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Coatepec: the Great Temple of the Aztecs Recreating a Metaphorical State of Dwelling

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Coatepec: the Great Temple of the Aztecs Recreating a metaphorical state of dwelling •BBSta*-*4* Santiago de Orduna School of Architecture :r&a» McGill University Montreal, February 2008 Coatepec: the Great Temple of the Aztecs Recreating a metaphorical state of dwelling A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy. Santiago de Orduna © School of Architecture McGill University Montreal, January 2008 Library and Bibliotheque et 1*1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A0N4 Ottawa ON K1A0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-48365-7 Our file Notre reference ISBN: 978-0-494-48365-7 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library permettant a la Bibliotheque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par Plntemet, prefer, telecommunication or on the Internet, distribuer et vendre des theses partout dans loan, distribute and sell theses le monde, a des fins commerciales ou autres, worldwide, for commercial or non­ sur support microforme, papier, electronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in et des droits moraux qui protege cette these. this thesis. Neither the thesis Ni la these ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent etre imprimes ou autrement may be printed or otherwise reproduits sans son autorisation. reproduced without the author's permission. In compliance with the Canadian Conformement a la loi canadienne Privacy Act some supporting sur la protection de la vie privee, forms may have been removed quelques formulaires secondaires from this thesis. ont ete enleves de cette these. While these forms may be included Bien que ces formulaires in the document page count, aient inclus dans la pagination, their removal does not represent il n'y aura aucun contenu manquant. any loss of content from the thesis. Canada To Camila, Marco and Antolina Acknowledgments This work intends to celebrate the being alive with the "other" as "oneself," or in Nahua terms; it celebrates our existence among the others as "coates", as the carnal twins we all are. Feeling infinitely grateful to many particular "others," I have to resume an otherwise lengthy list: To my teachers, Jorge Aguirre, Cristobal Acevedo and Jose Luis Barrios, for their passion and their ideas; to Pedro Ramirez Vazquez and Octavio Paz for their craft and writings; and specially to Alberto Perez-Gomez, whose work and life inspired me to make the long journey. To those who, with real concern, have made suggestions and comments on this work: Ricardo Castro, David Boruchoff, David Covo, Louis Brillant, Marc Neveu, Christina Contandriopoulous, Patrick Evans, David Leatherbarrow, Steve Parcell, Louise Pelletier, Eli Friedman, Jennifer Carter, Juan Manuel Heredia, Alberto Perez-Gomez and Antolina Ortiz. I want also to express my gratitude to the administrative staff of the School of Architecture, especially to Marcia King and Luciana Mukosia Adoyo for their help and kindness. My gratitude to CONACYT (Consejo Nacional de Ciencia y Tecnologia) for providing me with financial means to realize this project. Finally, to Antolina, for her strength and tenderness, for her patience and clarity, for her love. To Marco and Camila, for providing meaning to my days on earth. To my mother Olga and father Miguel, for their love and advice. To my sister Olga Luisa, for sharing secrets and losses. To my sister Pilar, who left too soon but who remains always near. To my godfathers Manolo and Meche, for their support and for showing me that responsibility is compatible with joy. Preface Coatepec Abstract The present study examines the Great Temple of the Aztecs as it has been seen through the eyes of different people through time. It does not intend to be a comprehensive history of the Temple's interpretations, as many important viewpoints have been discarded for the sake of the central questions. It exemplifies three important moments in which the Great Temple of the Aztecs was "reinvented": sixteenth-century New Spain, the Enlightenment in New Spain and Europe, and the Mexican post-revolutionary PRI {Partido Revolucionario Institutional) regime in the twentieth century. It concentrates on interests of three different groups of people which had different visions and agendas to fulfill: the regular orders during the sixteenth century (Franciscans and Dominicans), the early philosophers of history during the eighteenth century, and the scholars, scientists, artists and architects involved in the national reconstruction after the Mexican Revolution of 1910. This dissertation contains a history of the "ideas" of the Temple, revealing, among other things, the way in which contemporary Mexicans have constructed their identity and ways of action. The general ideas of "the Great Temple of the Aztecs" mediated by different viewpoints -as is the scientific one, or the one of the ruling party- say more about contemporary fields of knowledge and national politics than about the temple or the Aztecs "itself." The reading of these different interpretations does not intend to discredit them, but to raise the broader issue of the complexity of human self- understanding. The challenge would be to "loosen" rigid rational understandings in order to visualize the world as something that is given, alive, and unique. This would raise the possibility of creating qualitative, yet modern architecture, a half-breed or "mestizo" architecture. This may be possible when seeking the metaphorical power of architecture as poiesis, something that may come easier to Mexicans because it is inherently rooted in the metaphoric capacity of the Nahua language to create poetic images, still active in Mexican mentality exemplified with the Nahua world Coatl, "Serpent-Twin" or "Carnal- Brother." Preface Coatepec Resume La presente etude examine le Grand Temple des Azteques comme il a ete vu a travers les yeux de differentes personnes a differents moments de l'histoire. II n'a pas l'intention d'etre une histoire de 1'interpretation du Temple, puisque de nombreux points de vue importants ont ete mis de cote pour approfondir la question centrale. II insiste sur trois grands moments dans lesquels le Grand Temple des Azteques a ete "reinvente": le XVIe siecle en Nouvelle-Espagne, le siecle des Lumieres en Europe et en Nouvelle-Espagne, et le Mexique post-revolutionnaire du XXe siecle. L'attention est concentree sur les interets des trois differents groupes de personnes qui avaient des visions differentes et des agendas a remplir, a savoir: les ordres reguliers durant le XVIe siecle (Franciscains et Dominicains), les premiers philosophes de l'histoire au cours du XVIIIe siecle, et les penseurs, scientifiques, artistes et architectes impliques dans la reconstruction nationale apres la revolution mexicaine de 1910. Cette these contient une histoire de "1'idee" du Temple, revelant, entre autres choses, la facon dont les Mexicains contemporains ont construit leur identite et leurs moyens d'action. Les idees generates du "Grand Temple des Azteques" mediatisees par differents points de vue,-comme le scientifique, ou celui du parti au pouvoir-, dit encore plus sur la politique ou sur l'etat des domaines de la connaissance contemporaine que sur le temple ou sur les Azteques eux memes. La lecture de ces differentes interpretations n'a pas l'intention de les discredited mais de soulever la question plus large de la complexite de l'auto-comprehension de l'homme. Le defi serait de lacher un peu la prise sur notre comprehension rationnelle et rigide pour visualiser le monde comme quelque chose qui est donne, vivant, et unique. Cette mesure renforcerait la possibility de creer qualitativement, une architecture moderne, une architecture issue de deux mondes, une architecture "metisse." Et cela n'est possible que par la recherche de la puissance metaphorique de l'architecture comme poiesis, quelque chose qui peut venir plus facilement aux Mexicains puisqu'elle est foncierement ancre dans la capacite metaphorique de la langue nahua qui cree des images poetiques, et qui est toujours active dans la mentalite mexicaine illustre par le mot Coatl, du Nahua, qui signifie "Serpent-Jumeau", "Frere de sang." Preface Coatepec Table of Contents Illustration Index 13 General Introduction 16 Origins 18 About Mexican History 19 Structure of the dissertation 21 Original contributioa 21 Notes on terms in Nahuatl 22 Overview of Nahua Culture 23 Religion 23 Nahua Duality 30 Coatl: the serpent-twin 32 Nahua Sacrifice 33 The Nahua Altepetl 34 Part I 37 The Regular Orders and the Nahua ritual precincts 37 A. Fray Bernardino de Sahagun (1499-1590) 38 A.l The Ritual Precinct of Tepeapulco altepetl in the Primeros Memoriales 39 A.2 Calpolco, the Nahua Ritual Precinct 46 Teocalli, the house of the gods 47 Calmecac, monastery /school/library 50 Momoxtli, altar/mount 51 Qitauhxicalli, the eagle vessel 52 Quauhcalli, the eagle house 52 Teutlachtli, the gods'game 53 Xompantli, the skull rack 55 Temalacatl, the gladiatorial stone 56 Yopico teocalli 57 Colhuacan teocalli, recalling the origins 58 Ytvalli, the patio 60 Coatenamitl, the Serpent Wall 61 Teoquiyaoatl, the sacred portals 65 A.3. The ritual precint of Mexico-Tenochtitlan in the Historia General de las Cosas de la Nueva Espana 66 A.4. The calendar, the ceremonies and the Great Temple 70 A.5. Coatepec, the Serpent Mountain. 73 A.6. Teocalli and ixiptla 78 A.7. Common Ground and the re-shaping of the pre-Hispanic past 83 B.
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  • El Paisaje Y Paleoambiente De Copilco Antes De La Erupción Del Xitle

    El Paisaje Y Paleoambiente De Copilco Antes De La Erupción Del Xitle

    El paisaje y paleoambiente Antonio Flores-Díaz de Copilco antes de la Subdirección de Laboratorios y Apoyo Académico, INAH erupción del Xitle Patricia Dolores Cázares Rodríguez Subdirección de Laboratorios y Apoyo Académico, INAH Resumen: Este trabajo define el paleoambiente del sitio de Copilco antes de las erupciones del Xitle, considerando la evolución de la Cuenca de México, estudios estratigráficos del área, análisis bibliográfico y convergencia paleoclimática con Tlapacoya, Estado de México. Con los antece- dentes y la revisión de túneles se determinó el perfil representativo, formado por cinco capas, además se practicaron estudios micromorfológicos, mineralógicos y de elementos biológicos. Se observó que la hidrología del río Magdalena induce procesos de gleyzación, erosión y redistribución de materiales, creando pequeños lagos y pantanos. El perfil presenta acarreo fluvial-aluvial con cantos rodados y cerámica, material orgánico, carbón, cenizas volcánicas, material de acarreo (gley) y carbonatación secundaria. Integrado por tres paleosuelos, un Andosol (capa dos y tres) y dos hori- zontes de gley con carbonatación secundaria. Palabras clave: Copilco, erupción del Xitle, paleoambiente, paleosuelos. Abstract: This research defines the paleoenvironment of the site of Copilco prior to the eruptions of Xitle, considering the evolution of the Basin of Mexico; stratigraphic studies of the area, bibliographic analysis; and paleoclimatic convergence with Tlapacoya, State of Mexico. Background information and a review of the tunnels made it possible to discern a representative profile, formed of five layers. In addition, studies of micromor- phological, mineralogical, and biological elements were conducted. The hydrology of the Magdalena River induced processes of gleization, erosion, and the redistribution of materials, creating small lakes and marshes.
  • Mitologia Nah(Ja

    Mitologia Nah(Ja

    ~~---- ~-------- 2.l ANALES DEL MUSEO NACIONAL. DICCIONARIO DE MITOLOGIA NAH(JA. POR EL LIC. CECILIO A ROBELO. CH (CONTINÚA.) Sahagún, como hemos visto, di­ población de donde habían salido ce que los Michuacas antes de ir las últimas siete tribus nahuatlacas á poner su asiento en el poniente, que emigraron hacia el sur y pobla­ visitaron Chicomo.ztoc é hicieron allí ron el Valle de México y las mon­ sus sacrificios; pero como Sahagún tañas circunvecinas. Así lo entien­ no fija la situación de Chicomoztoc, de el mismo Chavero, pues dice: sino que solamente lo describe, no «Los azteca eran de los más próxi• puede decirse qué rumbo tenga res­ «mos al antiguo imperio tlapalte­ pecto de Michuacan. «Ca: sin duda por eso ellos ponían Que todas las expediciones que ,, su punto de salida en Chicomo,stoc, se hacían á raíz de la Conquista á «que era el nombre con que se co­ Sinaloa y á Sonora llevaban tam­ <<nocían los siete grandes reinos tia- bién por objeto buscar las Siete Cib­ «paltecas ................... estos dades, esto es, Chicomoztoc ó las «pueblos vivieron primitivamente «Siete Cuevas.>> Tal es la razón fi­ «en grutas y quedó el nombre de nal de Chavero contra la opinión de «oztoc como género de ciudad; y Orozco y Berra; pero no es conclu­ «por tener la región tlapalteca, sie­ yente, porque las Siete Cibdades «te grandes .centros deimperioyci­ que se buscaban no eran las «Siete <<Vilización, se llamó Cnicomoztoc.>> Cuevas,>> sino los siete centros de Para asentar tales aseveraciones ,,. SEGUNDA ÉPOCA. TOMO IY. .:;:) 1 debió ChaYero hn bcr cnmbnliclo la ! En cuanto al lugar venerado de exposición de Sahagún, quien, co- Chiapa de Mota, no ponemos en du­ mo hemos 1·isto, 1<:• da una existen- da su existencia, pues damos como cia real (· individual, y ú o.stotl le cierto todo lo que de él dice el al­ da el sentido recto de «Cueva» ó calde Hcrnando de Vargas, citado "gruta,>> y no el p:mdrico, como di- por Orozco; pero creemos que ese ce ChaYero, de ciudad.