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The Legend of the Tepozteco As the Cosmology of Tepoztlán

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The Legend of the Tepozteco As the Cosmology of Tepoztlán http://w w w MAY AUG SEP Clos e 30 3 captures Help 5 Jun 10 - 30 Aug 11 2010 2011 2012 The Legend of the Tepozteco as the Cosmology of Tepoztlán by Margarita Vargas Betancourt Prof. Anthony Aveni March 8, 2002 Comparative Cosmologies The Legend of the Tepozteco and its relation to the Cosmology of Tepoztlán The purpose of this paper is to present the cosmology of a town in the state of Morelos (Mexico) called Tepoztlán. This town existed since pre-Hispanic times, and up to this moment its inhabitants have preserved one legend, that of the Tepozteco, which explains the mythological origin of the local god, of many of the topographical traits of the region, and of its political importance. However, this legend has undergone many changes as Tepoztlán passed through different historic moments, such as the conquest and the colonization. This paper deals with the information about the Tepozteco registered in colonial documents that describe pre-Hispanic beliefs. There is not a lot of information, and it is neither cohesive nor orderly, but the aim of this study is to join the different threads of the story. The first part of the paper includes a brief discussion on the role that myths, rites and geography played in the cosmology of Mesoamerican peoples, as well as general information about Tepoztlán, such as geographic location, weather, agriculture, and political information. Then follows an account of the pre-Hispanic Tepoztécatl, myths related to the origin of pulque, a discussion of the significance of pulque in Mesoamerican thought, and finally an explanation of the importance of the four hundred gods or the Pleiades. Myths, rites and geography: cosmovision. Johanna Broda defines cosmovision as the way the Mesoamerican people structured their ideas about the environment that surrounded them and the cosmos where they situated man’s life. In this manner, nature was a cultural perception and construction through which man explained the world and his place in universe (Broda, 2001: 166). Myths and rites are the ultimate expressions of cosmovision. Agricultural rites constituted the core of Mesoamerican religion. They integrated man with nature (landscape, seasons, agriculture), and originated social cohesion and thus a sense of community (: 228). They also structured and legitimized social institutions such as kingship, war and trade (Townsend, 1992: 183). "Great public religious spectacles" brought people together because they transmitted "a powerful emotional and imaginative appeal" through "common experiences and beliefs and a shared grammar of visual symbols" (: 172). During the fifteenth and early sixteenth centuries, the Aztec’s policy was to incorporate the religion of the towns they conquered. These cults and their deities acquired a new meaning and helped to create and preserve the Aztec "specialized, stratified, and heterogeneous society" (: 172). Therefore, art, architecture, festivals and rites had the aim of achieving social cohesion among a "diversified population" (: 172). The basic cycles of Aztec ritual were related to rain and maize. The purpose of these rites was to demand sufficient rain to keep the agricultural cycle going. The different stages of maize growth were celebrated in specific rituals (Broda, 2001: 215). Sacrifice was the most important part of these rites because it’s role was renewal; it perpetuated the cyclic processes. "Blood was believed to be a primary ritual nourishing agent, assuring the arrival of water at the change of the dry to the rainy season and the regeneration of the earth for the annual planting" (Townsend, 1992: 179). Sacrifice was performed in trouble or critical months of the year, for it symbolized and at the same time brought about "the transformation of death into life" (: 178). The most important rites were those that marked the beginning of the agricultural cycle as well as the passing from the dry to the rainy season and the ones that indicated the end of this cycle, and thus the time of harvest. Mesoamerican people oriented their temples to the special events that took place in the sky during the dates that marked the beginning of those specific periods (Broda, 2001: 225). The authority of Aztec kings and lords came from the fulfillment of their obligation "to assure the coming of the rains and the regeneration of nature" (Townsend, 1992: 185). Consequently, performing rites served to legitimate kingship. Rites, especially those to Tlaloc, followed the structure of myths. When the world was still incomplete and the land was dry and unproductive, a hero emerged. He undertook an odyssey in search of a life-giving gift. As soon as he found it, he made an offering and then took the present home (: 183). During rituals, rulers reenacted the saga of the hero. Conquest and colonization did not alter the geographic, climatic and agricultural conditions and cycles of Mesoamerica. Since these factors determined the Mesoamerican cosmology and the calendar, they persisted (Broda, 2001: 168). However, the conquest did bring about a major change. In pre-Hispanic times, the agricultural cult and calendar were part of the state and its ideology. When the Spanish government replaced the Indian one, agricultural rites became local cults of peasants (: 169). As Christianity expanded, the setting of these rites moved from the cities to the landscape (hills, caves, maize fields) (: 169). The "syncretic" religion that was formed during the colony incorporated parts of pre-Hispanic cult and religion, especially the cult that revolved around agriculture. For instance, the Indians used the festivities of the Santa Cruz (May 3rd), Día de Todos Santos and Día de Muertos (November 1st and 2nd) to mark the beginning and the end of the rainy season and of the agricultural cycle of maize (: 204). The Indians retained their rites as well as the pre-Hispanic sacred landscape formed by sanctuaries on hills and caves. In this manner, communities preserved their cultural identity and succeeded in their resistance to acculturation. Tepoztlán is a great example of this process. General information. Tepoztlán is located northeast of Cuernavaca, the capital of Morelos. A group of mountains separates the Valley of Mexico from the state of Morelos. Tepoztlán is found below the Ridge of Tepoztlán, which rises from the southern slope of these mountains. Rare formations and capricious shapes caused by corrosion of rains and wind characterize the ridge. Each of the peaks that make up the ridge has a different name: The Tlahuiltepetl, the flaming mountain, the Ehecatl, the windy mountain, the Papalotzin, Cihuapapalotzin, or Zuapapalotzin, the butterfly mountain, the Tlamintepetl, the wounding mountain or the trench from which people are hurt; the Chalchiuhtepetl, the emerald or treasure mountain, the Ocelotepetl, the tiger mountain, and a kind of needle or obelisk many metres in height, which is called Topiltzin, that is staff or little son (Salinas, 1936: 8). The people of Tepoztlán erected a temple for their local god, known in pre-Hispanic times as Tepoztécatl and nowadays as Tepozteco, in the Cerro del Viento or Ehecatepetlicpac (Mateos Higuera, 1994: 43). Today this peak is known as the Tepozteco. This cerro lies to the north of Tepoztlán. At its base there is a spot called Axitla. "This means where the water rises, and in truth, a small spring gushes out there" (Salinas, 1936: 30). On the peak, there is a platform divided into two parts; one to the west; the other, to the east. The western part forms the porch of the temple. On the pyramid one can see the ruins of the shrine "erected in honour of Tepoztécatl, the god of pulque" (: 34). Although the access to the temple was and still is very difficult, Tepoztécatl’s cult figure was greatly venerated with offerings of copan, rubber, flowers, food and pulque. It is said that pilgrims came from remote regions, such as Chiapas and Guatemala, to honor him (Mateos Higuera, 1994: 44). In the region of Morelos, the year is made up of two seasons, the dry season, which takes place during January, February, March, April, November, and December; and the rainy season, which takes place during June, July, August, and September. There is little rain during May and October (Grisby, 1992: 111). The passing of these two seasons has shaped the life of the inhabitants of Tepoztlán since pre-Hispanic times, for they, like the rest of the population of Morelos, were an agricultural community. The crops grown in Morelos were the standard ones for Mesoamerica: maize, beans, squash, tomatoes, and chiles (Haskett, 1991: 9). Like the rest of Mesoamerica, Morelos was organized in "units made up of a dominant altepetl (a compound made up of atl, water, and tepetl, hill or mountain) to which other altepetl, each retaining its own rulers owed economic and political services. There were six dominant altepetls: Cuauhnáhuac "probably the most significant power" (: 9), Oaxtepec, Yautepec, Yecapixtla, Totolapan, and Ocuituco. Tepoztlán was a "largely independent altepetl" which constituted "a seventh significant power in the region" (: 9). During the colony this organization continued to be so: …the centers which retained the greatest amount of political power after the arrival of the Spanish were the same altepetl that had been able to make the most of the earlier Mexica conquest of the region: Cuauhnáhuac, Yautepec, Oaxtepec, Yecapixtla, and Tepoztlán… (: 12). The pre-Hispanic Tepoztécatl The inhabitants of Tepoztlán claim to have kept the traditional legend since pre-Hispanic times through oral tradition. Unfortunately, there are no records of the legend either in codices or in colonial accounts about the Nahua culture. However, the god Tepoztécatl is mentioned in two codices: the Codex Magliabechiano and the Florentine Codex. In these codices, he is associated with pulque and with the four hundred gods of pulque. Many other elements derive from these associations.
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