"In this study of complex beliefs in which Aztec religion and Spanish Catholicism blend, Lafaye demonstrates the importance of religious beliefs in the formation of the Mexican nation. Far from being of only parochial interest, this volume is of great value to any historian of religions concerned with problems of nativism and syncretism."—Franke J. Neumann, Religious Studies Review

In this comprehensive study, Enrique Florescano traces the spread of the worship of the Plumed Serpent, and the multiplicity of interpretations that surround him, by comparing the Palenque inscriptions (ca. A.D. 690), the Vienna Codex (pre-Hispanic Conquest), the Historia de los Mexicanos (1531), the Popul Vuh (ca. 1554), and numerous other texts. He also consults and reproduces archeological evidence from Mexico, Guatemala, El Salvador, and Nicaragua, demonstrating how the myth of Quetzalcoatl extends throughout Mesoamerica.

*Includes pictures *Includes a bibliography for further reading Gilgamesh, Hercules, Aeneas, and Lancelot are instantly recognized as mythological heroes in the West, evoking visions of Persian monsters, ghastly labors, and the founding and glorification of cities, but the name Quetzalcoatl is as mysterious as its spelling. Even those who have come across his name when learning about the history of Mesoamerica - particularly the Aztec and the god's role in the Spanish conquest of their empire - are often unaware that the Mesoamerican deity has tales that equal any of those in the repertoire of the mythological figures mentioned above, and the tale of his transmission into modern times is no less fascinating. As archaeologists quickly learned, there are numerous temples dedicated to Quetzalcoatl all across Mesoamerica. From the Aztec to the Maya, Quetzalcoatl - the Feathered Serpent - rears his beautiful head from magnificent relief carvings in temples no less grandiose than the largest pyramid in the region, that of Cholula in Mexico. Furthermore, thousands of people still gather in the great Mayan city of Chichén Itzá during the spring and autumn equinoxes to watch the shadow of the Feathered Serpent slither its way down the temple known as El Castillo. Worship of the Feathered Serpent can be traced back 2,000 years, and the Serpent's cults appear all across Mesoamerica. The Olmec, the Aztec, and both the Yucatec and K'iche Mayans all had different names for this deity, including Kukulkan, Q'uq'umatz, and Tohil, but his iconography is curiously consistent over several centuries across the region. Depending on who was worshipping him, the Feathered Serpent was a creator-god, the god of the winds, the god of the rains, or merely a near-divine ancestor whose militaristic ways won his followers land and riches before he was eventually marred by lavishness and iniquity, resulting in his demise. To some of the invading Spanish conquistadores, Quetzalcoatl was little more than another demon the "natives" had been worshipping before they were kind enough to bring God to the New World. To others, however, Quetzalcoatl was precisely evidence of the spread of Christianity reaching Mesoamerica long before the conquistadores ever arrived. Much of what modern scholars depend on to understand Quetzalcoatl, however, comes from the period of the Spanish invasion of Mesoamerica, and therefore stories of his blowing the sun across the sky have become mixed with those linking him with Jesus Christ. Nevertheless, this makes for a fascinating picture of a deity whose image has been shaped by some of the most famous civilizations in history and continues to be adopted by people today, often for more than spiritual purposes (as is evident in the adoption of Quetzalcoatl imagery in Mexico's struggle for independence). As a result, Quetzalcoatl was and remains one of the most interesting and enlightening stories ever to have come out of any civilization, and his stories offer a better understanding of the Mesoamerican world. Quetzalcoatl: The History and Legacy of the Feathered Serpent God in Mesoamerican Mythology examines the origins of the deity and his place in the pantheon of gods. Along with pictures of important people, places, and events, you will learn about Quetzalcoatl like never before.

Davíd Carrasco draws from the perspectives of the history of religions, anthropology, and urban ecology to explore the nature of the complex symbolic form of Quetzalcoatl in the organization, legitimation, and subversion of a large segment of the Mexican urban tradition. His new Preface addresses this tradition in the light of the Columbian quincentennial. "This book, rich in ideas, constituting a novel approach . . . represents a stimulating and provocative contribution to Mesoamerican studies. . . . Recommended to all serious students of the New World's most advanced indigenous civilization."—H. B. Nicholson, Man

Most American schoolbooks claim that the Aztec ruler Moctezuma II confused the Spanish conquistador Hernán Cortés for the Aztec god Quetzalcoatl, a fabulous, fair-skinned priest king of ancient times who had promised to return, which is why Moctezuma voluntarily surrendered his mighty empire. In the past, the tale of Quetzalcoatl has inspired many people to speculate about pre-Columbian invaders from the Old World. It has also been abused as another presumed proof of white supremacy. Indigenous traditions, however, saw a Mexican Messiah who played an important part in constructing the Mexican national identity. This book demonstrates that the story of the returning god is a product of “fake news” uttered by Cortés. It does so by analysing the most important sources of the Quetzalcoatl-tale. A systematic context-enlargement that also includes ethnographic information and contemporary history reveals why and how Cortés constructed this story, and why and how the Aztec elite adopted it. This method proves to be an epistemological tool which allows researchers to identify pre-Hispanic information in ethnohistorical texts of colonial times. As a result, the true Quetzalcoatl behind the legend comes to light.

Draws on cosmological phenomena of the modern world as well as the author's own research into shamanic and metaphysical belief systems to support the Mayan theory about an unprecedented global shift predicted for the year 2012.

A reprint of the 1920s Plumed Serpent, restoring edited text. Set in Mexico, the novel traces the involvement of a worldly Irish widow with two men planning a revolution based on a revival of Aztec gods.

Published on the occasion of an exhibition held at the Los Angeles County Museum of Art, Apr. 1-July 1, 2012 and at the Dallas Museum of Art, July 29-Nov. 25, 2012.

The first scholarly edition of the original Quetzalcoatl, an early version of the novel The Plumed Serpent.