Happy New Year’s! Instead of fireworks, let’s ring in the new year with a superb photostream from Flickriver user Ilhuicamina. This set is of exceptional quality and covers many significant artworks excavated from the Templo Mayor and safeguarded by INAH at the National Museum of Anthropology in Mexico City. Take a look!
In honor of back to school season in my part of the world, I’d like to share some notes on Aztec education, as well as a link to an article on the rediscovery and initial excavation of the calmecac in modern-day Mexico City. In case you’re not familiar with the calmecac, it’s one of two schooling institutions created by the Aztecs to educate their children. Dibble and Anderson translate the name “Priests’ House” or “House of Penance,” for reasons that will become clear below. The telpochcalli, or “Young Men’s House,” could be described roughly as a cross between a military and trade school, in Western/European terms. It’s the school primarily populated by the non-aristocratic children, where they would be trained in combat and economic matters more typical of their station.
In contrast, the calmecac is more akin to a seminary, elite prep school, and college rolled together. Primarily attended by the offspring of the noble class, it’s reported that certain common-born children of especial talent were allowed to go as well, despite their lineage. Here the children would learn basic priestly training, military skills, the arts, etiquette, and leadership. While we have records of these two schools existing within the walls of Tenochtitlan, it wasn’t until 2007 that archaeologists had uncovered the remains of any part of these two educational complexes. If you would like to read an article in the Christian Science Monitor reporting on this discovery, please click HERE. (It includes a photograph of one of the ornaments that once decorated the roof of this indigenous American university — the cross section of a twisting shell, named the “wind jewel,” a symbol of Quetzalcoatl the Plumed Serpent, lord of learning.)
Unlike many other cultures past (and present, sadly), the Mexica-Tenochca were quite progressive with regards to education. They sought to put most children though one of the two schools described above, making them among the earliest proponents of universal education. Even more exemplary was the fact that that this education extended to girls as well as boys! No child left behind? The Aztecs had it covered.
While there were differences in which form of education a child would receive, heavily influenced by social standing as noted above, it appears there was some flexibility according to the parent’s wishes, according to Sahagun’s informants in the Florentine Codex (Book 6, Chapter 39, p. 209, Dibble & Anderson trans.). When the parents had chosen which educational path their child would take, a celebration was hosted. If the child would go to the telpochcalli, the schoolmasters would be invited over for food and drink, the exchange of gifts, and to meet their future pupil. Then they would cradle the child in their arms and swear to guide the child until he or she was ready to leave their school, take a spouse, and establish their own household. (Dibble & Anderson, Book 6, p.209). Tezcatlipoca was invoked as the patron of this child’s educational career. (Dibble & Anderson, Book 6, p.210)
If the parents chose to send the child to the calmecac, a celebration was still held, but instead the class of priests called quaquacuiltin were invited to the house. Once again, they were feasted and presented with gifts, and the priests held the child and dedicated her or him to Quetzalcoatl, and promise that the child will carry out his/her responsibilities as a religious novitiate and seek the god’s knowledge. They closed their oration with a plea for the Feathered Serpent’s blessing and consent for these educational gifts. (Dibble & Anderson, Book 6, p.210)
Sahagun records that a girl dedicated to the calmecac received a distinctive scarification mark on her hips and chest at this time, and was also given a special necklace marking her as destined for a religious education, the yaqualli pendant. (Dibble & Anderson, Book 6, p.210) He doesn’t note what marks and accoutrements the boys were given.
After this initial encounter with their future educators, whether the martial headmasters of the telpochcalli or the religious experts of the calmecac, the child stayed with their parents for another few years until they were deemed old enough to attend the school they had been promised to. After that, they were sent to live at the schools until they completed their education and struck out on their own adult lives.
Sahagún, Bernardino , Arthur J. O. Anderson, and Charles E. Dibble. General History of the Things of New Spain: Florentine Codex. Santa Fe, N.M: School of American Research, 1950-1982, Book VI, pp.209-211.
In honor of the spring equinox, I’d like to share an interesting article by Ivan Šprajc that explores some theories regarding possible astronomical associations of the architecture of the Grand Temple. Mr. Šprajc is a Slovenian archaeoastronomy specialist with an interest in the ancient astronomical practices of the Aztec, Maya, and Teotihuacan peoples. This paper, “Astronomical Alignments at the Templo Mayor of Tenochtitlan, Mexico” is the result of the studies he conducted at the excavation site of the Huey Teocalli in Mexico City.
In this paper, Šprajc agrees with his predecessors Aveni, Calnek, Tichy, and Ponce de Leon that the Templo Mayor was indeed constructed to align with certain astrological phenomena and dates. This initial concept is partially based on some clues recorded by Mendieta that the feast of Tlacaxipehualiztli “fell when the sun was in the middle of Uchilobos [archaic Spanish spelling of Huitzilopochtli].”
The more traditional position, held by Aveni et al and supported by Leonardo López Luján in “The Offerings of the Templo Mayor of Tenochtitlan” (2006) holds that the festival’s beginning was marked by the perfect alignment of the sunrise between the two sanctuaries atop the Temple on the first day of the veintena according to Sahagun. To wit, Sahagun recorded that the festival month began on March 4/5 (depending on how you correct from the Julian to Gregorian calendar) and ended shortly after the vernal equinox.
Unlike his peers, Šprajc concludes that the festival of Xipe Totec was marked by the sun setting along the axis of the Teocalli. At that time, the sun would seem to vanish as it dropped into the V-shaped notch between the two shrines of Tlaloc and Huitzilopochtli. His conclusion partially stems from a slightly different measurement of the orientation of the temple than the other archaeologists, and his preference for Mendieta’s dating of the start and end of Tlacaxipehualiztli, which would start right around the vernal equinox and then end on about April 4th.
Who do I think is correct? I think the jury is still out. Both the sunrises and sunsets were marked by the priests with copal offerings and music, and both were involved in the flow of various festivals, so we know for sure that the scholars and clergy of Tenochtitlan assigned significance to both. Given the issue of varying estimates of how much the Templo Mayor has settled into the soft soil of the remains of Lake Texcoco, and differing theories on how much the structure has warped due to intentional destruction and pressure from the layering of Mexico City on top, and it becomes hard to present a bulletproof argument for either side.
Šprajc presents some additional interesting possibilities for alignments with Mount Tlamacas and Mount Tlaloc nearby, and a potential method of tracking the movement of the sun that possesses regular intervals of 20 days (matching an Aztec month) and 26 days (two Aztec weeks) that are intriguing. However, I generally consider Sahagun more reliable than Mendieta, as his research methods were among the best at the time, and modern study has tended to vindicate his records over those of historians working at a greater remove in time after the Conquest. There’s also the issue that Šprajc seems to be quite outnumbered when it comes to support for his alignment, and some of those who disagree with him, like Leonardo López Luján, have devoted decades of their lives to studying the Templo Mayor specifically. I’d also like to close with the possibility that everyone could be wrong — the tendency to see astronomical alignments under every rock and bush that were never intended by the people they’re studying has plagued archaeology for a very long time, and in the end, it could be the case here as well. Regardless, the debate is interesting and well worth reading, and the journal article contains a number of useful photographs and diagrams of deep within the layers of the Templo Mayor that are rewarding in and of themselves.
To download a full-text PDF copy of the journal article for free from the Inštitut za antropološke in prostorske študije (Institute of Anthropological and Spatial Studies), please click HERE. Alternatively, you can read it on-line at Issuu in simulated book format straight from your web browser by clicking HERE.
As a bonus, I’ve embedded a beautiful video recorded by Psydarketo below. It’s footage of the sun rising and aligning in the central doorway of the sanctuary atop the Mayan temple at Dzibilchaltun on March 20th, 2011 — last year’s spring equinox. It’s a similar technique to what I discussed above at the Templo Mayor, except that the sun is framed in the doorway rather than in the V-shaped space between twin sanctuaries. Close enough to help give a picture of how things would have looked in Tenochtitlan, and wonderful to watch in its own right.
While browsing links and foraging for data, I came across an excellent pair of photos on Flickr that tie in nicely with yesterday’s post on pre-Conquest Aztec censers. Both photographs were taken by Lin Mei in 2006 at the Museo del Templo Mayor (Museum of the Grand Temple) and adjacent excavation site of the Huey Teocalli itself in Mexico City. They are hosted on Rightstream’s Flickr photostream as a part of his Templo Mayor set of images. I recommend taking a look at the full set in addition to the two I’m highlighting here, as the photos are very good quality and provide a good look at many of the fascinating examples of Mexica art and architecture uncovered by the Templo Mayor archaeology team. My thanks to Leo and Lin Mei for generously allowing their work to be shared under a Creative Commons 2.0 license.
The first photo is a beautiful example of a ladle-type censer, intended to be carried in the hand and used to incense places, people, sacred images, etc. It’s the design Walter Hough described as being derived from a basic tripod incense burner design, where one leg is elongated into a handle, producing a ladle form.
The second image is a picture of the large, stationary stone brazier Hough described as being used for burning incense, offerings, ritual implements and paraphernalia, and as vessels for sacred temple fires that were never allowed to go out. The popochcomitl in the photo below is beautifully preserved, and a great amount of sharp, clear detail is apparent. Look closely at the narrow waist of the hourglass shape, and you’ll see the belt-like knotted bow I discussed yesterday. It’s a much better example than the grainy turn of the century photograph available in the linked article. You’ll also notice a beautiful monolithic serpent head nestled between the two braziers. The alternating brazier – serpent – brazier pattern continues over large sections of the stepped pyramid. It’s a logical motif when one remembers that the Grand Temple, at least on the southern side where Huitzilopochtli’s sanctuary was, is a man-made replica of the Coatepetl (Snake Mountain) where Huitzilopochtli was born and defeated the jealous Southern Stars. If you’d like to read that story, you can click HERE for my retelling of that exciting narrative.
In the spirit of the aphorism “a picture is worth a thousand words,” I recommend stopping by the British Museum’s Aztec collection online. They have available 27 photographs (well, 26 if you ignore the crystal skull that’s been proven to be a hoax) of beautiful Aztec and Mixtec artifacts. Among them are statues of Quetzalcoatl, Tezcatlipoca, Mictlantecuhtli, Tlazolteotl, Tlaloc, Xochipilli, and Xipe Totec, as well as a rare mosaic ceremonial shield, a turquoise serpent pectoral, and a sacrificial knife. The images are thought-provoking and intense, as these objects speak wordlessly the vision of the Nahua peoples without Colonial censorship.
As a bonus, I located an excellent photograph of a jade mask of Xiuhtecuhtli, God of Time and Fire, which is a part of the British Museum’s collection but is not on their website. Thank you Z-m-k for putting your fine photography skills to work on this worthy subject material and for your kindness in sharing it under the Creative Commons Attribution Share-Alike 2.5 License.
A quick update today — I came across a link to an interesting little website devoted to the study of the Aztec sword-club, the macuahuitl (also spelled maquahuitl). They even have a new forum for people to discuss traditional Mesoamerican weapons. Cool. Click to visit Maquahuitl, and tell ’em Cehualli sent you. <g>
Shock kindly shared the link to this story with me recently, and I thought I would highlight it here as an interesting archaeological discovery. I look forward to when they publish their full findings.
Most Important Offering in Past 30 Years Discovered in Great Temple
Presidencia de la República
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Mexico City – President Felipe Calderón toured the House of the Bows and Bells of the Great Temple Archaeological Zone, where the largest, most important offerings recorded in 30 years of excavations in this zone were recently discovered…