Mechanik der menschlichen Gehwerkzeuge

Weber, Wilhelm; Weber, Eduard Friedrich Wilhelm

Die Mythen und Legenden der südamerikanischen Urvölker und ihre Beziehungen zu denen Nordamerikas und der alten Welt

Bibliographische Daten

Monographie

Strukturtyp:: Monographie

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-710266

URN:: urn:nbn:de:kobv:11-710266

Persistenter Identifier:: BV042883999

Titel:: Mechanik der menschlichen Gehwerkzeuge

Untertitel:: eine anatomisch-physiologische Untersuchung

Autor:: Weber, Wilhelm; Weber, Eduard Friedrich Wilhelm

Erscheinungsort:: Göttingen

Verlag:: Dieterich

Erscheinungsjahr:: 1836

Umfang:: XXVI, 426 S., [14] Bl. : graph. Darst.

Beschreibung:: Medizingeschichte

Signatur:: Med Pe 60

Sammlung:: Allgemeiner Bestand

Wissensgebiet:: Medizingeschichte

Kapitel

Strukturtyp:: Kapitel

Titel:: Dritter Theil. Physiologische Untersuchung des Gehens und Laufens.

Sammlung:: Allgemeiner Bestand

Kapitel

Strukturtyp:: Kapitel

Titel:: Erster Abschnitt. Versuche und Messungen über das Gehen und Laufen.

Sammlung:: Allgemeiner Bestand

Baessler-Archiv, Neue Folge, Band XI 9 AN AZTEC STONE IMAGE OF A FERTILITY GODDESS H. B. NICHOLSON, Los Angeles Amid the frequently confusing complexities of the intricate religious-ritual system functioning at Contact in central Mexico, one pervasive central theme stands out: fertility. A number of deities embodied various expressions of this concept, particularly a series of goddesses connected with the earth, moisture, and the great staple food plant, maize. Representations of these fertility goddesses are numerous in the ritualistic pictorial books, the codices. They were frequently the subject of the small clay figurines so common in Aztec period sites, which probably served as household gods. Of the many deities portrayed by the surviving stone images, more probably represent the fertility goddess than any other single supernatural in the pantheon. Among these, the maize goddess, known under various namens in Nahuatl (Chicomecoatl, “Seven Serpent”; Centeotl, “Maize Deity” (usually male but sometimes female); Xilonen, “She of the Tender Maize Ear”; etc.), was most frequently represented. As was recently stressed by the writer in analyzing another sculpture of a fertility goddess (Nicholson 1961: 49), a striking characteristic of the fertility deities as a group is the frequent blending of their ostensibly distinct super natural personalities through the sharing and exchange of diagnostic insignia 1 . An image labeled a “maize goddess”, therefore, often displays the insignia of other fertility deities, especially the water goddess (Chalchiuhtlicue, Matlalcueye) —and vice versa. The most common form of Aztec style maize goddess stone idol wears the large squarish headdress of amate paper, one type of amacallt (“coroza de papel”, Molina 1944, Pt. 2: 4 recto; cf. Sahagun in Anderson and Dibble 1950—1961, Pt. II: 4, passim), with pleated paper rosettes at the corners (e. g., Seler 1902—1923, III: 416 [Tafel VI, a]). Such a headdress is also occasionally present in the codex versions of the fertility goddess (e. g., figs. 17, 18, 30). Frequently, in the case of both the stone idols and the codex depictions, she is shown holding pairs of maize cobs, cemmaitl (“maize-hand”) (figs. 14, 15, 17, 30, 31). More rarely she holds in one hand the rattle-staff, chicahuaztli (codex versions in figs. 18, 20, 21). Occasionally her calendric name, “Seven Coatl”, is inscribed on the image. Literally hundreds of these “standard” maize goddess idols are known. The majority are rather crudely 1 Paso y Troncoso (1898: 136, 278) suggested that the name Chalchiuhcihuatl (“Jade [Precious] Woman”), one of Duran’s terms for “la diossa de las mieses”, be applied regularly to these hybrid figures.

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Bibliographische Daten: Die Mythen und Legenden der südamerikanischen Urvölker und ihre Beziehungen zu denen Nordamerikas und der alten Welt

Monographie

Kapitel

Kapitel

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