| Papers [1-3] of 3 | Search results on "QUETZALCOATL": |
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Mexican-Aztec God Quetzalcoatl, 1981.
This paper discusses the ancient Mexican-Aztec God, Quetzalcoatl: Origins, myths and description.
1,800 words (approx. 7.2 pages), 4 sources, £ 38.95
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From the Paper
"The purpose of this research is to examine the ancient Mexican-Aztec God Quetzalcoatl. This deity, originally that of the Toltecs, played a significant role in the rise and fall of the Aztecs, a process which actually required only a few centuries.
A few hundred year before the arrival of Cortes, the Aztecs wandered into the Valley of Mexico, and, in a series of extraordinary brutal wars, conquered the other tribes living there. It is reported that the Aztecs, who in comparison to the people they conquered were no better tan barbarians, had a capacity for learning much from those they conquered. From the more warlike tribes they acquired knowledge of warfare. their more cultivated habits derived from the example of:
. . . the Toltecs, the civilized people whose symbol was.. "
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Review: Political Organization of Chichen Itza, 2008.
This paper discusses themes in W. Ringle's paper, "On the Political Organization of Chichen Itza." Specifically, the authors looks at the leadership and worship of Quetzalcoatl in Mesoamerica.
1,475 words (approx. 5.9 pages), 1 source, APA, £ 29.95
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Abstract
This paper discusses three general themes that are addressed in Ringle's "On the Political Organization of Chichen Itza." First, the paper explains that, in contrast to other authors, Ringle notes that worship of Quetzalcoatl is a primary means of Mesoamerican leadership and puts forth the fact that it is more properly viewed as a set of visual symbolism. Next, the paper explains that Ringle states that the ceremonial cores of specific larger cult centers served as a location for this investiture of leaders who wished to attach themselves to the cult. Lastly, it is surmised that Quetzalcoatl cannot be simply defined as a dynastic patron. Rather, leadership was often subdivided, with often some facet of dual leadership. The paper also analyzes the sources used within the work, the overall argumentative structure, and the fact that Ringle seems to contradict known theories on Quetzalcoastl worship instead of supporting them. The author the paper then ends his discussion with a personal reaction to Ringle's paper, stating that through Ringle's paper it can be shown that ritual is a powerful leadership tool, binding groups of people together despite disparate locations.
From the Paper
"In addition, Ringle notes that the UTJ jamb figures have this ornament as well. Likewise, so do all of the figures that are facing the Sun Disk figure that are found on the three faces that are carved on the inner lintel. Ringle further supports his disagreement with Kubler by observing that heron-feather ornaments only occur in the upper registers of the LTJ and the NT. This, he surmises, is further proof that this is an indication of specific rank or segment of warriors who were under the command of the 'Mixcoatl' figure. In addition, the author reminds the reader that among the objects given to initiates in the Quiche chronicles were heron feathers.
"Lastly, Ringle brings to light the fact that in the UTJ there is only one person who is lacking the heron feather ornament. This figure is situated to the left of the table bench carving. Ringle theorizes that if he is the initiate, the individual may simply not have been given his ornament yet, in the depiction. This theory would appear to be further supported by the fact that twin heron feathers are floating just above and to the right of the initiate."
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"How the Serpent Finds the Sky", 2002.
An analysis of the story of a boy who knows and worships Quetzalcoatl in the time of the arrival of the Spaniards.
3,620 words (approx. 14.5 pages), 3 sources, MLA, £ 61.95
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Abstract
A fictionalized description of Aztec cultural traditions and mythology as it might have been acted out in the lives of real people at the time of transition as Cortez conquered the empire of Moctezuma. The story is told by a young man, aged 17, who intended to become a shaman, as his world is overturned by the arrival of the Spaniards.
From the Paper
"Last night I sat again at the feet of my father in the Place of the Skulls listening to the Shaman, Izcalli, telling the same story I have heard so many times. My little brother, Cat, short for Ehecatl, sat at my side. Cat was named for the day when he was born, the second day of the month, called Ehecatl. And that day, in it?s turn was named for Ehecatl, the God of the wind, road sweeper of the rain gods. This god, like many others is one of the many forms in which the great Quetzalcoatl reveals himself."
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