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.

716:. 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. 409:, 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 431: 850:, 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 673:

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.

499:, 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. 598: 272: 573:

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.

374:, 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 324:, 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. 71: 2818: 797: 261: 2738: 677:, 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. 777:, 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. 645:" 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 306:. 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 697:

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.

363:, 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 688:

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.

653:. 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. 491:

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.

339:, 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. 719:

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,

854:, 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. 482:. 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 2573:

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

620:"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". 393:

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

430: 1531:"The sanctuaries of the Rain God in the Mixtec Highlands, Mexico: a review from the present to the precolonial past" 364: 394: 2477:. Mesoamerican Worlds series. translated by Bernard R. Ortiz de Montellano and Thelma Ortiz de Montellano. Niwot: 3730: 3610: 3555: 3766: 3650: 2768: 2346: 550:) which both hold up the sky and function as the frame for the passing of time. Tláloc was the patron of the 2478: 2142: 1694: 1043: 3705: 863: 680:

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".

3550: 3525: 2321:"DURANTE LAS SEQUÍAS LOS NIÑOS PREHISPÁNICOS ERAN SACRIFICADOS EN HONOR A TLÁLOC, DIOS DE LA LLUVIA" 511:, who were known to worship a rain god that is extremely similar to other manifestations of Tláloc. 17: 2761: 2408: 443: 3585: 2955: 2267: 370:

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

3776: 3394: 2748: 2742: 48: 2838: 2470: 3570: 3255: 3250: 1861:"Mortuary practices among the Aztec in the light of ethnohistorical and archaeological sources" 813: 3630: 2802: 3781: 3771: 3710: 3064: 2229:. Carrasco, David (Paperback ed.). Niwot, Colorado: University Press of Colorado. 1999. 398: 3595: 2806: 1579: 641:

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

37: 3590: 3520: 3485: 3306: 3079: 3014: 2901: 2886: 2784: 2354: 1918: 832:, the pyramid-temple symbolizing his mountain-cave abode. This jar, covered with 685: 520: 204: 32: 3199: 3034: 900: 847: 646: 307: 3635: 3465: 3099: 721: 551: 320: 303: 161: 115: 111: 3505: 3430: 3280: 3154: 2586: 2202: 1547: 1530: 1270: 3755: 3500: 3275: 3094: 3089: 3059: 3054: 3019: 3009: 2798: 2660: 2429: 2312: 2304: 2289:"Tláloc Rites and the Huey Tozoztli Festival in the Mexican Codex Borbonicus" 2210: 2081: 2058:"Archaeology and Archaeoastronomy of Cerro Tláloc, Mexico: A Reconsideration" 1983: 1975: 1960:"Tláloc Rites and the Huey Tozoztli Festival in the Mexican Codex Borbonicus" 1886: 1829: 1556: 1507: 1346: 1278: 785: 701: 658: 220: 181: 165: 41: 3655: 3194: 2940: 2721: 2565: 2504:

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).

649:, a 4,100 metres (13,500 ft) mountain on the eastern rim of the 3384: 3270: 3184: 3179: 3084: 2006:(Paperback ed.). Niwot, Colorado: University Press of Colorado. 664: 558: 537:, the four corners of the universe are marked by "the four Tlálocs" ( 534: 328: 3311: 2517: 2390: 1457: 1203: 3139: 3124: 3119: 3104: 2999: 2989: 2891: 2857: 2615: 2421: 2405: 2073: 1877: 1821: 1774: 1656: 905: 851: 709: 681: 569: 488: 459: 439: 216: 96: 2753: 964:(in Spanish). Editorial Porrúa. pp. 567, 568, 569, 570, 571. 932:(in Spanish). Editorial Porrúa. pp. 567, 568, 569, 570, 571. 784:, possibly with Chalchiuhtlicue. Tláloc had an older sister named 487:

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

3174: 2670:

Becoming Petrified: the Making of Archaeological Personhood

1367:

Becoming Petrified: the Making of Archaeological Personhood

745:

Archaeological evidence indicates Tláloc was worshipped in

704:

festival, which was celebrated annually. Evidence from the

126: 1725:

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

818:(Mexico City). One side of the Aztecs' great temple, the 219:(Nappatecuhtli, Tomiyauhtecuhtli, Opochtli, Yauhtli) and 2641:

The Journal of Latin American and Caribbean Anthropology

1327:

The Journal of Latin American and Caribbean Anthropology

837: 827: 2532: 1388: 2469: 2697: 955: 953: 951: 949: 862:

Cerro Tláloc is the highest peak of the part of the

773:

Tláloc was first married to the goddess of flowers,

2133: 1685: 1574:

The Gods and Symbols of Ancient Mexico and the Maya

1034: 989:(in Spanish). Editorial Porrúa. pp. 206, 207. 529:

Depiction of Patterns of War, Tláloc (bottom right)

1571: 708:suggests that Huey Tozotli was a commemoration of 1009: 984: 959: 946: 927: 3753: 1129: 1127: 923: 921: 836:and painted blue, is adorned with the visage of 2001: 668:Tláloc, Collection E. Eug. Goupil, 17th century 557:In Aztec mythology, Tláloc was the lord of the 425: 87:Nonohualco, Tláloctlamacazqui, Tláloccantecutli 2683:. New York, NY: Dover Publishing. p. 74. 1609:. New York, NY: Dover Publishing. p. 74. 628: 365:National Museum of Anthropology in Mexico City 2769: 2572: 2110:Iwaniszewski, Stanislaw. (1994). pp. 159-160. 1528: 1124: 1014:(in Spanish). Editorial Porrúa. p. 351. 918: 819: 811: 47:"Tlaloc" redirects here. For other uses, see 2055: 1500:Studies in Pre-Columbian Art and Archaeology 1478: 1140:Studies in Pre-Columbian Art and Archaeology 1103:Studies in Pre-Columbian Art and Archaeology 1496:"The Iconography of the Teotihuacan Tláloc" 1136:"The Iconography of the Teotihuacan Tláloc" 1099:"The Iconography of the Teotihuacan Tláloc" 2776: 2762: 1904:(Translated ed.). Mexico. p. 10. 1806:"The Terracotta Heads of Teotihuacan (II)" 870: 335:. It was likely adopted from the Maya god 69: 2702:(2nd edition, revised ed.). London: 2376: 1876: 1546: 1189: 2667: 2638: 2286: 2119:Iwaniszewski, Stanislaw. (1994). p. 160. 2043:Iwaniszewski, Stanislaw. (1994). p. 159. 2034:Iwaniszewski, Stanislaw. (1994). p. 158. 1957: 1913: 1911: 1865:Papers from the Institute of Archaeology 1493: 1384: 1382: 1380: 1378: 1376: 1364: 1324: 1185: 1183: 1181: 1133: 1096: 795: 732: 663: 596: 524: 429: 270: 259: 3661:Romances de los señores de Nueva España 2460: 2188: 1803: 1734:Lòpez Austin (1997) p. 209, citing the 1302: 1256: 1074: 857: 637:, one of the two shrines on top of the 514: 14: 3754: 2676: 2503: 2265: 1638: 1602: 1569: 1443: 1167: 1165: 1163: 700:Tláloc was also worshipped during the 545: 293: 63:God of lightning, rain and earthquakes 2757: 2287:DiCesare, Catherine R. (2015-10-01). 2167: 2051: 2049: 1997: 1995: 1993: 1958:DiCesare, Catherine R. (2015-10-01). 1953: 1951: 1949: 1947: 1945: 1943: 1908: 1858: 1439: 1437: 1435: 1433: 1431: 1373: 1360: 1358: 1356: 1320: 1318: 1316: 1314: 1298: 1296: 1252: 1250: 1248: 1224: 1178: 1175:Thames & Hudson: London. p. 122. 2601: 2475:Tamoanchan, Tlálocan: Places of Mist 1760: 1092: 1090: 1075:Sahagun, Fray Bernardino de (1569). 604:, as shown in the late 16th century 342: 2783: 2171:Aztecs: Reign of Blood and Splendor 1899: 1228:Aztecs: Reign of Blood and Splendor 1160: 24: 2266:Curtis, Nick (December 14, 2018). 2046: 1990: 1940: 1751:. México : UNAM, 1983. p. 160 1578:. Thames and Hudson Inc. pp. 1428: 1353: 1311: 1293: 1245: 728: 25: 3803: 3556:Lienzo de Coixtlahuaca I & II 2801:: Ometēcuthli and Omecihuātl (or 2730: 2139:Introduction to Classical Nahuatl 1691:Introduction to Classical Nahuatl 1087: 1040:Introduction to Classical Nahuatl 826:, was dedicated to the storm god 661:for planting put in their hands. 2816: 2736: 2465:. Cambridge Scholars Publishing. 2268:"Jesse Hernandez's Tláloc Dunny" 2056:Iwaniszewski, Stanisław (1994). 1307:. Cambridge Scholars Publishing. 846:There is a sanctuary found atop 643:Quetzalcoatl Tláloc Tlamacazqui. 462:excavated from the Maya site of 3731:Codex Vindobonensis Mexicanus I 3611:Oztoticpac Lands Map of Texcoco 3561:Lienzo de Santa María Nativitas 2672:. Mexico City: Sternberg Press. 2113: 2104: 2037: 2028: 1893: 1852: 1797: 1754: 1749:Etnología del Istmo Veracruzano 1741: 1728: 1719: 1679: 1632: 1623: 1596: 1563: 1522: 1487: 1472: 1369:. Mexico City: Sternberg Press. 1218: 791: 30:For the manifestation from the 3571:Lienzo de Zacatepec I & II 2191:Colonial Latin American Review 1259:Colonial Latin American Review 1171:Townsend, Richard F. (1992). 1068: 1028: 1012:Diccionario de Mitología nahua 1003: 987:Diccionario de Mitología nahua 978: 962:Diccionario de Mitología nahua 930:Diccionario de Mitología Nahoa 737:Five Tlaloquê depicted in the 13: 1: 2698:Townsend, Richard F. (2000). 2126: 2002:Carrasco, David, ed. (1999). 1900:Sahagun, Fray Bernardino De. 1804:Nuttall, Zelia (1886-07-01). 561:which was destroyed by fire. 2680:The Myths of Mexico and Peru 2479:University Press of Colorado 2143:University of Oklahoma Press 2141:(revised ed.). Norman: 1695:University of Oklahoma Press 1693:(revised ed.). Norman: 1606:The Myths of Mexico and Peru 1142:(15). Dumbarton Oaks: 1–22. 1044:University of Oklahoma Press 1042:(revised ed.). Norman: 592: 426:Mesoamerican representations 215:• With Chalchiuhtlicue: the 7: 3706:Historia Tolteca-Chichimeca 3566:Lienzo de Santiago Ihuitlan 2227:Aztec ceremonial landscapes 2004:Aztec ceremonial landscapes 879: 629:Child sacrifice and rituals 10: 3808: 3666:Codex Santa Maria Asunción 3446:Boban Aztec Calendar Wheel 2355:"God of the Month: Tláloc" 1919:"God of the Month: Tláloc" 1629:Lòpez Austin (1997) p. 214 1010:Cecilio A. Robelo (1905). 985:Cecilio A. Robelo (1905). 960:Cecilio A. Robelo (1905). 928:Cecilio A. Robelo (1905). 838: 828: 518: 75:Tláloc as depicted in the 46: 40:. For the fish genus, see 38:Titan (Dune) § Tlaloc 29: 3681:Codex Telleriano-Remensis 3471:Mapas de Cuauhtinchan 1-4 3441:Codices Becker I & II 3403: 3375: 3299: 3233: 2867: 2825: 2814: 2791: 2668:Rozental, Sandra (2008). 2587:10.1080/10609160120093787 2345:: CS1 maint: unfit URL ( 2203:10.1080/10609160120093787 1548:10.1007/s12685-016-0174-x 1494:PASZTORY, ESTHER (1974). 1365:Rozental, Sandra (2008). 1271:10.1080/10609160120093787 1134:Pasztory, Esther (1974). 1097:Pasztory, Esther (1974). 820: 812: 780:Tláloc was the father of 250: 242: 231: 226: 211: 196: 188: 176: 171: 157: 142: 132: 122: 91: 83: 68: 61: 56: 3621:Plano en papel de maguey 3431:Codices Azoyú I & II 2461:Jackson, Robert (2014). 2409:Latin American Antiquity 2305:10.1215/00141801-3135290 2062:Latin American Antiquity 1976:10.1215/00141801-3135290 1859:Iguaz, D. (1993-11-14). 1303:Jackson, Robert (2014). 911: 444:Classic Veracruz culture 3416:Aubin Manuscript no. 20 2168:Brown, Dale M. (1999). 1639:Arnold, Philip (1995). 1225:Brown, Dale M. (1999). 871:Archaeological evidence 542: 385:was willing to make of 290: 49:Tlaloc (disambiguation) 3551:Lienzo Antonio de León 2677:Spence, Lewis (1994). 2257:: CS1 maint: others ( 1603:Spence, Lewis (1994). 843: 814:Museo del Templo Mayor 742: 669: 609: 530: 503:of Tláloc, so did the 447: 438:depicting Tláloc from 372:colonization of Mexico 279: 268: 3711:Codex Totomixtlahuaca 3651:Relación de Michoacán 3601:Códice Maya de México 3586:Matrícula de Tributos 3511:Codex Fejérváry-Mayer 2956:Tlāhuizcalpantecuhtli 2471:López Austin, Alfredo 1570:Miller, Mary (1993). 799: 736: 686:sacrifice of children 667: 633:In the Aztec capital 600: 547:[tɬaːˈloːkeʔ] 528: 433: 399:Roman Catholic Church 274: 263: 112:Chalchiuhtlicueyecatl 3767:Sky and weather gods 3741:Codex Zouche-Nuttall 3691:Anales de Tlatelolco 3581:Codex Magliabechiano 2831:(Four Tezcatlipocas) 2745:at Wikimedia Commons 2604:History of Religions 1763:History of Religions 1645:History of Religions 858:Geographical setting 515:Historical cosmology 472:Augustus Le Plongeon 77:Codex Magliabechiano 3631:Codex Porfirio Díaz 3626:Primeros Memoriales 3541:Codex Ixtlilxochitl 3536:Humboldt fragment 1 3526:Códice de Huichapan 3436:Badianus Manuscript 3390:The Stinking Corpse 2704:Thames & Hudson 2548:Thames & Hudson 2362:Aztecs at Mexicolor 2174:. Time-Life Books. 2135:Andrews, J. Richard 1926:Aztecs at Mexicolor 1687:Andrews, J. Richard 1404:Thames & Hudson 1231:. Time-Life Books. 1036:Andrews, J. Richard 308:the sacred mountain 3596:Crónica Mexicayotl 3481:Codex Chimalpopoca 3070:Itzpapalotlcihuatl 3050:Huitztlampaehecatl 2911:Tezcatlipoca (see 2877:Lords of the Night 2653:10.1111/jlca.12099 1479:Pasztory, Esther. 1339:10.1111/jlca.12099 1120:– via JSTOR. 844: 743: 670: 622:J. Richard Andrews 610: 564:On page 28 of the 531: 448: 352:decided was high. 295:[ˈtɬaːlok] 280: 269: 251:Zapotec equivalent 3749: 3748: 3726:Codex Vaticanus B 3686:Tira de Tepechpan 3531:Codex Huexotzinco 3476:Codex Chimalpahin 3395:Use of entheogens 3362:Tlillan-Tlapallan 3256:Centzon Tōtōchtin 3251:Centzonhuītznāhua 2977:Acuecueyotl (see 2832: 2741:Media related to 2713:978-0-500-28132-1 2557:978-0-500-05068-2 2488:978-0-87081-445-7 2152:978-0-8061-3452-9 1704:978-0-8061-3452-9 1413:978-0-500-05068-2 1053:978-0-8061-3452-9 539:Classical Nahuatl 416:anthropomorphized 343:Deity iconography 287:Classical Nahuatl 258: 257: 243:Mixtec equivalent 184:(Codex Zumarraga) 16:(Redirected from 3799: 3696:Codex Tlatelolco 3516:Codex Florentine 3456:Codex Borbonicus 3426:Codex Azcatitlan 3421:Aubin Tonalamatl 3352:Thirteen Heavens 3115:Mictlanpachecatl 3075:Itzpapalotltotec 2995:Chalchiuhtotolin 2936:Lords of the Day 2830: 2820: 2778: 2771: 2764: 2755: 2754: 2740: 2725: 2694: 2673: 2664: 2635: 2598: 2569: 2529: 2506:The Art Bulletin 2500: 2466: 2457: 2402: 2373: 2371: 2369: 2359: 2350: 2344: 2336: 2334: 2332: 2325:Noticias del Dia 2316: 2283: 2281: 2279: 2262: 2256: 2248: 2222: 2185: 2164: 2120: 2117: 2111: 2108: 2102: 2101: 2053: 2044: 2041: 2035: 2032: 2026: 2025: 1999: 1988: 1987: 1955: 1938: 1937: 1935: 1933: 1923: 1915: 1906: 1905: 1902:Florentine Codex 1897: 1891: 1890: 1880: 1856: 1850: 1849: 1801: 1795: 1794: 1758: 1752: 1745: 1739: 1736:Florentine Codex 1732: 1726: 1723: 1717: 1716: 1683: 1677: 1676: 1636: 1630: 1627: 1621: 1620: 1600: 1594: 1593: 1577: 1567: 1561: 1560: 1550: 1526: 1520: 1519: 1491: 1485: 1484: 1476: 1470: 1469: 1446:The Art Bulletin 1441: 1426: 1425: 1386: 1371: 1370: 1362: 1351: 1350: 1322: 1309: 1308: 1300: 1291: 1290: 1254: 1243: 1242: 1222: 1216: 1215: 1187: 1176: 1169: 1158: 1157: 1155: 1154: 1131: 1122: 1121: 1119: 1117: 1094: 1085: 1084: 1072: 1066: 1065: 1032: 1026: 1025: 1007: 1001: 1000: 982: 976: 975: 957: 944: 943: 925: 841: 840: 831: 830: 825: 824: 817: 816: 809: 808: 804: 706:Codex Borbonicus 651:Valley of Mexico 549: 297: 102:Ilhuicatl-Meztli 73: 54: 53: 21: 3807: 3806: 3802: 3801: 3800: 3798: 3797: 3796: 3752: 3751: 3750: 3745: 3591:Codex Mexicanus 3521:Codex Huamantla 3496:Codex Cozcatzin 3486:Codex Colombino 3399: 3377: 3371: 3295: 3246:Centzonmīmixcōa 3229: 3080:Itztlacoliuhqui 2979:Chalchiuhtlicue 2902:Piltzintecuhtli 2887:Chalchiuhtlicue 2863: 2839:Huītzilōpōchtli 2829: 2821: 2812: 2787: 2785:Aztec mythology 2782: 2733: 2728: 2714: 2691: 2558: 2518:10.2307/3050884 2489: 2391:10.2307/1587370 2367: 2365: 2357: 2353: 2338: 2337: 2330: 2328: 2319: 2277: 2275: 2250: 2249: 2237: 2225: 2182: 2153: 2129: 2124: 2123: 2118: 2114: 2109: 2105: 2054: 2047: 2042: 2038: 2033: 2029: 2014: 2000: 1991: 1956: 1941: 1931: 1929: 1921: 1917: 1916: 1909: 1898: 1894: 1857: 1853: 1802: 1798: 1759: 1755: 1746: 1742: 1733: 1729: 1724: 1720: 1705: 1697:. p. 596. 1684: 1680: 1637: 1633: 1628: 1624: 1617: 1601: 1597: 1590: 1582:–167, 142–143. 1568: 1564: 1527: 1523: 1492: 1488: 1477: 1473: 1458:10.2307/3050884 1442: 1429: 1414: 1387: 1374: 1363: 1354: 1323: 1312: 1301: 1294: 1255: 1246: 1239: 1223: 1219: 1204:10.2307/1587370 1188: 1179: 1170: 1161: 1152: 1150: 1132: 1125: 1115: 1113: 1095: 1088: 1073: 1069: 1054: 1033: 1029: 1022: 1008: 1004: 997: 983: 979: 972: 958: 947: 940: 926: 919: 914: 882: 873: 860: 806: 802: 801: 794: 731: 729:Related deities 631: 595: 523: 521:Aztec mythology 517: 428: 345: 232:Maya equivalent 205:Chalchiuhtlicue 180:Created by the 109: 99: 79: 64: 52: 45: 33:Legends of Dune 28: 23: 22: 15: 12: 11: 5: 3805: 3795: 3794: 3789: 3784: 3779: 3777:Fertility gods 3774: 3769: 3764: 3747: 3746: 3744: 3743: 3738: 3733: 3728: 3723: 3721:Anales de Tula 3718: 3713: 3708: 3703: 3698: 3693: 3688: 3683: 3678: 3673: 3668: 3663: 3658: 3653: 3648: 3643: 3638: 3636:Mapa Quinatzin 3633: 3628: 3623: 3618: 3613: 3608: 3603: 3598: 3593: 3588: 3583: 3578: 3573: 3568: 3563: 3558: 3553: 3548: 3543: 3538: 3533: 3528: 3523: 3518: 3513: 3508: 3503: 3498: 3493: 3488: 3483: 3478: 3473: 3468: 3466:Codex Boturini 3463: 3458: 3453: 3448: 3443: 3438: 3433: 3428: 3423: 3418: 3413: 3407: 3405: 3401: 3400: 3398: 3397: 3392: 3387: 3381: 3379: 3373: 3372: 3370: 3369: 3364: 3359: 3354: 3349: 3344: 3339: 3329: 3327:Huēyi Teōcalli 3324: 3319: 3314: 3309: 3303: 3301: 3297: 3296: 3294: 3293: 3288: 3283: 3278: 3273: 3268: 3263: 3258: 3253: 3248: 3243: 3237: 3235: 3231: 3230: 3228: 3227: 3222: 3217: 3212: 3207: 3202: 3197: 3192: 3187: 3182: 3177: 3172: 3167: 3162: 3157: 3152: 3147: 3142: 3137: 3132: 3127: 3122: 3117: 3112: 3107: 3102: 3100:Malinalxochitl 3097: 3092: 3087: 3082: 3077: 3072: 3067: 3062: 3057: 3052: 3047: 3042: 3037: 3032: 3027: 3022: 3017: 3012: 3007: 3002: 2997: 2992: 2987: 2982: 2975: 2970: 2969: 2968: 2963: 2958: 2953: 2948: 2946:Mictēcacihuātl 2943: 2933: 2932: 2931: 2926: 2921: 2916: 2909: 2904: 2899: 2897:Mictlāntēcutli 2894: 2889: 2884: 2873: 2871: 2865: 2864: 2862: 2861: 2851: 2846: 2841: 2835: 2833: 2823: 2822: 2815: 2813: 2811: 2810: 2803:Tōnacātēcuhtli 2795: 2793: 2789: 2788: 2781: 2780: 2773: 2766: 2758: 2752: 2751: 2746: 2732: 2731:External links 2729: 2727: 2726: 2712: 2695: 2690:978-0486283326 2689: 2674: 2665: 2647:(2): 331–356. 2636: 2616:10.1086/463404 2610:(4): 351–384. 2599: 2581:(4): 449–468. 2570: 2556: 2530: 2501: 2487: 2467: 2458: 2422:10.2307/971561 2416:(2): 158–176. 2403: 2385:(2): 185–213. 2379:Garden History 2374: 2351: 2317: 2299:(4): 683–706. 2284: 2274:. Newburgh, NY 2272:CoART Magazine 2263: 2235: 2223: 2197:(2): 209–227. 2186: 2181:978-0809498543 2180: 2165: 2151: 2130: 2128: 2125: 2122: 2121: 2112: 2103: 2074:10.2307/971561 2068:(2): 158–176. 2045: 2036: 2027: 2012: 1989: 1970:(4): 683–706. 1939: 1907: 1892: 1878:10.5334/pia.45 1851: 1822:10.2307/495861 1816:(3): 318–330. 1796: 1775:10.1086/463404 1769:(4): 351–384. 1753: 1740: 1738:lib. 6, cap. 8 1727: 1718: 1703: 1678: 1657:10.1086/463406 1631: 1622: 1616:978-0486283326 1615: 1595: 1588: 1562: 1541:(4): 449–468. 1521: 1486: 1471: 1427: 1412: 1372: 1352: 1333:(2): 331–356. 1310: 1292: 1265:(2): 209–227. 1244: 1238:978-0809498543 1237: 1217: 1198:(2): 185–213. 1192:Garden History 1177: 1159: 1123: 1086: 1067: 1052: 1027: 1020: 1002: 995: 977: 970: 945: 938: 916: 915: 913: 910: 909: 908: 903: 898: 893: 888: 881: 878: 872: 869: 859: 856: 793: 790: 730: 727: 722:Etzalcualiztli 630: 627: 594: 591: 516: 513: 427: 424: 402:colonization. 344: 341: 321:Tagetes lucida 312:ancient Mexico 304:Aztec religion 275:Tláloc in the 264:Tláloc in the 256: 255: 252: 248: 247: 244: 240: 239: 233: 229: 228: 224: 223: 213: 209: 208: 198: 194: 193: 190: 186: 185: 178: 174: 173: 169: 168: 162:Etzalcualiztli 159: 155: 154: 144: 140: 139: 134: 130: 129: 124: 120: 119: 116:Gulf of Mexico 93: 89: 88: 85: 81: 80: 74: 66: 65: 62: 59: 58: 26: 9: 6: 4: 3: 2: 3804: 3793: 3790: 3788: 3785: 3783: 3780: 3778: 3775: 3773: 3770: 3768: 3765: 3763: 3760: 3759: 3757: 3742: 3739: 3737: 3734: 3732: 3729: 3727: 3724: 3722: 3719: 3717: 3714: 3712: 3709: 3707: 3704: 3702: 3699: 3697: 3694: 3692: 3689: 3687: 3684: 3682: 3679: 3677: 3676:Mapa Sigüenza 3674: 3672: 3669: 3667: 3664: 3662: 3659: 3657: 3654: 3652: 3649: 3647: 3644: 3642: 3641:Codex Ramírez 3639: 3637: 3634: 3632: 3629: 3627: 3624: 3622: 3619: 3617: 3614: 3612: 3609: 3607: 3604: 3602: 3599: 3597: 3594: 3592: 3589: 3587: 3584: 3582: 3579: 3577: 3574: 3572: 3569: 3567: 3564: 3562: 3559: 3557: 3554: 3552: 3549: 3547: 3544: 3542: 3539: 3537: 3534: 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London: 2538:Karl Taube 2368:20 October 2331:20 October 2127:References 1932:20 October 1402:. 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