Worlds of the Mayas, Aztecs, and Incas
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Viracocha 1 Viracocha
ווירָאקוצֱ'ה http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=37&ved=0COYCEBYwJA&url=http %3A%2F%2Fxa.yimg.com%2Fkq%2Fgroups%2F35127479%2F1278251593%2Fname%2F14_Ollantaytam bo_South_Peru.ppsx&ei=TZQaVK- 1HpavyASW14IY&usg=AFQjCNEHlXgmJslFl2wTClYsRMKzECmYCQ&sig2=rgfzPgv5EqG-IYhL5ZNvDA ויראקוצ'ה http://klasky-csupo.livejournal.com/354414.html https://he.wikipedia.org/wiki/%D7%A7%D7%95%D7%9F_%D7%98%D7%99%D7%A7%D7%99 ווירקוצ'ה فيراكوتشا http://www.startimes.com/?t=20560975 Viracocha 1 Viracocha Viracocha Great creator god in Inca mythology Offspring (according to some legends) Inti, Killa, Pachamama This article is about the Andean deity. For other uses, see Wiraqucha (disambiguation). Viracocha is the great creator god in the pre-Inca and Inca mythology in the Andes region of South America. Full name and some spelling alternatives are Wiracocha, Apu Qun Tiqsi Wiraqutra, and Con-Tici (also spelled Kon-Tiki) Viracocha. Viracocha was one of the most important deities in the Inca pantheon and seen as the creator of all things, or the substance from which all things are created, and intimately associated with the sea.[1] Viracocha created the universe, sun, moon, and stars, time (by commanding the sun to move over the sky) and civilization itself. Viracocha was worshipped as god of the sun and of storms. He was represented as wearing the sun for a crown, with thunderbolts in his hands, and tears descending from his eyes as rain. Cosmogony according to Spanish accounts According to a myth recorded by Juan de Betanzos,[2] Viracocha rose from Lake Titicaca (or sometimes the cave of Paqariq Tampu) during the time of darkness to bring forth light. -
Viracocha Christ Among the Ancient Peruvians?
Viracocha Christ among the Ancient Peruvians? Scott Hoyt There came from a southern direction a white man of great stature, who, by his aspect and presence, called forth great veneration and obedience. This man who thus appeared had great power, insomuch that he could change plains into mountains, and great hills into valleys, and make water flow out of stones. As soon as such power was beheld, the people called him the Maker of created things, the Prince of all things, Father of the Sun. For they say that he performed other wonders, giving life to men and animals, so that by his hand marvellous great benefits were conferred on the people. In many places he gave orders to men how they should live, and he spoke lovingly to them . admonishing them that they should do good . and that they should be loving and charitable to all. In most parts he is generally called Ticiviracocha. [And] that wherever [he] . came and there were sick, he healed them, and where there were blind he gave them sight by only uttering words.1 —Pedro de Cieza de León, Catholic Historian, 1550 iracocha was the principal deity of ancient Peru, and according to Vthe cronistas (Catholic historians, mostly priests, arriving in Peru 1. Pedro de Cieza de León, The Second Part of the Chronicle of Peru (El Seno- rio de los Incas), trans. and ed. Clements R. Markham (1874; London: Hakluyt Society, 1883; repr. Boston: Elibron Classics, 1999), 5–6. Senorio was originally handwritten in 1550. Citations are to the 1999 edition. BYU Studies Quarterly 54, no. -
Myths of Survival and Heritage in Incan Religion
Viva Los Incas: Myths of Survival and Heritage in Incan Religion Emily Scarbrough ___________________________________________________________ Religion has taken on many forms throughout history, each revealing much about those who believed in them. In the Incan empire, religion was embraced as an explanation for natural phenomena and the formation of society. Religion served an important purpose as it developed into a complex set of myths that governed the empire. Their polytheistic religion had several deities who controlled how the world functioned, with most important of these gods controlling the sun. Looking at the mythology that developed in the Incan empire reveals unrelenting dedication to surviving as individuals and as a united society. Incan mythology seems to enshrine, above all else, a belief in preservation; the mythology suggests a belief in preserving the societal hierarchy, livelihood, and the lineage of the Inca leader. Standing as the cornerstone of Incan religion was Inti, the sun god. As the expression of the sun and light, Inti was responsible for the success of the harvest season. The sun gave life to maize, potatoes, and quinoa, which in turn ensured a steady food supply. While he did not create the Incas, he ensured their livelihood. To thank Inti, temples of the sun were built, prayers spoke, and tribute paid through the sacrifice of crops, llamas, and, in extreme cases, young children.1 Inti was also the subject of the most important of the many Incan festivals, Inti Raymi. Despite centuries of Spanish influence, the festival is still celebrated in modern day Peru, as a reminder of their Incan heritage. -
El Complejo Escenico De Chinkultic, Chiapas
Navarrete, Carlos 2007 El complejo escénico de Chinkultic, Chiapas. En XX Simposio de Investigaciones Arqueológicas en Guatemala, 2006 (editado por J. P. Laporte, B. Arroyo y H. Mejía), pp. 987-1006. Museo Nacional de Arqueología y Etnología, Guatemala. (Versión digital). 58 EL COMPLEJO ESCÉNICO DE CHINKULTIC, CHIAPAS Carlos Navarrete Palabras clave Arqueología Maya, México, Chiapas, Chinkultic, arquitectura, función, espacios útiles, plazas ceremoniales Abstract THE SCENIC COMPLEX AT CHINKULTIC, CHIAPAS The possible function of the great plazas in Maya architecture has given rise to many interpretations. They can be seen as public places where large concentrations of people can participate in religious activities, as meeting points during pilgrimages on specific dates in the ritual calendar, as well as places to celebrate commemorative politic or ideological acts and also as fields for tianguis or periodic markets. Architecturally, these are wide, open areas with room to accommodate multitudes of people. Some are open while others are enclosed by walls and flanked by long low structures, generally stepped, together with low mounds; all of these structures had a public nature: ballcourts, ceremonial water reservoirs, platforms for dance or orations, raised platforms with poles carrying symbols, and a sequential placement of commemorative monuments, stelae and altars. This paper highlights a perfectly designed square plaza, formed by stands on three sides, open on one end, with three low mounds spaced along the open end, and a small central platform. Groups with these characteristics are scarce and have been referred to as “scenic complexes” or theatrical stages. In this work, other examples of this complex from the Lowland Maya area are discussed. -
Mayan-Pack-For-Kids.Pdf
Mayans As the Learning Team are working from home and don’t have access to our actual handling artefacts, we have created a series of learning posts/pages based on our schools Mayan loans box replicas. We don’t have Mayan artefacts in our collection—the box was created to sup- port teachers. This pack is aimed at supporting children’s learning at home. Our information is short and easy to read - but remember this is about interesting you in the topic, it’s not the whole history of the Mayans. Mayan Calendar Mayan calendars are a set of 3 interlocking calendars; Tzolkin, Haab, Long Count calendar. When Mayans referred to a date in an inscription, they used all three calendars to write the date. Every 52 years the Tzolkin and Haab would sync together, this was called a calendar round. The Tzolkin or sacred calendar was a 260 day period divided into 20 equal peri- ods. Each day was represented by a day and a number. The numbers ran from 1 to 13 and there were 20 day names. When the cycle of 1 to 13 was complete it would start again, the 20 day names would continue. It took 260 days to re- turn back to number 1 and day 1. The Haab or Solar calendar has 365 days, so therefore can be most closely linked to the Georgian calendar we use today. However, the Mayans divided the year up into 18 months of 20 days each and then 5 isolated days that were seen to be unlucky, this time was known as the Wayeb. -
Programme for the Symposium
10th European Maya Conference Symposium The Maya and Their Neighbours Internal and External Contacts Through Time Universiteit Leiden en Rijksmuseum voor Volkenkunde LEIDEN, 9-10 December 2005 Friday, 9 December Registration and Welcome address 08.00 – 09.00 Registration 09.00 – 09.10 Welcome Address: Prof. dr. Breimer (Rector Magnificus Universiteit Leiden) Introduction 09.10 – 09.20 Willem Adelaar (University of Leiden) 09.20 – 09.50 Manuel de Jesus Salazar Tetzahuic (Minister of Cultural Affairs, Guatemala) Principios y valores de la Cosmovisión Maya Session 1: The Maya and their Neighbours: the Linguistics and Hieroglyphs 09.50 – 10.20 Nora England (University of Texas, Austin) Linguistic and cultural revitalization among contemporary Mayas 10.20 – 10.50 Alfonso Lacadena (Universidad Complutense) Los primeros vecinos letrados de los Mayas: implicaciones históricas de la presencia de rasgos lingüísticos no-mayas en la escritura maya -COFFEE BREAK- 11.15 – 11.45 Frauke Sachse (University of Bonn) What Language can Tell you – Reconstructing the Cultural History of Xinka and Maya Interaction 11.45 – 12.15 Lucero Meléndez Guadarrama & Carlos Pallán (UNAM) Foreign Influences on the Maya Script 12.15 – 12.45 Discussion -LUNCH BREAK- Session 2: The Maya and their Neighbours: Interaction with Teotihuacán 14.30 – 15.00 Albert Davletshin (Russian State University) Names of Strangers in the Maya Hieroglyphic Inscriptions: Patterns of Interethnic Interaction in Pre-Columbian Mesoamerica 15.00 – 15.30 Wieslaw Koszkul (Jagiellonian University of Cracow) Teotihuacán Influence in Northeastern Peten in the Early Classic Period 15.30 – 16.00 David Stuart (University of Texas, Austin) The Teotihuacán Presence in the Maya Lowlands: Reflections on the Newest Historical and Archaeological Evidence -COFFEE BREAK- Session 3: The Maya and their Neighbours: the Pipil and Costa Rica 16.30 – 17.00 Ruud van Akkeren (Museo Popol Vuh) Tzuywa, Place of the Gourd 17.00 – 17.30 M. -
Understanding the Archaeology of a Maya Capital City Diane Z
Research Reports in Belizean Archaeology Volume 5 Archaeological Investigations in the Eastern Maya Lowlands: Papers of the 2007 Belize Archaeology Symposium Edited by John Morris, Sherilyne Jones, Jaime Awe and Christophe Helmke Institute of Archaeology National Institute of Culture and History Belmopan, Belize 2008 Editorial Board of the Institute of Archaeology, NICH John Morris, Sherilyne Jones, George Thompson, Jaime Awe and Christophe G.B. Helmke The Institute of Archaeology, Belmopan, Belize Jaime Awe, Director John Morris, Associate Director, Research and Education Brian Woodye, Associate Director, Parks Management George Thompson, Associate Director, Planning & Policy Management Sherilyne Jones, Research and Education Officer Cover design: Christophe Helmke Frontispiece: Postclassic Cao Modeled Diving God Figure from Santa Rita, Corozal Back cover: Postclassic Effigy Vessel from Lamanai (Photograph by Christophe Helmke). Layout and Graphic Design: Sherilyne Jones (Institute of Archaeology, Belize) George Thompson (Institute of Archaeology, Belize) Christophe G.B. Helmke (Københavns Universitet, Denmark) ISBN 978-976-8197-21-4 Copyright © 2008 Institute of Archaeology, National Institute of Culture and History, Belize. All rights reserved. Printed by Print Belize Limited. ii J. Morris et al. iii ACKNOWLEDGEMENTS We wish to express our sincerest thanks to every individual who contributed to the success of our fifth symposium, and to the subsequent publication of the scientific contributions that are contained in the fifth volume of the Research Reports in Belizean Archaeology. A special thanks to Print Belize and the staff for their efforts to have the Symposium Volume printed on time despite receiving the documents on very short notice. We extend a special thank you to all our 2007 sponsors: Belize Communication Services Limited, The Protected Areas Conservation Trust (PACT), Galen University and Belize Electric Company Limited (BECOL) for their financial support. -
Regional Investigations at the Cupul Province Trading Center of Xuenkal: Proyecto Arqueológico Xuenkal with Contributions By: Geoffrey E
FAMSI © 2007: Traci Ardren Regional Investigations at the Cupul Province Trading Center of Xuenkal: Proyecto Arqueológico Xuenkal With contributions by: Geoffrey E. Braswell, Celso Gutierrez, Justin Lowry, T. Kam Manahan, Nancy Peniche May, and Kirsten Tripplett Research Year: 2005 Culture: Maya Chronology: Late Preclassic to Terminal Classic Location: Cupul Region, Yucatán, México Site: Xuenkal Table of Contents Abstract Resumen Introduction (Chapter 1: by T. Kam Manahan) Previous Research PAX05 Survey and Mapping Investigations (Chapter 2: by Justin Lowry) Objectives Mapping results in the 2005 season Discussion Test Unit Excavations (Chapter 3: by T. Kam Manahan) Test Pit Methodology Discussion Ceramic Analysis (Chapter 4: by T. Kam Manahan) Late Preclassic-Early Classic Cehpech Sphere Sotuta Sphere Hocaba Complex Obsidian Artifacts (Chapter 5: by Geoffrey E. Braswell) Chert Artifacts (Chapter 6: by Nancy Peniche May) Ethnobotanical Investigations (Chapter 7: by Kirsten Tripplett, Celso Gutierrez, and Traci Ardren) Methods Results Discussion Xuenkal and Chichén Itzá-A Regional Perspective (Chapter 8: by T. Kam Manahan and Traci Ardren) Ecological Investigation Archaeological Investigation Conclusions Acknowledgements List of Figures and Photographs Sources Cited Abstract The urban core of Chichén Itzá has been investigated for more than a century however very few studies have focused on the secondary centers that surround Chichén. One of the principle objectives of the Proyecto Arqueológico Xuenkal is systematic investigation of the political and economic influence of Chichén Itzá from the perspective of Xuenkal, the largest center in the Cupul region. After two field seasons of investigation at Xuenkal, the preliminary settlement patterns suggest the center of the site was more closely affiliated with regional patterns of architecture and settlement than with the reproduction of typical gallery-patio and internal sacbes considered characteristic of Chichén. -
Pedro Sarmiento De Gamboa History of the Incas Translated by Sir Clements Markham K.C.B
Pedro Sarmiento de Gamboa History of the Incas Translated by Sir Clements Markham K.C.B. (1907) In parentheses Publications Peruvian Series Cambridge, Ontario 2000 To His Sacred C¾sarian Majesty the King, Don Felipe, Our Lord. Among the excellencies, O sovereign and catholic Philip, that are the glorious decorations of princes, placing them on the highest pinnacle of estimation, are, according to the father of Latin eloquence, generosity, kindness, and liberality. And as the Roman Consuls held this to be the principal praise of their glory, they had this title curiously sculptured in marble on the Quirinal and in the forum of TrajanÑÒMost powerful gift in a Prince is liberality.Ó1 For this kings who desired much to be held dear by their own people and to be feared by strangers, were incited to acquire the name of liberal. Hence that royal sentence became immortal ÒIt is right for kings to give.Ó As this was a quality much valued among the Greeks, the wise Ulysses, conversing with Antinous, 2 King of the Ph¾acians, saidÑÒYou are something like a king, for you know how to give, better than others.Ó Hence it is certain that liberality is a good and necessary quality of kings. I do not pretend on this ground, most liberal monarch, to insinuate to your Majesty the most open frankness, for it would be very culpable on my part to venture to suggest a thing which, to your Majesty, is so natural that you would be unable to live without it. Nor will it happen to so high minded and liberal a lord and king, what befell the Emperor Titus who, remembering once, during suppertime, that he had allowed one day to pass without doing some good, gave utterance to this laudable animadversion of himself ÒO friends! I have lost a day.Ó3 For not only does your Majesty not miss a day, but not even an hour, without obliging all kinds of people with benefits and most gracious liberality. -
Supplement Found This Adventure to Be Deadly but I Didn’T Find It That Way
The Camazotz Expedition This is a good introduction adventure with which to begin an archaeology campaign. Some adventures are written with information all over the place (a Keeper’s nightmare) so this is a compilation of information for easy reference. Also included is a description of the beginning of the campaign to get things started. The authors of the Mesoamerica supplement found this adventure to be deadly but I didn’t find it that way. I played the final battle about ten times and only once was the party wiped out. One of the players should take the part of Dr. Emilio or Emiliana Santana (represented here as a female). She (or he) receives a copy of the section on Donald Stillbridge for reference, as well as access to the source book on Mayan beliefs. Donald Stillbridge While conducting routine research in the Archeology library in Merida, you (Dr. Santana) found some crudely bound notes of a late-nineteenth century explorer named Donald Stillbridge. His passion was Mesoamerica, particularly Mayan areas. He is known within archaeological circles as a kind of renegade who derides intellectuals (“deluded bookworms” was his pet name for them) and went out on his own to see first hand what the Mayan people were about. While his methods were criticized at the time, his results rarely were. Among the Mayan of th eYcatan, he could travel freely for he spoke their language and was well versed in their culture and recent history. His one and only formal publication was an article on the contemporary Mayan people that appeared in several archeological journals in the English speaking world in 1885. -
Maya Collapse Cycles
COMMENTARY Maya collapse cycles Marilyn A. Masson1 lassic Period Maya society (A.D. ∼250–850) is almost as well C known for its collapse as for its tremendous accomplishments in hieroglyphic writing, monumental art, and architecture and an extensive, populous network of cities and towns that crossed the terrain of parts of four modern nations (Mexico, Guatemala, Belize, and Hon- duras). Indeed, interest in the political and demographic collapse of this civilization around the 9th century A.D. is inextricably linked to its earlier majesty, and ancient Maya culture has evoked romantic interest about lost cities in the jungle since the early 19th century explorations of Stephens and Catherwood (1). Even today, avid public and academic interest remains trained on this quintessential case study and the degree to which the lessons of the Maya apply to apocalyptic currents in our own world as we Fig. 1. Reconstruction drawing of the Temple of Kukulkan, Mayapan, the principal pyramid of the abut against the struggle of political will and largest capital city of the Postclassic Maya world. Postclassic Maya civilization coalesced in northern environmental impacts and constraints. Yucatan, Mexico after the collapse of Classic era Maya society. Illustration is by Luis Góngora (courtesy of Recent popular books written by David Carlos Peraza Lope, Instituto Nacional de Antropología e Historia Mayapan Project). Webster (2), Jared Diamond (3), Patricia McAnany and Norman Yoffee (4), and riod of 50–100 y, generally, from A.D. 800 ditions were the prime factor. The Classic Charles Mann (5) respond to the quest for to A.D. 900. -
Mitos Y Leyendas De Colombia
MITOS Y LEYENDAS DE COLOMBIA VOLUMEN III Eugenia Villa Posse Para facilitar la lectura, se ha incluido en el primer tomo la bibliografía general de la obra. COLECCIÓN "Integración cultural" MITOS Y LEYENDAS DE COLOMBIA Investigación y compilación Eugenia Villa Posse ISBN 9978-60-003-5 (Colección) ISBN 9978-60-004-3 Editorial © IADAP Diego de Atienza y Av. América Telfs : 553684 - 554908 Fax : 593.2.563096 Apartados postales: 17-07-9184 / 17-01-555 Quito - Ecuador Derechos reservados conforme a la ley primera edición, diciembre 1993,1000 ejemplares DIRECTOR EJECUTIVO Eugenio Cabrera Merchán COORDINADOR DIFUSIÓN Víctor Manuel Guzmán DIAGRAMACION Y PORTADA Wilfrido Acosta Pineda LEVANTAMIENTO DE TEXTOS Nelly Jiménez Viana IMPRESIÓN Washington Padilla M. PARTE III MITOS PREHISPANICOS MUISCAS 5 Este tercer volumen denominado "Mitos Prehispánicos Muiscas", corresponde a la colección"Mitos y Leyendas de Colombia", que es una recopilación en tres tomos preparada por la investigadora colombiana Eugenia Villa Posse. 29. BOCHICA Chibcha - Región Cundiboyacense NOTA: TRIANA, Miguel, La civilización Chibcha, Cali, Edición Limitada por Carvajal y Compañía, 1972, p. 97-104. Esta versión del mito de Bochica es parte de un estudio más amplio, realizado por Miguel Triaría sobre aspectos culturales de los Chibchas, partiendo para su documentación de textos históricos y de escritos de cronistas. 9 Es lógica la concepción indígena de una entidad divina que personificase y simbolizase la potencialidad de las aguas en acción piadosa. A esta divinidad magnánima la llamaron los Chibchas Bochica. Era este dios incorpóreo, según lo estima el cronista; pero respondía a las plegarias de los fieles y dictaba leyes y modos de vivir.