Myths and Legends: the Feathered Serpent God 1 Storytimetm
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Editorial - Xólotl and Quetzalcóatl in Relation to Monstrosities of Maguey (Agave) and Teocentli (Zea), with Notes on the Pre-Columbian Religion of Mexico
Editorial - Xólotl and Quetzalcóatl in Relation to Monstrosities of Maguey (Agave) and Teocentli (Zea), with Notes on the Pre-Columbian Religion of Mexico Item Type Article Authors Crosswhite, F. S. Publisher University of Arizona (Tucson, AZ) Journal Desert Plants Rights Copyright © Arizona Board of Regents. The University of Arizona. Download date 30/09/2021 23:38:00 Link to Item http://hdl.handle.net/10150/554215 This plant of Agave shawii in Baja California is a developmental monstrosity. As an addendum to the 1985 Symposium on the Genus Agave, Donald 1. Pinkava announced that John R. Pasek had requested the photograph' above to be projected on the screen. Some participants immediately thought of XÔLCYTL, the pre -Columbian deity who changed himself into a monstrosity of an Agave. As the audience marvelled at the Agave monstrosity on the screen, the plenary session was declared closed. stars of the heavens) gathered at TEOTIHUACÁN so that one could Editorial volunteer to be sacrificed to the sun. Not one but two gods volunteered, one rich and one poor. The rich XÓLOTL and QUETZALCÓATL in Relation to Monstrosities god offered fine possessions in sacrifice as preparation. The poor god of MAGUEY (Agave) and TEOCENTLI (Zea), With Notes on the offered only spines of MAGUEY (Agave) stained with his own blood. To Pre- Columbian Religion of Mexico. According to the Aztecs become the sun the god or gods had to leap into the flame of the and their predecessors in pre -Columbian Mexico there were several sacred brazier to emerge pure so as to illuminate the world. -
COPYRIGHTED MATERIAL NOT for DISTRIBUTION Figure 0.3
Contents Acknowledgments ix A Brief Note on Usage xiii Introduction: History and Tlaxilacalli 3 Chapter 1: The Rise of Tlaxilacalli, ca. 1272–1454 40 Chapter 2: Acolhua Imperialisms, ca. 1420s–1583 75 Chapter 3: Community and Change in Cuauhtepoztlan Tlaxilacalli, ca. 1544–1575 97 Chapter 4: Tlaxilacalli Religions, 1537–1587 123 COPYRIGHTED MATERIAL Chapter 5: TlaxilacalliNOT FOR Ascendant, DISTRIBUTION 1562–1613 151 Chapter 6: Communities Reborn, 1581–1692 174 Conclusion: Tlaxilacalli and Barrio 203 List of Acronyms Used Frequently in This Book 208 Bibliography 209 Index 247 vii introduction History and Tlaxilacalli This is the story of how poor, everyday central Mexicans built and rebuilt autono- mous communities over the course of four centuries and two empires. It is also the story of how these self-same commoners constructed the unequal bonds of compul- sion and difference that anchored these vigorous and often beloved communities. It is a story about certain face-to-face human networks, called tlaxilacalli in both singular and plural,1 and about how such networks molded the shape of both the Aztec and Spanish rule.2 Despite this influence, however, tlaxilacalli remain ignored, subordinated as they often were to wider political configurations and most often appearing unmarked—that is, noted by proper name only—in the sources. With care, however, COPYRIGHTEDthe deeper stories of tlaxilacalli canMATERIAL be uncovered. This, in turn, lays bare a root-level history of autonomy and colonialism in central Mexico, told through the powerfulNOT and transformative FOR DISTRIBUTION tlaxilacalli. The robustness of tlaxilacalli over thelongue durée casts new and surprising light on the structures of empire in central Mexico, revealing a counterpoint of weakness and fragmentation in the canonical histories of centralizing power in the region. -
God of the Month: Tlaloc
God of the Month: Tlaloc Tlaloc, lord of celestial waters, lightning flashes and hail, patron of land workers, was one of the oldest and most important deities in the Aztec pantheon. Archaeological evidence indicates that he was worshipped in Mesoamerica before the Aztecs even settled in Mexico's central highlands in the 13th century AD. Ceramics depicting a water deity accompanied by serpentine lightning bolts date back to the 1st Tlaloc shown with a jaguar helm. Codex Vaticanus B. century BC in Veracruz, Eastern Mexico. Tlaloc's antiquity as a god is only rivalled by Xiuhtecuhtli the fire lord (also Huehueteotl, old god) whose appearance in history is marked around the last few centuries BC. Tlaloc's main purpose was to send rain to nourish the growing corn and crops. He was able to delay rains or send forth harmful hail, therefore it was very important for the Aztecs to pray to him, and secure his favour for the following agricultural cycle. Read on and discover how crying children, lepers, drowned people, moun- taintops and caves were all important parts of the symbolism surrounding this powerful ancient god... Starting at the very beginning: Tlaloc in Watery Deaths Tamoanchan. Right at the beginning of the world, before the gods were sent down to live on Earth as mortal beings, they Aztecs who died from one of a list of the fol- lived in Tamoanchan, a paradise created by the divine lowing illnesses or incidents were thought to Tlaloc vase. being Ometeotl for his deity children. be sent to the 'earthly paradise' of Tlalocan. -
Aztec Human Sacrifice
EIGHT AZTEC HUMAN SACRIFICE ALFREDO LOPÉZ AUSTIN, UNIVERSIDAD NACIONAL AUTÓNOMA DE MÉXICO, ANO LEONARDO LÓPEZ LUJÁN, INSTITUTO NACIONAL DE ANTROPOLOGíA E HISTORIA Stereotypes are persistent ideas of reality generally accepted by a social group. In many cases, they are conceptions that simplify and even caricaturize phenomena of a complex nature. When applied to societies or cultures, they l11ayinclude value judgments that are true or false, specific or ambiguous. If the stereotype refers to orie's own tradition, it emphasizes the positive and the virtuous, and it tends to praise: The Greeks are recalled as philosophers and the Romans as great builders. On the other hand, if the stereotype refers to another tradition , it stresses the negative, the faulty, and it tends to denigrate: For many, Sicilians naturally belong to the Mafia, Pygrnies are cannibals, and the Aztecs were cruel sacrificers. As we will see, many lines of evidence confirm that hurnan sacrifice was one the most deeply rooted religious traditions of the Aztecs. However, it is clear that the Aztecs were not the only ancient people that carried out massacres in honor of their gods, and there is insufficient quantitative inforrnation to determine whether the Aztecs were the people who practiced hu- man sacrifice 1110stoften. Indeed, sacred texts, literary works, historie documents, and especially evidence contributed by archaeology and physical anthropology, enable religious historians to determine that the practice of hurnan sacrifice was common in most parts of the ancient world. For exarnple, evidence of sacrifice and can n iba lism has emerged in l11any parts ofEurope, dating to the Neolithic and Bronze Ages. -
The Fifth Sun, with Ancient Mexican History and Astronomy
Arts and Humanities Open Access Journal Historical Study Open Access The fifth sun, with ancient Mexican history and astronomy Abstract Volume 2 Issue 6 - 2018 This paper offers a brief preliminary new interpretation of early Mexican history, embracing the absolute chronology of the Aztecs before the Spanish Conquest (1519-21). Its full text Zoltan Andrew Simon could clarify some enigmas of their calendar, with particular emphasis on the question of Geologist and land surveyor with diplomas, Canadian Hungarian intercalation, by additional key dates that were recorded in both the Mexican and the Julian amateur scholar, Canada calendars. The previous “ages” of both the Aztecs and the Toltecs have been examined: the two lines of traditions and the corresponding intervals differ from each other, indicating Correspondence: Zoltan Andrew Simon, Geologist and land surveyor with diplomas, Canadian Hungarian amateur scholar, different ancestral lands and/or migrations. The author (69), is a Canadian Hungarian. He 72 Best Crescent, Red Deer, AB, Canada, Tel 1 (403) 392-9189, is an independent amateur scholar, originally a geologist and land surveyor with diplomas. Email He is proposing exact dates for the last two of the five Mexican suns or ages, based on the Legend of the Suns and other records. The beginning of the Fifth Sun is anchored to the Received: September 15, 2018 | Published: December 18, year 1011 C.E by a total solar eclipse visible from Aztlan. By the help of several Mexican 2018 codices, an unbroken chronology could be offered from the birth of the First Sun on 6 August 1240 BCE till the end of the last world age of the Toltecs when all of the Toltec- Chichimec population of Tollan (Tula in the Mexican state of Hidalgo) was massacred during a major eclipse of the sun by the Aztecs. -
Aztec Festivals of the Rain Gods
Michael Graulich Aztec Festivals of the Rain Gods Aunque contiene ritos indiscutiblemente agrícolas, el antiguo calendario festivo de veintenas (o 'meses') de la época azteca resulta totalmente desplazado en cuanto a las temporadas, puesto que carece de intercalados que adaptan el año solar de 365 días a la duración efectiva del año tropical. Creo haber demostrado en diversas pu- blicaciones que las fiestas pueden ser interpretadas en rigor sólo en relación con su posición original, no corrida aún. El presente trabajo muestra cómo los rituales y la re- partición absolutamente regular y lógica de las vein- tenas, dedicadas esencialmente a las deidades de la llu- via - tres en la temporada de lluvias y una en la tempo- rada de sequía - confirman el fenómeno del desplaza- miento. The Central Mexican festivals of the solar year are described with consi- derable detail in XVIth century sources and some of them have even been stu- died by modern investigators (Paso y Troncoso 1898; Seler 1899; Margain Araujo 1945; Acosta Saignes 1950; Nowotny 1968; Broda 1970, 1971; Kirchhoff 1971). New interpretations are nevertheless still possible, especially since the festivals have never been studied as a whole, with reference to the myths they reenacted, and therefore, could not be put in a proper perspective. Until now, the rituals of the 18 veintenas {twenty-day 'months') have always been interpreted according to their position in the solar year at the time they were first described to the Spaniards. Such festivals with agricultural rites have been interpreted, for example, as sowing or harvest festivals on the sole ground that in the 16th century they more or less coincided with those seasonal events. -
Quetzalcoatl, the Maya Maize God, and Jesus Christ
Journal of Book of Mormon Studies Volume 11 Number 1 Article 3 7-31-2002 Quetzalcoatl, the Maya Maize God, and Jesus Christ Diane E. Wirth Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Wirth, Diane E. (2002) "Quetzalcoatl, the Maya Maize God, and Jesus Christ," Journal of Book of Mormon Studies: Vol. 11 : No. 1 , Article 3. Available at: https://scholarsarchive.byu.edu/jbms/vol11/iss1/3 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Quetzalcoatl, the Maya Maize God, and Jesus Christ Author(s) Diane E. Wirth Reference Journal of Book of Mormon Studies 11/1 (2002): 4–15, 107. ISSN 1065-9366 (print), 2168-3158 (online) Abstract Many scholars suggest that Quetzalcoatl of Mesoamerica (also known as the Feathered Serpent), the Maya Maize God, and Jesus Christ could all be the same being. By looking at ancient Mayan writings such as the Popol Vuh, this theory is further explored and developed. These ancient writings include several stories that coincide with the stories of Jesus Christ in the Bible, such as the creation and the resurrec- tion. The role that both Quetzalcoatl and the Maize God played in bringing maize to humankind is com- parable to Christ’s role in bringing the bread of life to humankind. Furthermore, Quetzalcoatl is said to have descended to the Underworld to perform a sacrifice strikingly similar to the atonement of Jesus Christ. -
De Zumarraga; First Bishop of Mexico
DOCUMENT RESUME ED 114 230 RC 008 AUTHOR Mill r, Hubert J. TITLE Jua de Zumarraga; First Bishop of Mexico. The Tinker Pamphlet Series for the Teaching of Mexican American Heritage. RUB DATE 73 NOTE' 58p.; For related documents/ see RC 008 850 -852 AVAILABLE FROM Mr. Al Ramirez, P.O. Box 471, Edinburg, Texas 78539 \ ($1.00) EDRS PRICE MF-$0.76 Plus Postage. HC Not Available from EDRS. DESCRIPTORS. Alierican Indians; *Biographies; Cultural, Background; *Cultural Interrelationships; Curriculum Enrichment; \\. Curriculum Guides; Elementary Secohdary Education; Institutions; *Mexican American History; *Mexicans; Resource Materials; Sociocultdral Patterns; Vocabulary; *Western Civilization IDENTIFIERS *Zumarraga (Juan de) / ABSTRACT The decades of the 1530's ana 1540's witnessed the -0 founding of Hispanic colonial institutions,many of which with modifications continue today. Among the most lasting of thesehas been the Church. This is part of Juan de Zumarraga's (Mexico'sfikst archbishop) legacy, not only the settingup of ecclesiastical administration but also the prelate's ministryamong his people. Zumarraga's concerns were many and varied: Concern for the Indians' spiritual and mat rial well-being prdmpted Zumarraga to es\ablish schbols and hospita nliroduce the first printing press, an'd collect a library. Equal nificanthnd less known is his role of introducing and promoting European culture in early coinial Mexico. Spain and Pougal were a century ahead of Other European colonial powers in bring g Western Christian civilization to the New World. Throughout the 1 O's much of the present day United States Atlantic seaboard was a wi derness when compared to the developing cultural life in Central Me ico- This booklet's purpose isto provide the essential histori al information for this, head start through the' study of the life of Zumarraga. -
An Exploration of the Aztec Fetishized Female Body William L
Partitioning the Parturient: An Exploration of the Aztec Fetishized Female Body William L. Barnes Sixteenth-century Spanish missionary Bernardino de “celestial women. .those who are always, forever glad, con- Sahagún spent many years collecting ethnographic information tent, joyous, happy by [and] near our mother, our father, the among the Aztecs of Central Mexico. Perhaps the most com- sun, whom they gladden, to whom they cry out.”3 However, as prehensive of his works is the Florentine Codex, a twelve vol- a group these goddesses caused widespread fear and trepida- ume manuscript originally entitled General History of the Things tion in Aztec society, for they would return to earth and tor- of New Spain. Among a myriad of other topics covered in this ment the living. monumental work, Father Sahagún discusses a curious phe- The cihuateteo are usually depicted in Aztec pre-conquest nomenon which I call the Fetishized Female Body.1 As described art as partially skeletonized figures with upraised claws (Fig- by Sahagún, the body of a woman who had died in childbirth ure 1). These women are seated in the proper Aztec female became a holy relic to the Aztecs, its individual components fashion, with their legs tucked up under their bodies.4 Imagery imbued with portentous magical power. At various times the differs slightly from sculpture to sculpture, from bare breasted woman’s severed fingers, hair, hands and arms, became skeletal women, bare breasts being typical of the non-noble fetishized objects, affording supernatural power and protection Aztec woman’s costume, to more elaborate examples with or- for the bearers who were invariably male. -
“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. -
Dogs in the Southwest (22-3)
ARCHAEOLOGY SOUTHWEST CONTINUE ON TO THE NEXT PAGE FOR YOUR magazineFREE PDF (formerly the Center for Desert Archaeology) is a private 501 (c) (3) nonprofit organization that explores and protects the places of our past across the American Southwest and Mexican Northwest. We have developed an integrated, conservation- based approach known as Preservation Archaeology. Although Preservation Archaeology begins with the active protection of archaeological sites, it doesn’t end there. We utilize holistic, low-impact investigation methods in order to pursue big-picture questions about what life was like long ago. As a part of our mission to help foster advocacy and appreciation for the special places of our past, we share our discoveries with the public. This free back issue of Archaeology Southwest Magazine is one of many ways we connect people with the Southwest’s rich past. Enjoy! Not yet a member? Join today! Membership to Archaeology Southwest includes: » A Subscription to our esteemed, quarterly Archaeology Southwest Magazine » Updates from This Month at Archaeology Southwest, our monthly e-newsletter » 25% off purchases of in-print, in-stock publications through our bookstore » Discounted registration fees for Hands-On Archaeology classes and workshops » Free pdf downloads of Archaeology Southwest Magazine, including our current and most recent issues » Access to our on-site research library » Invitations to our annual members’ meeting, as well as other special events and lectures Join us at archaeologysouthwest.org/how-to-help In the meantime, stay informed at our regularly updated Facebook page! 300 N Ash Alley, Tucson AZ, 85701 • (520) 882-6946 • [email protected] • www.archaeologysouthwest.org ™ Archaeology Southwest Volume 22, Number 3 Center for Desert Archaeology Summer 2008 Dogs in the Southwest Tobi Taylor, Center for Desert Archaeology Alan Ferg, Arizona State Museum Dody Fugate, Museum of Indian Arts and Culture OGS AND HUMANS have lived together for a very long time. -
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