The Aztecs 1
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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. -
Cannibalism and Aztec Human Sacrifice Stephanie Zink May, 2008 a Senior Project Submitted in Partial Fulfillment of the Require
CANNIBALISM AND AZTEC HUMAN SACRIFICE STEPHANIE ZINK MAY, 2008 A SENIOR PROJECT SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF BACHELOR OF SCIENCE IN ARCHAEOLOGICAL STUDIES UNIVERSITY OF WISCONSIN- LA CROSSE Abstract As the nature of Aztec cannibalism is poorly known, this paper examines the extent to which it was practiced and the motives behind it. Using the methodology of documentary research I have determined that the Aztecs did in fact engage in cannibalism, specifically ritual and gustatory cannibalism, however, the extent of it is indefinite. The analysis that I have conducted suggests that, while several hypotheses exist, there is only one that is backed by the evidence: Aztec cannibalism was practiced for religious reasons. In order to better understand this issue, other hypotheses must be examined. 2 Introduction Cannibalism is mostly considered a taboo in western culture, with the exception of sacraments in Christianity, which involve the symbolic eating of the body of Christ and the drinking of Christ’s blood. The general public, in western societies, is disgusted by the thought of humans eating each other, and yet it still seems to fascinate them. Accounts of cannibalism can be found throughout the history of the world from the United States and the Amazon Basin to New Zealand and Indonesia. A few fairly well documented instances of cannibalism include the Aztecs; the Donner Party, a group of pioneers who were trapped while trying to cross the Sierra Nevada Mountains in the winter of 1846-1847; the Uruguayan soccer team that crashed in Chile in 1972 in the Andes Mountains (Hefner, http://www.themystica.com/mystica/articles/c/cannibalism.html). -
“Processions, Causeways, and Vistas”
Processions and Aztec State Rituals in the Landscape of the Valley of Mexico Johanna Broda This article explores the dimensions of geography, territory and ritual landscapes in the Valley of Mexico during Aztec times (15th and 16th centuries AD). It applies an interdisciplinary perspective combining anthropology, ethnohistory, archaeology, cultural geography and archaeoastronomy to reconstruct Aztec vision of place that transformed the Basin of Mexico into a sacred geography where lakes and mountains, volcanic landscapes, rocks and boulders, temples as well as towns and settlements of other ethnic groups were reinterpreted by the Aztecs according to their cosmovisión. This geography was the stage for the performance of ritual dramas enacted by the Aztec state (Figure 1). Processions and other ritualized acts in the natural as well as the built environment formed an important part of the Aztec calendar festivals; they usually were integrated into larger rituals. By cosmovision, I mean the structured view by which ancient Mesoamericans combined their notions of cosmology into a coherent whole situating the life of man within this cosmic order. This view implied the observation of nature, but it also related the cosmos to society and to the state. Figure 1. Pathway of the priests after kindling New Fire at Huixachtecatl, Cerro de la Estrella (Codex Borbonicus, p. 34, detail). Broda, “Processions and Aztec State Rituals in the Landscape of the Valley of Mexico” Processions in the Ancient Americas, Penn State University Occasional Papers in Anthropology No. 33 (2016): 179 Ideology, on the other hand, denotes a establish a connection with their Chichimec system of symbolic representation that heritage, hunting and warfare. -
Quetzalcoatl and the Irony of Empire : Myths and Prophecies in the Aztec Tradition / Davíd Carrasco ; with a New Preface.—Rev
Quetzalcoatl and the Irony of Empire Quetzalcoatl and the Irony of Empire Myths and Prophecies in the Aztec Tradition Revised Edition David Carrasco ~University Press of Colorado Copyright © 2000 by the University Press of Colorado International Standard Book Number 0-87081-558-X Published by the University Press of Colorado 5589 Arapahoe Avenue, Suite 206C Boulder, Colorado 80303 Previously published by the University of Chicago Press All rights reserved. Printed in the United States of America. The University Press of Colorado is a cooperative publishing enterprise supported, in part, by Adams State College, Colorado State University, Fort Lewis College, Mesa State College, Metropolitan State College of Denver, University of Colorado, University of Northern Colorado, University of Southern Colorado, and Western State College of Colorado. The paper used in this publication meets the minimum requirements of the American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials. ANSI Z39.48-1992 Library of Congress Cataloging-in-Publication Data Carrasco, Davíd. Quetzalcoatl and the irony of empire : myths and prophecies in the Aztec tradition / Davíd Carrasco ; with a new preface.—Rev. ed. p. cm. Includes bibliographical references and index. ISBN 0-87081-558-X (alk. paper) 1. Aztec mythology. 2. Aztecs—Urban residence. 3. Quetzalcoatl (Aztec deity) 4. Sacred space—Mexico. I. Title. F1219.76.R45.C37 2000 299'.78452—dc21 00-048008 09 08 07 06 05 04 03 02 01 00 10 9 8 7 6 5 4 3 2 1 To my mythic figures -
Worldviews in Conflict ABSS8 Ch11.Qxd 2/8/07 3:50 PM Page 237
ABSS8_ch11.qxd 2/8/07 3:50 PM Page 236 Worldviews in 11 Conflict FIGURE 11-1 Spanish architecture and Aztec ruins. How does this photograph illustrate contact across cultures and times in Mexico? 236 Unit 2 Worldviews in Conflict ABSS8_ch11.qxd 2/8/07 3:50 PM Page 237 WORLDVIEW INQUIRY Geography How does cultural contact between two societies affect their identity and Knowledge Time worldview? Worldview Economy Beliefs Today. Mexico City, the site where Tenochtitlan once stood, is Values Society one of the largest and busiest cities in the world. magine you are visiting the bustling centre of IMexico City with a Spanish-speaking friend. You In This Chapter have visited many excavated Aztec ruins, but all Most wars involve more than a day you have not seen a single monument honour- physical struggle. Wars are often ing the conquistador Hernán Cortés. clashes in which one ideology, or Then late in the day, you come to a small square set of values, challenges another. with a grassy area that is kept neat and clean. What happens once a war is There, something catches your eye—a metal plaque, over? Do the “winners” always a historical marker, set into a stone wall. You ask make the “losers” give up their your friend to tell you what the writing on the traditions and beliefs? Or do both plaque says. “The place where the slavery began,” sides adopt parts of one another’s worldview? What hap- she reads. “Here the Emperor was made prisoner in pened in Mexico after the con- the afternoon of 13 August 1521.” flict between the Aztecs and the You realize you are standing on the very spot Spanish? where, 500 years ago, Cortés’s men captured the last Aztec emperor, Moctezuma. -
Dark Religion? Aztec Perspectives on Human Sacrifice
Dark Religion? Aztec Perspectives on Human Sacrifice Ray Kerkhove Mesoamerica's 'Dark' Image No rite evokes so many stereotypes of 'pagan darkness' as human sacrifice. For seven thousand years 1 in every corner of Mesoamerica,2 thousands of people were decapitated, stoned, drowned, burned, crushed to death or cut open to have their living hearts removed as part and parcel of religious festivals. This paper concentrates on the grandest manifestation of this tradition: Aztec human sacrifice. Necessarily, we will also ponder its broader Mesoamerican context. Many Spanish estimates of the frequency of Aztec human sacrifice are now considered exaggerated.3 Nevertheless, early sources (namely, Diaz, Duran, Sahagun, and Cortes) give almost identical figures: each Aztec temple-complex dispatched two to six victims every twenty days. Thus, each Aztec town, 'even the most wretched villages' ,4 conducted forty to a hundred and twenty killings annually.5 For cities and special events such as centenaries 1 Even the earliest Mesoamerican quasi-farming cultures at Durron and Coxcalton show evidence of sacrificial practices. See R. S. MacNesh and M. L. Fowler et aI, The Prehistory of Tehuacan Valley Vol.5, (Austin, 1972) p84 and Robert D. Dienna, 'Religion and Social Organisation in Formative Times, ' in Kurt V. Flannery (ed.) The Mesoamerican Village, (New York, 1976), p351. 2 Significantly, an early observer, Duran, found that the rite was Coahuitl, meaning 'Feast which belongs to one and all' Fray Duran, trans. F. Horcasitas and D. Heyden, Book ofthe Gods, and Rites ofthe Ancient Calendar (Norman, 1971) p77. 3 Patricia R. Anawalt, 'Understanding Aztec Human Sacrifice', Archaeology, (lan. Feb. -
AZTEC ARCHITECTURE by MANUEL AGUILAR-MORENO, Ph.D
AZTEC ARCHITECTURE by MANUEL AGUILAR-MORENO, Ph.D. PHOTOGRAPHY: FERNANDO GONZÁLEZ Y GONZÁLEZ AND MANUEL AGUILAR-MORENO, Ph.D. DRAWINGS: LLUVIA ARRAS, FONDA PORTALES, ANNELYS PÉREZ, RICHARD PERRY AND MARIA RAMOS. TABLE OF CONTENTS INTRODUCTION Symbolism TYPES OF ARCHITECTURE General Construction of Pyramid-Temples Temples Types of pyramids Round Pyramids Twin Stair Pyramids Shrines (Adoratorios ) Early Capital Cities City-State Capitals Ballcourts Aqueducts and Dams Markets Gardens BUILDING MATERIALS AND TECHNIQUES THE PRECINCT OF TENOCHTITLAN Introduction Urbanism Ceremonial Plaza (Interior of the Sacred Precinct) The Great Temple Myths Symbolized in the Great Temple Construction Stages Found in the Archaeological Excavations of the Great Temple Construction Phase I Construction Phase II Construction Phase III Construction Phase IV Construction Phase V Construction Phase VI Construction Phase VII Emperor’s Palaces Homes of the Inhabitants Chinampas Ballcourts Temple outside the Sacred Precinct OTHER CITIES Tenayuca The Pyramid Wall of Serpents Tomb-Altar Sta. Cecilia Acatitlan The Pyramid Teopanzolco Tlatelolco The Temple of the Calendar Temple of Ehecatl-Quetzalcoatl Sacred Well Priests’ Residency The Marketplace Tetzcotzinco Civic Monuments Shrines Huexotla The Wall La Comunidad (The Community) La Estancia (The Hacienda) Santa Maria Group San Marcos Santiago The Ehecatl- Quetzalcoatl Building Tepoztlan The Pyramid-Temple of Tepoztlan Calixtlahuaca Temple of Ehecatl-Quetzalcoatl The Tlaloc Cluster The Calmecac Group Ballcourt Coatetelco Malinalco Temple I (Cuauhcalli) – Temple of the Eagle and Jaguar Knights Temple II Temple III Temple IV Temple V Temple VI Figures Bibliography INTRODUCTION Aztec architecture reflects the values and civilization of an empire, and studying Aztec architecture is instrumental in understanding the history of the Aztecs, including their migration across Mexico and their re-enactment of religious rituals. -
Aztec Mythology
Curriculum Units by Fellows of the Yale-New Haven Teachers Institute 1994 Volume III: Understanding the Ancient Americas: Foundation, Flourishing, and Survival Aztec Mythology Curriculum Unit 94.03.03 by Lorna Dils This unit is written for fourth and fifth grade students in the Talented and Gifted Program. These are students who have been identified through a multi-criteria screening process to be in the top five percent of their grade. They come to me once a week for a full day. Included within that day is what is referred to as the “core curriculum.” The “core” for fourth and fifth graders was originally the study of the Middle Ages and was traditional in its European-centeredness. In 1992, I used my participation in the Yale Teachers Institute to broaden this curriculum by writing a unit that looked at West Africa, the Aztec culture, and Medieval Europe The major focus of that unit was to allow students, through research and class room activities, to compare and contrast the three cultures. This unit will build upon the previous unit by exploring the mythology of the Aztecs. All students in the Talented and Gifted Program, in either the fourth or fifth grade, also study Greek Mythology. Thus, this unit will build upon and enhance that year’s core curriculum. Wherever possible, I will provide opportunities for students to compare and contrast not just the Aztec culture with African and European, but with their previous knowledge of Greek mythology as well. Part I—The Aztec Religion In order for teachers to present the mythology of the Aztecs to students, they need an understanding of the basics of the Aztec religion. -
Research for Book on Ancient Mexican Astronomy
FAMSI © 2001: Susan Milbrath Research for book on Ancient Mexican Astronomy Research Year: 2000 Culture: Aztec Chronology: Classic to Post Classic Location: México Sites: Various A two-semester leave allowed me time to travel extensively to study museum collections, archives, and library holdings related to my research for a book entitled Star Gods of Ancient México: Aztec Astronomy and the Mesoamerican World View. The book focuses on the role of astronomy in Aztec religion and the festival calendar, and how Aztec astronomy relates to the larger Mesoamerican worldview. With a $3,000 travel grant from the Foundation for the Advancement of Mesoamerican Studies, Inc. (FAMSI), I was able to complete an ambitious travel schedule to libraries and museum collections. I had originally intended to concentrate the travel portion of the project over a three-month period from May to July 2000, and write the book during the fall and spring semesters, 2000-2001. I was diverted from this plan from a number of offers to lecture and a month-long trip in January to Yucatán, a wonderful opportunity to do field work with transportation costs paid in exchange for informal lectures to the group of Colgate students. My travel for research funded by FAMSI took me to the following libraries and archives: University of Texas, UC Berkeley, UCLA, Tulane University, University of Pennsylvania, and Museo Nacional de Antropología in México City. In addition, I visited museum collections at the Los Angeles County Museum of Art and the Fowler Museum of Cultural History in Los Angeles, the Hearst Museum of Anthropology at Berkeley, the University of Pennsylvania Museum of Archaeology and Anthropology, the New Orleans Museum of Art, and the Museo del Templo Mayor and the Museo Nacional de Anthropología e Historia in México City. -
European Journal of American Studies, 13-2 | 2018 “If You Could Die…”: Hart Crane’S “Accursed Share” in Mexico 2
European journal of American studies 13-2 | 2018 Summer 2018 “If You Could Die…”: Hart Crane’s “Accursed Share” in Mexico Beatrice Pire Electronic version URL: https://journals.openedition.org/ejas/12543 DOI: 10.4000/ejas.12543 ISSN: 1991-9336 Publisher European Association for American Studies Electronic reference Beatrice Pire, ““If You Could Die…”: Hart Crane’s “Accursed Share” in Mexico”, European journal of American studies [Online], 13-2 | 2018, Online since 28 June 2018, connection on 08 July 2021. URL: http://journals.openedition.org/ejas/12543 ; DOI: https://doi.org/10.4000/ejas.12543 This text was automatically generated on 8 July 2021. Creative Commons License “If You Could Die…”: Hart Crane’s “Accursed Share” in Mexico 1 “If You Could Die…”: Hart Crane’s “Accursed Share” in Mexico Beatrice Pire 1 Born in the Midwest and living in New York City, Hart Crane is less known for his connections with the South, his travels to Florida, Cuba and the Isle of Pines in his family estate. A poet in the Machine Age, he was also familiar with a wilder nature, hurricanes, beaches of white sand or palms metaphorized into the 18 poems of the collection entitled Key West. The working title Crane had in mind was “East of Yucatan” and by the end of his life, Mexico rose as this further eastern horizon that he planned to explore—a South of another kind, stranger than the Caribbean, and that eventually proved a place of no return. Many American writers and artists of the Modernist decades settled in Mexico, such as photographers Edward Weston, Tina Modotti and Paul Strand, painter Marsden Hartley, writers Katherine Anne Porter and Waldo Frank. -
Aztec and Hawaiian Beliefs of Returning Gods: How They Influenced the First Encounter with the Europeans
Aztec and Hawaiian Beliefs of Returning Gods: How They Influenced the First Encounter with the Europeans By Lucie Johnson 2005 Senior Seminar Dr. Kimberly Jensen Western Oregon University Reader: Dr. John Rector Dr. Max Geier Johnson, Lucie 1 Introduction Although the ancient Aztec and Hawaiian civilization were separated in history by hundreds of years and geographically by the Pacific Ocean, the two cultures possessed some similar religious beliefs. Both societies worshiped multiple deities, praised their leaders as divine, and built massive religious centers. Modern scholars embrace these cultural characteristics as symbols of the civilizations’ religious focuses. However, the two cultures also shared seemingly irrational beliefs in returning gods. The Aztecs believed that a deity would return from the east. According to the Spanish chronicle, the Aztecs thought this prophesy fulfilled with the arrival of Cortés in 1519. Thousands of miles to the west the Hawaiians had a similar vision. They believed Lono, worshiped as one of four major gods, would return during the Makahiki festival. The Hawaiians thought Captain James Cook arriving with two European ships in the 1770’s was their returning god. In both the case of Mexico and of Hawai’i, historians have developed differing views on the reality and the importance of these prophesies. As the historiography sections explain, through most of the twentieth century scholars accepted the Aztec returning god myth. However, with the emergence of postmodernism, historians began to reexamine the myth and argue it was a fabrication of the post-conquest world, used to explain why the Aztecs easily fell to the Spaniards. -
Aztec Culture
AZTEC CULTURE LOCATION The Aztec culture existed on the plains of Mexico from the 11th century until the beginning of the 16th century. The Aztec language, called Nahua, is still spoken by more than 1 million Mexicans today. HISTORY It is thought that the ancestors of the Aztecs came to North America via the Bering Strait during the last ice age. After living in the southwest of what is now the United States, they started migrating further south, towards Mexico, around 1168. The first Aztec settlement was created in South Central Mexico on an island in a lake (Lake Chapultepec) around 1248. They lived here fairly peacefully for about a century, but then wars broke out with their neighbors. Many Aztecs became slaves and those that escaped were forced to move on. They resettled near Lake Texcoco around 1325. Aztec fortunes changed quickly after this. They drained the water of the lake and built artificial islands with lush gardens. They also started to build their capital city, Tenochtitlan. Gradually, the Aztec also began to conquer the surrounding civilizations and established a powerful empire. The neighboring peoples were forced to supply the Aztecs with food, slaves, pottery, textiles and on special occasions, victims for human sacrifice. In 1519 the Spanish explorer Hernando Cortéz, looking for gold, landed in Mexico with a few hundred men and horses. At this time there were as many as 15 million people living in the Aztec empire and 300,000 in Tenochtit- lan. Cortéz gathered together all the conquered peoples in the empire who wanted freedom from the Aztecs and headed for Tenochtitlan.