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Ýlovek a Boh V Aztéckom Náboženstve

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Ýlovek a Boh V Aztéckom Náboženstve Masarykova univerzita Filozofická fakulta Ústav religionistiky Religionistika Lujza Kotryová 5lovek a boh v aztéckom náboženstve: Slávnos Z Toxcatl Magisterská diplomová práca Vedúci práce: PhDr. Dalibor Papoušek, Ph.D. 2013 Prehlasujem, že som magisterskú diplomovú prácu vypracovala samostatne s využitím uvedených prame Nov a literatúry. ......................................................... >akujem vedúcemu práce PhDr. Daliborovi Papouškovi, Ph.D. za ochotný a trpezlivý prístup pri vypracovávaní práce a Mgr. Kristíne Kurekovej za odbornú pomoc pri prekladoch z angli 6tiny a španiel 6iny. Obsah 1 ÚVOD - 4 - 2 VÝCHODISKÁ - 6 - 2.1 HISTORICKÉ A ZEMEPISNÉ ZARADENIE - 6 - 2.2 NAHUA ,AZTÉK ,TENOCHKA - 8 - 2.3 TOXCATL - 10 - 2.4 NAHUASKÍ BOHOVIA V PRAME MOCH Z 15. A 16. STORO 5IA - 11 - 2.4.1 ARCHEOLOGICKÉ NÁLEZY AKO VIZUÁLNE PRAMENE - 12 - 2.4.2 PRVÉ PÍSOMNÉ PRAMENE PO PRÍCHODE EURÓPANOV - 19 - 2.5 NAHUASKÍ BOHOVIA V PRÁCACH AUTOROV 20. STORO 5IA - 22 - 3 TEOTL - 28 - 3.1 ,,B OH “, ,, BOŽSTVO “ A TEOTL - 28 - 3.2 TEOTL V PRVÝCH PÍSOMNÝCH PRAME MOCH A ICH PREKLADOCH - 30 - 3.2.1 TEOTL AKO ,, BOH “ - 31 - 3.2.2 SAHAGÚNOVI DIABLI - 33 - 3.2.3 MENÁ BOHOV A KMAZOV - 35 - 3.2.4 PREDPOKLADANÉ REFERENCIE K BOHOM - 38 - 3.2.5 SLOVÁ S KORE MOM TEO - A NEEKVIVALENTNÝMI PREKLADMI - 39 - 3.3 POUŽÍVANIE EMICKÝCH A ETICKÝCH POJMOV V MEZOAMERICKOM KONTEXTE - 40 - 3.4 TEOHUA A TEOTL : K MAZ A JEHO BOŽSTVO ? - 42 - 3.5 JAZYKOVÝ ROZBOR TOXCATL - 44 - 4 KONCEPT NAHUASKÝCH BOŽSTIEV - 46 - 4.1 INÝ BOH VO VZDIALENOM SVETE - 46 - 4.2 TONALLI - 48 - 4.3 TONALLI A BOHOVIA - 53 - - 1 - 4.3.1 OD BOHA K 5LOVEKU - 53 - 4.3.2 OD 5LOVEKA K BOHU - 54 - 4.3.3 BOŽSTVÁ AKO ,, KONCENTRÁCIE TONALLI “ - 55 - 4.4 SOCIÁLNE ROZVRSTVENIE SPOLO 5NOSTI - 57 - 4.4.1 OTROCI - 58 - 4.4.2 5ARODEJNÍCI A NAGUALOVIA - 58 - 4.4.3 BOJOVNÍCI A ZAJATCI - 59 - 4.4.4 IXIPTLATIN - 60 - 4.4.5 KMAZI - 61 - 4.4.6 PANOVNÍCI AKO HOMBRES -DIOSES - 62 - 4.5 TYPOLÓGIA A JEJ PRELÍNANIE - 63 - 4.6 NEZAHUALCOYOTLOVA NÁBOŽENSKÁ REFORMA - 64 - 4.7 ZMENY SPOLO 5ENSKÝCH POZÍCIÍ NA TOXCATL - 66 - 5 REFLEXIA NAHUASKÝCH BOHOV V NOVÝCH RELIGIONISTICKÝCH TEÓRIÁCH - 67 - 5.1 ANTROPOMORFIZMUS - 67 - 5.2 AKTÉRSTVO - 69 - 5.3 KONTRAINTUITÍVNOS Y - 71 - 5.4 TEZCATLIPOCA AKO ,, ÚSPEŠNÉ “ BOŽSTVO A T OXCATL - 73 - 6 ZÁVER - 75 - 7 ZOZNAM VYOBRAZENÍ A TABULIEK - 77 - 7.1 MAPY - 77 - 7.2 OBRÁZKY - 77 - 7.3 TABU GKY - 78 - 8 BIBLIOGRAFIA - 79 - 8.1 PRAMENE - 79 - 8.2 SEKUNDÁRNA LITERATÚRA - 80 - - 2 - 9 RESUMÉ - 86 - 10 SUMMARY - 87 - 11 RESUMEN - 88 - - 3 - 1 Úvod ,, 5lovek a boh“ v názve je spojenie, ktoré charakterizuje oblas Z záujmu tejto práce, pri 6om to, 6o budem skúma Z predovšetkým, je pojatie slova a konceptu ,,boh“ v mezoamerickom kontexte, a potom vo ve Hkej miere spojka ,,a“ vo vz Zahu medzi 6lovekom a bohom. Tento vz Zah budem skúma Z v dvoch polohách. Jednak v rámci nahuaskej percepcie, kedy sa budem snaži Z o definovanie, alebo lepšie povedané ,,predefinovanie“ 6i dekonštrukciu toho, 6o nazývame nahuaské ,,božstvo“ ( teotl ), a budem sa snaži Z priblíži Z viac emické chápanie tohto pojmu. >alej sa pokúsim nadviaza Z na polemiku o religionistickej etickej kategórii ,,boh“, ktorá nám prienik k mysleniu cudzích kultúr skôr s Zažuje než uHah 6uje. Prácu za 6ínam vymedzením historickej a zemepisnej oblasti záujmu, definovaním základných pojmov a stru 6ným zhrnutím hlavných písomných a archeologických prame Nov relevantných pre štúdium danej témy. Prvú ve Hkú kapitolu uzatváram zhrnutím základných koncepcií, typológií a taxonómií vytvorených autormi 20.stor. Jadro práce tvoria dve ve Hké kapitoly. V prvej z nich ( 3 Teotl ) sa zaoberám taxonomickou a filologickou stránkou pojmu teotl . Mojím cie Hom je ukáza Z komplikovanos Z prekladu tohto pojmu ako ,,boh“ v celej jeho šírke a na po 6etných praktických príkladoch. V druhej z ústredných kapitol ( 4 Koncept nahuaských božstiev ) sa obraciam k obsahu tohto pojmu, a teda k nahuaskej koncpecii teotl . Práve tu sa budem snaži Z o redefiníciu a prechod od kvalitatívneho chápania obsahu tohto pojmu ku kvantitatívnemu pojatiu dištinkcie 6loveka a božstva v nahuaskej percepcii. Dôležitým bodom tohto rozboru bude práve skúmanie vz Zahov medzi jednotlivými vrstvami nahuaskej spolo 6nosti a tej skupiny, ktorú zvykneme ozna 6ova Z za božstvá. Mojím cie Hom je tiež ukáza Z, že nahuaské ,,božstvá“ tvoria neoddelite Hnú sú 6as Z sociálnej hierarchie, a že ich vy 6le Novanie za hranicu ontologickej prirodzenosti je predpojatý koncept, ktorý do Mezoameriky vnikol s príchodom Španielov na prelome 15. a 16. storo 6ia, a od ktorého sme sa neodprostili ani v moderných prácach 20. storo 6ia. Do poslednej zo spomínaných kapitol vkladám i krátke zamyslenie nad zmenami, ktoré bývajú chápané ako dôsledok Nezahualcoyotlovej náboženskej reformy, spopularizované vo vedeckom svete Miguelom León-Portillom, a ktoré bývajú 6asto prece Nované ako obraz nahuaskej filozofickej kultúry. - 4 - Prácu uzatváram kapitolou venovanou reflexii zistených záverov v nových religionistických teóriách, ukotvených predovšetkým v kognitívnych smeroch skúmania výpovedí o náboženstve a o božstvách. Zámerom je zisti Z, 6i nám tieto teórie nejakým spôsobom pomôžu v uchopení koncepcie teotl . Ako ni Z a spojovací 6lánok sa celou prácou nesie slávnos Z Toxcatl, ktorá je špecifickým príkladom prítomnosti ,,živého boha“. Budem ju používa Z vždy, kedy bude vhodné ukáza Z zistené závery na konkrétnom a známom materiáli, preto v úvode venujem pár stránok opisu tejto slávnosti. Chcem však upozorni Z na to, že táto práce nie je o slávnosti Toxcatl. Preto sa vôbec nebudem venova Z témam, ktoré by síce v súvislosti s Nou mohli vypláva Z na povrch, avšak pre môj výskumný zámer nie sú nevyhnutné. Tým nechcem poveda Z, že by boli vzh Hadom ku skúmanej téme irelevantné. Témy ako Hudské obete, antropofágia, kalendárne ukotvenie slávností a prepojenie božstiev s ,,liturgickým“ rokom, aztécka kozmológia, mýty o stvorení 6loveka a bohov, zmeny identity, používanie masiek v rituálnom kontexte a ?alšie, sú istotne témy rozvíjajúce nastolenú problematiku, ale vzh Hadom ku špecifickému zámeru tejto práce ich odsuniem do pozadia. Moje teoretické východiská sú ukotvené v nieko Hkých bazálnych predpokladoch, na ktorých staviam. Religionistiku vnímam ako antropologickú disciplínu, ktorá skúma výpovede Hudí, a teda to, ako veriaci 6lovek vníma, chápe a popisuje svet okolo seba. To, 6o ma teda zaujíma v prvom rade, sú výpovede Hudí (v rámci archaických náboženstiev písomné pramene, archeologické nálezy, pomocou ktorých k nám Nahuovia z prelomu 15. a 16. storo 6ia vypovedajú). Ich výpovede chápem veriacne (Konopásek – Pale 6ek 2006) – neskúmam, 6i odrážajú nie 6o skuto 6né, 6i neskuto 6né, ale aplikujem symetrický prístup. Zárove N si uvedomujem, že každý svetonázor je konštruovaný, vrátane nášho vlastného, môj prístup je teda zárove N konštruktivistický. V práci ve Hakrát narazím na problematiku entocentricky konštruovaných pojmov a predpokladov, pri 6om v rozkrytí vz Zahov rôznych konštruktov vychádzam jednak zo základov postavených Padenom (2002), a potom predovšetkým z Fitzgeraldovho (2003) chápania vz Zahu posvätného a profánneho (náboženského a nenáboženského, v mojom prípade božského a nebožského) ako kategórie, ktoré neoddelite Hne formujú jedna druhú. To všetko má korene v chápaní náboženstva ako sociálne utváraného konštruktu, (Berger 1990, Berger – Luckmann 1990) v ktorého pozadí stoja základné kognitívne procesy Hudského mozgu podmie Nujúce sociálne chovanie. - 5 - 2 Východiská 2.1 Historické a zemepisné zaradenie Predkolumbovská Mezoamerika je pojem, ktorý pohlcuje obrovské (a ve Hmi nepresné) 6asové a priestorové rozpätie. V mojej práci ma z neho bude zaujíma Z iba ur 6itý výsek, a tak aj závery a argumenty predkladané v práci musia by Z chápané ako výpove ? o tomto špecifickom 6asopriestore, hoci pre porovnanie ob 6as stanovené hranice prekro 6ím. Pod pojmom Mezoamerika rozumiem predovšetkým územie, na ktorom sa rozkladá sú 6asné Mexiko a 6as Z Guatemaly. Pre m Na bude podstatné predovšetkým územie Stredného Mexika (mapa 1). V jeho strede sa dnes rozkladá Mexico City, ktoré pohltilo aztécky Tenochtitlán. Mapa 1. Mexické údolie. - 6 - 5asovo ma bude zaujíma Z obdobie od dobytia Atzapotzalca v rokoch 1428-1433 spojenými vojskami Tenochtitlánu, Tezcoka a Tlacopánu, až po dobytie stredného Mexika Hernandom Cortésom v rokoch 1519-1521. Nevyhnutne sa však budem musie Z dotknú Z i udalostí 16. storo 6ia, vzh Hadom k tomu, že všetky písomné pramene, ktoré tvoria hlavný literárny zdroj informácií o posledných obdobiach Aztéckej ríše, boli zostavené práve v týchto rokoch. V rámci tohto 6asového rozpätia je nutné spomenú Z nieko Hko zásadných historických momentov, ktoré formovali podobu dobových náboženských konceptov. Predovšetkým sa jedná o ustanovenie Trojdohody už spomínanými mestskými štátmi Tenochtitlán, Tezcoco a Tlacopán. Tenochtitlán, ako i Tezcoco bol až do 15. storo 6ia pod správnym vplyvom Atzapotzalca, hlavného sídla kme Na Tepanekov. V období, kedy sa do 6ela Tenochtitlánu dostal tlatoani Itzcoatl a v Tezcocu si svoje nástupnícke miesto vybojoval Nezahualcoyotl, sa tieto dva mestské štáty obrátili za pomoci Tlacopánu proti tepaneckej tyranii a vybojovali si nezávislos Z. Zatia H 6o Tlacopán 6oskoro stratil na dôležitosti, do 6ela Spolku sa dostalo Tezcoco. Jeho vládca, Nezahualcoyotl, bol však vychovávaný v Tenochtitláne, a tak sa tieto dva mestské štáty a ich správne územia ?alej vyvíjali kultúrne ve Hmi podobne (aspo N 6o sa týka kultúrnej sféry vyšších vrstiev, ku ktorej máme v ?aka archeologickým nálezom a
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