Sharp-eyed reader M.P. spotted some changes on the University of Texas websites for the Ballads of the Lords of New Spain and the Cantares Mexicanos. Thanks to their timely alert, I’ve updated my links to the full texts and bonus materials for the two foundational collections of Aztec poetry and song. As an extra stroke of good fortune, since my original post they’ve added the Nahuatl-English Dictionary & Concordance volume that originally accompanied the print edition of the Cantares Mexicanos. Just like the main volume, it is also freely available as a downloadable PDF.
I’ve been keeping an eye on the alleged human sacrifices in honor of Santa Muerte (Saint Death) in Nacozari, Mexico, since the news first broke a bit over a week ago. Since the initial story hit, it’s been a rather vexing (if not surprising) slog through the misinformation and tedious sensationalism, with the usual suspects coming out of the woodwork to push a new version of the tired “Satanic Panic” trope. I’m pleased to inform however, that a friend of mine, Joseph Laycock, just posted a story regarding the killings on the Religion Dispatches. With his usual wit, Dr. Laycock deconstructs that bit of irritating nonsense, and provides a nice bit of work tracking how this meme is rapidly developing. I highly recommend popping by and giving it a read.
If you’re wondering why I’m taking a moment to post news relating to human sacrifices offered to a Catholic saint, you might want to swing by Dr. Laycock’s other article on Santa Muerte. Among other interesting data of note, he comments on the theory that Santa Muerte is a syncreticism of Catholicism with Mictlancihuatl (aka Mictecacihuatl), the pre-Columbian consort of Mictlantecuhtli and Queen of the Dead. (Her names translate literally as “Lady of the Land of the Dead” and “Lady of the Deadlands People,” respectively.) The first time I came across information relating to Santa Muerte, I had the exact same thought come to mind. Both entities appear as skeletal feminine figures draped in sacred garb. While Santa Muerte’s dress most obviously echoes a combination of Saint Mary (and by extension, the Virgin of Guadalupe, who is herself a syncretism of Tonantzin) and popular depictions of the Grim Reaper, her functions remind me far more of Mictlancihuatl. Both grim ladies have power over material blessings and fortunes, as well as life and death. This combination of dominion over material wealth and death is a signature of the Aztec earth/death deities (the powers of the earth and the force of death are inseparable in this cosmovision, when one gets to the root of it) such as Mictlancihuatl, Tonantzin, Cihuacoatl, and Tlaloc, among many, many others. The offering of blood and human life to Santa Muerte seems to hint that at least some others see this connection between the new saint and the ancient goddess, the tragic manifestation of this understanding in the case of the Nacozari murders aside.
With that said, I do encourage you to check out Dr. Laycock’s informative articles on Santa Muerte HERE and HERE, and give the ill-informed and sensationalistic tripe from non-experts floating around on the web a miss. Stay tuned for an upcoming post to stay with the subject of death while linking back to my prior post on the two major anthologies of Aztec poetry.
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 doing some research on different types of censers (incense burners) used in Mesoamerica, I came across a useful article on the subject by Walter Hough, entitled (creatively) “Censers and Incense of Mexico and Central America.” The article dates from 1912 and doesn’t have the benefit of recent excavations at the Huey Teocalli in Mexico City, but I still found it valuable as a solid overview of the major types of incense burners (popochcomitl in Nahuatl) used in precolumbian Mexico and neighboring regions. It’s a well-organized and reasonably-concise article, and contains a good number of photographs of examples for each of the major shapes and style variations by broad ethnic groupings. To read “Censers and Incense of Mexico and Central America” by Walter Hough via GoogleBooks, please click HERE. A full-text PDF of the article can also be downloaded, as the article is in the public domain. (A warning note — unsurprisingly, given its age, Hough’s article is marred by some obnoxious ethnocentric language common to writing from the period. Fortunately, it’s less pervasive than what I’ve seen from some of his contemporaries, so hopefully you can look past it to benefit from the real meat of the essay.)
I’d like to comment briefly on some of the most interesting parts of the article. I’ll start with some thoughts about the large, stationary “hourglass” type censer he mentions, which were permanent installations at the temples (depicted on page 9 of the PDF, page 112 in the original numbering). Called tlexictli, or “fire navels,” they instantly bring to mind Xiuhtecuhtli (also called Huehueteotl), the ancient Lord of Fire, who is said to dwell in the “navel” of the universe, as recorded throughout the Florentine Codex by Sahagun. Also according to Sahagun, these large braziers provided not only continual light, warmth, and a place to burn copal, but were used in the disposal of some offerings and ritual implements. The objects to be cremated were burned in a tlexictli, and then the ashes were buried at certain holy sites on the edge of bodies of water (Hough, PDF p.11). It’s a fascinating variation on the theme of water meets fire that pervades traditional Aztec thought, here manifesting in a team effort of the two opposing forces in destroying sanctified objects that are due to leave the physical world for the spiritual realm.
Staying on the subject of the tlexictli a moment longer, I’d like to call your attention to the photo on page 44 of the PDF, which shows one of the “fire navel” braziers. Around the narrow waist of the censer is a knotted bow. These bows frequently show up in Aztec art, either tied around objects that are being offered or tied around people, animals, or gods. Quetzalcoatl is often shown in the codices with these bows tied around his knees and elbows, such as in plate 56 of the Codex Borgia. Mictlantecuhtli is wearing the pleated paper bows around his joints as well. To my knowledge, we don’t yet fully understand the complex meaning behind these bows, but they’re definitely associated with priestly activity and sacrifice. In that light, it seems appropriate to see these bows appear on the tlexictli.
Moving on to more familiar territory, Hough’s paper covers the ladle-type censer commonly depicted in the hands of priests offering incense in the codices, as discussed in my earlier post on the subject of daily copal offerings by the clergy. In his scheme of classification, it is labeled as a type of “gesture”popochcomitl, so called because it’s intended to be held in the hand and used in various motions during ceremony to direct the sweet smoke towards its intended recipient(s). According to the author, this ladle-like shape is a signature of gesture censers among the Nahua peoples, and isn’t as prevalent among groups to the north and south of Central Mexico. This seems to be reflected in the surviving codices, as the majority of the examples I can recall offhand are that shape. I’ve seen a few examples of a bowl-shaped vessel with copal in it as well in the ancient books, which may match the small bowl-type censers he notes as being universal across Mesoamerica.
Gesture censers in varying shapes were used outside of temple activities, as Sahagun notes that the duty to offer copal was shared by everyone in the Aztec empire, which Hough comments on in the household context a bit. Sahagun also recorded that copal was offered before performances of song and dance at the houses of the nobles, which presumably involved small censers that could be manipulated with a hand in at least some cases. I mention that possibility because it’s a custom still widely in use today, as seen among the danza Azteca groups around the world, and one that I can show you as I wrap up today’s post.
The video below is a recording of a dance for Tonatiuh, the Sun, and the dancers have several goblet-shaped censers that they use to offer copal smoke to the four directions. Once the offering is finished, they place the censers back among the other objects of the dance altar spread out on the ground, letting the copal continue to burn and smoke as they dance. Thanks go to Omeyocanze for posting this lovely video.
*Apologies for not having the citations for Sahagun’s Florentine Codex in just yet, but it’s quite late and I must call it a night before getting up for work later. I’ll add them in when I get the chance soon.
The judiciary grants the Wixarika people a suspension to detain mineral exploitation by the La Luz project in the Catorce municipality of San Luis Potosí
Feb. 26, 2012
The federal courts have definitively granted the suspension of the violations claimed by the Wixarika (Huichol) People in order that no exploitation permit be granted for the La Luz mining project, in the Municipality of Catorce in San Luis Potosí, so long as the core issue remains unresolved… Click HERE to continue the article on the Wirikuta Defense Front site.
This is an important step in resolving this problem for good, but the fight’s not over yet. The pressure to do the right thing here needs to stay on First Majestic and the Canadian and Mexican governments, whether it’s in the courts, on the streets in peaceful protest, online, or in your prayers. Keep it up!
Today I came across some interesting news articles documenting the ongoing struggle of the Huichole (Wixáritari) people to protect one of their holiest sites in the state of San Luis Potosí, Mexico. The site in question is a beautiful mountain region named Wirikuta in the Huichol tongue, which Spanish-speakers call Cerro del Quemado. In English, the name is roughly translated as “Burned Mountain,” a fitting name for the place where the sun ascended from the Earth’s surface to the skies in traditional belief.
Despite being considered an internationally-recognized protected site by UNESCO and the Mexican government, Wirikuta is currently under threat from foreign mining interests. In 2009, the Canadian mining company, First Majestic Silver Corp., bought mineral rights to the area, and plans extensive extraction of silver, a process which will consume a significant portion of the area’s limited water supply, as well as expose the countryside to dangerous chemicals used in silver mining, such as cyanide, which have a deadly tendency to seep into the groundwater and render it undrinkable. This threat to the mountain and the fragile aquifer rooted at it is all the more horrifying when one recalls that mountains were and still are considered to be hearts of earth and water, or “houses of mist” all across Mesoamerica, a belief uniting the imperial Mexica-Tenochca with their present-day Huichol cousins. Viewed through this lens, it’s not at all surprising that a threat to Wirikuta is a threat to the aquifer and all life in its nourishing influence.
In addition to the physical destruction that mining unavoidably brings, there will be spiritual destruction. Wirikuta is home to many sacred plants, such as peyote, animals, and divine beings, particularly deities associated with rain. Destroying the mountain will destroy these creatures and desecrate the site, which will sever the Huichol from their spiritual root. Drawing a Judeo-Christian-Islamic parallel, Dawn Paley likened digging up Wirikuta to “bulldozing Eden for a golf course” in her detailed coverage of this issue in This Magazine. Furthermore, this mountain is not only a place to gather vital religious supplies, but it is also a natural temple, a place to conduct ceremony. Cerro del Quemado, the sacred center of Wirikuta, is the destination of a traditional 800 kilometer yearly pilgrimage conducted by the Huichol people to renew bonds of community and deity.
This February, the journey had an additional goal of seeking guidance in protecting the holy ground from destruction, and by extension, themselves — the Huichol view themselves as inseparable from the sacred site so intimately intertwined with their culture and ancestry, and have stated they view First Majestic’s plans to dig as a “war of extermination” against them. The Esperanza Project has a beautiful account of the ceremony held on February 6-7th, 2012, complete with numerous photographs and interviews with several Huichol community leaders and observers about the meeting and the ideas and hope flowing from it. They were kind enough to allow journalists to record some footage of song and ceremony from this holy gathering, which you may watch below.
To view video statements by the Huichol against this impending desecration and in support of their traditional spirituality and lifeways, please click HERE. The linked site, www.nierika.info, also contains many interesting articles on this matter if you would like to read more, both in English and in Spanish.
Below, for those who wish to learn more, I’ve included a short video discussing this crisis and calling for action. I can’t seem to get it to embed properly, so please click the link below to check it out.
You may be wondering where you can go to read and watch more, and learn how you can get involved in putting pressure on First Majestic to abort their plans for this site. I would like to highlight the Wirikuta Defense Front’s excellent site (click for English or Spanish). They are an action group composed of people from the Huichol community, as well as local and international allies, and are seeking volunteers to help.
Fantastic news! I recently picked up a copy of John Bierhorst’s English translation of the Ballads of the Lords of New Spain (better known as the codex Romances de los Señores de la Nueva España), and discovered a note in the prefatory material of great interest. The University of Texas and Stanford University have completed an incredibly generous project, something that I’ve been hoping someone would do for years. Enough suspense, I’ll tell you what it is now.
Complete, full-text copies of both the Romances and the Cantares online, complete with commentary and material for comparative study of the two song texts, a Nahuatl-English concordance dictionary, relevant photos and scans from various codices relating to poetry and music, and even audio of performances of some of the actual sixteenth-century drum rhythms intended for the teponaztli, or wooden slit drum, based on the only piece of sheet music preserved recording actual Aztec music.
Folks, this is a huge deal, I can’t state it strongly enough. This is the vast majority of pre-Conquest and early Colonial Aztec poetry and song that has been preserved, in English and Nahuatl, searchable and complete, available for absolutely free, for the first time ever. Most of this material has previously been extremely difficult to get a hold of or flat-out unavailable (no complete English edition of the Romances existed before 2009), not to mention expensive. I own a near-mint paper copy of Bierhorst’s translation of the Cantares Mexicanos, which was produced in a limited run by Stanford University and has been out of print since 1985. It took me almost two years of scanning numerous international book selling services online to eventually secure a copy for under $250. You will never have to go through this difficulty and expense to study this collection of breathtakingly-beautiful poetry, as Stanford University has generously put a full copy of the Cantares Mexicanos on this same website in PDF format, that you can download for free.
Go HERE to the home page of the Ballads of the Lords of New Spain!
And go HERE to download a full PDF copy of the Cantares Mexicanos!
Also HERE for a full PDF copy of the Nahuatl-English Concordance & Dictionary volume for the Cantares Mexicanos!
Finally, go HERE for a list of post-publishing corrections to the Cantares!
In short, many thanks to the University of Texas, Stanford University, and Mr. Bierhorst for making this amazing resource available to all, it’s a move reminiscent of the great wave of public library and museum foundings in the USA in the 19th and early 20th centuries that have been such a force for learning and research. To my readers, I highly encourage you to pick up a print copy of the Ballads in order to support more projects like these in the future, and to give back to those involved in this one. Besides, it’s just nice to have a physical copy of a good book to curl up with.
I’ll be back to discuss these two works of Aztec poetry and song later on, but I just couldn’t wait to share these books with you now. Happy reading!
All links updated & more materials uploaded by U.Texas linked on 2/24/2013, courtesy of an alert reader. Thanks M.P.!