BEST PDF 2012: The Return of Quetzalcoatl Daniel Pinchbeck BOOK ONLINE by Rokutotik. By daniel pinchbeck pdf 2012 the return of quetzalcoatl by daniel pinchbeck pdf ea st return pdf. II initially believed the landing of Hern. Questions with answers in pdf files toro snow. The Return of Quetzalcoatl. For a full set of references and notes please see the PDF or HTML where available. Man 2012, return of quetzalcoatl. 2012 the return of quetzalcoatl daniel pinchbeck pdf. BEST PDF 2. 01. 2: The Return of Quetzalcoatl Daniel Pinchbeck BOOK ONLINE. Wir verwenden Cookies, um ein verbessertes Online- Erlebnis zu bieten und Ihnen speziell auf Sie zugeshnittene Inhalte und Dienstleistungen bereitzustellen. Mit der Nutzung von Dailymotion geben Sie uns Ihr Einverst. Quetzalcoatl - Wikipedia. Quetzalcoatl (English pronunciation: ; Spanish pronunciation: . It is in this period that the deity is known to have been named . In the Maya area, he was approximately equivalent to Kukulkan and Gukumatz, names that also roughly translate as . This talisman was a conch shell cut at the cross- section and was likely worn as a necklace by religious rulers, as they have been discovered in burials in archaeological sites throughout Mesoamerica, and potentially symbolized patterns witnessed in hurricanes, dust devils, seashells, and whirlpools, which were elemental forces that had significance in Aztec mythology. In codex drawings, Quetzalcoatl and Xolotl were both pictured as wearing an ehecailacocozcatl around each of their necks. It is a matter of much debate among historians to which degree, or whether at all, these narratives about this legendary Toltec ruler describe historical events. He was also the patron god of the Aztec priesthood, of learning and knowledge. Two other gods represented by the planet Venus are Quetzalcoatl's ally Tlaloc who is the god of rain, and Quetzalcoatl's twin and psychopomp, who is named Xolotl. Animals thought to represent Quetzalcoatl include resplendent quetzals, rattlesnakes (coatl meaning serpent in Nahuatl), crows, and macaws. In his form as Ehecatl he is the wind, and is represented by spider monkeys, ducks, and the wind itself. The existence of such worship can be seen through studies of iconography of different Mesoamerican cultures, in which serpent motifs are frequent. On the basis of the different symbolic systems used in portrayals of the feathered serpent deity in different cultures and periods, scholars have interpreted the religious and symbolic meaning of the feathered serpent deity in Mesoamerican cultures. Iconographic depictions. This depiction is believed to have been made around 9. BC. Although probably not exactly a depiction of the same feathered serpent deity worshipped in classic and post- classic periods, it shows the continuity of symbolism of feathered snakes in Mesoamerica from the formative period and on, for example in comparison to the Mayan Vision Serpent shown below. At temples such as the aptly named . The earliest depictions of the feathered serpent deity were fully zoomorphic, depicting the serpent as an actual snake, but already among the Classic Maya the deity began acquiring human features. In the iconography of the classic period Maya serpent imagery is also prevalent: a snake is often seen as the embodiment of the sky itself, and a vision serpent is a shamanic helper presenting Maya kings with visions of the underworld. The archaeological record shows that after the fall of Teotihuacan that marked the beginning of the epi- classic period in Mesoamerican chronology around 6. AD, the cult of the feathered serpent spread to the new religious and political centers in central Mexico, centers such as Xochicalco, Cacaxtla and Cholula. Cholula is known to have remained the most important center of worship to Quetzalcoatl, the Aztec/Nahua version of the feathered serpent deity, in the post- classic period. During the epi- classic period, a dramatic spread of feathered serpent iconography is evidenced throughout Mesoamerica, and during this period begins to figure prominently at cites such as Chich. Colonial documentary sources from the Maya area frequently speak of the arrival of foreigners from the central Mexican plateau, often led by a man whose name translates as . The most important center was Cholula where the world's largest pyramid was dedicated to his worship. In Aztec culture, depictions of Quetzalcoatl were fully anthropomorphic. Quetzalcoatl was associated with the windgod Ehecatl and is often depicted with his insignia: a beak- like mask. Interpretations. The feathered serpent was furthermore connected to the planet Venus because of this planet's importance as a sign of the beginning of the rainy season. To both Teotihuacan and Mayan cultures, Venus was in turn also symbolically connected with warfare. In the example from Yaxchilan, the Vision Serpent has the human face of the young maize god, further suggesting a connection to fertility and vegetational renewal; the Mayan Young Maize god was also connected to Venus. In Xochicalco, depictions of the feathered serpent are accompanied by the image of a seated, armed ruler and the hieroglyph for the day sign 9 Wind. The date 9 Wind is known to be associated with fertility, Venus and war among the Maya and frequently occurs in relation to Quetzalcoatl in other Mesoamerican cultures. On the basis of the iconography of the feathered serpent deity at sites such as Teotihuacan, Xochicalco, Chich. He was a creator deity having contributed essentially to the creation of Mankind. He also had anthropomorphic forms, for example in his aspects as Ehecatl the wind god. Among the Aztecs, the name Quetzalcoatl was also a priestly title, as the two most important priests of the Aztec Templo Mayor were called . In the Aztec ritual calendar, different deities were associated with the cycle- of- year names: Quetzalcoatl was tied to the year Ce Acatl (One Reed), which correlates to the year 1. There are several stories about the birth of Quetzalcoatl. In a version of the myth, Quetzalcoatl was born by a virgin named Chimalman, to whom the god Onteol appeared in a dream. Over the West presides the White Tezcatlipoca, Quetzalcoatl, the god of light, justice, mercy and wind. Over the South presides the Blue Tezcatlipoca, Huitzilopochtli, the god of war. Over the East presides the Red Tezcatlipoca, Xipe Totec, the god of gold, farming and springtime. And over the North presides the Black Tezcatlipoca, known by no other name than Tezcatlipoca, the god of judgment, night, deceit, sorcery and the Earth. As the morning star, he was known by the title Tlahuizcalpantecuhtli, meaning . Quetzalcoatl was also the patron of the priests and the title of the twin Aztec high priests. Some legends describe him as opposed to human sacrifice. Often our current time was considered the fifth sun. Quetzalcoatl went to Mictlan, the underworld, and created fifth- world mankind from the bones of the previous races (with the help of Cihuacoatl), using his own blood, from a wound he inflicted on his earlobes, calves, tongue, and penis, to imbue the bones with new life. It is also suggested that he was a son of Xochiquetzal and Mixcoatl. His ashes rose into the sky and then his heart followed, becoming the morning star (see Tlahuizcalpantecuhtli). This view has been questioned by ethno- historians who argue that the Quetzalcoatl- Cort. In the Codex's description of the first meeting between Moctezuma and Cort. This speech, which has been widely referred to, has been a factor in the widespread belief that Moctezuma was addressing Cort. Franciscans such as Toribio de Benavente . Thomas whom legend had it had . Franciscans then equated the original Quetzalcoatl with St. Thomas and imagined that the Indians had long- awaited his return to take part once again in God's kingdom. Historian Matthew Restall concludes that: The legend of the returning lords, originated during the Spanish- Mexica war in Cort. Nicholson (2. 00. John Pohl (2. 01. However, a majority of Mesoamericanist scholars such as Matthew Restall (2. James Lockhart (1. Susan D. Gillespie (1. Camilla Townsend (2. Louise Burkhart, Michel Graulich and Michael E. Smith (2. 00. 1) among others, consider the . However, this legend likely has a foundation in events that took place immediately prior to the arrival of the Spaniards. A 2. 01. 2 exhibition at the Los Angeles County Museum of Art and the Dallas Museum of Art, . They maintained a major pilgrimage and commercial center at Cholula, Puebla which the Spaniards compared to both Rome and Mecca because the cult of the god united its constituents through a field of common social, political, and religious values without dominating them militarily. This confederacy engaged in almost seventy- five years of nearly continuous conflict with the Aztec Empire of the Triple Alliance until the arrival of Cort. Members of this confederacy from Tlaxcala, Puebla, and Oaxaca provided the Spaniards with the army that first reclaimed the city of Cholula from its pro- Aztec ruling faction, and ultimately defeated the Aztec capital of Tenochtitlan (Mexico City). The Tlaxcalteca, along with other city- states across the Plain of Puebla, then supplied the auxiliary and logistical support for the conquests of Guatemala and West Mexico while Mixtec and Zapotec caciques (Colonial indigenous rulers) gained monopolies in the overland transport of Manila galleon trade through Mexico, and formed highly lucrative relationships with the Dominican order in the new Spanish imperial world economic system that explains so much of the enduring legacy of indigenous life- ways that characterize southern Mexico and explain the popularity of the Quetzalcoatl legends that continued through the colonial period to the present day. Contemporary use. According to the Book of Mormon, the resurrected Christ came down from the clouds and visited the people of the American continent, shortly after his resurrection. Quetzalcoatl is not a religious symbol in the Mormon faith, and is not taught as such, nor is it in their doctrine. But the history of the former has been handed down to us through an impure Lamanitish source, which has sadly disfigured and perverted the original incidents and teachings of the Savior's life and ministry. Latter- day Saint scholar Brant Gardner, after investigating the link between Quetzalcoatl and Jesus, concluded that the association amounts to nothing more than folklore. Over time, Quetzalcoatl's appearance, clothing, malevolent nature, and status among the gods were reshaped to fit a more Christian framework. He was also portrayed as an enemy in the video game Indiana Jones and the Infernal Machine.
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