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Netotiliztli, often known as the dance of celebration and worship, was a traditional dance practiced by the Mexica people. [1] As a pre-Hispanic tradition, it was a spiritual dance, deeply associated with the worship of Aztec gods.
The dance has strong visual markers of its pre-Hispanic roots with feathered regalia, indigenous dance steps and indigenous instruments such as drums. However, the name Concheros comes from a type of lute made with an armadillo shell, showing Spanish influence. The dance in its current form was the adaptation of the old "mitote" dance to ...
/ Tzitzimīmeh, pl.), female deities. As such related to fertility, Tzitzimimeh were associated with the Cihuateteo and other female deities such as Tlaltecuhtli, Coatlicue, Citlalicue, and Cihuacoatl. The leader of the Tzitzimimeh was the goddess Itzpapalotl who was the ruler of Tamoanchan. Cihuācōātl, goddess of childbirth and picker of souls.
Chicomecōātl's name, "Seven Serpent", is thought to be a reference to the duality of the deity. While she symbolizes the gathering of maize and agricultural prosperity, she also is thought to be harmful to the Aztecs, as she was thought to be of blame during years of poor harvest.
According to Miller, "Tlaltecuhtli literally means 'Earth Lord,' but most Aztec representations clearly depict this creature as female, and despite the expected male gender of the name, some sources call Tlaltecuhtli a goddess. [She is] usually in a hocker, or birth-giving squat, with head flung backwards and her mouth of flint blades open." [8]
In Aztec mythology, Huēhuehcoyōtl ([weːweʔˈkojoːt͡ɬ]) (from huēhueh "very old" (literally, "old old") and coyōtl [ˈkojoːt͡ɬ] "coyote" in Nahuatl) is the auspicious Pre-Columbian god of music, dance, mischief, and song.
In the 1500s, Diego de Landa called Ixchel “the Goddess of making children”. [2] He also mentioned her as the goddess of medicine, as shown by the following. In the month of Zip, the feast Ihcil Ixchel was celebrated by the physicians and shamans (hechiceros), and divination stones as well as medicine bundles containing little idols of "the Goddess of medicine whom they called Ixchel" were ...
Primeros Memoriales, a manuscript written by Bernardino de Sahagún before his Florentine Codex, contains a description of Huixtocihuatl paired with an illustration. [5] The Aztecs believed that the essence of a deity could be captured by a human impersonator, or ixiptla, of the god.