Ometeotl, término que se presta a dos etimologías bien diferentes: “Lugar de la dualidad, Dios de Dos” [sic] y “Lugar de lo huesudo, Dios de los huesos”, respectiva- mente. (Anders y Jansen, 1996, 42).