As different dates have different positive and negative qualities under the pre-Conquest system of prognostication, the parents would consult with a priestly calendar specialist to choose the most promising day within that four day window to name the child. In a similar way Maya kings were often shown on ritual occasions and upon their accessions as embodiments of katuns and of other units of time (see Stuart 1996). The day the new age and the new sun came to be is Mahtlactli Omei Acatl, or Thirteen Reed. If we consider the face to be a deified portrait of the tlahtoani, it is possible see the large pointed form above the head, a feature of the Olin glyph — as a playful visual reference to the ruler’s xuihuitzolli diadem. 2000. 1993. Umberger (1988) pointed out that 1 Rain was the day, according to Sahagún, when sacrifices were made to rejuvenate the strength of the king. 2015. Before the 1970s nearly all scholars followerd Seler and Beyer in seeing the central face as a straightforward portrait of Tonatiuh, the sun god. In Mesoamerica’s Classic Heritage: From Teotihuacan to the Aztecs, edited by D. Carasco, L. Jones and S. Sessions, pp. The torch that illuminates this city has again been lighted and today a mirror has been placed before us, into which we are to look (Durán 1994:391). 2010. According to Navarrete and Heyden (1974) and Townsend (1979) these were clear indications that the face is that of Tlalteuctli, the earth lord. Seler, Eduard. 4.5 von 5 Sternen (681) 681 Bewertungen. Change ). The Turquoise Hearth: Fire, Self Sacrifice, and the Central Mexican Cult of War. Sahagún, Bernardino , Arthur J. O. Anderson, and Charles E. Dibble. In his view the central visage represented “both the sacred earth and the territory of the Mexica nation” (Townsend 1979:69). To refine these concepts further, it is important to note that the person of the tlahtoani was viewed at times as the embodiment and personification of Huitzilopochtli, himself a specific aspect of the sun. It seems at once integral to the larger design of the solar disc as well as to the Olin day sign that forms the Nahui Olin (“Four Movement”) name of the current sun or era. If we interpret these two related name glyphs as labels for the accompanying image, we naturally must wonder how such a dual identification would fit in the long debate about the identity of the central face as either the visage of the sun or of the earth. This surely plays off of the full range of meanings of the Nahuatl noun ixtli, meaning “face, eye, surface” (Kartunen 1983:121). You can change your preferences any time in your Privacy Settings. 411-451. The designs are inspired by the hieroglyphic art of Azteca & Mayan civilizations & their ancient teachings.
Like the four “era” glyphs infixed within the arms of the olin, these are oriented to face one another along the central vertical axis of the composition. Xolotl is the god of shifting shapes, twins and Venus, the Evening Star. A quick aside if you’re not familiar with the classical Mesoamerican “name day” concept — Aztec parents didn’t name their children purely at their own pleasure, like is the common practice in the USA today. Did you scroll all this way to get facts about nahui ollin? 1976. They are thus integral to the central design. We know that elsewhere in Mesoamerica rulers were frequently presented as embodiments of the sun and of calendrical cycles, and in this light the Calendar Stone seems little different. The most popular color? The rigid either-or dichotomies of those earlier studies go against the more fluid senses of identity that Aztec artisans and theologians ascribed to such religious imagery. This is an important detail to consider, for it suggests that the central face, as a more visually developed ixtli, is more integral to the Olin sign than to the solar disc. 355-376. Thirteen Reed is the last day of the first trecena of the new 260 day calendar round, which started with Ce Cipactli (One Crocodile). 269-340. This interior placement is highly significant, for it suggests that the glyphs are closely associated with the central face in some way, perhaps as labels or designations. Enter your email address to follow this blog and receive notifications of new posts by email. Those who accept the presence of Moteuczoma II’s name on the Calendar Stone generally consider his hieroglyph as designating the tlahtoani (ruler) who commissioned the sculpture in the early sixteenth century, not as something more functional or integral within the larger design of the monument. For more details, please look at the "About" page. I wonder if similar ideas existed among the Mexica, and if the Calendar Stone similarly equates a specific ruler not only with the sun and with celestial power, but also with a particular calendrical and temporal identity, Nahui Olin. According to the Aztec Calendar website, today is the day Nahui Ollin, or Four Movement. Solis, Felipe.
Exactly four days after Thirteen Reed is… Four Movement. Sixth Cycle's name is a reference to the sixth sun of the Aztec culture, which is the current solar cycle of existence. This became the standard interpretation reinforced by numerous publications over the ensuing decades. Yes! After a while reading and research, I came to the conclusion that my birthdate according to the tonalpohualli is: tonalli: Mahtlahtlin ce Tochtli. Both the earth and the sun in their varied aspects are equally viable candidates in this respect. Any information or ideas will be greatly appreciated, thank you for your time and consideration.
In this new interpretation the central face of the Calendar Stone is similarly labelled as Moteuczoma II as well as an embodiment of 1 Flint, the birth date of Huitzilopochtli. Looks like you already have an account! Maya Decipherment is a weblog devoted to ideas and developments in ancient Maya epigraphy and related fields. B.A.R, Oxford. Dumbarton Oaks, Washington, D.C. _____________. Here we should recall that the 1 Flint name glyph visually echoes an obvious feature of the central face, its flint-knife tongue. Villela, Kristaan D., Matthew Robb and Mary Ellen Miller.
Perhaps, then, it is not to be taken as an explicit year reference, but as something more oblique and metaphorical. The Inscriptions from Temple XIX at Palenque. The Identity of the Central Deity on the Aztec Calendar Stone. Anderson, Aztec, Aztec calendar, Azteca, ética, belief, birth, calendar, ceremonia, ceremony, Charles, Cipactli, Codice Florentino, cosmos, creation myth, creation story, creencia, cultura, culture, destruction, dios, dioses, doomsday, ethics, faith, fe, Fifth Sun, filosofía, First Sun, Florentine Codex, Four Movement, god, goddess, gods, huehuetlatolli, idea, indígena, Indian, indigenous, indio, la religión de los aztecas, Mesoamerica, Mexica, Mexicayotl, Mexico, moral, morality, Nahua, Nahui Ollin, naming ceremony, philosophy, pre-Columbian, pre-Conquest, Pre-Hispanic, Precolumbian, preconquest, Prehispanic, Quetzalcoatl, reflexión, religion, teología, Teotihuacan, Teotl, Teteo, Tezcatlipoca, theology, Thirteen Reed, thought, tonalpohualli, Tonatiuh, tradicional, traditional, worship. Sorry, your blog cannot share posts by email. The Tlalteuctli interpretation failed to win over all specialists in Aztec iconography, however. (Dibble & Anderson, Florentine Codex, Book VI, pp.197-199, 201-207), Now, back to Tonatiuh and His date name, Four Movement. 2005. 1904. “Mahtlahtlin ce” is one way of pronouncing eleven (it’s literally “ten” plus “one.”) That day falls in trecena (week) One Knife, in xiuhuitl (360+5 day solar year, not the 260 day ritual year) Thirteen Rabbit.
I recall that there was a program on science and the universe about time. The sun has appeared and the light of the day shines upon us after the darkness that had been brought by the death of your uncle the king. ... Our age (Nahui-Ollin), the fifth age, or fifth creation, began in the ancient city of Teotihuacan . This iconic monument thus becomes a more overt political, even personalized, statement, featuring the reigning emperor not only in the cosmic role as the reborn sun and/or consuming earth, but also as the embodiment of time in general.
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