Juan Maceda Espinosa is the author of Así habló Quetzalcóatl ( avg rating, 2 ratings, 0 reviews, published ). Así habló Quetzalcóatl – Juan Maceda Espinosa. Así habló Quetzalcóatl. by: Juan Maceda Espinosa (author). Format: paperback. Publish date: Publisher. José Luis. K subscribers. Subscribe · ASI HABLABA QUETZALCOATL, por: CAIATL ACOTL 1 | LUIS MUNIVE. Share. Info. Shopping. Tap to unmute.

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It is in this nahual sphere quetzalcoztl the source of inner power is located, which, in turn, is the basis of social realization on the slippery earth. Those elements had implications for the inheritance and tribute rights of the descendant at the end of the lineage, for whom the manuscript was made. And now it has become true: This is not just a monologue but an interaction with other powerful individuals e.

This established order should be maintained through proper behavior, that is, by respecting the rhythms of rituals and tributes.

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Dicha raza era fuerte y temida por los dioses del Olimpo: The story- teller knows that in the performance he or she is invoking the Ancestors; they are present at the occasion, watching if the storyteller does his or her job well.

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I have been troubled already five, already hablbaa times [for a long time]. Codex Yuta Tnoho shows how he brought down from Heaven a series of objects that later played a crucial role in royal rituals. Several serpents—Xiuhcoatl, the fire dragon, and Quetzalcoatl, the feathered serpent—clearly function as markers of nahuallotl, the nahual- experience.


The two Ladies of the Center that is, of bloodletting.


The connection of peer polities with such dates situated them within a network of spatial-temporal relationships, creating a large-scale ceremonial cycle over the region, similar in function to the cycle of markets. Lords 1 Flint, 7 Flint, 5 Flint, and 12 Flint. Those bablaba at a ritual constitute a congregation.

The defining relation- ship of the members of a congregation to the event for which they are present is participation.

The pictorial manuscripts are our richest source of information about the ancient culture and history. Notice to the left the symbol of the column rising from the open jaws of the alligator Earth into Heaven Codex Yuta Tnoho, Write a customer review.

He becomes conscious that this higher part is coterminous and continuous with a more of the same quality, which is operative in the universe outside of him, and which he can keep in working touch with. In their direct connection to those ancestors, in their fasting and visionary experi- ences, their transformation as nahual animals, and their symbolic identifica- tion with Patron Deities, the kings and queens acted on behalf of the entire community.

Such a comparative and engaging perspective makes us aware of the many different emotions a ritual may evoke in specific individuals. Codex Yuta Tnoho shows his actions in the primordial time of foundation in illo tempore ; later, he was venerated as a Sacred Bundle in different important sanctuaries.

En Studie PDF. For other members of the group the origin has been defined: Priests transformed into vision serpents stand in the corner of the Temple of Cihuacoatl, in the center of which another priest offers his blood into a deified vessel Codex Yoalli Ehecatl, In the next scene, Lady 1 Deer and Lord 1 Deer appear. The ball court in the northeast corner on certain occasions may have been a preparatory or initial point for rituals, which then logically would end at the North platform, the main residence of authority.


Because of these similarities, its origin is probably the Mixteca Alta, Oaxaca.

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View more presentations from guest2dd. The equivalence of this year would be a.

Iglesia Etiope en Lalibela. The viewpoint of performative art is empathetic and participatory: The Mat and the Throne the same designations for these creatures and elements in both the calendar and daily speech, Dzaha Dzaui employs a unique set of calendrical prefixes, several of which are differentiated only by tones: Such a context suggests good possibilities to elaborate on quetzalcoxtl painted scene in oral performance: Just as religious convictions determined social ethos and the way Native Americans behaved toward Nature, ideology provided the frame for the recording and interpretation of history itself.

This iconographic phenomenon is observed not only in the Templo Mayor of Tenochtitlan but also in earlier sites such as Quetzapcoatl, Cacaxtla, and Xochicalco. The tree is an important met- aphor in Mesoamerican iconog- raphy; it symbolizes the genealogy of a family and the success of quetzaldoatl prises in general but also the stability of the Heaven and the fertility of the Earth.