Descriptions of the cult of the Aztec god Tezcatlipocain sources of Spanish origin

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Descriptions of the cult of the Aztec god Tezcatlipocain sources of Spanish origin

Oleksii Otkydach,

Master of History, Taras Shevchenko National University of Kyiv, Kyiv

Abstract

Keywords: Aztecs, Mexico, religious beliefs, Tezcatlipoca, Aztec codes.

Олексій Откидач, магістр історії,

Київський національний університет імені Тараса Шевченка, м. Київ

ОПИСИ КУЛЬТУ АЦТЕКСЬКОГО БОГА ТЕСКАТЛІПОКИ У ДЖЕРЕЛАХ ІСПАНСЬКОГО ПОХОДЖЕННЯ

Анотація. Автор статті ставить собі за мету провести всеохоплюючий аналіз джерел іспанського походження, оскільки саме вони складають найбільш значиму категорію документів, що використовуються амеріндологами. Водночас він звертає увагу на історіографію теми. Умовно вона ділиться на дві групи: праці, що висвітлюють загальні особливості всього пантеону ацтеків і ті, які аналізують власне культ Тескатліпоки та його характерні риси. tezcatlipoki mythological retelling linguistic

Використання лінгвістичного методу що до імен Тескатліпоки дозволяє зрозуміти ті функції, якими ацтеки наділяли цього бога. У роботі проводиться порівняння значення назв Тескатліпоки, що дозволяє більш точно інтерпретувати згадане божество. Особлива увага приділяється перекладу імен з мови науатль та тим поясненням, що автори джерел надавали ним. Порівняння імен бога та описів його культу, що були створені після конкісти, дає змогу прослідкувати яким чином європейці могли на свій розсуд трактувати Тескатліпоку як окремого представника пантеону і яким його бачило автохтонне населення центральної Мексики.

Окрім аналізу імен, у роботі проводиться огляд основних свят на честь Тескатліпоки, співставляються свідчення різних джерел з цього приводу. У цьому контексті аналізуються молитви та жертвопринесення, типові для культу цього бога. Це дозволяє розширити коло уявлень про сутність та функції Тескатліпоки, а також прослідкувати різні локальні варіанти його культу в межах центральної Мексики. Також у статті досліджуються ті легенди, які наводять джерела іспанського походження з приводу Тескатліпоки. Завдяки цьому було виокремлено дві різні традиції міфологічних переказів про згаданого бога. Одна з них, ймовірно, передає події з історії Толлану у формі легенди, а інша відображає уявлення ацетків про створення світу та роль Тескатліпоки у цьому. При чому перший варіант міфу про згаданого бога має відмінності у різних джерелах іспанського походження, що дозволяє провести більш ретельний аналіз цих свідчень. Подальший розвиток порушеної проблематики полягає у залученні джерел доколоніальної доби, що допоможе створити більш ґрунтовне уявлення про цей культ.

Ключові слова: ацтеки, Мексика, релігійні уявлення, Тескатліпока, ацтекські кодекси.

During the period of its independent development, the Pre-Columbian civilizations of Mexico managed to create rather sophisticated mythology, philosophy, and system of cults of different deities. The Aztec Pantheon numbered more than a dozen deities. Almost each of them had their own temples, altars, feasts, canons of image, priests and more. Many of these deities were typical for all agricultural civilizations. These include Tlaloc, the god of waters and crops, or Tonatiuh, the sun god. At the same time, the cult of Tezcatlipoca is a unique intellectual construct, a full-fledged study that still needs the attention and understanding of scientists.

The historiography of the topic can be divided into two groups: works that highlight the general features of the entire pantheon of the Aztecs (M. Leon Portilla

[2], J. Soustelle [4], B. Warwick [5]) and those that analyze the Tezcatlipoca cult itself and its characteristic features (M. Smith [12], J. Batalla Rosado [7], E. Baquedano [6]). Usually, scientists conducted a general overview of the Aztec pantheon, or they focused on critical analysis of individual works, trying to find out the time and place of their origin, to establish authorship, etc. However, it should be noted that the historiography of both groups has left little attention to creating a comprehensive study of the cult of this god.

The modern knowledge of scientists about the features of the pantheon of the Aztecs is based mainly on those testimonies, which were recorded by the Spaniards who came to the territory of modern Mexico in the first quarter of the XVI century. The sources they have created are very diverse in form, scope, and content. For modern researchers, such documents are of great value because their authors were able to communicate with carriers of worldview and knowledge that existed in Mexico before the conquest. Many of the Spanish missionaries were speaking the languages of the local population and, accordingly, could receive information directly from representatives of the Aztec political and religious elite who survived the arrival of the Spaniards. Documents produced before the conquest remain almost silent for us since the Aztecs did not have time to develop a complete system of writing. Therefore, only comments and interpretations of these sources, which were created by scientists in the XIX-XX centuries, are available to us.

The meanings of Tezcatlipoca names are important in understanding the functions that the Aztecs bestowed on this god. In addition to the name already mentioned, the Spaniards refer to him («The smoking mirror»), as Titlacahuan («We are his slaves») [1, p. 73]. This name is found in the works of B. de Sahagun, Pedro Ponce, the Codex Magliabechiano, the Codex Ixtlilxochitl, and Monarqma Indiana. In addition, B. de Sahagun, Pedro Ponce, and the Monarqma Indiana give some more names that are not repeated in other sources. Yes, Sahagun lists such names as Necociuhatl, Yautl, Telpuchtli, Tlamatzincatl [9]. In the Monarqma Indiana, we can find the form Moyocatzin («The one that does anything»), and Telpuctli («Youth») [11]. Pedro Ponce also mentions Telpuchtli's name and adds two others besides him: Yohualli - eecatl and Ypalnomoani («The one who gives wealth and possessions») [8].

The Aztecs believed that he had started wars, animosities, and strife [9]. The same characteristic of Tezcatlipoca is found in the Codex Telleriano-Remensis [3, p. 185]. This pantheon representative was also credited with the ability to inflict disease or vice versa [10]. This is mentioned by Monarqma Indiana, Diego Duran, and B. de Sahagun. Of particular note is the ability of Tezcatlipoca to punish people for their sins. Such a description is repeated in B. de Sahagun, Diego Duran, the Tovar Codex. At the same time, the Monarqrna Indiana, t he History of the Mexicans as Told by Their Paintings and Jeronimo Mendieta call Tezcatlipoca the creator of the world and of everything on earth. As for the other characteristics of this god, Diego Duran [10] and the Codex Telleriano-Remensis [3, p. 189] note that in his power there was drought or moisture return, although it was traditionally believed that Tlaloc possessed precipitation. It is worth noting the original fragment contained in the work of B. de Sahagun, which recounts the prayers of Tezcatlipoca, in which people ask for the successful reign of the new ruler [9]. Accordingly, this god, among other things, could be the heavenly saint patron of power

Much of the Spaniard's message about Tezcatlipoca is made up of descriptions of holidays in honor of this god. Sources say that his most important holiday was Toxcatl [9], which means dryness [10]. All sources provide the same description of this event. During the holiday, a young man, who played the flute during the ceremony, was cut out of the heart. While this young man was playing a musical instrument, everyone around the Tezcatlipoca temple prayed and asked forgiveness for their sins. The Monarqrna Indiana reports that the above -mentioned young man was not only killed but also eaten [2], but given the fact that no other source mentions such incidents of cannibalism, this aspect is most likely fictional. In addition to the slaves, during the ceremony were sacrificed quails, loaves and flower[9]. Diego Duran [10] and the Codex Telleriano-Remensis [3, p. 190] say that on this holy day Toxcatl Indians were asking Tezcatlipoca for water.

Another Tezcatlipoca holiday was micaeluitl [1, p. 81] («Feast of the Dead») For example, the Codex Magliabechiano, the Codex Ixtlilxochitl, and the Codex Telleriano-Remensis report that the event was celebrated in honor of the deceased toddlers, so the infants and flowers were sacrificed during the ceremony [3, p. 192]. The Codex Telleriano-Remensis announces another holiday in honor of this god, called Panquetzalistli, in which several prisoners were killed and weapons were given to them so that they could defend themselves in ritual combat [3, p. 193].

Numerous myths and legends are an important component that can help us understand the features of the Aztec religion. However, among the sources that were created by the Spaniards, only three have any legends where the gods are the main characters. These include the works of Jeronimo Mendieta, the History of the Mexicans as Told by Their Paintings and the Monarqrna Indi ana. Moreover, the first and the last source tell us similar versions of the legend of the emergence of Tezcatlipoca and the expulsion of Quetzalcoatl from Tula. Yes, Titlacahoan descended from the sky on the web and came to the city of Tula. There, he turned into a jaguar during a ball game and frightened the inhabitants and they began to run away. Quetzalcoatl escaped with them. Tezcatlipoca pursued his opponent all the way to the sea. There, Quetzalcoatl became a star, and Tezcatlipoca remained near the shore and then died, after which he was burned [10]. In another version of the same legend, it is reported that Tezcatlipoca turned into an old man and cheated Quetzalcoatl, saying that he should go up to the sun because that is the will of the gods [11]. The History of the Mexicans as Told by Their Paintings tells us a version of the so-called "legend of the sun," which is usually found in earlier sources of the pre-colonial era. According to the legend, Tezcatlipoca was the sun during which the giants lived on earth but were eaten by the jaguars. Then the sun became Quetzalcoatl. After that, Tezcatlipoca overthrew his rival, and the people who lived during the second sun were blown by the wind. Legend tells that Tezcatlipoca has become a Mixcoatl («The snow snake»), and in the end, he created modem humans, and the end of times will come when he steals the sun that exists now [9]. These translations are the most difficult to interpret and obviously need to involve the entire set of pre-colonial sources to be able to investigate such legends in a complete way.

Thus, the analysis of sources leads to the conclusion that the cult of Tezcatlipoca is sufficiently covered in the materials created by the Spaniards after the conquest of Mexico. They capture a number of the names of this god, the most common being Tezcatlipoca, Titlacahoan, and Telpuchtli. All the meanings of the names inherent in this god are related to power and certain manifestations of his omnipotence.

With regard to the characteristics that the Aztecs bestowed on Tezcatlipoca, the Spanish reportedly included the ability to wage war, disease, famine, and drought. In fact, his main function was to create justice because he was the master of fate and punished people for their sins. Tezcatlipoca was also considered the creator of everything on earth.

The sources describe in great detail the festivities celebrated in honor of this god. The main event during which Tezcatlipoca was honored was the so-called Toxcatl, which took place in May. It was the sacrifice of the captive that gave all people the opportunity to ask forgiveness for their sins. In addition, during the tussle, the Indians asked the heavens to send them moisture and rain. The Spaniards also recorded a message about the feast of Micaelhuitl, which was celebrated in honor of the dead, and during which the Indians were sacrificing infants. The documents also recorded several legends about Titlacahoan. Yes, one of the reports is the expulsion of Quetzalcoatl from Tula by him. In one version, this is because Tezcatlipoca became a jaguar, and in another, he deceived his rival as an old man. A completely different legend is contained in the History of the Mexicans as Told by Their

Paintings. It tells us that Quetzalcoatl and Tezcatlipoca have changed each other, creating and destroying the "sun". Eventually, Titlacahoan created modern humans and the last Sun.

Список використаних джерел та літератури:

1. Кодекс Мальябекки / под ред. В. Талаха и А. Скромницкого. - К.: Blok.NOT, 2011. - 201 с.

2. Леон-Портилья М. Философия нагуа. Исследование источников / М. Леон- Портилья / Пер. с исп. Р. Бургете. - Москва: Издательство Иностранной Литературы, 1961. - 384 с.

3. Мексиканская рукопись 385 «Кодекс Теллериано-Ременсис» (с дополнениями из Кодекса Риос) / под ред. А. Скромницкого и В.Н. Талаха. - К.: Blok.NOT, 2011. - 307 с.

4. Сустель Ж. Повседневная жизнь ацтеков накануне испанского завоевания / Ж. Сустель: Пер. с фр. Е. Колодочкина. - Москва: Молодая гвардия, 2007. - 320 с.

5. Уорвик Б. Ацтеки. Быт, религия, культура / Б. Уорвик: Пер. с англ. Т. Е. Любовская. - Москва: Центрполиграф, 2005. - 129 с.

6. Baquedano E. Tezcatlipoca: trickster and supreme deity / E. Baquedano, J. J. Batalla Rosado, C. F. Klein. - Boulder: University Press of Colorado, 2014. - 230 p.

7. Batalla Rosado J. J. Rosado Iconographic Characteristics of Tezcatlipoca in the Representations of Central Mexico: The Ezpitzal Case / J. J. Batalla Rosado // Tezcatlipoca: trickster and supreme deity. - Boulder: University Press of Colorado, 2014. - P. 41-58.

8. Breve relation de los dioses y ritos de la gentilidad by Pedro Ponce [Electronic Resource]. - Mode of Access: http://www.cervantesvirtual.com/obra-visor/breve-relacion-de-los- dioses-y-ritos-de-la-gentilidad--0/html/c356b557-26ff-4514-84c9-55014a28e8ce_1.htm#1>. (Last Access: 27 Sept. 2019).

9. General History of the Things of New Spain by Fray Bernardino de Sahagun: The Florentine Codex. [Electronic Resource]. - Mode of Access: https://www.wdl.org/en/item/10096/view/1/1/. (Last Access: 27 Sept. 2019).

10. Historia de las Indias de Nueva Espana e islas de la tierra firme [Electronic Resource]. - Mode of Access: http://bdhrd.bne.es/viewer.vm?id=0000169486

11. Monarqrna Indiana de Juan de Torquemada [Electronic Resource]. - Mode of Access: http://www.historicas.unam.mx/publicaciones/publicadigital/monarquia/ index.html. (Last Access: 27 Sept. 2019).

12. Smith M. E. The Archaeology of Tezcatlipoca / M. E. Smith // Tezcatlipoca: trickster and supreme deity. - Boulder: University Press of Colorado, 2014. - P. 7-39.

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8. Ponce, P. (2000). Breve relaciфn de los dioses y ritos de la gentilidad.Retrieved from http://www.cervantesvirtual.com/obra-visor/breve-relacion-de-los-dioses-y-ritos-de-la-gentilidad-- 0/html/c356b557-26ff-4514-84c9-55014a28e8ce_1.htm#1&page=1. Last Access: 27 Sept. 2019.

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