Coatlicue

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Coatlicue ( ; Classical Nahuatl: c ?? tl? cue , Nahuatl Ã, [ko: a: 't? ÃÆ': k? E] Ã, ( listen ) , "snake skirt"), also known as Teteoh ​​â € <â € (Nahuatl Classic: t? teoh? nn , pronounced [te :? TÃÆ' Â © o? 'ÃÆ': n: a: n?] ," mother of the gods "), is the Aztec goddess who gave birth to the moon, stars, and Huitzilopochtli, god sun and war. The goddess Tocih "our grandmother", and Cihuacoatl "snake woman", the protector of the woman who died in childbirth, is also seen as a Coatlicue aspect.

Video Coatlicue

Etymology

Nahuatl name Classic goddess can be given either C ?? tl? Cue and C ?? tl? Cue , from c ?? tl "snake" and ? cue "skirt", roughly meaning "[she who has] snake skirt". Name T? Teoh? Nn? N , from t? Teoh , plural of te? Tl "god", ? nn? n "their mother", referring directly to her maternal role as an ancient earth goddess.

Maps Coatlicue

Myth

She is described as a woman wearing a wrinkled snake skirt and a necklace made of human hearts, hands, and skulls. Her legs and hands are decorated with claws and her breasts are described as flaccid hangs from pregnancy. His face was formed by two snakes facing (after his head was cut off and the blood sprang out of his neck in the form of two giant snakes), referring to the myth that he was sacrificed during the beginning of the present creation.

Most of the Aztec artistic representations of this goddess emphasize the deadly side, because Earth, also a loving mother, is an insatiable monster who consumes everything that lives. He symbolizes the devouring mother, where the uterus and the grave exist.

According to the Aztec legend, he was once miraculously impregnated by the feather balls that fell on him as he swept the temple, and then gave birth to the god Huitzilopochtli. His daughter Coyolxauhqui then collected 400 other Coatlicue children together and persuaded them to attack and decapitate their mother's head. As soon as he was killed, Huitzilopochtli's god suddenly emerged from his full-grown womb and armed to fight. He killed many of his brothers and sisters, including Coyolxauhqui, whose head was cut and thrown into the sky for months. In one variation on this legend, Huitzilopochtli himself was a child conceived in a feather-balls incident and was born just in time to save his mother from danger.

Cecelia Klein (1999) argues that the famous Coatlicue sculpture at the National Museum of Anthropology in Mexico, and several other complete and fragmentary versions, can actually represent the personality of the snake skirt. The reference is one version of the Sun's current creation. The myth tells us that the sun that now begins after the gods gather at Teotihuacan and sacrifice themselves. The most famous version states that Tezzictecatl and Nanahuatzin sacrifice themselves, being the moon and the sun. However, other versions add a group of women to those who sacrifice themselves, including Coatlicue. Afterwards the Aztecs are said to have worshiped the skirts of these women, who are alive again. Coatlicue has a creative aspect, which can balance the skull, heart, hands, and claws that connect it with the earth god Tlaltecuhtli. Earth equally consume and revive life.

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See also

• Aztec mythology in popular culture

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References

• Vistas Project at Smith College. Edited by Dana Liebsohn and Barbara Mundy.
• Boone, Elizabeth H. "The Coatlicues in Templo Major." Ancient Mesoamerica (1999), 10: 189-206 Cambridge University Press.
• Carbonell, Ana Maria. "From Llorona to Gritona: Coatlicue in Feminist Tales by Viramontes and Cisneros." MELUS 24 (2) Summer 1999: 53-74
• Cisneros, Sandra. "It happened to me, I am the goddess of creative/destructive goddess." The Massachusetts Review 36 (4): 599. Winter 1995.
• Klein, Cecelia F. "New Interpretation of the Aztec Statue Called Coatlicue, 'Snakes Her Skirt,'" Ethnohistory 55 (2): 229-250. 2008
• De Leon, Ann. "Coatlicue or How to Write a Disturbed Body." '' Hispanic MLN records Volume 125, Number 2: 259-286 March 2010.
• Dorsfuhrer, C. "Quetzalcoatl and Coatlicue in Mexican Mythology." Cuadernos Hispanoamericanos (449): 6-28 November 1987.
• FernÃÆ'¡ndez, Justino. Coatlicue. EstÃÆ'Â © tica del arte indegena antiguo . Centro de Estudios Filosoficos, U.N.A.M., Mexico, 1954.
• Franco, Jean. "The Return of Coatlicue: Mexican Nationalism and the Aztec Past." Journal of Latin American Cultural Studies 13 (2) August 2004: 205 - 219.
• Granziera, Patrizia. "From Coatlicue to Guadalupe: Citra Ibu Agung in Mexico." Study in World Christianity 10 (2): 250-273. 2005.
• LeÃÆ'³n y Gama, Antonio de. DescripciÃÆ'³n histÃÆ'³rica y cronolÃÆ'³gica de las dos piedras: que con ocasiÃÆ'³n del empedrado que se esta ¡formando en la plaza Principal de MÃÆ'  © xico, se hallaron en ella el aÃÆ'  ± o de 1790. Impr. de F. de ZÃÆ'ºÃÆ'  ± rib y Ontiveros, 1792; reprints of Nabu Press (2011; Spain), ISBNÃ, 1-173-35713-0. An expanded edition, with additional statue descriptions (such as the Stone of Tizoc), edited by Carlos Maria Bustamante, published in 1832. There were several facsimile editions, published in the 1980s and 1990s. Digital Edition of Library of Congress by Leon y Gama 1792 on Calendar Stone [1]
• LÃÆ'³pez LujÃÆ'¡n, Leonardo. "La Coatlicue." Escultura Monumental Mexica Ã,: 115-230. 2012.
• Pimentel, Luz A. "Ekphrasis and Cultural Discourse: Coatlicue in Descriptive and Analytical Text (Representation of the mother of the Aztec earth goddess). NEOHELICON 30 (1): 61-75. 2003.

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External links

• Media related to Coatlicue on Wikimedia Commons
• "Understanding Pre-Colombia," Vistas: Visual Culture in Latin America, 1520-1820.

Source of the article : Wikipedia