DOCSLIB.ORG

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

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Coatepec: the Great Temple of the Aztecs Recreating a Metaphorical State of Dwelling 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.
Load more

Recommended publications
  • THE CEM ANAHUAC CONQUERORS Guillermo Marín
    THE CEM ANAHUAC CONQUERORS Guillermo Marín Dedicated to the professor and friend Guillermo Bonfil Batalla, who illuminated me in the darkest nights. Tiger that eats in the bowels of the heart, stain its jaws the bloody night, and grows; and diminished grows old he who waits, while far away shines an irremediable fire. Rubén Bonifaz Nuño. Summary: The Cem Ānáhuac conquest has been going on for five centuries in a permanent struggle, sometimes violent and explosive, and most of the time via an underground resistance. The military conquest began by Nahua peoples of the Highlands as Spanish allies in 1521. At the fall of Tenochtitlan by Ixtlilxóchitl, the Spanish advance, throughout the territory, was made up by a small group of Spaniards and a large army composed of Nahua troops. The idea that at the fall of Tenochtitlan the entire Cem Anahuac fell is false. During the 16th century the military force and strategies were a combination of the Anahuaca and European knowledge, because both, during the Viceroyalty and in the Mexican Republic, anahuacas rebellions have been constant and bloody, the conquest has not concluded, the struggle continues. During the Spanish colony and the two centuries of Creole neo-colonialism, the troop of all armies were and continues to be, essentially composed of anahuacas. 1. The warrior and the Toltecáyotl Flowered Battle. Many peoples of the different ancient cultures and civilizations used the "Warrior" figure metaphorically. The human being who fights against the worst enemy: that dark being that dwells in the personal depths. A fight against weaknesses, errors and personal flaws, as the Jihad in the Islam religion.
    [Show full text]
  • Mexico - the Country 1
    Mexico - The Country 1. 758,278 square miles in size. 2. 1,100 miles long ••••• 1,900 miles wide. 3. One-Fourth the size of the United States. 4. 2,000 miles of border with the United States. 5. Two-Thirds of the country is mountains or desert: A) The geography has created some bad \ economic problems. B) It has created difficulties in transportation. C) It has created difficulties in communication. 6. Also has: A) Fertile plains. B) Tropical areas. C) Rivers••••• Etc. 7. Highest point in the country••• Mt. Orizaba: A) 18,700 feet high. ( 8. Annual average temperature••••• 62 degrees. / \, 9. Primary Barrier to••••• Economic "Well-Being"••••• Absence of sufficient moisture: A) Northern Mexico••••• Parched - "Water Hungry." B) Central Mexico••••• Barely enough moisture to sustain plant life: I. Rains are seasonal! C) Southern Mexico••••• Saturated with water. 10. Rain: A) One-Half of the country: I. Insufficient rain year-round. B) 130/0 of the country: I. Sufficient rain year-round. 11. Permanent Snow Line: A) Between 14,600 and 15,000 feet. 12. Is a country of small villages: A) 940/0 of these villages have less than 500 people. 13. Capital ••• Mexico City••• 7 ,650 feet above sea level: A) Largest city. B) From Mexico City to Veracruz ••• 265 miles. 14. 2 nd largest city••• Guadalajara. 15. 3 rd largest city••• Monterrey. 16. 4th largest city••• Puebla. 17. 21 cities ••• Population of 25,000 or more. 18. Population: A) Density is over 27 per square mile. B) 70% live above 3,000 feet sea level. C) 29% live above 6,000 feet sea level.
    [Show full text]
  • Toltec.Html Toltec
    Text and pictures adapted from http://www.crystalinks.com/toltec.html Toltec The Atlantes are columns in the form of Toltec warriors in Tula The word Toltec in Mesoamerican studies has been used in different ways by different scholars to refer to actual populations and polities of pre-Columbian central Mexico or to the mythical ancestors mentioned in the mythical/historical narratives of the Aztecs. It is an ongoing debate whether the Toltecs can be understood to have formed an actual ethnic group at any point in Mesoamerican history or if they are mostly or only a product of Aztec myth. The scholars who have understood the Toltecs to have been an actual ethnic group often connect them to the archeological site of Tula, Hidalgo which is then supposed to have been the Tollan of Aztec myth. This tradition assumes the "Toltec empire" to have dominated much of central Mexico between the 10th and 12th century AD. Other Mexican cities such as Teotihuacán have also been proposed to have been the historical Tollan "Place of Reeds", the city from which the name Tolteca "inhabitant of Tollan" is derived in the Nahuatl language. The term Toltec has also been associated with the arrival of certain Central Mexican cultural traits into the Mayan sphere of dominance that took place in the late classic and early postclassic periods, and the Postclassic Mayan civilizations of Chichén Itzá, Mayapán and the Guatemalan highlands have been referred to as "toltecized" or "mexicanized" Mayas. For example the striking similarities between the city of Tula, Hidalgo and Chichen Itza have often been cited as direct evidence for Toltec dominance of the Postclassic Maya.
    [Show full text]
  • C 1992-219 a Nahuatl Interpretation of the Conquest
    In: Amaryll Chanady, Latin American Identity and Constructions of Difference, University of Minnesota Press, Minneapolis, Vol. 10, 1994, pp. 104-129. Chapter 6 A Nahuatl Interpretation of the Conquest: From the "Parousia" of the Gods to the "Invasion" Enrique Dussel (translated by Amaryll Chanady) In teteu inan in tetu ita, in Huehueteutl [Mother of the gods, Father of the gods, the Old God], lying on the navel of the Earth, enclosed in a refuge of turquoises. He who lives in the waters the color of a blue bird, he who is surrounded by clouds, the Old God, he who lives in the shadows of the realm of the dead, the lord of fire and time. -Song to Ometeótl, the originary being of the Aztec Tlamatinime1 I would like to examine the "meaning of 1492," which is nothing else but "the first experience of modem Europeans," from the perspective of the "world" of the Aztecs, as the conquest in the literal sense of the term started in Mexico. In some cases I will refer to other cultures in order to suggest additional interpreta- tions, although I am aware that these are only a few of the many possible examples, and that they are a mere "indication" of the problematic. Also, in the desire to continue an intercultural dia- logue initiated in Freiburg with Karl-Otto Apel in 1989, I will re- fer primarily to the existence of reflexive abstract thought on our continent.2 The tlamatini In nomadic societies (of the first level) or societies of rural plant- ers (like the Guaranis), social differentiation was not developed sufficiently to identify a function akin to that of the "philoso- pher", although in urban society this social figure acquires a dis- tinct profile.3 As we can read in Garcilaso de la Vega's Comenta- rios reales de los Incas: 104 105 Demás de adorar al Sol por dios visible, a quien ofrecieron sacrificios e hicieron grandes fiestas,..
    [Show full text]
  • Encounter with the Plumed Serpent
    Maarten Jansen and Gabina Aurora Pérez Jiménez ENCOUNTENCOUNTEERR withwith thethe Drama and Power in the Heart of Mesoamerica Preface Encounter WITH THE plumed serpent i Mesoamerican Worlds From the Olmecs to the Danzantes GENERAL EDITORS: DAVÍD CARRASCO AND EDUARDO MATOS MOCTEZUMA The Apotheosis of Janaab’ Pakal: Science, History, and Religion at Classic Maya Palenque, GERARDO ALDANA Commoner Ritual and Ideology in Ancient Mesoamerica, NANCY GONLIN AND JON C. LOHSE, EDITORS Eating Landscape: Aztec and European Occupation of Tlalocan, PHILIP P. ARNOLD Empires of Time: Calendars, Clocks, and Cultures, Revised Edition, ANTHONY AVENI Encounter with the Plumed Serpent: Drama and Power in the Heart of Mesoamerica, MAARTEN JANSEN AND GABINA AURORA PÉREZ JIMÉNEZ In the Realm of Nachan Kan: Postclassic Maya Archaeology at Laguna de On, Belize, MARILYN A. MASSON Life and Death in the Templo Mayor, EDUARDO MATOS MOCTEZUMA The Madrid Codex: New Approaches to Understanding an Ancient Maya Manuscript, GABRIELLE VAIL AND ANTHONY AVENI, EDITORS Mesoamerican Ritual Economy: Archaeological and Ethnological Perspectives, E. CHRISTIAN WELLS AND KARLA L. DAVIS-SALAZAR, EDITORS Mesoamerica’s Classic Heritage: Teotihuacan to the Aztecs, DAVÍD CARRASCO, LINDSAY JONES, AND SCOTT SESSIONS Mockeries and Metamorphoses of an Aztec God: Tezcatlipoca, “Lord of the Smoking Mirror,” GUILHEM OLIVIER, TRANSLATED BY MICHEL BESSON Rabinal Achi: A Fifteenth-Century Maya Dynastic Drama, ALAIN BRETON, EDITOR; TRANSLATED BY TERESA LAVENDER FAGAN AND ROBERT SCHNEIDER Representing Aztec Ritual: Performance, Text, and Image in the Work of Sahagún, ELOISE QUIÑONES KEBER, EDITOR The Social Experience of Childhood in Mesoamerica, TRACI ARDREN AND SCOTT R. HUTSON, EDITORS Stone Houses and Earth Lords: Maya Religion in the Cave Context, KEITH M.
    [Show full text]
  • Sergio Magana Ocelocoyotl, Toltec Wisdom Keeper Unites with UNESCO Heritage Club to Preserve the Ancient Nàhuatl Culture of Mesoamerica
    Sergio Magana Ocelocoyotl, Toltec Wisdom Keeper Unites with UNESCO Heritage Club to Preserve the Ancient Nàhuatl Culture of Mesoamerica MEXICO CITY – August 27, 2013 -- Sergio Magana Ocelocoyotl, a well respected Wisdom Keeper in the Toltecayotl lineage of Mesoamerica, joins forces with the UNESCO Heritage Club for the Protection of the Intangible Heritage of Ancient Civilizations to insure that ancient Mexica language, knowledge, practices, spiritual wisdom, dances and cultural heritage—those things handed down through oral tradition for centuries—are kept alive and made available to the world now, and into the future. Why is this important? According to UNESCO: Cultural heritage does not end at monuments and collections of objects. It also includes traditions or living expressions inherited from our ancestors and passed on to our descendants, such as oral traditions, performing arts, social practices, rituals, festive events, knowledge and practices concerning nature and the universe or the knowledge and skills to produce traditional crafts. While fragile, intangible cultural heritage is an important factor in maintaining cultural diversity in the face of growing globalization. An understanding of the intangible cultural heritage of different communities helps with intercultural dialogue, and encourages mutual respect for other ways of life. The importance of intangible cultural heritage is not the cultural manifestation itself but rather the wealth of knowledge and skills that is transmitted through it from one generation to the next. “I firmly believe that recovering and making available the ancient wisdom from my country would have a positive impact on the world we live in today. My ancestors, the Nàhuatl people, understood sustainable development and how to create a culture that respects all and an economy in which everyone wins,” said Magana.
    [Show full text]
  • Downloaded from Brill.Com09/27/2021 01:31:04PM Via Free Access 246 Index
    index 245 InDeX Acatlán, 38 Black-on-orange ware, 59, 68, 71-72, 77, Acculturation, 19-20 81, 113, 115, 120-122, 124, 127-130, Acocota, Barrio de la, 160 133-134, 136, 144, 147-150, 154, 207- Acolhua, 80 208, 214, 221-223 Agave thorns, 84, 125 Blood, 78, 136, 139 Agricultural cycle, 165 Body performance, 217-218 Agriculture, 92, 102, 156, 160-161, 165, Bone awls, 84, 125 178, 196, 197, 201, 204 Borgia codex, 78 Aicucic, 139 Botijas, 112, 134, 139 Albarelos, 112, 134-135, 139 Bottles, 78, 132 Alcalde mayor, 8, 96, 102, 104, 130, 148, Bourbon: dynasty, 14; reforms, 154 211-212, 219 Bowls, 46, 53, 55-57, 59, 61-62, 69, 75, Alcarrazas, 102, 130-132, 138, 213 77-78, 89, 101, 104, 106, 109, 111-113, Altepetl, 1, 80, 82, 103, 212 115, 122, 129-130, 132-133, 136, 138, Alva Ixtlixochitl, fernando de, 80 144, 147, 150-160, 162, 170, 177, 184, Amozoc, 13, 16, 139, 153, 159-160, 166, 186, 189-190, 194, 209, 214 168-169, 172, 174-175, 178, 184, 186, Bravo, Valle de, 197 190-192, 215 Braziers, 72, 108, 132, 135 Andalusian ware, 103 Brokers, 162 see intermediaries Annals of Cuauhtitlan, 100 Cabildo, 13, 92, 96, 106 Apaztli, 138, 202 Cacao, 78, 130, 136, 213 Arabic ceramic tradition, 103, 120, 142 Caciques, 98 Árboles de la vida, 161, 199 Calixtlahuaca, 81 Arroceras, 190, 224 Canchesda, santa María, 13, 17, 37, 156, Artesanía, 14, 153, 157-158, 161, 178, 159, 162, 166-168, 170, 180, 186, 187, 180, 197-202, 204-205, 211, 225 190, 199 Atzompa, 179-180 Candle holders, 112-113, 128, 134, 136, Avila, Alonso de, 102, 221 138-139, 142, 148, 192, 214, 222 Azcapotzalco,
    [Show full text]
  • Rewriting Native Imperial History in New Spain: the Excot Can Dynasty Alena Johnson
    University of New Mexico UNM Digital Repository Spanish and Portuguese ETDs Electronic Theses and Dissertations 2-1-2016 Rewriting Native Imperial History in New Spain: The excoT can Dynasty Alena Johnson Follow this and additional works at: https://digitalrepository.unm.edu/span_etds Recommended Citation Johnson, Alena. "Rewriting Native Imperial History in New Spain: The excT ocan Dynasty." (2016). https://digitalrepository.unm.edu/span_etds/24 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in Spanish and Portuguese ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. i Alena Johnson Candidate Spanish and Portuguese Department This dissertation is approved, and it is acceptable in quality and form for publication: Approved by the Dissertation Committee: Miguel López, Chairperson Kimberle López Ray Hernández-Durán Enrique Lamadrid ii REWRITING NATIVE IMPERIAL HISTORY IN NEW SPAIN: THE TEXCOCAN DYNASTY by ALENA JOHNSON B.A., Spanish, Kent State University, 2002 M.A., Spanish Literature, Kent State University, 2004 DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Spanish and Portuguese The University of New Mexico Albuquerque, New Mexico December, 2015 iii ACKNOWLEDGEMENTS I express much gratitude to each of my committee members for their mentorship, honorable support, and friendship: Miguel López, Associate Professor of Latin American Literature, Department of Spanish and Portuguese, University of New Mexico; Kimberle López, Associate Professor of Latin American Literature, Department of Spanish and Portuguese, University of New Mexico; Ray Hernández-Durán, Associate Professor of Early Modern Ibero-American Colonial Arts and Architecture, Department of Art and Art History, University of New Mexico; and Enrique Lamadrid, Professor Emeritus, Department of Spanish and Portuguese, University of New Mexico.
    [Show full text]
  • Ceramics and the Spanish Conquest E Early Americas: History and Culture
    Ceramics and the Spanish Conquest e Early Americas: History and Culture General Editor Alexander Geurds, Leiden University Editorial Board Willem Adelaar, Leiden University Nikolai Grube, Bonn University John Hoopes, University of Kansas Maarten Jansen, Leiden University Arthur Joyce, University of Colorado Michael Smith, Arizona State University Eric Taladoire, Sorbonne Laura Van Broekhoven, National Museum of Ethnology, Leiden VOLUME 2 e titles published in this series are listed at brill.nl/eahc Ceramics and the Spanish Conquest Response and Continuity of Indigenous Pottery Technology in Central Mexico By Gilda Hernández Sánchez LEIDEN • BOSTON 2012 e digital edition of this title is published in Open Access. is book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Hernández Sánchez, Gilda. Ceramics and the Spanish conquest : response and continuity of indigenous pottery technology in central Mexico / by Gilda Hernández Sánchez. p. cm. — (e early Americas: history and culture vol.2) Includes bibliographical references. ISBN 978-90-04-20440-9 (hardback : alk. paper) 1. Indian pottery—Mexico. 2. Indians of Mexico—Material culture. 3. Indians of Mexico— Antiquities. 4. Pottery cra—Mexico—History. 5. Mexico—Antiquities. 6. Mexico— History—Conquest, 1519-1540. 7. Mexico—History—Spanish colony, 1540-1810. I. Title. F1219.3.P8H37 2012 972’.01—dc23 2011035865 ISSN 1875-3264 ISBN 978 90 04 20440 9 Copyright 2012 by Koninklijke Brill NV, Leiden, e Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Global Oriental, Hotei Publishing, IDC Publishers, Martinus Nijho Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher.
    [Show full text]
  • 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
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]