The Second Coming of Christ, the resurrection of the dead, the Final Judgment: the Apocalypse is central to Christianity and has evolved throughout Christianity’s long history. Thus, when ecclesiastics brought the Apocalypse to native audiences in the Americas, both groups adapted it further, reflecting new political and social circumstances. The religious texts in Aztec and Maya Apocalypses, many translated for the first time, provide an intriguing picture of this process—revealing the influence of European, Aztec, and Maya worldviews on portrayals of Doomsday by Spanish priests and Indigenous authors alike. The Apocalypse and Christian eschatology played an important role in the conversion of the Indigenous population and often appeared in the texts and sermons composed for their consumption. Through these writings from the sixteenth to the early nineteenth century—priests’ “official” texts and Indigenous authors’ rendering of them—Mark Z. Christensen traces Maya and Nahua influences, both stylistic and substantive, while documenting how extensively Old World content and meaning were absorbed into Indigenous texts. Visions of world endings and beginnings were not new to the Indigenous cultures of America. Christensen shows how and why certain formulations, such as the Fifteen Signs of Doomsday, found receptive audiences among the Maya and the Aztec, with religious ramifications extending to the present day. These translated texts provide the opportunity to see firsthand the negotiations that ecclesiastics and natives engaged in when composing their eschatological treatises. With their insights into how various ecclesiastics, Nahuas, and Mayas preached, and even understood, Catholicism, they offer a uniquely detailed, deeply informed perspective on the process of forming colonial religion.
... the dawn of the new cycle and the arrival of a new deity shortly afterward: On 12.19.13.4.0 [December 7, 3121 BC], First Lady Sek was born. Five months and eight years after she was born, the era was wrapped up; the thirteen cycles of ...
In this deeply knowledgeable book, two leading historians of the Maya answer these questions in a succinct, readable, and accessible style. Matthew Restall and Amara Solari introduce, explain, and ultimately demystify the 2012 phenomenon.
On the heels of Mark Hitchcock’s prophecy bestseller 2012, the Bible, and the End of the World comes a suspenseful novel (coauthored with bestselling novelist Alton Gansky) about the supposed expiration date of planet earth—December 21, ...
21 December 2012 was believed to mark the end of the thirteenth B'ak'tun cycle in the Long Count of the Mayan calendar. Many people believed this date to mark the...
Drawing a sharp distinction between traditional shamans and students of core shamanism, Professor Hutton wrote: In place of secretly trained and initiated elite spiritual warriors, pitted against essential evil for the common good, ...
Presents an analysis of doomsday prophecies about 2012 while refuting common myths and explaining what hysteria-based interpretations of the end of the Mayan calendar reveal about today's world.
216-22. 299; Schele's theories, 221, 298-505, 509 .“aya days, 102, 152-44, 152; glyphs For, 154-55, 176, 159-44. 147. 165-66; names 01', 155, 158-44, 518-19, 520: 260-day cycle, ... Sn' ill-'U uprci/r'r rub-n1 1\'1aya studies, ...
The Mayan “End-Time Codex” predicts the end of the world in 2012. A young Aztec-Mayan slave tells the story of its creation: gifted in math and astronomy, Coyotl advises the god-king, Quetzalcoatl.
Describes the Ancient Mayan civilization, including their religious views, intellectual achievements, and everyday life.
... the center of a giant warm Looney Tunes snowball of shredding flesh, and then we ground to a stop with a swirl of gurgling sounds. Damn. I pushed the remaining air out of my lungs. Got to suffocate myself. No. Not me. Chacal.