Mexicon

Mictlantecuhtli, the Mexican deity of death, and associated human organs

Author(s): Uta Berger
Source: Mexicon, Vol. 26, No. 5 (Oktober 2004), pp. 106-110
Published by: Mexicon
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 SUMMARY: New discoveries of a salvage program of the Guatemalan ZUSAMMENFASSUNG: Neuentdeckungen des Rettungsprogrammes der
authorities in the Northeast of the Department Peten: The région of the guatemaltekischen Altertumsbehörde im Nordosten des Departments Petén:
Laguna Pucteal. Since 1987 there exists a project to protect archaeological die Umgebung der Laguna Pucteal. Im Rahmen eines seit 1987 laufenden
sites in the Peten of Guatemala and also a special project named "Programa Projektes zum Schutz von archäologischen Stätten im Petén existiert ein
de Rescate" (Salvage Program), with the aim of undertaking systematic spezielles Projekt namens „Programa de Rescate" mit dem Ziel Fundstätten
Visits to ruins, documenting their présent condition, registering illegal systematisch aufzusuchen, um deren Zustand zu dokumentieren, Plünde
excavations, and investigating Standing architecture in danger of collapse. rungen festzustellen und die vor drohendem Zusammenbruch stehende
This salvage program Covers an area of almost 10.000 km2 in the Northeast Architektur zu untersuchen. Dieses Projekt erstreckt sich über ein knapp
of the Petén, where more than 90 Precolumbian sites have been recorded so 10.000 km2 grosses Gebiet im Nordosten des Petén, wo bisher mehr als 90
far. In 2001 and 2003 four hitherto unpublished Maya sites were documented, vorspanische Maya-Siedlungen registriert wurden. In den Jahren 2001 und
which are located near the Laguna Pucteal: El Susto, El Susto Mirador, 2003 wurden in unmittelbarer Umgebung der Laguna Pucteal vier bisher
Raton Pucteal, and Las Cubetitas. These Maya sites are presented here nicht publizierte Fundorte dokumentiert: El Susto, El Susto Mirador, Ratón
briefly for the first time. Pucteal und Las Cubetitas, die hier erstmals vorgestellt werden.

Mictlantecuhtli, the Mexican deity of death,

and associated human organs

Uta Berger

In the precinct of the Templo Mayor in Mexico Tenochtitlan

.■^ÊÊÊtk,, in the area of the "Casa de las Aguileras" two ceramic figure
were excavated in 1994. The figures were located west and
east beside a doorway facing south. The figures date from
■ A. about 1480 (Lopéz Luján and Mercado 1996:44f.). Accord
w ing to this report, the figures were honoured with blood
offerings similar to those of the god of death, Mictlantecuhtli.
seen in Codex Magliabechiano (p. 88). One of these figures
^ -
was shown in the exhibition "Aztccs" in London. Berlin and
,#

ÂWr jtÊafâr' /V' Bonn (Royal Academy Publications 2002:458, fig. p. 288).
'

jflF r ^ Cl r This figure, with its special feature and design, is studied
|jk FJ liver. Its meaning is reviewed and discussed and with respect
'M, below, especially the shape, which is thought to be that of the

iMt° human anatomy another interprétation issuggested: that of

JPisWB ^ pP*

Description of the figure

The figure is of human size. It is made up of five pièces built
of fired clay. A fine white stucco layer and residues of colour
cover the surface. The head has rows of holes probably for
feathers or other perishable material to imitate hair. The face
is skeletal. The hands are formed as claws. Out of the skeletal
ehest cavity hangs a three-lobed symmetrical shape, probably
a human organ (Fig. 1). The upper part of the body is bent
forwards slightly. An apron-like loincloth covers the lower
part of the body. The legs are fleshy and the figure wears

The figure was identified as Mictlantecuhtli, the god of

death, by Lopez Luján and Mercado (1996) and the three
lobed shape hanging out of the ehest cavity was interpreted as
X the human liver and gall bladder. Other authors adapted this
identification, for example Matos Moctezuma in the cata
logue "Aztecs", there one reads:
"From the god's stomach hangs a huge liver, the organ inhabit
Fig.
Fig.1.1.Mictlantecuhtli
Mictlantecuhtliwith the
withthree-lobed shape hanging
the three-lobed from
shape the ed by
hanging the ihiyotl
from the (spirit) and one of the three entities of the
ehest cage; excavated Casa
chestcage;excavatedinthe in the "Casa
de las de las.precinct
Aguileras Aguileras",
body precinct
(the other being the head, the seat of destiny, and the
ofthe
of the Templo
Templo Mayor Mayor
in Mexicoin Tenochtitlan.
Mexico Tenochtitlan.
(Photograph (Photoeraph , , . ,
courtesy
courtesy ofof
CONACULTA-INAH-MEX;
CONACULTA-INAH-MEX; reproducción
reproducción heart'the home of con
autorizada por
20 fi autorizada el Instituto
por NacionalNacional
el Instituto de Antropología e Historia)
de Antropología e Historia) liver has been

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 Mictlantecuhtli and the tzitzimitl Review of the literature
In many painted manuscripts the deity of death, Mictlan- It seems generally accepted that th
tecuhtli, is depicted with his main attributes, the skeletal cates the human liver. The définit
limbs and skull, a nose or tongue like a stone knife, and black, Beyer's 1940 study of the live
curly hair decorated with star eyes. Sometimes the hole for the that the name glyph of Tlacae
skull rack is indicated on the skull. Underneath the sternum shown and demonstrated by a S
the heart is visible and claws for the extremities are also symmetrical signs similar to heart
shown (Codex Borgia, p. 34). From the ehest cage hangs the consisting of three parts above. H
heart and, symmetrically on the right and left side of the heart, as a human liver (Fig. 3). He al
a lobe probably indicating the lungs (Codex Borgia, p. 73,56) of Tampatel (Codex Mendoza, f.
(Fig. 2). Codex Magliabechiano portrays the god with a skull liver. According to his explanatio
and claws but omits special designs on the body (p. 73). words, el, derives fromelli, liver
The ceramic figure has much in common with the image the first syllables of both words
of the ízífzí'mí'í/shown in Codex Magliabechiano (p. 76). There neglected, possibly seen a
a tzitzimitl is portrayed with skeletal limbs and body, claws, further included the flower-like
and a skull with a stone knife for the tongue. The demon wears of the tzitzimitl guise (Codex
a collar with hearts and hands around the neck and a pendant 24r, 36r) in his list of images of
showing the three-lobed design. Tzitzimime, the star démons question is similar to a flower. T
of the dark that came headfirst from the sky at night, were facing up or down (Figs. 4, 5).
much feared. Mictlantecuhtli was one of the four sky-bearers Since that time, a number of
(Codex Borgia, p. 52; Codex Vaticanus 3773, p. 22), and could linguistic approach and identific
blend with atzitzimitl (Codex Vaticanus 3738, p. 2v), as such shape symbolizes the human live
he could also represent a "god of the air" and opérate as a scholars, such as Seier (1960,
tzitzimitl, star demon (Tezozomoc 1980:451 ; Miller and Taube 108) suggest that these signs are
1993:176; Klein 2000:3^1). blood.Peñafiel(1897,2:238)translatesTampatelas"placeof
The tzitzimime, the demons of night and death, were metal". Cooper Clark (1938,11:11), an
associated with the final destruction of mankind and the sion, Peñafiel (1885:171), interpreted
contemporary world. Theízi'ízí'wrií/has all the attributes of the Siméon (1988) explains that elli has
death deity. It seems that Mictlantecuhtli and the tzitzimitl breast, stomach or, in a broader sense,
mergeinto one idol in the ceramic figure of the Templo Mayor body". Karttunen (1983) suggests a si
(Klein 2000:17, note 50). It may be possible that the two dictionaries of Molina (1977) and of
excavated figures are tzitzimime, which guarded the doorway several other expressions which shoul
and later were buried in the Casa de Aguileras (Lopéz Luján eration for the linguistic study of the n
and Mercado 1996:45). Eduard Seier suggested that one of example ellelli, punishment, pain, gr
the supernatural manifestations of the tzitzimime was that of There is also the entry tlacaellelli. Th
the souls of sacrificed warriors descending from the sky tlacatl and elleloa, and is translated as
(1960, 111:394). Some tzitzimitl warrior costumes with the túnate, one who has lost his possessions,
three-lobed design are decorated with white-and-red-striped plunged into misery, being hard-heart
cuffs (Codex Mendoza, f. 20r, 27r). Such a pattern was These expressions may also explain the n
reserved for sacrificial victims. This kind of colouring was combined terms where elli refers to org
used for the victims during the feast Tlacaxipehualiztli for exampleelcomallispieen, elzaqualhu
(Sahagún 1993: figs. 250,252) and on other human sacrifices, Campbell 1985:102),e//janí/í breastplate
for example those in the hands of the deities who represent a personal communication 2004), and el
similar red-and-white colouring of the body (Codex Borgia, breast (Sahagún 1950-82, II: 156, 19
f. 15, 16).

The three-lobed shape

The ceramic figure demonstrates a three-lobed shape hanging
out of the ehest. Similar images of such shapes are shown in
1
the códices. All these unusual shapes are defined as human
SSSili Ii vers.

However, from the anatomical point of view there is no

similarity to the human liver, neither with regard to anatomy
. *

and morphology, nor to location. The liver, the biggest organ

in the upper abdominal cavity, is located on the right side of
the body underneath the diaphragm, also partly reaching the
left side. Neither the normal liver nor the diseased liver and/
t~ <-> , i f.u j » . ..... f orgall bladdertakes on a configuration which could match the
Fig.
Fig.2.2.
Detail of the
Detail oftheadornmentsof
adornments Mictlantecuhtli hanging trom
ofMictlantecuhtli the ° ° from the
hanging
ehest
ehest cage
cage (Codex
(Codex Borgia,
Borgia, p.p. 73).
73). three-lobed shapes. The shape has nothing in com
the liver and therefore this interprétation cannot be supported.

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 Aztec anatomy ^Ig xernpi0 Mayor. One could suggest that the tools were
The Aztec view of the body was shaped by observations offered after use or given with the "idea of the blood and
duringhuman sacrifices. Theirknowledgeof human anatomy heart" offering, like a pars pro toto.
and physiology is well documented by Sahagún ( 1950-82, X: Finally the cuauhxicalli, the eagle vessel, was required.
ch. 27). Following this information it is very unlikely that After removal, the heart was placed in this receptacle for
they misunderstood morphology, location and function of the presenting to the gods. There exist beautifully decorated
main organs. The Aztecs were especially aware of the heart stone vessels, some carved with bands of feathers or human
functions with regard to the circulation of the blood. They hearts (Royal Academy Publications 2002:232). Most of
were also aware of the importance of the lungs for breathing these bowls have a diameter of about 30 to 40 cm and often a
and recognized the shape and location of the liver. They knew conical opening. The vessels are very small for the purpose of
also that the heart and lungs are placed in the ehest cavity, holding the liver and apparently special vessels for liver
protected by the bony ehest cage and that the diaphragm offerings are unknown.
separates the ehest cavity from the abdominal cavity. Robicsek and Haies discuss for the heart offerings in the
From numerous art objects we are informed about the Maya région several other instruments which could be of use
importance of the heart to Aztec rituals and belief. For for the removal of the heart, for example the claw knife and
example the "Grünsteinidol des Stuttgarter Museums" dem- other serrated stone tools ( 1984:69). These authors suggest a
onstrates a ehest cage of a skeletal figure with a marked line transverse thoracotomy cutting the sternum with such a
at the end of the breast bone and along the ribs. Underneath the serrated tool ( 1984:82,83), but there is no evidence that such
sternum an opening is shown for the inlay of a heart, similar tools were actually used for the heart removal of human
to the tzitzimitl costumes of the warriors, which depict the sacrifices in Tenochtitlan and the Valley of Mexico,
souls of the sacrificed human victims with the transversal
dissection on the ehest (Seier 1960,11:394, 398).
To my knowledge, there is no indication that the human The removal Of the heart
liver played an important part in the officiai rituals and The heart is protected by the ehest cage and in order to reach
religion of the Aztecs. Historical sources have no records the heart it is necessary toopen the ehest cavity. Heart surgery
regarding the matter of liver sacrifices or liver auguries. Liver involves a careful opening of the ehest cavity, for which
auguries were common in the Old World in ancient times, a several possibilities requiring a special implement are sug
fact known to educated people and historians of the New gested(see Robicsek and Haies 1984). In post mortem dissec
World who probably would have mentioned such a topic don access to the heart is through an incision of the ehest wall
whenspeaking about the Aztec belief and rituals. For certain, and the ribs on both sides along the breast bone and after
we only know of human sacrifice and blood and heart offer- severing the vessels, trachea and Oesophagus the heart and
ings. lungs can be removed in one packet.
Another easy access to lungs and h
incision along the costal arch, sever
The tools for sacrifices an(j d¡aphragm and op
For the procédure of removing the heart the Aztec developed cuts.
a special implement. The sacrificial stone techcatl was used With th
(Royal Academy Publications 2002:438), where the victim the transv
was turned over and held stretched backwards. The stone prob
arches the back upwards and the arch of the ribs is clearly ch
marked, giving the line along which the incision was to be confirm
made. example a Xipe Totee figure (Eggebrecht 1986: Abb. 212),
The stone knife was used for the incision and removal of show a lésion resul
the heart (Royal Academy Publications 2002:232). The stone the described pro
blade is manufactured from flint, obsidian or jade with hanging on the v
handlesofwood, often beautifully ornamentedbycarvingsor organs form the
inlays, but the stone knife is probably not suitable for cutting correspond to th
bones. A number of blades have been found in the precinct of figure of Mictl

Fig.3.3.
Fig. TheThe
name name
glyphglyph of4.Tlacaelel
of Tlacaelel
Fig. The place Fig.
glyph4. ofThe place
Tampatel
Fig. glyph
5. Detail oftzitzimitl
of the TampatelcostumFi
(Codex
(CodexXolotl,
Xolotl,p. 6,
p.redrawn). (Codex
6, redrawn). Mendoza,
(Codex f. 1 Or, detail).
Mendoza, f. lOr, thedetail).
warriors
the(Codex Mendoza,
waniors f. 50r)
(Codex Mendoza, f. 5

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 Conclusions Acknowledgement
It appears necessary to reflect on the hitherto existing inter
I would like to thank all those who helped me in the préparation of this study.
In particular my thanks are due to Stephanie Teufel (Bonn), who brought my
prétation of the three-lobed shape as the human liver. There
attention to the problem of the three-lobed shape. I would like to thank
are several reasons and indications that these organs do
Carmen Aguilera (Mexico City), Claudine Hartau (Hamburg), and Ulrich
indeed correspond to the heart-lung packet and should Köhler be (Freiburg), for their support and I am grateful to Carmen Cárdenas
taken as such. Fernández (Essen), Hans Guski (Pathologisches Institut, Charité, Berlin)
The interprétation of the three-lobed shape as the liverand
isThomas Schnalke (Medizinhistorisches Museum, Charité, Berlin), for
their help. The study results from a paper presented at the 7. Meeting of
based on its relationship to a place glyph and a name glyph for
German Mesoamericanists, Hamburg, January 2004.
détermination. But in both cases only the syllable el is
explained and only one of the various meanings of the word
elli is selected. Apart from the translation "liver", ail other References cited
meanings are neglected. Siméon (1988:147) mentions more Beyer, Hermann
translation possibilities: stomach, breast and organs inside1940 El jeroglífico de Tlacaélel. In: Revista Mexicana de Estudios
the body (see also Schultze Jena 1950:270). Karttunen adds: Antropológicos. 4,3. pp. 161-164.
"In Compounds this has a broader sense of "internai organs"
Berdan, Francés F. and Anawalt, Patricia Rieff
and is also associated with émotions, especially strong1992
or The Codex Mendoza. 4 Vols. University of California Press.
unpleasant ones" ( 1983:77; see also Campbell 1985:101 ). The Berkeley, Los Angeles, Oxford.
general term "organs inside the body" or "internai organs",
Campbell, Joe R.
expressions which incorpórate the heart-lung packet, should
1985 A morphological Dictionary of Classical Nahuatl - a
be introduced into the discussion and could solve the linguis
morpheme index to the Vocabulario en lengua mexicana y
tic problem. castellano of fray Alonso de Molina. Madison.
The profound knowledge of anatomy of the Aztecs should
Codex Borgia
be taken into account in explaining the symbols and artefacts.
1976 Codex Borgia. Biblioteca Apostólica Vaticana (Cod.Borg.
Guided by modem topographical anatomy, morphology and
Messicano 1) Faksimile. Kommentar Karl Anton Nowotny.
the possible techniques of organ removal used by the Aztecs,
Akademische Druck- und Verlagsanstalt, Graz.
the unusual shape hanging out of the ehest cavity of the
ceramic figure of Mictlantecuhtli can only be determined as Codex Magliabechiano
the heart with the collapsed lungs on the left and right side, 1970 Codex Magliabechiano Cl. XIII. 3 (B.R. 232) Biblioteca
which form such a conglomérate. The three-lobed configura
Nazionale Centrale di Firenze. Facsímile. Einleitung,
Summary und Resumen Ferdinand Anders. Akademische
tion of these organs results during heart sacrifice just after the
Druck- und Verlagsanstalt, Graz.
death of the victim before séparation of the heart and its
placement it in the sacrificial vessel. Codex Mendoza

The heart-lung packet may finally indícate the end of life 1938 See Cooper Clark.
1992 See Berdan, Francés F., and Anawalt, Patricia Rieff. 1992.
and symbolize death. From this background and with these
The Codex Mendoza.
thoughts the symbol is attributed to Mictlantecuhtli.
Assumptions regarding religious connections between Codex Vaticanus 3738
Mictlantecuhtli, the human liver, the underworld and afterlife 1979 (Codex Vaticanus A, Codex Rios) Biblioteca Apostólica
may be relevant (López Austin 1980; Luján and Mercado Vaticana Farbreproduktion des Codex in verkleinertem
1996). However, these connections are not confirmed by the Format. Akademische Druck- und Verlagsanstalt, Graz.
ceramic figure of the death god Mictlantecuhtli showing the Codex Vaticanus 3773
heart surrounded by the collapsed lungs. 1972 Codex Vaticanus 3773, (Codex Vaticanus B) Biblioteca
Apostólica Vaticana Faksimile. Einleitung, Summary und
Resumen Ferdinand Anders. Akademische Druck- und
Verlagsanstalt, Graz.
Codex Xolotl

1980 Códice Xolotl. Edición, estudio y ápendice de Charles E.

Dibble. Universidad Nacional Autónoma de México. 2 vols.
México.

Cooper Clark, James

1938 Codex Mendoza. The Mexican manuscript known as the
•/ i
collection of Mendoza and preserved in the Bodleian Library
Oxford. 3 vols. London.

Eggebrecht, Arne (Editor)

1986 Glanz und Untergang des alten Mexiko. - Die Azteken und
ihre Vorläufer. Herausgeber: Arne Eggebrecht. Ausstellung
vom 30. Juni bis 9. November 1986. Römer- und Pelizaeus
Museum Hildesheim. Verlag Phlipp von Zabern, Mainz.
Karttunen, Francés
Fig. 6.6.The
Fig. Theheart
heartandand lung
lung packet.
packet. (Photography,
(Photography, courtesy
courtesy InstituteInstitute
of of 1983 An analytical Dictionary of Nahuatl. University of Texas
Pathology,
Pathology,Charité,
Charité,Berlin).
Berlin). Press, Austin.
109

Vol. XXVI • Oktober 2004

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 Klein, Cecilia Tezozomoc, Hernando Al varado
2000 The devil and the skirt, an iconographie inquiry into the pre 1980 Crónica Mexicana. Anotada por el Sr. Lic. D. Manuel
Hispanic nature of the tzitzimime. In: Ancient Mesoamerica Orozco y Berra. México.
vol. 11: 1-26.

RESUMEN: La escultura de cerámica del tamaño de una persona de

López Austin, Alfredo
Mictlantecuhtli, dios de la muerte, encontrada en la Casa de las Aguileras
1980 Cuerpo ideología. Las concepciones de los antiguos nahuas.
en el recinto sagrado de México-Tenochtitlan y mostrada recientemente en
México. Universidad Nacional Autónoma de México.
diferentes exposiciones en Londres, Berlín y Bonn, presenta un torso
esquelítico con una extraordinaria pieza trilobulada que cuelga de la caja
Luján, Lopéz Leonardo and Vida Mercado
torácica. El sentido y la importancia de este elemento serán estudiados en
1996 Dos esculturas de Mictlanteecuhtli encontradas en el recinto
este trabajo. Se revisará la explicación de la interpretación hecha hasta ahora
sagrado de México-Tenochtitlan. Estudios de Culturade que se tratara del hígado y se investigarán los conocimientos de anatomía
Náhuatl 26, pp. 41-68. que poseían los aztecas. Se presentará el posible método utilizado para
extraer el corazón de los sacrificados con sus correspondientes pasos, dicho
Matos Moctezuma, Eduardo método suponía la extracción del conjunto del corazón y los pulmones de
2002 See Royal Academy Publications. la caja torácica, y se llevaba a cabo haciendo una incisión transversal
abdominal. La palabra náhuatl elli designa los órganos internos, es decir,
Miller, Mary and Karl Taube
también el conjunto del corazón y los pulmones. De este modo se puede
1993 The gods and symbols of ancient Mexico and the Maya.
explicar la posible confusión de nomenclatura que ha podido crear tal pieza
Thames and Hudson. London. trilobulada. El corazón con los dos lóbulos pulmonares colapsados a los
lados tiene exactamente la misma forma que la pieza trilobulada de
Molina, Fray Alonso de Mictlantecuhtli, por consiguiente no se trata del hígado como se ha venido
1977 Vocabulario en Lengua Castellana y Mexicana y Mexicana
afirmando hasta ahora sino del corazón con los dos lóbulos pulmonares.
y Castellana. México. Esta interpretación corresponde más a nuestros conocimientos de la religión
oficial y a sus rituales tal y como nos han llegado de las fuentes históricas.
Nicholson, Henry B.
ZUSAMMENFASSUNG: Eine mannsgroße Keramikfigur des Todesgottes
1973 Phoneticism in the Late Pre-Hispanic Central Mexican
der Azteken Mictlantecuhtli, entdeckt im "Casa de las Aguileras" im
Writing System. In: Mesoamerican Writing Systems. Ed.
Ausgrabungsbereich des Tempels von Mexiko-Tenochtitlan wurde kürzlich
Elisabeth P. Benson. Dumbarton Oaks. Washington,inD.C.
London, Berlin und Bonn ausgestellt. Dieser Figur hängt ein ungewöhn
pp. 1-46. liches dreilappiges Gebilde aus dem Brustkorb. Die Bedeutung und Wichtig
keit dieses Gebildes wird in der vorstehenden Studie untersucht. Es wird der
Nowotny, Karl Anton
wissenschaftliche Flintergrund der bisherigen Interpretation als Leber über
1959 Die Hieroglyphen des Codex Mendoza: Der Bau einer prüft und die tatsächlichen Kenntnisse der Azteken zur Anatomie des
mittelamerikanischen Wortschrift. In '.Mitteilungen aus dem Menschen untersucht. Das aus der Brusthöhle hängende dreilappige Gebilde
Museum für Völkerkunde in Hamburg. Band XXV. pp. 96 - entspricht nicht dem anatomischen Bau der Leber. Die wahrscheinliche
113. Hamburg Methode der Herzentnahme bei den Menschenopfern und die einzelnen
Schritte bei der transversalen abdominalen Schnittführung mit der Entnahme
Peñafiel, Antonio des Herz-Lungen-Pakets aus der Brusthöhle werden dargestellt. Mit dem
1885 Nombres geográficos de México. Secretaría de Fomento. Nahuatl wort elli werden auch die inneren Organe bezeichnet, also auch das
1897 Nomenclatura geográfica de México. Secretaría de Fomento. Herz-Lungen-Paket. Das Herz mit den kollabierten Lungen zu beiden
Seiten hat genau die Form wie das dreigelappte Gebilde des Mictlantecuhtli.
Robicsek, Francis and Donald M. Hales Es handelt sich daher nicht um die Leber sondern um das Herz mit beiden

1984 Maya Heart Sacrifice: Cultural Perspective and Surgical Lungenflügeln. Diese Interpretation entspricht auch mehr unseren
Technique. In: Sacrifice Ritual, human Ritual, human Kenntnissen der offiziellen Religion und der Rituale, wie sie in den
historischen Quellen überliefert werden.
Sacrifice in Mesoamerica. Ed. Elisabeth Hill Boone.
Anzeige
Dumbarton Oaks. Washington D. C. p. 49-90.

Royal Academy Publications ACTA MESOAMERICANA A

2002 Aztecs. Royal Academy Publications. Exhibition Nov. 16, Volume 14

2002 - April 11, 2003. Royal Academy of Arts, London.

Sahagún, Fray Bernardino de Continuity and Change

1950-82 Florentine Codex. General history of the things of New Maya Religious Practices in Temporal Perspective
Spain. Translated from the Aztec into English, with notes 5th European Maya Conference
and' illustrations by Charles E. Dibble and Arthur J.O. University of Bonn, December 2000
Anderson. 14 pts. The University of Utah. Santa Fe.
Edited by Daniel Graña Behrens, Nikolai Grube, Christian M. Prager,
1993 Primeros Memoriales by Fra Bernardino de Sahagún. Frauke Sachse, Stefanie Teufel, Elisabeth Wagner
Facsímile édition photographed by Ferdinand Anders.
Acta Mesoamericana, Vol. 14, viii+232pp., cloth, size 21x29.5cm
University of Oklahoma Press, Norman, Oklahoma in ISBN 3-931419-10-X, EURO 44,00
coopération with the Patrimonio Nacional Madrid. Norman. Verlag Anton Saurwein, Markt Schwaben, Germany 2004

Schultze Jena, Leonhard (Contents: Frauke Sachse: Interpreting Maya Religion: Methodological Remarks on Under
1950 Wahrsagerei, Himmelskunde und Kalender der alten Azteken standing Continuity and Change in Maya Religious Practices; Berthold Riese: Maya-Religion:
Ziele und Wege ihrer Erforschung; Thomas H. Guderjan\Recreating the Cosmos: Early Classic
aus dem aztekischen Urtext Bernardino de Sahagún's Dedicatory Caches at Blue Creek; Werner Nahm: Links Between Ritual and Astronomical
Cycles in Maya Culture;Nikolai Grube: Akan-The GodofDrinking, Desease andDeath;S0ren
übersetzt und erläutert. W. Kohlhammer Verlag, Stuttgart.
Wichmann: The Names of Some Major Classic Maya Gods; Alfonso Lacadena: On the Reading
ofTwo Glyphic Appelatives of the Rain God; Markus Eberl & Daniel Graña Behrens: Proper
Seier, Eduard
Names and Throne Names: On the Naming Practice of Classic Maya; Dmitri Beliaev: Wayaab'
1960 Gesammelte Abhandlungen zur Amerikanischen Sprach Title in Maya Hieroglyphic Inscriptions: On the Problem of Religious Specialization in Classic
Maya Society; Kerry Hull & Michael David Carrasco: MAK-"Portal" Rituals Uncovered: An
und Alterthumskunde. 5 Bände. Akademische Druck- und
Approach to Interpreting Symbolic Architecture and the Création ofSacred Space Among the
Verlagsanstalt, Graz. Maya; Vera Tiesler: Maya Mortuary Treatments ofthe Elite: An Osteotaphonomic Perspective;
Marianne Gabriel: Elements, Action Sequences and Structure: A Typology of Agrarian Cérémo
nies; John F. Chuchiak IV: The Images Speak: The Survival and Production of Hieroglyphic
Siméon, Rémi
Codices and Their Use in Post-Conquest Maya Religion (1580-1720); Ajb'ee Odilio Jiménez
110 1988 Diccionario de la Lengua Náhuatl o Mexicana. México. Sánchez: The Politics ofMaya Religion in Contemporary Guatemala.)

mexicon • Vol. XXVI • Oktober 2004

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