CODICE TELLERIANO REMENSIS PDF

Usage conditions apply There are restrictions for re-using this media. Description The civilizations of pre-Hispanic Mexico recorded their histories, religious beliefs, and scientific knowledge in books called codices. Codices are folded pieces of hide or bark that depict both mundane and spiritual scenes with images, symbols, and numbers. Scribes and painters busily recorded daily affairs, filling libraries and temples with books throughout Mexico and Central America. The majority of these illustrated books did not survive the Spanish conquest. But indigenous scribes trained by Spanish missionaries continued writing.

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Search Codex Telleriano-Remensis Ritual calendar page showing the feast period for the shown deity, possibly Tezcatlipoca, beginning on October 2nd, [iv] fol. Organizationally, the Codex Telleriano Remensis is broken into three sections and represents a composite of different prehispanic forms. The first section is a calendar, showing the twenty-day periods of the Aztec year and the deities which represent the feast for each period. The second section is a handbook tonalamatl, used during rituals and divinations, which depicts deities and forces that would influence divinations according to thirteen-day cycles.

These first two sections are unlike the Aubin in that they are not narrative in nature, but the final section of the Telleriano Remensis is more akin to the Aubin, containing a history that starts with the migration account in the late 12th century, moves on to a dynastic section of rulers of Tenochtitlan, and ends with the early decades of Spanish colonial presence, up to the year while the Aubin continues up to The migration account in the Telleriano —Remensis is sparse and more complex structurally than the Aubin.

The Aubin adheres to the year count, grouping year signs with occasional place signs and the Nahuatl gloss, and groups years according to stops along the migration, noting how many years the Mexica stayed in a particular place before moving on. The Telleriano-Remensis, however, attempts to show a wider range of events along the migration, using images of migrants to attempt to show battles fought along the way, and showing the migration through footsteps without correlating years to specific places.

Figures shown to be related through use of footprints, fol. The last folios depicting the migration continue to focus on warfare and figurative representations, seen in folio 28v where a Mexica figure stands surrounded by those he has killed and dismembered. While the pages that would presumably show the founding of Tenochtitlan are missing from the Telleriano-Remensis, the preceding pages emphasize the importance of Mexica figures themselves performing acts of war and migration, rather than symbolic depictions of events.

The use of footprints is continuous to show relationships between the many figures depicted, such as on 30r. However, the history continues well into Spanish presence,showing war and disease, and depicting the spanish, ending in the year Here, European styles are integrated into the images, by sometimes placing footsteps within lines, seeming to show a European style road, or by attempting to show different visual perspectives, depicting some figures from a frontal rather than a profile view, as had been the prior norm.

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Codex Telleriano-Remensis

Contents[ edit ] The Codex Telleriano-Remensis is divided into three sections. The first section, spanning the first seven pages, describes the day solar calendar, called the xiuhpohualli. The second section, spanning pages 8 to 24, is a tonalamatl , describing the day tonalpohualli calendar. The third section is a history, itself divided into two sections which differ stylistically. Pages 25 to 28 are an account of migrations during the 12th and 13th centuries, while the remaining pages of the codex record historical events, such as the ascensions and deaths of rulers, battles, earthquakes , and eclipses , from the 14th century to the 16th century, including events of early Colonial Mexico. During the process of photographing and re-binding the manuscript for this publication, two pages were accidentally swapped, and appear as such in the facsimile: page 13, with Tecziztecatl on the recto and Nahui Ehecatl on the verso; and page 19, with Tamoanchan on the recto and Codex Xolotl on the verso. Ethnohistory, Vol.

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