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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. -
Gaslightpdffinal.Pdf
Credits. Book Layout and Design: Miah Jeffra Cover Artwork: Pseudodocumentation: Broken Glass by David DiMichele, Courtesy of Robert Koch Gallery, San Francisco ISBN: 978-0-692-33821-6 The Writers Retreat for Emerging LGBTQ Voices is made possible, in part, by a generous contribution by Amazon.com Gaslight Vol. 1 No. 1 2014 Gaslight is published once yearly in Los Angeles, California Gaslight is exclusively a publication of recipients of the Lambda Literary Foundation's Emerging Voices Fellowship. All correspondence may be addressed to 5482 Wilshire Boulevard #1595 Los Angeles, CA 90036 Details at www.lambdaliterary.org. Contents Director's Note . 9 Editor's Note . 11 Lisa Galloway / Epitaph ..................................13 / Hives ....................................16 Jane Blunschi / Snapdragon ................................18 Miah Jeffra / Coffee Spilled ................................31 Victor Vazquez / Keiki ....................................35 Christina Quintana / A Slip of Moon ........................36 Morgan M Page / Cruelty .................................51 Wayne Johns / Where Your Children Are ......................53 Wo Chan / Our Majesties at Michael's Craft Shop ..............66 / [and I, thirty thousand feet in the air, pop] ...........67 / Sonnet by Lamplight ............................68 Yana Calou / Mortars ....................................69 Hope Thompson/ Sharp in the Dark .........................74 Yuska Lutfi Tuanakotta / Mother and Son Go Shopping ..........82 Megan McHugh / I Don't Need to Talk -
157. Templo Mayor (Main Temple). Tenochtitlan (Modern Mexico City, Mexico)
157. Templo Mayor (main Temple). Tenochtitlan (modern Mexico City, Mexico). Mexica (Aztec). 1375-1520 C.E. Stone (temple); volcanic stone (The Coyolxauhqui Stone); jadeite (Olmec-style mask); basalt (Calendar Stone). (4 images) dedicated simultaneously to two gods, Huitzilopochtli, god of war, and Tlaloc, god of rain and agriculture, each of which had a shrine at the top of the pyramid with separate staircases 328 by 262 ft) at its base, dominated the Sacred Precinct rebuilt six times After the destruction of Tenochtitlan, the Templo Mayor, like most of the rest of the city, was taken apart and then covered over by the new Spanish colonial city After earlier small attempts to excavate - the push to fully excavate the site did not come until late in the 20th century. On 25 February 1978, workers for the electric company were digging at a place in the city then popularly known as the "island of the dogs." It was named such because it was slightly elevated over the rest of the neighborhood and when there was flooding, street dogs would congregate there. At just over two meters down they struck a pre-Hispanic monolith. This stone turned out to be a huge disk of over 3.25 meters (10.7 feet) in diameter, 30 centimeters (11.8 inches) thick and weighing 8.5 metric tons (8.4 long tons; 9.4 short tons). The relief on the stone was later determined to be Coyolxauhqui, the moon goddess, dating to the end of the 15th century o From 1978 to 1982, specialists directed by archeologist Eduardo Matos Moctezuma worked on the project to excavate the Temple.[5] Initial excavations found that many of the artifacts were in good enough condition to study.[7] Efforts coalesced into the Templo Mayor Project, which was authorized by presidential decree.[8] o To excavate, thirteen buildings in this area had to be demolished. -
Solar System Genealogy Revealed by Meteorites
Press release – August 27th 2012 Solar System genealogy revealed by meteorites The stellar environment of our Solar System at its birth is poorly known, as it has accomplished some twenty revolutions around the Galactic centre since its formation 4.5 billion years ago. Matthieu Gounelle from the Laboratoire de Minéralogie et Cosmochimie du Muséum (Muséum national d’Histoire naturelle/CNRS) and Georges Meynet from the Observatoire de Genève established the Solar System genealogy in elucidating the origin of a radioactive element, 26Al, which was present in the nascent Solar System. Their results are published this week in the journal Astronomy & Astrophysics. Aluminium-26, a radioactive isotope of aluminium with a mean life of one million years was present in some meteoritic inclusions during the very first stages of the Solar System, 4.5 billion years ago. Its presence in the nascent Solar System had long been attributed to a supernova1 which would have exploded nearby the forming Solar System. However, the rarity of the association of a supernova and a forming star would imply that very special conditions lead to the Solar System formation. From astronomical observations of young stars and astrophysical modelling, the two authors showed that the 26Al originated instead from the wind of a massive star born a few million years before the Solar System. This star, not only synthesized the 26Al found in meteoritic inclusions but also lead to the formation of the Solar System in accumulating gigantic quantities of hydrogen gas, from which a new star generation (including our Sun) formed. This massive star can therefore be considered as the parent star of our Solar System. -
A High Contrast Survey for Extrasolar Giant Planets with the Simultaneous Differential Imager (SDI)
A High Contrast Survey for Extrasolar Giant Planets with the Simultaneous Differential Imager (SDI) Item Type text; Electronic Dissertation Authors Biller, Beth Alison Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 03/10/2021 23:58:44 Link to Item http://hdl.handle.net/10150/194542 A HIGH CONTRAST SURVEY FOR EXTRASOLAR GIANT PLANETS WITH THE SIMULTANEOUS DIFFERENTIAL IMAGER (SDI) by Beth Alison Biller A Dissertation Submitted to the Faculty of the DEPARTMENT OF ASTRONOMY In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2 0 0 7 2 THE UNIVERSITY OF ARIZONA GRADUATE COLLEGE As members of the Dissertation Committee, we certify that we have read the dis- sertation prepared by Beth Alison Biller entitled “A High Contrast Survey for Extrasolar Giant Planets with the Simultaneous Differential Imager (SDI)” and recommend that it be accepted as fulfilling the dissertation requirement for the Degree of Doctor of Philosophy. Date: June 29, 2007 Laird Close Date: June 29, 2007 Don McCarthy Date: June 29, 2007 John Bieging Date: June 29, 2007 Glenn Schneider Final approval and acceptance of this dissertation is contingent upon the candi- date's submission of the final copies of the dissertation to the Graduate College. I hereby certify that I have read this dissertation prepared under my direction and recommend that it be accepted as fulfilling the dissertation requirement. -
A BRIEF HISTORY of MEXICO the Classic Period to the Present
A BRIEF HISTORY OF MEXICO The Classic Period to the Present Created by Steve Maiolo Copyright 2014 Table of Contents Chapter 1: Section 1: The Maya The Mayan Creation Myth ........................................................................ 1 Ollama ..................................................................................................... 1 Mayan Civilization Social Hierarchy ....................................................................................... 2 Religion ................................................................................................... 3 Other Achievements ................................................................................ 3 The Decline of the Mayans ...................................................................... 3 Section 2: The Aztecs The Upstarts ............................................................................................ 4 Tenochtitlàn ............................................................................................. 4 The Aztec Social Hierarchy Nobility (Pipiltin) ....................................................................................... 5 High Status (not nobility) .......................................................................... 5 Commoners (macehualtin) ....................................................................... 6 Slaves ...................................................................................................... 6 Warfare and Education ........................................................................... -
2 REMARKS on a NAHUATL HYMN Xippe Ycuic, Totec. Yoallavama
N68 IV : 2 REMARKS ON A NAHUATL HYMN Xippe ycuic, totec. Yoallavama. Yoalli tlavana, yztleican timonenequia, xiyaquimitlatia teucuitlaque- mitl, xicmoquentiquetl ovia. Noteua, chalchimamatlaco apanaytemoaya, ay, quetzalavevetl, ay quetzalxivicoatl. Nechiya, yquinocauhquetl, oviya. Maniyavia, niavia poliviz, niyoatzin. Achalchiuhtla noyollo; a teu- cuitlatl noyolcevizqui tlacatl achtoquetl tlaquavaya otlacatqui yautla- toaquetl oviya. Noteua, ce intlaco xayailivis conoa yyoatzin motepeyocpa mitzalitta moteua, noyolcevizquin tlacatl achtoquetl tlaquavaya, otlacatqui yau- tlatoaquetl, oviya. —so runs an ancient Mexican hymn to the god Xipe Totec, preserved in a manuscript of the 1580's when the memory of the old faith had not been far submerged beneath the Christian. It was, however, of a far older date than the generation which saw the Conquest. By even that time the meaning had become so obscure through alteration of the language that it required a marginal gloss, which will aid us in 1 This study was found among the late R. H. Barlow's unpublished papers, now preserved at the University of the Americas. The work possibly dates back as early as 1943.44, when he first began to study Náhuati literature. It seems to be typical of his early style, more imagina- tive, less reserved, than his later, more scholarly, manner of writing. It is evident that Barlow had planned to re-write the study in later years. On the first page the following pencil-written words appear: "This would have to be revised some if you're interested. R.H.B." On the back of the last leaf the following criticism (not in the author's handwriting) may be read: "Was the poem the work of 'a poet'? Should be asked if not answered. -
The Formation of the Solar System
The formation of the solar system S Pfalzner1, M B Davies2, M Gounelle3;4, A Johansen2,CMunker¨ 5, P Lacerda6, S Portegies Zwart7, L Testi8;9, M Trieloff10 & D Veras11 1 Max-Planck Institut fur¨ Radioastronomie, Auf dem Hugel¨ 69, 53121 Bonn, Germany 2 Lund Observatory, Department of Astronomy and Theoretical Physics, Box 43, 22100 Lund, Sweden 3 IMPMC, Museum´ National d’Histoire Naturelle, Sorbonne Universites,´ CNRS, UPMC & IRD, 57 rue Cuvier, 75005 Paris, France 4 Institut Universitaire de France, 103 boulevard Saint-Michel, 75005 Paris, France 5 Institut fur¨ Geologie und Mineralogie, Universitat¨ zu Koln,¨ Zulpicherstr.¨ 49b 50674 Koln,¨ Germany 6 Max-Planck-Institut fur¨ Sonnensystemforschung, Justus-von-Liebig-Weg 3, 37077 Gottingen,¨ Germany 7 Leiden University, Sterrewacht Leiden, PO-Box 9513, 2300 RA Leiden, the Netherlands 8 ESO, Karl Schwarzschild str. 2, D-85748 Garching, Germany 9 INAF-Osservatorio Astrofisico di Arcetri, Largo E. Fermi 5, I-50125, Firenze, Italy 10 Institut fur¨ Geowissenschaften, Im Neuenheimer Feld 234-236, 69120 Heidelberg, Germany 11 Department of Physics, University of Warwick, Coventry CV4 7AL, United Kingdom E-mail: [email protected] November 2014 Abstract. The solar system started to form about 4.56 Gyr ago and despite the long intervening time span, there still exist several clues about its formation. The three major sources for this information are meteorites, the present solar system structure and the planet- forming systems around young stars. In this introduction we give an overview of the current understanding of the solar system formation from all these different research fields. This includes the question of the lifetime of the solar protoplanetary disc, the different stages of planet formation, their duration, and their relative importance. -
Location and Orientation of Teotihuacan, Mexico: Water Worship and Processional Space
Location and Orientation of Teotihuacan, Mexico: Water Worship and Processional Space Susan Toby Evans “Processions and pilgrimages produced a continuous movement that animated the landscape, thus we are dealing with fundamental ritual processes that created the sacred landscape.” Johanna Broda, this volume Introduction: The Cultural Ecology of Teotihuacan’s Placement In this paper, the ritual practice of Teotihuacan Valley, as well as with the city’s procession is argued to have provided an cosmological setting. The grid’s orientation impetus for the location and orientation of the addressed practical problems such as grading ancient city of Teotihuacan within its and drainage while it maximized ardent efforts environmental context, the Teotihuacan Valley. by worshippers to connect with the living world Cultural ecology and ethnohistory will they revered: the same urban plan that illuminate the rich corpus of information about channeled psychic energy toward sacred the city’s development and the valley’s elements of the environment also channeled geographical features, and suggest that the city’s water and waste through the city and onto topographical situation was generated by its agricultural fields. regional landscape and the needs of its planners Supporting the idea that the city’s to urbanize the site while supporting a growing orientation and location were deliberate population, which involved increasing adaptations to the Teotihuacan Valley, and that agricultural productivity and intensifying the processions were a vital component of propitiation of fertility deities. Teotihuacanos calculations to insure continued fertility, maximized crop production in their valley’s evidence is drawn from: different growing zones, while gridding their the Teotihuacan Valley’s natural city with processional avenues and arenas. -
Aztec Notes 1300 – 1519 (1521)
Aztec Notes 1300 – 1519 (1521) I. General Strictly speaking the Aztecs did not call themselves Aztecs, but rather Mexica. (Throughout this class both terms, Aztec and Mexica, will be used to refer to this dominant people of late pre-Columbian Mesoamerica.) Also, the Mexica who founded their capital on an island in the lake in a high valley in central México called themselves the tenochca; hence, their capital city—roughly, present-day Mexico City—was known as Tenochtitlán. Because of their late arrival in the center of Mexico, and because of their nomadic and aggressive culture, their culture—and their humanities—were a fusion of many previous cultures; i.e., those (and many others) that are listed on this website's Index for Aztec Humanities. The technical term for such fusion is syncretism / sincretismo. II. Language The Aztec language was Náhuatl (náhuatl). It belongs to the Uto-Aztecan family of languages, which means it is related to native languages that were spoken as far north as the present-day state of Utah in the United States of America. For more information on Náhuatl see the notes on the language page of this website: Languages of Latin America. III. Religion and Cosmology In general terms, the Aztecs discovered and promoted the rhythms of nature for communal survival. Rituals aimed to instill fear and trembling in the face of the dramas of nature. Think, for example, of the threats of volcanic eruptions, earthquakes, and hurricanes. Aztec society was theocratic, meaning that religious authorities ruled (theo = god; cratic = rule). The religion was polytheistic (many gods), with sun worship at its center. -
Huitzilopochtli
Huitzilopochtli The god of war, sacrifice and the sun. His name means ‘Hummingbird of the South’. He is always shown wearing a headdress made of large feathers and wielding the turquoise snake, Xiuhcoatl, as a weapon. visit twinkl.com Tlaloc The god of rain and water. Aztecs would pray to Tlaloc for rain to help their crops grow although he could also send storms if he was angry. He is often shown with fangs and large eyes. visit twinkl.com Tezcatlipoca The god of the night, magic and the earth. His name means ‘smoking mirror’. His sacred animal is the jaguar and he is usually shown with yellow and black stripes across his face. visit twinkl.com Chicomecoatl The goddess of agriculture, nourishment and corn. Her name means ‘seven snakes’. She is usually shown as a young girl carrying flowers. visit twinkl.com Quetzalcoatl The god of life and wind. His name means ‘feathered serpent’. Aztecs believe that Quetzalcoatl created mankind. He is often shown as a feathered serpent which could fly (similar to a dragon). visit twinkl.com Xochiquetzal The goddess of beauty and art. She is usually shown as a young, beautiful woman wearing fancy clothes. She looked after mothers and people who made beautiful things, such as craftspeople. visit twinkl.com Chalchiuhtlicue The goddess of rivers and lakes. Her name means ‘she of the jade skirt’. She is also sometimes seen as the protector of navigators. She is usually shown wearing a tasselled headdress and a skirt with a stream of water flowing out of it. visit twinkl.com Mixcoatl The god of the hunt and the stars. -
The 52-Year Calendar of the Aztecs in the Postclassic Period 231 The
the 52-year calendar of the aztecs in the postclassic period 231 Chapter Four THE rITUAL PRACtICe oF tIMe oF THE 52-YEAR CaLeNDAR oF THE POStCLaSSIC aZTEC CIVILISATIoN It is from the Nahuatl-speaking Nahua culture called aztec, or Mexica1 as they called themselves; primary data of the ritual practice of time of the 52-year calendar are still in existence. I do not claim, however, that the Mesoamerican 52-year calendar or its associated ritual practices only ex- isted in aztec or Nahua society and culture. the term “aztec”2 derives from aztecatl,”person from aztlán”. aztlán— which can be paraphrased as “the white place” or “the place of the herons” in Nahuatl—was the designation for their place of origin. the aztecs con- stituted a part of the last Nahua faction whom invaded the Basin of Mexi- co after the decline of the toltecs (probably around 1100 AD) after leaving their place of origin (aztlán or Chicomoztoc).3 Not only their name but in addition their identity was hence transformed from chichimec4 when the aztecs founded the city tenochtitlan in 1325 AD (1 Calli according to their 52-year calendar), today known as Mexico City, on a few islands at the western part of the tetzcoco lake in the valley of Mexico. this became the capital of their transient realm in the northern and central part of Mexico from 1325 AD to 1521 AD (López austin 2001; Quiñones Keber 2002: 17). a triple alliance called excan tlatoloyan (“tribunal of three places”)—com- prising the cities tenochtitlan, tetzcoco and tlacopan—was established in 1428 AD by the regents Itzcoatl of tenochtitlan, Nezahualcóyotl of tetzco- co and totoquihuatzin of tlacopan.