The World Of The Aztecs In The Florentine Codex

A celebration of one of the most famous 16th-century manuscripts, The Florentine Codex.

Written between 1540 and 1585, The Florentine Codex (so named because the manuscript has been part of the Laurentian Library's collections since at least 1791) is the most authoritative statement we have of the Aztecs' lifeways and traditions--a rich and intimate yet panoramic view of a doomed people.

The Aztec World is an illustrated survey of the Aztecs based on insightful research by a team of international experts from the United States and Mexico. In addition to traditional subjects like cosmology, religion, human sacrifice, and political history, this book covers such contemporary concerns as the environment and agriculture, health and disease, women and social status, and urbanism. It also discusses the effects of European conquests on Aztec culture and society, in addition to offering modern perspectives on their civilization. The text is accompanied by colorful illustrations and photos of artifacts from the best collections in Mexico, including those of the Templo Mayor Museum and the National Museum of Anthropology, both in Mexico City, as well as pieces from archaeological sites and virtual reconstructions of lost artwork. The book accompanies an exhibition at The Field Museum.

In August 1576, in the midst of an outbreak of the plague, the Spanish Franciscan friar Bernardino de Sahagún and twenty-two indigenous artists locked themselves inside the school of Santa Cruz de Tlaltelolco in Mexico City with a mission: to create nothing less than the first illustrated encyclopedia of the New World. Today this twelve-volume manuscript is preserved in the Biblioteca Medicea Laurenziana in Florence and is widely known as the Florentine Codex. A monumental achievement, the Florentine Codex is the single most important artistic and historical document for studying the peoples and cultures of pre-Hispanic and colonial Central Mexico. It reflects both indigenous and Spanish traditions of writing and painting, including parallel columns of text in Spanish and Nahuatl and more than two thousand watercolor illustrations prepared in European and Aztec pictorial styles. This volume reveals the complex meanings inherent in the selection of the pigments used in the manuscript, offering a fascinating look into a previously hidden symbolic language. Drawing on cuttingedge approaches in art history, anthropology, and the material sciences, the book sheds new light on one of the world’s great manuscripts—and on a pivotal moment in the early modern Americas.

For half a century the Franciscan friar Bernardino de SahagÃon (1499âe"1590) worked on a compendium of the beliefs, rituals, language, arts, and economy of the vanishing Aztec culture. This volume examines the Aztec use of colorâe"in art and everyday lifeâe"as revealed in the Codex, the most richly illustrated manuscript of this great ethnographic work.

In the sixteenth century, the Franciscan friar Bernardino de Sahagun and a team of indigenous grammarians, scribes, and painters completed decades of work on an extraordinary encyclopedic project titled 'General History of the Things of New Spain', known as the 'Florentine Codex' (1575-1577). Now housed in the Biblioteca Medicea Laurenziana in Florence and bound in three lavishly illustrated volumes, the codex is a remarkable product of cultural exchange in the early Americas. In this edited volume, experts from multiple disciplines analyze the manuscript's bilingual texts and more than 2,000 painted images and offer fascinating, new insights on its twelve books. The contributors examine the "three texts" of the codex-the original Nahuatl, its translation into Spanish, and its painted images. Together, these constitute complementary, as well as conflicting, voices of an extended dialogue that occurred in and around Mexico City. The volume chapters address a range of subjects, from Nahua sacred beliefs, moral discourse, and natural history to the Florentine artists' models and the manuscript's reception in Europe. 'The Florentine Codex' ultimately yields new perspectives on the Nahua world several decades after the fall of the Aztec empire.

He was sent from Spain on a religious crusade to Mexico to “detect the sickness of idolatry,” but Bernardino de Sahagún (c. 1499-1590) instead became the first anthropologist of the New World. The Franciscan monk developed a deep appreciation for Aztec culture and the Nahuatl language. In this biography, Miguel León-Portilla presents the life story of a fascinating man who came to Mexico intent on changing the traditions and cultures he encountered but instead ended up working to preserve them, even at the cost of persecution. Sahagún was responsible for documenting numerous ancient texts and other native testimonies. He persevered in his efforts to study the native Aztecs until he had developed his own research methodology, becoming a pioneer of anthropology. Sahagún formed a school of Nahua scribes and labored with them for more than sixty years to transcribe the pre-conquest language and culture of the Nahuas. His rich legacy, our most comprehensive account of the Aztecs, is contained in his Primeros Memoriales (1561) and Historia General de las Cosas de Nueva España (1577). Near the end of his life at age 91, Sahagún became so protective of the Aztecs that when he died, his former Indian students and many others felt deeply affected. Translated into English by Mauricio J. Mixco, León-Portilla’s absorbing account presents Sahagún as a complex individual–a man of his times yet a pioneer in many ways.

The first translation of a previously unknown Aztec codex and its initiatory teachings for 2012 • Discloses the potential for great spiritual awakening offered at the end of the Aztec calendar cycle • Presents the only existing English-language transcription of the Aztec codex, with line-by-line commentary • Contains the epic poetry and metaphysical insights of Beat poet Marty Matz (1934–2001 In 1961 an unknown Aztec codex was revealed to Beat poet and explorer Marty Matz by a Mazatec shaman in the mountains of Oaxaca, Mexico. Originally intended for dramatic performance, this codex presents a profound metaphysical teaching describing how the end of time will bring about a visionary ascent. At the behest of his Mazatec teacher, Matz transcribed this pictorial codex into a literary form that would preserve its initiatory teachings and reveal its secret meanings to a wider audience.Pyramid of Fire is an epic poem that provides a vehicle to transport the initiate into the higher realms of consciousness. It represents a barely surviving thread of teachings that have been passed down in secret since the time of the Spanish Conquest. Revealed are the techniques by which man is transported to the stellar realm after death via the solar energy within what the ancients called the “serpent of consciousness.” Line-by-line commentary by Matz and John Major Jenkins provides insights into the perennial philosophy contained in the codex and its relevance to our times.

How is it possible that in 1521 five-hundred Spanish soldiers defeated the most powerful military force in Middle America? The answer lies not in western firearms, as we have been taught, but rather in the differences between the Aztec and Spanish cultures. Differing concepts of warfare and diplomacy, reinforced by tensions and stresses within the Aztec political system and its supporting religious beliefs, allowed Cortés to systematically gain and hold the military and diplomatic advantages that gave the Spaniards the day, the war, and the continent.

Recreates the culture of the city of Tenochtitlan in its last unthreatened years before it fell to the Spaniards.