Tláloc - Knowledge

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with honor, being selected came with great responsibility. Furthermore, these children were not usually of high social class. The children to be sacrificed were carried to Cerro Tláloc on litters strewn with flowers and feathers, while also being surrounded by dancers. Once the children reached the peak, they would have to stay overnight with the priests at the vigil. The priests were not allowed to leave this site, or else they would be considered "mocauhque", meaning they who are abandoned. Then, at the shrine, the children's hearts would be pulled out by Aztec priests. If, on the way to the shrine, these children cried, their tears were viewed as positive signs of imminent and abundant rains. Every Atlcahualo festival, seven children were sacrificed in and around Lake Texcoco in the Aztec capital. The children were either slaves or the second-born children of noblepeople, or pīpiltin. If the children did not cry, it meant a bad year for their whole system of living - agriculture. To signify when the rains were about to end, the Aztecs relied on the call from a bird known as the "cuitlacochin". This would also signify a switch to soft rain rolling in.

705:. While Tláloc is not normally associated with Huey Tozotli, evidence from the Codex Borbonicus indicates that Tláloc was worshipped during this festival. Additional evidence from the Book of Gods and Rites suggest rulers from the Aztec Empire and other states would make a pilgrimage to Cerro Tláloc during the Huey Tozotli festival in order to present offerings to Tláloc. The Book of Gods and Rites also suggests that a child was sacrificed as a part of this pilgrimage as well, although this could simply be the result of colonial sensationalism on the part of the Spanish authors. It is argued that Tláloc was incorporated into celebrations of Huey Tozotli because of his role as the god of rain. Huey Tozotli was a celebration of the maize harvest, and it would make sense that worshippers might want to celebrate Tláloc during this festival as his powers of the rain would be critical to having a successful harvest of maize. 398:, a giant statue of Tláloc continues to play a key role in shaping local culture, even after the statue was relocated to Mexico City. In Coatlinchan, people still celebrate the statue of Tláloc, so much so that some local residents still seek to worship him, while the local municipality has also erected a reproduction of the original statue. This makes sense as Tláloc is one of the most renowned deities, who has to this day many believers and followers. Many residents of Coatlinchan, relate to the statue of Tláloc in the way that they might associate themselves with a patron saint, linking their identity as a resident of the town with the image of Tláloc. While Tláloc plays an especially important role in the lives of the people of Coatlinchan, the god also plays an important role in shaping the Mexican identity. Images of Tláloc are found throughout Mexico from 420: 839:, dedicated to the god, Tláloc; it is thought that the location of this sanctuary in relation to other temples surrounding it may have been a way for the Aztecs to mark the time of year and keep track of important ceremonial dates. Research has shown that different orientations linked to Cerro Tláloc revealed a grouping of dates at the end of April and beginning of May associated with certain astronomical and meteorological events. Archaeological, ethnohistoric, and ethnographic data indicate that these phenomena coincide with the sowing of maize in dry lands associated with agricultural sites. The precinct on the summit of the mountain contains 5 stones which are thought to represent Tláloc and his four 662:

called "mountain abode." Many rich offerings were regularly placed before it, especially those linked to water, such as shells, jade, and sand. Cerro Tláloc was situated directly east of the pyramid, which is very in-line with classic Aztec architecture. The Mexica did and designed everything with cosmological direction. It was forty-four miles away, with a long road connecting the two places of worship. On Cerro Tláloc, there was a shrine containing stone images of the mountain itself and other neighboring peaks. The shrine was called

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his lips are a very defining feature - they are shaped like a mustache. He is most often coupled with lightning, maize, and water in visual representations and artwork. Other forms of Tláloc include a variety of elements or symbols: jaguar, serpent, owl, water lily, bifurcated tongue, quetzal, butterfly, shell, spider, eye-of-the-reptile symbol, cross/Venus symbol. The amount of different symbols associated with Tláloc stem from past, widespread confusion on the deities appearance, along with the old, widespread worship of this deity.

488:, with the bloodiness of war and sacrifice, because they adopted it from the Aztecs, who used Maya captives for sacrifice to Tláloc. Furthermore, Tláloc can be seen in many examples of Maya war imagery and war-time decoration, such as appearing on “shields, masks, and headdresses of warriors.” This evidence affirms the Maya triple connection between war-time, sacrifice, and the rain deity as they likely adopted the rain deity from the Aztecs, but blurred the line between sacrifice and captive capture, and religion. 587: 261: 562:

other forms of rain were depicted as destroyers of crops, “fiery rain, fungus rain, wind rain, and flint blade rain”. This depiction shows the power that Tláloc had over the Central American crop supply. Also, the high ratio of damaging rains to beneficial rains likely symbolizes the ratio of the likelihood that crops are destroyed to them being nourished. This would explain why so much effort and resources were put forth by the Central Americans in order to appease the Gods.

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research began in 1984, some of which remains unpublished. In 1989 excavation was undertaken at the site by Solis and Townsend. The current damage that is present at the top of Cerro Tláloc is thought to be likely of human destruction, rather than natural forces. There also appears to have been a construction of a modern shrine that was built in the 1970s, which suggests that there was a recent/present attempt to conduct rituals on the mountain top.

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the lowest in December–January. Some 500 years ago weather conditions were slightly more severe, but the best time to climb the mountain was practically the same as today: October through December, and February until the beginning of May. The date of the feast of Huey Tozotli celebrated atop Cerro Tláloc coincided with a period of the highest annual temperature, shortly before dangerous thunderstorms might block access to the summit.

363:, aspects of pre-Hispanic cultures continue to influence Mexican culture. Accordingly, Tláloc has continued to be represented in Mexican culture even after the Spanish were thought to have completed evangelizing in Mexico. In fact, even as the Spanish were beginning to proselytize in Mexico, religious syncretism was occurring. Analyses of evangelization plays put on by the Spanish, in order to convert the indigenous peoples to 313:, known to the Nahua as cempohualxochitl, was another important symbol of the god, and was burned as a ritual incense in native religious ceremonies. Representations of Tláloc are distinguished by the presence of fangs, whether that be three or four of the same size, or just two, paired with the traditional bifurcated tongue. Often, but not always, Tláloc will also be carrying some sort of vessel that contains water. 60: 2807: 786: 250: 2727: 666:, in reference to the paradise. Also, the shrine contained four pitchers containing water. Each pitcher would produce a different fate if used on crops: the first would bring forth a good harvest, the second would cause the harvest to fail and rot, the third would dry the harvest out, and the final one would freeze it. Sacrifices that took place on Cerro Tláloc were thought to favor early rains. 766:, which literally translates to "Flower Quetzal." Xochiquetzal personifies pleasure, flowers, and young female sexuality. In doing so, she is associated with pregnancies and childbirths and was believed to act as a guardian figure for new mothers. Unlike many other female deities, Xochiquetzal maintains her youthful appearance and is often depicted in opulent attire and gold adornments. 634:" It was the northernmost side of this temple that was dedicated to Tláloc, the god of rain and agricultural fertility. In this area, a bowl was kept in which sacrificial hearts were placed on certain occasions, as offerings to the rain gods. Although the Great Temple had its northern section dedicated to Tláloc, the most important site of worship of the rain god was on the peak of 295:. He was also a deity of earthly fertility and water, worshipped as a giver of life and sustenance. This came to be due to many rituals, and sacrifices that were held in his name. He was feared, but not maliciously, for his power over hail, thunder, lightning, and even rain. He is also associated with caves, springs, and mountains, most specifically 686:

other food items, while they were also prayed to and adorned with finery. Afterwards, their doughy chests were opened, their "hearts" taken out, before their bodies were cut up and eaten. The ornaments with which they had been adorned were taken and burned in peoples’ patios. On the final day of the "veintena," people celebrated and held banquets.

352:, a colossal statue weighing 168 tons was found that was thought to represent Tláloc. However, one scholar believes that the statue may not have been Tláloc at all but his sister or some other female deity. This is a classic confusion as nobody could seem to figure out what was Tláloc, and what was not. This statue was relocated to the 677:

on sacred mountaintops, like Cerro Tláloc. This form of human sacrifice was not only specific, but necessary in the eyes of the Aztecs. The children were beautifully adorned, dressed in the style of Tláloc and the Tlaloque. The children were "chosen" by the community, and although this selection came

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at least 800 years before the Aztecs. This has led to Meso-American goggle-eyed rain gods being referred to generically as "Tláloc," although in some cases it is unknown what they were called in these cultures, and in other cases we know that he was called by a different name, e.g., the Maya version

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Tláloc was also associated with the earth, and it is believed this is also a reason why sacrifices may have been made to him. Sacrifices to Tláloc were not solely a Maya phenomenon, and it is known that the Aztecs also made sacrifices to Tláloc. Just as the Maya had also worshipped their own version

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Offerings dedicated to Tláloc in Tenochtitlan were known to include several jaguar skulls and even a complete jaguar skeleton. The Mexica held Jaguars to a very high standard, associated with the underworld, Jaguars were considered the ultimate sacrificial animal due to their value, which the Mexica

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called Sierra del Rio Frio that separates the valleys of Mexico and Puebla. It rises over two different ecological zones: alpine meadows and subalpine forests. The rainy season starts in May and lasts until October. The highest annual temperature occurs in April, the onset of the rainy season, and

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festival, in which rulers from across Central Mexico performed rituals to Tláloc in order to ask for rain, and to celebrate fertility and the change of the seasons. An important part of these pilgrimages to Cerro Tláloc during Etzalcualitztli was the sacrifice of both adults and children to Tláloc.

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sought to eradicate indigenous religious traditions, depiction of Tláloc still remained within worship spaces, suggesting that Tláloc would still have been worshipped after Spanish colonization. It is clear that Tláloc would have continued to have played a role in Mexican cultures immediately after

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In Aztec iconography, many different sculptures, and pieces of work have been mislabeled or mistaken as Tláloc. For a while, anything that was abstract and on the scarier side was labelled as Tláloc. However, in reality, Tláloc's two main identifiers are fangs, along with ringed eyes. Furthermore,

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The second shrine on top of the main pyramid at Tenochtitlan was dedicated to Tláloc. Both his shrine, and Huitzilopochtli's next to it, faced west. Sacrifices and rites took place in these temples. The Aztecs believed Tláloc resided in mountain caves, thus his shrine in Tenochtitlan's pyramid was

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In Aztec mythic cosmography, Tláloc ruled the fourth layer of the upper world, or heavens, which is called Tlálocan ("place of Tláloc") in several Aztec codices, such as the Vaticanus A and Florentine codices. Described as a place of unending springtime and a paradise of green plants, Tlálocan was

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are pictured watering maize fields. Each Tláloc is pictured watering the maize with differing types of rains, of which only one was beneficial. The rain that was beneficial to the land was burnished with jade crystals and likely represented the type of rain that would make a bountiful harvest. The

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make clear reference to Tláloc. The first chacmool portrays Tláloc three times. Once on the vessel for collecting the blood and heart of sacrificed victims, once on the underpart of the chacmool with aquatic motifs related to Tláloc, and the actual figure of the chacmool itself is of Tláloc as the

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Tláloc's impersonators often wore the distinctive mask and heron-feather headdress, usually carrying a cornstalk or a symbolic lightning bolt wand; another symbol was a ritual water jar. Along with this, Tláloc is manifested in the form of boulders at shrine-sites, and in the Valley of Mexico the

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The winter veintena of Atemoztli (9 December – 28 December) was also dedicated to the Tlaloque. This period preceded an important rainy season, so statues were made out of amaranth dough. Their teeth were pumpkin seeds and their eyes, beans. Once these statues were offered copal, fine scents, and

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representation depicts no specific relation to jaguars. The inhabitants of Teotihuacan thought of thunder as the rumblings of the jaguar and associated thunder with Tláloc as well. It is likely that this god was given these associations because he is also known as "the provider" among the Aztecs.

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to the Yucatán, and images of the statue of Tláloc found at Coatlinchan are deployed as a symbol of the Mexican nation. Tláloc and other pre-Hispanic features are critical to creating a common Mexican identity that unites people throughout Mexico. Due to the fact that many scholars believe that

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The first detailed account of Cerro Tláloc by Jim Rickards in 1929 was followed by visits or descriptions by other scholars. In 1953 Wicke and Horcasitas carried out preliminary archaeological investigations at the site; their conclusions were repeated by Parsons in 1971. Archaeo-astronomical

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Chalchiuhtlicue, or "she of the jade skirt" in Nahuatl, was the deity connected with the worship of ground water. Therefore, her shrines were by springs, streams, irrigation ditches, or aqueducts, the most important of these shrines being at Pantitlan, in the center of Lake Texcoco. Sometimes

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The festival of Tozoztontli (24 March – 12 April) similarly involved child sacrifice. During this festival, the children were sacrificed in caves. The flayed skins of sacrificial victims that had been worn by priests for the last twenty days were taken off and placed in these dark caverns.

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cultures and religions. Tláloc is thought to be one of the most commonly worshipped deities at Teotihuacan and it is specifically here, in Teotihuacan, that representations of Tláloc often show him having jaguar teeth and features. This differs from the Maya version of Tláloc, as the Maya

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the destination in the afterlife for those who died violently from phenomena associated with water, such as by lightning, drowning, and water-borne diseases. These violent deaths also included leprosy, venereal disease, sores, dropsy, scabies, gout, and child sacrifices.

642:. Here the Aztec ruler would come and conduct important ceremonies annually. Additionally, throughout the year, pilgrims came to the mountain and offered precious stones and figures at the shrine. Many of the offerings found here also related to water and the sea. 480:

was found at the Tláloc half of the double pyramid-temple complex and clearly represents Tláloc for the same reasons. In addition to the chacmools, human corpses were found in close proximity to the Tlálocan half of Templo Mayor, which were likely war captives.

328:, perhaps ultimately derived from an earlier Olmec precursor. Tláloc was mainly worshiped at Teotihuacan, while his big rituals were held on Cerro Tláloc. An underground Tláloc shrine has been found at Teotihuacan which shows many offerings left for this deity. 708:

Tláloc was linked to the regenerative capacity of weather, and, as such, he was worshipped at Cerro Tláloc because much of the rain in Central Mexico is formed over range of which Cerro Tláloc is a part. Tláloc was worshipped on Cerro Tláloc during the

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of 1 Quiahuitl (along with Chicomecoatl). Trecenas are the thirteen-day periods into which the 260-day calendar is divided. The first day of each trecena dictates the augury, or omen, and the patron deity or deities associated with the trecena.

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described as Tláloc's sister, Chalchiuhtlicue was impersonated by ritual performers wearing the green skirt that was associated with Chalchiuhtlicue. Like that of Tláloc, her cult was linked to the earth, fertility and nature's regeneration.

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The Nahua believed that Huitzilopochtli could provide them with fair weather for their crops and they placed an image of Tláloc, who was the rain-god, near him so that if necessary, the war god could compel the rain maker to exert his powers.

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interprets it as "one that lies on the land," identifying Tláloc as a cloud resting on the mountaintops. Other names of Tláloc were Tlamacazqui ("Giver") and Xoxouhqui ("Green One"); and (among the contemporary Nahua of Veracruz), Chaneco.

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The Tlálocan-bound dead were not cremated as was customary, but instead they were buried in the earth with seeds planted in their faces and blue paint covering their foreheads. Their bodies were dressed in paper and accompanied by a

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To him was attributed the rain; for he made it, he caused it to come down, he scattered the rain like seed, and also the hail. He caused to sprout, to blossom, to leaf out, to bloom, to ripen, the trees, the plants, our

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There are many different representations of Tláloc, and there are many different offerings given to him. Tláloc is often represented through iconography of butterflies, jaguars, and serpents. The Mexican marigold,

843:, who are responsible for providing rain for the land. It also features a structure that housed a statue of Tláloc in addition to idols of many different religious regions, such as the other sacred mountains. 471:. The chacmool found at Chichén Itzá appears to have been used for sacrificial purposes, as the chacmool is shaped like a captive who has been bound. Likewise, two of the chacmools that have been found at 2562:

Osorio, Liana Ivette Jiménez; Santoyo, Emmanuel Posselt (2016-12-01). "The sanctuaries of the Rain God in the Mixtec Highlands, Mexico: a review from the present to the precolonial past".

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where he was believed to reside. Cerro Tláloc is very important in understanding how rituals surrounding this deity played out. His followers were one of the oldest and most universal in

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Tláloc also has Mayan roots, this widespread appreciation is common in Mesoamerica. Accordingly, people throughout Mexico, and especially in Coatlinchan, refer to Tláloc in very

609:"earth", and its meaning has been interpreted as "path beneath the earth," "long cave," "he who is made of earth", as well as "he who is the embodiment of the earth". 382:

between indigenous religions and Christianity, also included more direct connections to Tláloc. Some churches built during the sixteenth century, such as the Santiago

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ways, referring to Tláloc as a person, as the Mexica did with many deities. Furthermore, people continue to observe superstitions about Tláloc. Despite centuries of

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Balsera, Viviana Díaz (2001-12-01). "A Judeo-Christian Tláloc or a Nahua Yahweh? Domination, Hybridity and Continuity in the Nahua Evangelization Theater".

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Balsera, Viviana Díaz (2001-12-01). "A Judeo-Christian Tláloc or a Nahua Yahweh? Domination, Hybridity and Continuity in the Nahua Evangelization Theater".

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Iwaniszewski, Stanislaw; Iwaniszewski, Stanislaw (June 1994). "Archaeology and Archaeoastronomy of Cerro Tláloc, Mexico: A Reconsideration".

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primary shrine of this deity was located atop Cerro Tláloc. Cerro Tláloc was where human sacrifice was held, in the name of the water deity.

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Despite the fact that it has been half a millennium since the conquest of Mexico, Tláloc still plays a role in shaping Mexican culture. At

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Visualizing the Miraculous, Visualizing the Sacred : Evangelization and the 'Cultural War' in Sixteenth Century Mexico

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Visualizing the Miraculous, Visualizing the Sacred : Evangelization and the 'Cultural War' in Sixteenth Century Mexico

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Tláloc was also associated with the world of the dead and with the earth. His name is thought to be derived from the

419: 1520:"The sanctuaries of the Rain God in the Mixtec Highlands, Mexico: a review from the present to the precolonial past" 353: 383: 2466:. Mesoamerican Worlds series. translated by Bernard R. Ortiz de Montellano and Thelma Ortiz de Montellano. Niwot: 3719: 3599: 3544: 3755: 3639: 2757: 2335: 539:) which both hold up the sky and function as the frame for the passing of time. Tláloc was the patron of the 2467: 2131: 1683: 1032: 3694: 852: 669:

The Atlcahualo festivals was celebrated from 12 February until 3 March. Dedicated to the Tlaloque, this

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The Gods and Symbols of Ancient Mexico and the Maya: An Illustrated Dictionary of Mesoamerican Religion

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The Gods and Symbols of Ancient Mexico and the Maya: An Illustrated Dictionary of Mesoamerican Religion

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These archaeological findings could explain why the Maya tended to associate their version of Tláloc,

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Rozental, Sandra (2014-07-01). "Stone Replicas: The Iteration and Itinerancy of Mexican Patrimonio".

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Rozental, Sandra (2014-07-01). "Stone Replicas: The Iteration and Itinerancy of Mexican Patrimonio".

3539: 3514: 2310:"DURANTE LAS SEQUÍAS LOS NIÑOS PREHISPÁNICOS ERAN SACRIFICADOS EN HONOR A TLÁLOC, DIOS DE LA LLUVIA" 500:, who were known to worship a rain god that is extremely similar to other manifestations of Tláloc. 2750: 2397: 432: 3574: 2944: 2256: 359:

While pre-Hispanic cultures are thought to have become extinct once the Spanish had completed the

3765: 3383: 2737: 2731: 37: 2827: 2459: 3559: 3244: 3239: 1850:"Mortuary practices among the Aztec in the light of ethnohistorical and archaeological sources" 802: 3619: 2791: 3770: 3760: 3699: 3053: 2218:. Carrasco, David (Paperback ed.). Niwot, Colorado: University Press of Colorado. 1999. 387: 3584: 2795: 1568: 630:

was dedicated to Tláloc. The high priest who was in charge of the Tláloc shrine was called "

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Read, Kay A. (May 1995). "Sun and Earth Rulers: What the Eyes Cannot See in Mesoamerica".

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Read, Kay A. (May 1995). "Sun and Earth Rulers: What the Eyes Cannot See in Mesoamerica".

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possesses imagery associated with Tláloc. This chacmool is similar to others found at the

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before the Aztecs even settled there in the 13th century AD. He was a prominent god in

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Granziera, Patrizia (Winter 2001). "Concept of the Garden in Pre-Hispanic Mexico".

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Granziera, Patrizia (Winter 2001). "Concept of the Garden in Pre-Hispanic Mexico".

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church had stones depicting Tláloc within the interior of the church. Even as the

26: 3579: 3509: 3474: 3295: 3068: 3003: 2890: 2875: 2773: 2343: 1907: 821:, the pyramid-temple symbolizing his mountain-cave abode. This jar, covered with 674: 509: 193: 21: 3188: 3023: 889: 836: 635: 296: 3624: 3454: 3088: 710: 540: 309: 292: 150: 104: 100: 3494: 3419: 3269: 3143: 2575: 2191: 1536: 1519: 1259: 3744: 3489: 3264: 3083: 3078: 3048: 3043: 3008: 2998: 2787: 2649: 2418: 2301: 2293: 2278:"Tláloc Rites and the Huey Tozoztli Festival in the Mexican Codex Borbonicus" 2199: 2070: 2047:"Archaeology and Archaeoastronomy of Cerro Tláloc, Mexico: A Reconsideration" 1972: 1964: 1949:"Tláloc Rites and the Huey Tozoztli Festival in the Mexican Codex Borbonicus" 1875: 1818: 1545: 1496: 1335: 1267: 774: 690: 647: 209: 170: 154: 30: 3644: 3183: 2929: 2710: 2554: 2493:

Miller, Mary Ellen (1985). "A Re-examination of the Mesoamerican Chacmool".

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Miller, Mary Ellen (1985). "A Re-examination of the Mesoamerican Chacmool".

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Tláloc effigy vessel; 1440–1469; painted earthenware; height: 35 cm (1

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Tláloc image at the Federation for the Advancement of Mesoamerican Studies

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The American Journal of Archaeology and of the History of the Fine Arts

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Additionally, Tláloc is thought to be one of the patron deities of the

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Osorio, Liana Ivette Jiménez; Santoyo, Emmanuel Posselt (2016-12-01).

638:, a 4,100 metres (13,500 ft) mountain on the eastern rim of the 3373: 3259: 3173: 3168: 3073: 1995:(Paperback ed.). Niwot, Colorado: University Press of Colorado. 653: 547: 526:, the four corners of the universe are marked by "the four Tlálocs" ( 523: 317: 3300: 2506: 2379: 1446: 1192: 3128: 3113: 3108: 3093: 2988: 2978: 2880: 2846: 2604: 2410: 2394: 2062: 1866: 1810: 1763: 1645: 894: 840: 698: 670: 558: 477: 448: 428: 205: 85: 2742: 953:(in Spanish). Editorial Porrúa. pp. 567, 568, 569, 570, 571. 921:(in Spanish). Editorial Porrúa. pp. 567, 568, 569, 570, 571. 773:, possibly with Chalchiuhtlicue. Tláloc had an older sister named 476:

figure portrays the iconic goggle eyes and large fangs. The other

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erasure, Tláloc continues to be represented in American culture.

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The Aztec Tláloc: God of Antiquity, writings for Thelma Sullivan

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Although the name Tláloc is specifically Nahuatl, worship of a

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Lòpez Austin (1997) p. 214, citing Guido Münch Galindo :

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Florentine Codex: General History of the Things of New Spain

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Evidence suggests that Tláloc was represented in many other

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Deity in Aztec religion; a god of rain, fertility, and water

3163: 2659:

Becoming Petrified: the Making of Archaeological Personhood

1356:

Becoming Petrified: the Making of Archaeological Personhood

734:

Archaeological evidence indicates Tláloc was worshipped in

693:

festival, which was celebrated annually. Evidence from the

115: 1714:

Lòpez Austin (1997) p. 209, citing Sahagún, lib. 1, cap. 4

807:(Mexico City). One side of the Aztecs' great temple, the 208:(Nappatecuhtli, Tomiyauhtecuhtli, Opochtli, Yauhtli) and 2630:

The Journal of Latin American and Caribbean Anthropology

1316:

The Journal of Latin American and Caribbean Anthropology

826: 816: 2521: 1377: 2458: 2686: 944: 942: 940: 938: 851:

Cerro Tláloc is the highest peak of the part of the

762:

Tláloc was first married to the goddess of flowers,

2122: 1674: 1563:

The Gods and Symbols of Ancient Mexico and the Maya

1023: 978:(in Spanish). Editorial Porrúa. pp. 206, 207. 518:

Depiction of Patterns of War, Tláloc (bottom right)

1560: 697:suggests that Huey Tozotli was a commemoration of 998: 973: 948: 935: 916: 3742: 1118: 1116: 912: 910: 825:and painted blue, is adorned with the visage of 1990: 657:Tláloc, Collection E. Eug. Goupil, 17th century 546:In Aztec mythology, Tláloc was the lord of the 414: 76:Nonohualco, Tláloctlamacazqui, Tláloccantecutli 2672:. New York, NY: Dover Publishing. p. 74. 1598:. New York, NY: Dover Publishing. p. 74. 617: 354:National Museum of Anthropology in Mexico City 2758: 2561: 2099:Iwaniszewski, Stanislaw. (1994). pp. 159-160. 1517: 1113: 1003:(in Spanish). Editorial Porrúa. p. 351. 907: 808: 800: 36:"Tlaloc" redirects here. For other uses, see 2044: 1489:Studies in Pre-Columbian Art and Archaeology 1467: 1129:Studies in Pre-Columbian Art and Archaeology 1092:Studies in Pre-Columbian Art and Archaeology 1485:"The Iconography of the Teotihuacan Tláloc" 1125:"The Iconography of the Teotihuacan Tláloc" 1088:"The Iconography of the Teotihuacan Tláloc" 2765: 2751: 1893:(Translated ed.). Mexico. p. 10. 1795:"The Terracotta Heads of Teotihuacan (II)" 859: 324:. It was likely adopted from the Maya god 58: 2691:(2nd edition, revised ed.). London: 2365: 1865: 1535: 1178: 2656: 2627: 2275: 2108:Iwaniszewski, Stanislaw. (1994). p. 160. 2032:Iwaniszewski, Stanislaw. (1994). p. 159. 2023:Iwaniszewski, Stanislaw. (1994). p. 158. 1946: 1902: 1900: 1854:Papers from the Institute of Archaeology 1482: 1373: 1371: 1369: 1367: 1365: 1353: 1313: 1174: 1172: 1170: 1122: 1085: 784: 721: 652: 585: 513: 418: 259: 248: 3650:Romances de los señores de Nueva España 2449: 2177: 1792: 1723:Lòpez Austin (1997) p. 209, citing the 1291: 1245: 1063: 846: 626:, one of the two shrines on top of the 503: 3743: 2665: 2492: 2254: 1627: 1591: 1558: 1432: 1156: 1154: 1152: 689:Tláloc was also worshipped during the 534: 282: 52:God of lightning, rain and earthquakes 2746: 2276:DiCesare, Catherine R. (2015-10-01). 2156: 2040: 2038: 1986: 1984: 1982: 1947:DiCesare, Catherine R. (2015-10-01). 1942: 1940: 1938: 1936: 1934: 1932: 1897: 1847: 1428: 1426: 1424: 1422: 1420: 1362: 1349: 1347: 1345: 1309: 1307: 1305: 1303: 1287: 1285: 1241: 1239: 1237: 1213: 1167: 1164:Thames & Hudson: London. p. 122. 2590: 2464:Tamoanchan, Tlálocan: Places of Mist 1749: 1081: 1079: 1064:Sahagun, Fray Bernardino de (1569). 593:, as shown in the late 16th century 331: 2772: 2160:Aztecs: Reign of Blood and Splendor 1888: 1217:Aztecs: Reign of Blood and Splendor 1149: 13: 2255:Curtis, Nick (December 14, 2018). 2035: 1979: 1929: 1740:. México : UNAM, 1983. p. 160 1567:. Thames and Hudson Inc. pp. 1417: 1342: 1300: 1282: 1234: 717: 14: 3792: 3545:Lienzo de Coixtlahuaca I & II 2790:: Ometēcuthli and Omecihuātl (or 2719: 2128:Introduction to Classical Nahuatl 1680:Introduction to Classical Nahuatl 1076: 1029:Introduction to Classical Nahuatl 815:, was dedicated to the storm god 650:for planting put in their hands. 2805: 2725: 2454:. Cambridge Scholars Publishing. 2257:"Jesse Hernandez's Tláloc Dunny" 2045:Iwaniszewski, Stanisław (1994). 1296:. Cambridge Scholars Publishing. 835:There is a sanctuary found atop 632:Quetzalcoatl Tláloc Tlamacazqui. 451:excavated from the Maya site of 3720:Codex Vindobonensis Mexicanus I 3600:Oztoticpac Lands Map of Texcoco 3550:Lienzo de Santa María Nativitas 2661:. Mexico City: Sternberg Press. 2102: 2093: 2026: 2017: 1882: 1841: 1786: 1743: 1738:Etnología del Istmo Veracruzano 1730: 1717: 1708: 1668: 1621: 1612: 1585: 1552: 1511: 1476: 1461: 1358:. Mexico City: Sternberg Press. 1207: 780: 19:For the manifestation from the 3560:Lienzo de Zacatepec I & II 2180:Colonial Latin American Review 1248:Colonial Latin American Review 1160:Townsend, Richard F. (1992). 1057: 1017: 1001:Diccionario de Mitología nahua 992: 976:Diccionario de Mitología nahua 967: 951:Diccionario de Mitología nahua 919:Diccionario de Mitología Nahoa 726:Five Tlaloquê depicted in the 1: 2687:Townsend, Richard F. (2000). 2115: 1991:Carrasco, David, ed. (1999). 1889:Sahagun, Fray Bernardino De. 1793:Nuttall, Zelia (1886-07-01). 550:which was destroyed by fire. 2669:The Myths of Mexico and Peru 2468:University Press of Colorado 2132:University of Oklahoma Press 2130:(revised ed.). Norman: 1684:University of Oklahoma Press 1682:(revised ed.). Norman: 1595:The Myths of Mexico and Peru 1131:(15). Dumbarton Oaks: 1–22. 1033:University of Oklahoma Press 1031:(revised ed.). Norman: 581: 415:Mesoamerican representations 204:• With Chalchiuhtlicue: the 7: 3695:Historia Tolteca-Chichimeca 3555:Lienzo de Santiago Ihuitlan 2216:Aztec ceremonial landscapes 1993:Aztec ceremonial landscapes 868: 618:Child sacrifice and rituals 10: 3797: 3655:Codex Santa Maria Asunción 3435:Boban Aztec Calendar Wheel 2344:"God of the Month: Tláloc" 1908:"God of the Month: Tláloc" 1618:Lòpez Austin (1997) p. 214 999:Cecilio A. Robelo (1905). 974:Cecilio A. Robelo (1905). 949:Cecilio A. Robelo (1905). 917:Cecilio A. Robelo (1905). 827: 817: 507: 64:Tláloc as depicted in the 35: 29:. For the fish genus, see 27:Titan (Dune) § Tlaloc 18: 3670:Codex Telleriano-Remensis 3460:Mapas de Cuauhtinchan 1-4 3430:Codices Becker I & II 3392: 3364: 3288: 3222: 2856: 2814: 2803: 2780: 2657:Rozental, Sandra (2008). 2576:10.1080/10609160120093787 2334:: CS1 maint: unfit URL ( 2192:10.1080/10609160120093787 1537:10.1007/s12685-016-0174-x 1483:PASZTORY, ESTHER (1974). 1354:Rozental, Sandra (2008). 1260:10.1080/10609160120093787 1123:Pasztory, Esther (1974). 1086:Pasztory, Esther (1974). 809: 801: 769:Tláloc was the father of 239: 231: 220: 215: 200: 185: 177: 165: 160: 146: 131: 121: 111: 80: 72: 57: 50: 45: 3610:Plano en papel de maguey 3420:Codices Azoyú I & II 2450:Jackson, Robert (2014). 2398:Latin American Antiquity 2294:10.1215/00141801-3135290 2051:Latin American Antiquity 1965:10.1215/00141801-3135290 1848:Iguaz, D. (1993-11-14). 1292:Jackson, Robert (2014). 900: 433:Classic Veracruz culture 3405:Aubin Manuscript no. 20 2157:Brown, Dale M. (1999). 1628:Arnold, Philip (1995). 1214:Brown, Dale M. (1999). 860:Archaeological evidence 531: 374:was willing to make of 279: 38:Tlaloc (disambiguation) 3540:Lienzo Antonio de León 2666:Spence, Lewis (1994). 2246:: CS1 maint: others ( 1592:Spence, Lewis (1994). 832: 803:Museo del Templo Mayor 731: 658: 598: 519: 492:of Tláloc, so did the 436: 427:depicting Tláloc from 361:colonization of Mexico 268: 257: 3700:Codex Totomixtlahuaca 3640:Relación de Michoacán 3590:Códice Maya de México 3575:Matrícula de Tributos 3500:Codex Fejérváry-Mayer 2945:Tlāhuizcalpantecuhtli 2460:López Austin, Alfredo 1559:Miller, Mary (1993). 788: 725: 675:sacrifice of children 656: 622:In the Aztec capital 589: 536:[tɬaːˈloːkeʔ] 517: 422: 388:Roman Catholic Church 263: 252: 101:Chalchiuhtlicueyecatl 3756:Sky and weather gods 3730:Codex Zouche-Nuttall 3680:Anales de Tlatelolco 3570:Codex Magliabechiano 2820:(Four Tezcatlipocas) 2734:at Wikimedia Commons 2593:History of Religions 1752:History of Religions 1634:History of Religions 847:Geographical setting 504:Historical cosmology 461:Augustus Le Plongeon 66:Codex Magliabechiano 3620:Codex Porfirio Díaz 3615:Primeros Memoriales 3530:Codex Ixtlilxochitl 3525:Humboldt fragment 1 3515:Códice de Huichapan 3425:Badianus Manuscript 3379:The Stinking Corpse 2693:Thames & Hudson 2537:Thames & Hudson 2351:Aztecs at Mexicolor 2163:. Time-Life Books. 2124:Andrews, J. Richard 1915:Aztecs at Mexicolor 1676:Andrews, J. Richard 1393:Thames & Hudson 1220:. Time-Life Books. 1025:Andrews, J. Richard 297:the sacred mountain 3585:Crónica Mexicayotl 3470:Codex Chimalpopoca 3059:Itzpapalotlcihuatl 3039:Huitztlampaehecatl 2900:Tezcatlipoca (see 2866:Lords of the Night 2642:10.1111/jlca.12099 1468:Pasztory, Esther. 1328:10.1111/jlca.12099 1109:– via JSTOR. 833: 732: 659: 611:J. Richard Andrews 599: 553:On page 28 of the 520: 437: 341:decided was high. 284:[ˈtɬaːlok] 269: 258: 240:Zapotec equivalent 3738: 3737: 3715:Codex Vaticanus B 3675:Tira de Tepechpan 3520:Codex Huexotzinco 3465:Codex Chimalpahin 3384:Use of entheogens 3351:Tlillan-Tlapallan 3245:Centzon Tōtōchtin 3240:Centzonhuītznāhua 2966:Acuecueyotl (see 2821: 2730:Media related to 2702:978-0-500-28132-1 2546:978-0-500-05068-2 2477:978-0-87081-445-7 2141:978-0-8061-3452-9 1693:978-0-8061-3452-9 1402:978-0-500-05068-2 1042:978-0-8061-3452-9 528:Classical Nahuatl 405:anthropomorphized 332:Deity iconography 276:Classical Nahuatl 247: 246: 232:Mixtec equivalent 173:(Codex Zumarraga) 3788: 3685:Codex Tlatelolco 3505:Codex Florentine 3445:Codex Borbonicus 3415:Codex Azcatitlan 3410:Aubin Tonalamatl 3341:Thirteen Heavens 3104:Mictlanpachecatl 3064:Itzpapalotltotec 2984:Chalchiuhtotolin 2925:Lords of the Day 2819: 2809: 2767: 2760: 2753: 2744: 2743: 2729: 2714: 2683: 2662: 2653: 2624: 2587: 2558: 2518: 2495:The Art Bulletin 2489: 2455: 2446: 2391: 2362: 2360: 2358: 2348: 2339: 2333: 2325: 2323: 2321: 2314:Noticias del Dia 2305: 2272: 2270: 2268: 2251: 2245: 2237: 2211: 2174: 2153: 2109: 2106: 2100: 2097: 2091: 2090: 2042: 2033: 2030: 2024: 2021: 2015: 2014: 1988: 1977: 1976: 1944: 1927: 1926: 1924: 1922: 1912: 1904: 1895: 1894: 1891:Florentine Codex 1886: 1880: 1879: 1869: 1845: 1839: 1838: 1790: 1784: 1783: 1747: 1741: 1734: 1728: 1725:Florentine Codex 1721: 1715: 1712: 1706: 1705: 1672: 1666: 1665: 1625: 1619: 1616: 1610: 1609: 1589: 1583: 1582: 1566: 1556: 1550: 1549: 1539: 1515: 1509: 1508: 1480: 1474: 1473: 1465: 1459: 1458: 1435:The Art Bulletin 1430: 1415: 1414: 1375: 1360: 1359: 1351: 1340: 1339: 1311: 1298: 1297: 1289: 1280: 1279: 1243: 1232: 1231: 1211: 1205: 1204: 1176: 1165: 1158: 1147: 1146: 1144: 1143: 1120: 1111: 1110: 1108: 1106: 1083: 1074: 1073: 1061: 1055: 1054: 1021: 1015: 1014: 996: 990: 989: 971: 965: 964: 946: 933: 932: 914: 830: 829: 820: 819: 814: 813: 806: 805: 798: 797: 793: 695:Codex Borbonicus 640:Valley of Mexico 538: 286: 91:Ilhuicatl-Meztli 62: 43: 42: 3796: 3795: 3791: 3790: 3789: 3787: 3786: 3785: 3741: 3740: 3739: 3734: 3580:Codex Mexicanus 3510:Codex Huamantla 3485:Codex Cozcatzin 3475:Codex Colombino 3388: 3366: 3360: 3284: 3235:Centzonmīmixcōa 3218: 3069:Itztlacoliuhqui 2968:Chalchiuhtlicue 2891:Piltzintecuhtli 2876:Chalchiuhtlicue 2852: 2828:Huītzilōpōchtli 2818: 2810: 2801: 2776: 2774:Aztec mythology 2771: 2722: 2717: 2703: 2680: 2547: 2507:10.2307/3050884 2478: 2380:10.2307/1587370 2356: 2354: 2346: 2342: 2327: 2326: 2319: 2317: 2308: 2266: 2264: 2239: 2238: 2226: 2214: 2171: 2142: 2118: 2113: 2112: 2107: 2103: 2098: 2094: 2043: 2036: 2031: 2027: 2022: 2018: 2003: 1989: 1980: 1945: 1930: 1920: 1918: 1910: 1906: 1905: 1898: 1887: 1883: 1846: 1842: 1791: 1787: 1748: 1744: 1735: 1731: 1722: 1718: 1713: 1709: 1694: 1686:. p. 596. 1673: 1669: 1626: 1622: 1617: 1613: 1606: 1590: 1586: 1579: 1571:–167, 142–143. 1557: 1553: 1516: 1512: 1481: 1477: 1466: 1462: 1447:10.2307/3050884 1431: 1418: 1403: 1376: 1363: 1352: 1343: 1312: 1301: 1290: 1283: 1244: 1235: 1228: 1212: 1208: 1193:10.2307/1587370 1177: 1168: 1159: 1150: 1141: 1139: 1121: 1114: 1104: 1102: 1084: 1077: 1062: 1058: 1043: 1022: 1018: 1011: 997: 993: 986: 972: 968: 961: 947: 936: 929: 915: 908: 903: 871: 862: 849: 795: 791: 790: 783: 720: 718:Related deities 620: 584: 512: 510:Aztec mythology 506: 417: 334: 221:Maya equivalent 194:Chalchiuhtlicue 169:Created by the 98: 88: 68: 53: 41: 34: 22:Legends of Dune 17: 12: 11: 5: 3794: 3784: 3783: 3778: 3773: 3768: 3766:Fertility gods 3763: 3758: 3753: 3736: 3735: 3733: 3732: 3727: 3722: 3717: 3712: 3710:Anales de Tula 3707: 3702: 3697: 3692: 3687: 3682: 3677: 3672: 3667: 3662: 3657: 3652: 3647: 3642: 3637: 3632: 3627: 3625:Mapa Quinatzin 3622: 3617: 3612: 3607: 3602: 3597: 3592: 3587: 3582: 3577: 3572: 3567: 3562: 3557: 3552: 3547: 3542: 3537: 3532: 3527: 3522: 3517: 3512: 3507: 3502: 3497: 3492: 3487: 3482: 3477: 3472: 3467: 3462: 3457: 3455:Codex Boturini 3452: 3447: 3442: 3437: 3432: 3427: 3422: 3417: 3412: 3407: 3402: 3396: 3394: 3390: 3389: 3387: 3386: 3381: 3376: 3370: 3368: 3362: 3361: 3359: 3358: 3353: 3348: 3343: 3338: 3333: 3328: 3318: 3316:Huēyi Teōcalli 3313: 3308: 3303: 3298: 3292: 3290: 3286: 3285: 3283: 3282: 3277: 3272: 3267: 3262: 3257: 3252: 3247: 3242: 3237: 3232: 3226: 3224: 3220: 3219: 3217: 3216: 3211: 3206: 3201: 3196: 3191: 3186: 3181: 3176: 3171: 3166: 3161: 3156: 3151: 3146: 3141: 3136: 3131: 3126: 3121: 3116: 3111: 3106: 3101: 3096: 3091: 3089:Malinalxochitl 3086: 3081: 3076: 3071: 3066: 3061: 3056: 3051: 3046: 3041: 3036: 3031: 3026: 3021: 3016: 3011: 3006: 3001: 2996: 2991: 2986: 2981: 2976: 2971: 2964: 2959: 2958: 2957: 2952: 2947: 2942: 2937: 2935:Mictēcacihuātl 2932: 2922: 2921: 2920: 2915: 2910: 2905: 2898: 2893: 2888: 2886:Mictlāntēcutli 2883: 2878: 2873: 2862: 2860: 2854: 2853: 2851: 2850: 2840: 2835: 2830: 2824: 2822: 2812: 2811: 2804: 2802: 2800: 2799: 2792:Tōnacātēcuhtli 2784: 2782: 2778: 2777: 2770: 2769: 2762: 2755: 2747: 2741: 2740: 2735: 2721: 2720:External links 2718: 2716: 2715: 2701: 2684: 2679:978-0486283326 2678: 2663: 2654: 2636:(2): 331–356. 2625: 2605:10.1086/463404 2599:(4): 351–384. 2588: 2570:(4): 449–468. 2559: 2545: 2519: 2490: 2476: 2456: 2447: 2411:10.2307/971561 2405:(2): 158–176. 2392: 2374:(2): 185–213. 2368:Garden History 2363: 2340: 2306: 2288:(4): 683–706. 2273: 2263:. Newburgh, NY 2261:CoART Magazine 2252: 2224: 2212: 2186:(2): 209–227. 2175: 2170:978-0809498543 2169: 2154: 2140: 2119: 2117: 2114: 2111: 2110: 2101: 2092: 2063:10.2307/971561 2057:(2): 158–176. 2034: 2025: 2016: 2001: 1978: 1959:(4): 683–706. 1928: 1896: 1881: 1867:10.5334/pia.45 1840: 1811:10.2307/495861 1805:(3): 318–330. 1785: 1764:10.1086/463404 1758:(4): 351–384. 1742: 1729: 1727:lib. 6, cap. 8 1716: 1707: 1692: 1667: 1646:10.1086/463406 1620: 1611: 1605:978-0486283326 1604: 1584: 1577: 1551: 1530:(4): 449–468. 1510: 1475: 1460: 1416: 1401: 1361: 1341: 1322:(2): 331–356. 1299: 1281: 1254:(2): 209–227. 1233: 1227:978-0809498543 1226: 1206: 1187:(2): 185–213. 1181:Garden History 1166: 1148: 1112: 1075: 1056: 1041: 1016: 1009: 991: 984: 966: 959: 934: 927: 905: 904: 902: 899: 898: 897: 892: 887: 882: 877: 870: 867: 861: 858: 848: 845: 782: 779: 719: 716: 711:Etzalcualiztli 619: 616: 583: 580: 505: 502: 416: 413: 391:colonization. 333: 330: 310:Tagetes lucida 301:ancient Mexico 293:Aztec religion 264:Tláloc in the 253:Tláloc in the 245: 244: 241: 237: 236: 233: 229: 228: 222: 218: 217: 213: 212: 202: 198: 197: 187: 183: 182: 179: 175: 174: 167: 163: 162: 158: 157: 151:Etzalcualiztli 148: 144: 143: 133: 129: 128: 123: 119: 118: 113: 109: 108: 105:Gulf of Mexico 82: 78: 77: 74: 70: 69: 63: 55: 54: 51: 48: 47: 15: 9: 6: 4: 3: 2: 3793: 3782: 3779: 3777: 3774: 3772: 3769: 3767: 3764: 3762: 3759: 3757: 3754: 3752: 3749: 3748: 3746: 3731: 3728: 3726: 3723: 3721: 3718: 3716: 3713: 3711: 3708: 3706: 3703: 3701: 3698: 3696: 3693: 3691: 3688: 3686: 3683: 3681: 3678: 3676: 3673: 3671: 3668: 3666: 3665:Mapa Sigüenza 3663: 3661: 3658: 3656: 3653: 3651: 3648: 3646: 3643: 3641: 3638: 3636: 3633: 3631: 3630:Codex Ramírez 3628: 3626: 3623: 3621: 3618: 3616: 3613: 3611: 3608: 3606: 3603: 3601: 3598: 3596: 3593: 3591: 3588: 3586: 3583: 3581: 3578: 3576: 3573: 3571: 3568: 3566: 3563: 3561: 3558: 3556: 3553: 3551: 3548: 3546: 3543: 3541: 3538: 3536: 3533: 3531: 3528: 3526: 3523: 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London: 2527:Karl Taube 2357:20 October 2320:20 October 2116:References 1921:20 October 1391:. 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