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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
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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
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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.
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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.
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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
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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
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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.
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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.
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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
378:, suggests that the Spanish might have unknowingly created connections between Christianity and indigenous religious figures, such as Tláloc. Indigenous Mexicans viewing these plays might have made connections between the
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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
389:, to the sacrifices that were made to Tláloc and other deities. These connections may have allowed indigenous peoples to retain ideas about sacrifice even as they were being forcibly converted to Christianity. Early
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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
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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".
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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
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1531:"The sanctuaries of the Rain God in the Mixtec Highlands, Mexico: a review from the present to the precolonial past"
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2477:. Mesoamerican Worlds series. translated by Bernard R. Ortiz de Montellano and Thelma Ortiz de Montellano. Niwot:
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550:) which both hold up the sky and function as the frame for the passing of time. Tláloc was the patron of the
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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".
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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.
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While pre-Hispanic cultures are thought to have become extinct once the Spanish had completed the
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2229:. Carrasco, David (Paperback ed.). Niwot, Colorado: University Press of Colorado. 1999.
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was dedicated to Tláloc. The high priest who was in charge of the Tláloc shrine was called "
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1641:"Paper Ties to Land: Indigenous and Colonial Material Orientations to the Valley of Mexico"
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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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331:, associated with mountaintop shrines and with life-giving rain, is as at least as old as
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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
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2289:"Tláloc Rites and the Huey Tozoztli Festival in the Mexican Codex Borbonicus"
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2058:"Archaeology and Archaeoastronomy of Cerro Tláloc, Mexico: A Reconsideration"
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1960:"Tláloc Rites and the Huey Tozoztli Festival in the Mexican Codex Borbonicus"
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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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475:
463:
375:
265:
200:
2749:
Tláloc image at the Federation for the Advancement of Mesoamerican Studies
3670:
3645:
3615:
3605:
3495:
3490:
3475:
3410:
3366:
3346:
3321:
3224:
3204:
3164:
2950:
750:
746:
451:
419:
406:
360:
332:
136:
3260:
2965:
2881:
1515:
1495:
1147:
1135:
1110:
1098:
271:
3545:
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3285:
3265:
3240:
3024:
2853:
2678:
2652:
2623:
2537:
2525:
2398:
1810:
The American Journal of Archaeology and of the History of the Fine Arts
1782:
1664:
1640:
1604:
1465:
1393:
1338:
1211:
733:
576:
Additionally, Tláloc is thought to be one of the patron deities of the
525:
390:
276:
3331:
2437:
2089:
2057:
1837:
1529:
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
3169:
3129:
3109:
3039:
2984:
613:
577:
435:
422:
erasure, Tláloc continues to be represented in American culture.
410:
382:
1481:
The Aztec Tláloc: God of Antiquity, writings for Thelma Sullivan
796:
260:
3214:
3134:
2817:
2737:
2327:. Sala de Prensa. Archived from the original on 30 January 2008
890:
885:
833:
763:
508:
504:
327:
Although the name Tláloc is specifically Nahuatl, worship of a
70:
1747:
Lòpez Austin (1997) p. 214, citing Guido Münch Galindo :
895:
755:
713:
496:
386:
336:
235:
150:
146:
1077:
Florentine Codex: General History of the Things of New Spain
450:
Evidence suggests that Tláloc was represented in many other
27:
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:
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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:
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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:
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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:
3532:
3529:
3527:
3524:
3522:
3519:
3517:
3514:
3512:
3509:
3507:
3504:
3502:
3501:Codex Dresden
3499:
3497:
3494:
3492:
3489:
3487:
3484:
3482:
3479:
3477:
3474:
3472:
3469:
3467:
3464:
3462:
3459:
3457:
3454:
3452:
3449:
3447:
3444:
3442:
3439:
3437:
3434:
3432:
3429:
3427:
3424:
3422:
3419:
3417:
3414:
3412:
3409:
3408:
3406:
3402:
3396:
3393:
3391:
3388:
3386:
3383:
3382:
3380:
3374:
3368:
3365:
3363:
3360:
3358:
3355:
3353:
3350:
3348:
3345:
3343:
3340:
3337:
3333:
3330:
3328:
3325:
3323:
3320:
3318:
3315:
3313:
3310:
3308:
3305:
3304:
3302:
3298:
3292:
3289:
3287:
3284:
3282:
3279:
3277:
3276:Ehecatotontli
3274:
3272:
3269:
3267:
3264:
3262:
3259:
3257:
3254:
3252:
3249:
3247:
3244:
3242:
3239:
3238:
3236:
3232:
3226:
3223:
3221:
3218:
3216:
3213:
3211:
3208:
3206:
3203:
3201:
3198:
3196:
3193:
3191:
3188:
3186:
3183:
3181:
3178:
3176:
3173:
3171:
3168:
3166:
3163:
3161:
3158:
3156:
3153:
3151:
3148:
3146:
3143:
3141:
3138:
3136:
3133:
3131:
3128:
3126:
3123:
3121:
3118:
3116:
3113:
3111:
3108:
3106:
3103:
3101:
3098:
3096:
3095:Macuilxochitl
3093:
3091:
3090:Macuiltochtli
3088:
3086:
3083:
3081:
3078:
3076:
3073:
3071:
3068:
3066:
3063:
3061:
3060:Ilamatecuhtli
3058:
3056:
3055:Huixtocihuatl
3053:
3051:
3048:
3046:
3043:
3041:
3038:
3036:
3033:
3031:
3028:
3026:
3023:
3021:
3020:Cihuatecayotl
3018:
3016:
3013:
3011:
3008:
3006:
3003:
3001:
2998:
2996:
2993:
2991:
2988:
2986:
2983:
2980:
2976:
2974:
2973:Acolnahuacatl
2971:
2967:
2964:
2962:
2959:
2957:
2954:
2952:
2949:
2947:
2944:
2942:
2939:
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2917:
2914:
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2903:
2900:
2898:
2895:
2893:
2890:
2888:
2885:
2883:
2880:
2879:
2878:
2875:
2874:
2872:
2870:
2866:
2859:
2855:
2852:
2850:
2847:
2845:
2842:
2840:
2837:
2836:
2834:
2828:
2824:
2819:
2808:
2807:Tōnacācihuātl
2804:
2800:
2797:
2796:
2794:
2790:
2786:
2779:
2774:
2772:
2767:
2765:
2760:
2759:
2756:
2750:
2747:
2744:
2739:
2735:
2734:
2723:
2719:
2715:
2709:
2705:
2701:
2696:
2692:
2686:
2682:
2681:
2675:
2671:
2666:
2662:
2658:
2654:
2650:
2646:
2642:
2637:
2633:
2629:
2625:
2621:
2617:
2613:
2609:
2605:
2600:
2596:
2592:
2588:
2584:
2580:
2576:
2575:Water History
2571:
2567:
2563:
2559:
2553:
2549:
2545:
2544:
2539:
2535:
2531:
2527:
2523:
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2511:
2507:
2502:
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2302:
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2290:
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2273:
2269:
2264:
2260:
2254:
2246:
2242:
2238:
2236:9780870815096
2232:
2228:
2224:
2220:
2216:
2212:
2208:
2204:
2200:
2196:
2192:
2187:
2183:
2177:
2173:
2172:
2166:
2162:
2158:
2154:
2148:
2144:
2140:
2136:
2132:
2131:
2116:
2107:
2099:
2095:
2091:
2087:
2083:
2079:
2075:
2071:
2067:
2063:
2059:
2052:
2050:
2040:
2031:
2023:
2019:
2015:
2013:9780870815096
2009:
2005:
1998:
1996:
1994:
1985:
1981:
1977:
1973:
1969:
1965:
1961:
1954:
1952:
1950:
1948:
1946:
1944:
1927:
1920:
1914:
1912:
1903:
1896:
1888:
1884:
1879:
1874:
1870:
1866:
1862:
1855:
1847:
1843:
1839:
1835:
1831:
1827:
1823:
1819:
1815:
1811:
1807:
1800:
1792:
1788:
1784:
1780:
1776:
1772:
1768:
1764:
1757:
1750:
1744:
1737:
1731:
1722:
1714:
1710:
1706:
1700:
1696:
1692:
1688:
1682:
1674:
1670:
1666:
1662:
1658:
1654:
1650:
1646:
1642:
1635:
1626:
1618:
1612:
1608:
1607:
1599:
1591:
1589:9780500050682
1585:
1581:
1576:
1575:
1566:
1558:
1554:
1549:
1544:
1540:
1536:
1535:Water History
1532:
1525:
1517:
1513:
1509:
1505:
1501:
1497:
1490:
1482:
1475:
1467:
1463:
1459:
1455:
1451:
1447:
1440:
1438:
1436:
1434:
1432:
1423:
1419:
1415:
1409:
1405:
1401:
1400:
1395:
1391:
1385:
1383:
1381:
1379:
1377:
1368:
1361:
1359:
1357:
1348:
1344:
1340:
1336:
1332:
1328:
1321:
1319:
1317:
1315:
1306:
1299:
1297:
1288:
1284:
1280:
1276:
1272:
1268:
1264:
1260:
1253:
1251:
1249:
1240:
1234:
1230:
1229:
1221:
1213:
1209:
1205:
1201:
1197:
1193:
1186:
1184:
1182:
1174:
1168:
1166:
1164:
1149:
1145:
1141:
1137:
1130:
1128:
1112:
1108:
1104:
1100:
1093:
1091:
1083:
1079:. p. 2.
1078:
1071:
1063:
1059:
1055:
1049:
1045:
1041:
1037:
1031:
1023:
1021:970-07-3149-9
1017:
1013:
1006:
998:
996:970-07-3149-9
992:
988:
981:
973:
971:970-07-3149-9
967:
963:
956:
954:
952:
950:
941:
939:970-07-3149-9
935:
931:
924:
922:
917:
907:
904:
902:
899:
897:
894:
892:
889:
887:
884:
883:
877:
868:
865:
864:Sierra Nevada
855:
853:
849:
835:
823:
815:
798:
789:
787:
786:Huixtocihuatl
783:
778:
776:
771:
767:
765:
761:
757:
754:was known as
752:
748:
740:
735:
726:
723:
717:
715:
712:, the god of
711:
707:
703:
698:
694:
690:
687:
684:involved the
683:
678:
676:
666:
662:
660:
659:digging stick
654:
652:
648:
644:
640:
636:
626:
623:
619:
615:
607:
603:
599:
590:
586:
582:
579:
574:
571:
567:
562:
560:
556:
553:
548:
544:
540:
536:
527:
522:
512:
510:
506:
500:
498:
493:
490:
485:
481:
477:
473:
469:
465:
461:
456:
453:
445:
441:
437:
432:
423:
421:
417:
412:
408:
403:
400:
396:
392:
388:
384:
381:
377:
373:
368:
366:
362:
357:
353:
349:
340:
338:
334:
330:
325:
323:
322:
315:
313:
309:
305:
301:
296:
292:
288:
284:
278:
273:
267:
262:
253:
249:
245:
241:
237:
234:
230:
225:
222:
221:Huixtocihuatl
218:
214:
210:
206:
202:
199:
195:
191:
187:
183:
182:Tezcatlipocas
179:
175:
170:
167:
166:Huey Tozoztli
163:
160:
156:
152:
148:
145:
141:
138:
135:
131:
128:
125:
121:
117:
113:
107:
103:
98:
94:
90:
86:
82:
78:
72:
67:
60:
55:
50:
43:
42:Tlaloc (fish)
39:
35:
34:
19:
3782:Rain deities
3772:Thunder gods
3736:Codex Xolotl
3716:Codex Tudela
3701:Mapa Tloztin
3576:Codex Madrid
3461:Codex Borgia
3451:Codex Bodley
3376:Beliefs and
3335:
3291:Xiuhtotontli
3220:Yacatecuhtli
3200:Xōchiquetzal
3160:Tlacotzontli
3150:Temazcalteci
3145:Tēcciztēcatl
3045:Huēhuecoyōtl
3035:Coyolxāuhqui
3005:Chicomecōātl
2978:
2961:Tlaltecuhtli
2929:Xiuhtecuhtli
2918:
2913:Creator gods
2912:
2849:Tezcatlipoca
2844:Quetzalcoatl
2827:Creator gods
2699:
2679:
2669:
2644:
2640:
2607:
2603:
2578:
2574:
2542:
2534:Miller, Mary
2509:
2505:
2474:
2462:
2413:
2407:
2382:
2378:
2366:. Retrieved
2364:. Mexicolore
2361:
2329:. Retrieved
2324:
2296:
2293:Ethnohistory
2292:
2278:December 14,
2276:. Retrieved
2271:
2226:
2194:
2190:
2170:
2138:
2115:
2106:
2065:
2061:
2039:
2030:
2003:
1967:
1964:Ethnohistory
1963:
1930:. Retrieved
1928:. Mexicolore
1925:
1901:
1895:
1868:
1864:
1854:
1813:
1809:
1799:
1766:
1762:
1756:
1748:
1743:
1735:
1730:
1721:
1690:
1681:
1648:
1644:
1634:
1625:
1605:
1598:
1573:
1565:
1538:
1534:
1524:
1502:(15): 1–22.
1499:
1489:
1480:
1474:
1449:
1445:
1398:
1390:Miller, Mary
1366:
1330:
1326:
1304:
1262:
1258:
1227:
1220:
1195:
1191:
1172:
1151:. Retrieved
1139:
1114:. Retrieved
1102:
1080:
1076:
1070:
1039:
1030:
1011:
1005:
986:
980:
961:
929:
901:Cerro Tláloc
874:
861:
848:Cerro Tláloc
845:
822:Templo Mayor
792:Cerro Tláloc
782:Tecciztecatl
779:
775:Xochiquetzal
772:
768:
744:
739:Codex Borgia
718:
702:Huey Tozotli
699:
695:
691:
679:
671:
655:
647:Cerro Tláloc
642:
639:Great Temple
635:Tenochtitlan
632:
617:
611:
601:
587:
583:
575:
566:Codex Borgia
563:
554:
552:Calendar day
532:
501:
494:
484:Templo Mayor
480:Tenochtitlán
476:Templo Mayor
464:Chichén Itzá
457:
452:Mesoamerican
449:
404:
376:Christianity
369:
358:
354:
350:
346:
326:
319:
316:
282:
281:
266:Codex Borgia
254:Pitao-Cocijo
201:Xochiquetzal
143:Ethnic group
31:
3671:Selden Roll
3646:Codex Reese
3616:Paris Codex
3606:Codex Osuna
3506:Codex Durán
3491:Codex Cospi
3411:Aubin Codex
3347:Teotihuacan
3322:Chicomoztoc
3281:Tiānquiztli
3225:Zacatzontli
3205:Xochitlicue
3165:Tlalocayotl
3155:Tepoztēcatl
3065:Ītzpāpālōtl
2951:Nanahuatzin
2924:Tlazōlteōtl
2907:Tepēyōllōtl
2792:Primordials
2512:(1): 7–17.
1452:(1): 7–17.
751:Teotihuacan
747:Mesoamerica
568:, the Five
407:Coatlinchan
361:Coatlinchan
333:Teotihuacan
300:god of rain
246:Ñuhu-Dzahui
227:Equivalents
137:Mesoamerica
84:Other names
36:books, see
3792:Water gods
3787:Earth gods
3762:Aztec gods
3756:Categories
3656:Codex Ríos
3546:Codex Laud
3342:Tamoanchan
3336:Underworld
3317:Cemanahuac
3286:Tzitzimitl
3266:Cihuateteo
3241:Ahuiateteo
3195:Xōchipilli
3025:Cipactonal
3015:Cihuacōātl
2941:Citlālicue
2854:Xipe Totec
2700:The Aztecs
2546:. London:
2538:Karl Taube
2368:20 October
2331:20 October
2127:References
1932:20 October
1402:. London:
1394:Karl Taube
1173:The Aztecs
1153:2023-05-09
606:Codex Ríos
519:See also:
507:people of
395:Tlatelolco
391:syncretism
277:Codex Laud
203:(1st) and
106:1st Heaven
3385:Five Suns
3271:Civateteo
3185:Tonantzin
3180:Toltecatl
3085:Ixtlilton
3030:Cōātlīcue
2661:1935-4940
2632:162347273
2595:162122057
2454:163432692
2430:1045-6635
2313:0014-1801
2253:cite book
2219:162122057
2211:1060-9164
2098:163432692
2082:1045-6635
1984:0014-1801
1887:2041-9015
1846:245264755
1830:1540-5079
1791:162347273
1673:161512366
1651:(1): 31.
1557:1877-7236
1508:0585-7023
1347:1935-4940
1287:162122057
1279:1060-9164
1105:(15): 4.
762:deity as
593:Etymology
559:third sun
535:cosmology
533:In Aztec
380:sacrifice
367:in 1964.
329:storm god
298:) is the
172:Genealogy
158:Festivals
3378:practice
3357:Tlālōcān
3261:Cintēteo
3140:Patecatl
3125:Opochtli
3120:Mixcoatl
3105:Mayahuel
3010:Chīmalmā
3000:Chantico
2990:Atlacoya
2966:Tōnatiuh
2892:Cinteotl
2882:Centeōtl
2858:Camaxtle
2799:Ōmeteōtl
2722:43337963
2566:27667317
2540:(1993).
2497:36178551
2473:(1997).
2446:54395676
2341:cite web
2245:42330315
2161:50090230
2137:(2003).
2022:42330315
1713:50090230
1689:(2003).
1516:41263427
1422:27667317
1396:(1993).
1148:41263427
1111:41263427
1062:50090230
1038:(2003).
906:Tlaloque
880:See also
852:Tlaloque
758:and the
710:Centeotl
682:veintena
675:Tlálocan
570:Tlaloque
543:Tlālōquê
489:chacmool
460:chacmool
440:Ozuluama
420:colonial
217:Tlaloque
212:Children
189:Siblings
97:Tlálocan
3404:Codices
3332:Mictlān
3307:Anahuac
3190:Xilonen
3170:Tlilhua
3130:Oxomoco
3110:Metztli
3040:Ehecatl
2985:Atlahua
2869:Deities
2624:1062953
2526:3050884
2399:1587370
1783:1062953
1665:1063009
1466:3050884
1212:1587370
805:⁄
760:Zapotec
614:Nahuatl
578:trecena
555:Mazātl.
468:Yucatán
466:in the
436:brazier
411:Tijuana
383:Abraham
238:(God B)
197:Consort
177:Parents
3367:Tōllān
3312:Aztlán
3300:Places
3234:Groups
3215:Xolotl
3210:Xocotl
3135:Painal
2919:Tláloc
2743:Tlaloc
2720:
2710:
2687:
2659:
2630:
2622:
2593:
2564:
2554:
2524:
2495:
2485:
2452:
2444:
2438:971561
2436:
2428:
2397:
2311:
2243:
2233:
2217:
2209:
2178:
2159:
2149:
2096:
2090:971561
2088:
2080:
2020:
2010:
1982:
1885:
1844:
1838:495861
1836:
1828:
1789:
1781:
1711:
1701:
1671:
1663:
1613:
1586:
1555:
1514:
1506:
1464:
1420:
1410:
1345:
1285:
1277:
1235:
1210:
1146:
1116:12 Feb
1109:
1060:
1050:
1018:
993:
968:
936:
891:Cocijo
886:Aktzin
839:Tláloc
834:stucco
829:Tláloc
810:in.);
764:Cocijo
618:tlālli
602:Tláloc
509:Oaxaca
505:Mixtec
291:Tláloc
283:Tláloc
133:Region
123:Gender
57:Tláloc
18:Tlaloc
3334:(The
2628:S2CID
2620:JSTOR
2591:S2CID
2522:JSTOR
2450:S2CID
2434:JSTOR
2395:JSTOR
2358:(PDF)
2215:S2CID
2094:S2CID
2086:JSTOR
1922:(PDF)
1842:S2CID
1834:JSTOR
1787:S2CID
1779:JSTOR
1669:S2CID
1661:JSTOR
1512:JSTOR
1462:JSTOR
1283:S2CID
1208:JSTOR
1144:JSTOR
1107:JSTOR
1082:food.
912:Notes
896:Chaac
756:Chaac
714:maize
616:word
497:Chaac
387:Isaac
337:Chaac
236:Chaac
207:(2nd)
151:Nahua
147:Aztec
92:Abode
3175:Toci
2856:(or
2805:and
2718:OCLC
2708:ISBN
2685:ISBN
2657:ISSN
2562:OCLC
2552:ISBN
2493:OCLC
2483:ISBN
2442:OCLC
2426:ISSN
2370:2013
2347:link
2333:2013
2309:ISSN
2280:2018
2259:link
2241:OCLC
2231:ISBN
2207:ISSN
2176:ISBN
2157:OCLC
2147:ISBN
2078:ISSN
2018:OCLC
2008:ISBN
1980:ISSN
1934:2013
1883:ISSN
1826:ISSN
1709:OCLC
1699:ISBN
1611:ISBN
1584:ISBN
1553:ISSN
1504:ISSN
1418:OCLC
1408:ISBN
1343:ISSN
1275:ISSN
1233:ISBN
1118:2023
1058:OCLC
1048:ISBN
1016:ISBN
991:ISBN
966:ISBN
934:ISBN
192:None
164:and
127:Male
2649:doi
2612:doi
2583:doi
2514:doi
2418:doi
2387:doi
2301:doi
2199:doi
2070:doi
1972:doi
1873:doi
1818:doi
1771:doi
1653:doi
1580:166
1543:doi
1454:doi
1335:doi
1267:doi
1200:doi
478:in
470:by
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