Quetzalcóatl

Quetzalcóatl ( / ˌ k ɛ t s əl k oʊ ˈ æ t əl / , [3] / ˌ k w ɛ t s əl k oʊ ˈ ɑː t əl ˌ - ˈ k w ɑː t əl / ; [4] Español:

Quetzalcóatl pronunciado [ketsalˈkoatl] ( escuchar ) ; Náhuatl clásico : Quetzalcōātl
[ket͡saɬ'koːaːt͡ɬ] ( pronunciación náhuatl moderna ( ayuda · info ) ), en forma honorífica:
Quetzalcōātzin ) es una deidad eny literatura azteca cuyo nombre proviene del idioma náhuatl y
significa "Serpiente preciosa" o "Serpiente emplumada de quetzal" . [5] En el siglo XVII,
Ixtlilxóchitl , descendiente de la realeza azteca e historiador del pueblo nahua, escribió:
“Quetzalcóatl, en su sentido literal, significa 'serpiente de plumas preciosas', pero en sentido
alegórico, 'el más sabio de los hombres'. '." [6]
 Quetzalcóatl

Dios de vida, luz y sabiduría, señor del día y de los vientos. Gobernante del Oeste [1]

Miembro de los Tezcatlipocas

Quetzalcóatl representado en el Códice Borgia

Otros nombres Tecatlipoca Blanca, Ce Acatl Topiltzin

Quetzalcóatl, Serpiente Emplumada, Gemelo
Precioso, Tlahuizcalpantecuhtli [2]

importante centro de culto Templo de la Serpiente Emplumada , Teotihuacan

, Tenochtitlan

Morada • Ilhuicatl-Teteocan (Duodécimo Cielo) [1]

• Ilhuicatl-Teoiztac (Noveno Cielo) [1]
• Occidente [1]

Planeta Venus (estrella de la mañana)

Símbolo serpiente emplumada [1]

Género Masculino

Región Mesoamérica

Grupo étnico Aztec, Tlaxcaltec, Toltec (Nahoa)

Festivals Teotleco

Personal information

Parents • Ometecuhtli and Omecihuatl (Codex

Zumarraga)[1]
 • Mixcoatl and Chimalma (Codex
Siblings •Chimalpopoca)
Tezcatlipoca, Xipe-Totec,
[1] Huitzilopochtli (Codex
Zumarraga)[1]
• Xolotl (Codex Chimalpopoca)[1]

Children None

Equivalents

Maya equivalent Kukulkan (God H)

Mixtec equivalent Ñuhu-Tachi

Quetzalcoatl as depicted in the Codex Telleriano-Remensis

Among the Aztecs, whose beliefs are the best-documented in the historical sources,
Quetzalcoatl was related to gods of the wind, of the planet Venus, of the dawn, of merchants and
of arts, crafts and knowledge. He was also the patron god of the Aztec priesthood, of learning
and knowledge.[7] Quetzalcoatl was one of several important gods in the Aztec pantheon, along
with the gods Tlaloc, Tezcatlipoca and Huitzilopochtli. Two other gods represented by the planet
Venus are Quetzalcoatl's ally Tlaloc (the god of rain), and Quetzalcoatl's twin and psychopomp,
Xolotl, the dog-headed soul-guide for the dead.

Quetzalcoatl, the Aztec god of the sun and wind, air, and learning, wears around his neck the
"wind breastplate" ehēcacōzcatl, "the spirally voluted wind jewel" made of a conch shell. This
talisman was a conch shell cut at the cross-section and was likely worn as a necklace by
religious rulers, as such objects have been discovered in burials in archaeological sites
throughout Mesoamerica,[8] and potentially symbolized patterns witnessed in hurricanes, dust
devils, seashells, and whirlpools, which were elemental forces that had significance in Aztec
mythology. Codex drawings pictured both Quetzalcoatl and Xolotl wearing an ehēcacōzcatl
around the neck. Additionally, at least one major cache of offerings includes knives and idols
adorned with the symbols of more than one god, some of which were adorned with wind
jewels.[9] Animals thought to represent Quetzalcoatl include resplendent quetzals, rattlesnakes
(coatl meaning "serpent" in Nahuatl), crows, and macaws. In his form as Ehecatl he is the wind,
and is represented by spider monkeys, ducks, and the wind itself.[10] In his form as the morning
star, Venus, he is also depicted as a harpy eagle.[11] In Mazatec legends the astrologer deity
Tlahuizcalpanteuctli, who is also represented by Venus, bears a close relationship with
Quetzalcoatl.[12]

The earliest known documentation of the worship of a Feathered Serpent occurs in Teotihuacan
in the first century BC or first century AD.[13] That period lies within the Late Preclassic to Early
Classic period (400 BC – 600 AD) of Mesoamerican chronology; veneration of the figure appears
to have spread throughout Mesoamerica by the Late Classic period (600–900 AD).[14] In the
Postclassic period (900–1519 AD), the worship of the feathered-serpent deity centred in the
primary Mexican religious center of Cholula. In this period the deity is known to have been
named Quetzalcōhuātl by his Nahua followers. In the Maya area he was approximately equivalent
to Kukulkan and Gukumatz, names that also roughly translate as "feathered serpent" in different
Mayan languages. In the era following the 16th-century Spanish conquest of the Aztec Empire, a
number of records conflated Quetzalcoatl with Ce Acatl Topiltzin, a ruler of the mythico-historic
city of Tollan. Historians debate to what degree, or whether at all, these narratives about this
legendary Toltec ruler describe historical events.[15] Además, las primeras fuentes españolas
escritas por clérigos tienden a identificar al dios gobernante Quetzalcóatl de estas narraciones
con Hernán Cortés o el Apóstol Tomás , identificaciones que también se han convertido en
fuentes de una diversidad de opiniones sobre la naturaleza de Quetzalcóatl. [dieciséis]

Deidad de la serpiente emplumada en Mesoamérica

In Mesoamerican history many different ethnopolitical groups worshiped a feathered-serpent

deity. Evidence of such worship comes from the iconography of different Mesoamerican
cultures, in which serpent motifs occur frequently. On the basis of the different symbolic
systems used in portrayals of the feathered-serpent deity in different cultures and periods,
scholars have interpreted the religious and symbolic meaning of the feathered-serpent deity in
Mesoamerican cultures.

Iconographic depictions

A photo of La Venta Stela 19, the earliest known representation of the Feathered Serpent in Mesoamerica.

Feathered Serpent head at the Ciudadela complex in Teotihuacan

The earliest known iconographic depiction of the deity appears on Stela 19 at the Olmec site of
La Venta. Dated to around 900 BC, it depicts a serpent rising up behind a person probably
engaged in a shamanic ritual. Although probably not exactly a depiction of the same feathered-
serpent deity worshipped in classic and post-classic periods, it shows the continuity of
symbolism of feathered snakes in Mesoamerica from the formative period and on, for example
in comparison to the Maya Vision Serpent shown below.

The first culture to use the symbol of a feathered serpent as an important religious and political
symbol was that of Teotihuacan. At temples such as the aptly named "Quetzalcoatl temple" in
the Ciudadela complex, feathered serpents figure prominently and alternate with a different kind
of serpent head. The earliest depictions of the feathered serpent deity were fully zoomorphic,
depicting the serpent as an actual snake, but already among the Classic Maya, images of the
deity began acquiring human features.

In the iconography of the classic period, Maya serpent imagery is also prevalent: a snake often
appears as the embodiment of the sky itself, and a vision serpent is a shamanic helper
presenting Maya kings with visions of the underworld.

The archaeological record shows that after the fall of Teotihuacan that marked the beginning of
the epi-classic period in Mesoamerican chronology around 600 AD, the cult of the feathered
serpent spread to new religious and political centers in central Mexico, centers such as
Xochicalco, Cacaxtla and Cholula.[14] Feathered-serpent iconography is prominent at all of these
sites. Cholula remained the most important center of worship of Quetzalcoatl, the Aztec/Nahua
version of the feathered-serpent deity, in the post-classic period.

During the epi-classic period, a dramatic spread of feathered serpent iconography is evidenced
throughout Mesoamerica, and during this period images begin to figure prominently at sites
such as Chichén Itzá, El Tajín, and throughout the Maya area. Colonial documentary sources
from the Maya area frequently speak of the arrival of foreigners from the central Mexican
plateau, often led by a man whose name translates as "Feathered Serpent". It has been
suggested that these stories recall the spread of the feathered-serpent cult in the epi-classic and
early post-classic periods.[14]

Represented as the plumed serpent, Quetzalcoatl was also seen as manifest in the wind, one of
the most powerful forces of nature; a text in the Nahuatl language captures this relationship:

Quetzalcoatl; yn ehecatl ynteiacancauh yntlachpancauh in tlaloque, yn

aoaque, yn qujqujiauhti. Auh yn jquac molhuja eheca, mjtoa: teuhtli
quaqualaca, ycoioca, tetecujca, tlatlaiooa, tlatlapitza, tlatlatzinj,
motlatlaueltia.
 Quetzalcoatl—he was the wind, the guide and road sweeper of the rain
gods, of the masters of the water, of those who brought rain. And when
the wind rose, when the dust rumbled, and it crack and there was a
great din, became it became dark and the wind blew in many
directions, and it thundered; then it was said: "[Quetzalcoatl] is
wrathful."[17]

Quetzalcoatl also became linked with rulership and priestly office; additionally, among the Toltec,
the name was used as a military title and its representation as an emblem.[18]

In the post-classic Nahua civilization of central Mexico (Aztec), the worship of Quetzalcoatl was
ubiquitous. Cult worship may have involved the ingestion of hallucinogenic mushrooms
(psilocybes), considered sacred.[19] The most important center was Cholula, where the world's
largest pyramid was dedicated to Quetzalcoatl-worship. In Aztec culture, depictions of
Quetzalcoatl were fully anthropomorphic. Quetzalcoatl was associated with the wind-god
Ehecatl and is often depicted with his insignia: a beak-like mask.

Interpretations

Vision Serpent depicted on lintel 15 from Yaxchilan

On the basis of the Teotihuacan iconographical depictions of the feathered serpent,
archaeologist Karl Taube has argued that the feathered serpent was a symbol of fertility and of
internal political structures - contrasting with the War Serpent symbolizing the outwards military
expansion of the Teotihuacan empire.[20] Historian Enrique Florescano - also analyzing
Teotihuacan iconography - argues that the Feathered Serpent was part of a triad of agricultural
deities:

the Goddess of the Cave, symbolizing motherhood, reproduction and life

Tlaloc, god of rain, lightning and thunder

the feathered serpent, god of vegetational renewal

The feathered serpent was furthermore connected to the planet Venus because of this planet's
importance as a sign of the beginning of the rainy season. To both Teotihuacan and Maya
cultures, Venus was in turn also symbolically connected with warfare.[21]

Temple of the Feathered Serpent at Xochicalco, adorned with a fully zoomorphic feathered Serpent

While not usually feathered, classic Maya serpent iconography seems related to the belief in a
sky-, Venus-, creator-, war- and fertility-related serpent deity. In an example from Yaxchilan, the
Vision Serpent has the human face of the young maize-god, further suggesting a connection to
fertility and vegetational renewal; the Maya Young Maize god was also connected to Venus.

In Xochicalco, depictions of the feathered serpent accompany the image of a seated, armed
ruler and the hieroglyph for the day sign 9 Wind. The date 9 Wind is known to be associated with
fertility, Venus and war among the Maya and frequently occurs in relation to Quetzalcoatl in
other Mesoamerican cultures.

On the basis of the iconography of the feathered-serpent deity at sites such as Teotihuacan,
Xochicalco, Chichén Itzá, Tula and Tenochtitlan combined with certain ethnohistorical sources,
historian David Carrasco has argued that the preeminent function of the feathered-serpent deity
throughout Mesoamerican history was as the patron deity of the urban center - a god of culture
and civilization.[22]

En la cultura azteca

Quetzalcoatl as depicted in the Codex Magliabechiano.

To the Aztecs, Quetzalcoatl was, as his name indicates, a feathered serpent . He was a creator
deity having contributed essentially to the creation of mankind. He also had anthropomorphic
forms, for example in his aspects as Ehecatl the wind god. Among the Aztecs, the name
Quetzalcoatl was also a priestly title, as the two most important priests of the Aztec Templo
Mayor were called "Quetzalcoatl Tlamacazqui". In the Aztec ritual calendar, different deities were
associated with the cycle-of-year names: Quetzalcoatl was tied to the year Ce Acatl (One Reed),
which correlates to the year 1519.[23]

mitos

Attributes
Quetzalcoatl as depicted in the Codex Borbonicus.

The exact significance and attributes of Quetzalcoatl varied somewhat between civilizations and
through history. There are several stories about the birth of Quetzalcoatl. In a version of the
myth, Quetzalcoatl was born by a virgin named Chimalman, to whom the god Onteol appeared in
a dream.[24] In another story, the virgin Chimalman conceived Quetzalcoatl by swallowing an
emerald.[22] A third story narrates that Chimalman was hit in the womb by an arrow shot by
Mixcoatl and nine months later she gave birth to a child which was called Quetzalcoatl.[24] A
fourth story narrates that Quetzalcoatl was born from Coatlicue, who already had four hundred
children who formed the stars of the Milky Way.[24]

According to another version of the myth, Quetzalcoatl is one of the four sons of Ometecuhtli
and Omecihuatl, the four Tezcatlipocas, each of whom presides over one of the four cardinal
directions. Over the West presides the White Tezcatlipoca, Quetzalcoatl, the god of light, justice,
mercy and wind. Over the South presides the Blue Tezcatlipoca, Huitzilopochtli, the god of war.
Over the East presides the Red Tezcatlipoca, Xipe Totec, the god of gold, farming and
springtime. And over the North presides the Black Tezcatlipoca, known by no other name than
Tezcatlipoca, the god of judgment, night, deceit, sorcery and the Earth.[25] Quetzalcoatl was
often considered the god of the morning star, and his twin brother Xolotl was the evening star
(Venus). As the morning star, he was known by the title Tlahuizcalpantecuhtli, meaning "lord of
the star of the dawn". He was known as the inventor of books and the calendar, the giver of
maize (corn) to mankind, and sometimes as a symbol of death and resurrection. Quetzalcoatl
was also the patron of the priests and the title of the twin Aztec high priests. Some legends
describe him as opposed to human sacrifice[26] while others describe him practicing it.[27][28]
Most Mesoamerican beliefs included cycles of suns. Often our current time was considered the
fifth sun,[29] the previous four having been destroyed by flood, fire and the like. Quetzalcoatl went
to Mictlan, the underworld, and created fifth-world mankind from the bones of the previous races
(with the help of Cihuacoatl), using his own blood, from a wound he inflicted on his earlobes,
calves, tongue, and penis, to imbue the bones with new life.

It is also suggested that he was a son of Xochiquetzal and Mixcoatl.

In the Codex Chimalpopoca, it is said Quetzalcoatl was coerced by Tezcatlipoca into becoming
drunk on pulque, cavorting with his older sister, Quetzalpetlatl, a celibate priestess, and
neglecting their religious duties. (Many academics conclude this passage implies incest.) The
next morning, Quetzalcoatl, feeling shame and regret, had his servants build him a stone chest,
adorn him in turquoise, and then, laying in the chest, set himself on fire. His ashes rose into the
sky and then his heart followed, becoming the morning star (see Tlahuizcalpantecuhtli).[30]

Creencia en Cortés como Quetzalcóatl

Quetzalcoatl in human form, using the symbols of Ehecatl, from the Codex Borgia.

Since the sixteenth century, it has been widely held that the Aztec Emperor Moctezuma II initially
believed the landing of Hernán Cortés in 1519 to be Quetzalcoatl's return. This view has been
questioned by ethno-historians who argue that the Quetzalcoatl-Cortés connection is not found
in any document that was created independently of post-Conquest Spanish influence, and that
there is little proof of a pre-Hispanic belief in Quetzalcoatl's return.[31][32][33][34][35] Most
documents expounding this theory are of entirely Spanish origin, such as Cortés's letters to
Charles V of Spain, in which Cortés goes to great pains to present the naive gullibility of the
Aztecs in general as a great aid in his conquest of Mexico.

Much of the idea of Cortés being seen as a deity can be traced back to the Florentine Codex
written down some 50 years after the conquest. In the Codex's description of the first meeting
between Moctezuma and Cortés, the Aztec ruler is described as giving a prepared speech in
classical oratorial Nahuatl, a speech which, as described in the codex written by the Franciscan
Bernardino de Sahagún and his Tlatelolcan informants, included such prostrate declarations of
divine or near-divine admiration as:

You have graciously come on earth, you have graciously approached

your water, your high place of Mexico, you have come down to your
mat, your throne, which I have briefly kept for you, I who used to keep
it for you.

and:

You have graciously arrived, you have known pain, you have known
weariness, now come on earth, take your rest, enter into your palace,
rest your limbs; may our lords come on earth.

Quetzalcoatl in feathered-serpent form as depicted in the Codex Telleriano-Remensis

Subtleties in, and an imperfect scholarly understanding of, high Nahuatl rhetorical style make the
exact intent of these comments tricky to ascertain, but Restall argues that Moctezuma's politely
offering his throne to Cortés (if indeed he did ever give the speech as reported) may well have
been meant as the exact opposite of what it was taken to mean: politeness in Aztec culture was
a way to assert dominance and show superiority.[36] This speech, which has been widely referred
to, has been a factor in the widespread belief that Moctezuma was addressing Cortés as the
returning god Quetzalcoatl.

Other parties have also promulgated the idea that the Mesoamericans believed the
conquistadors, and in particular Cortés, to be awaited gods: most notably the historians of the
Franciscan order such as Fray Gerónimo de Mendieta.[37] Some Franciscans at this time held
millennarian beliefs[38] and some of them believed that Cortés' coming to the New World
ushered in the final era of evangelization before the coming of the millennium. Franciscans such
as Toribio de Benavente "Motolinia" saw elements of Christianity in the pre-Columbian religions
and therefore believed that Mesoamerica had been evangelized before, possibly by Thomas the
Apostle, who, according to legend, had "gone to preach beyond the Ganges". Franciscans then
equated the original Quetzalcoatl with Thomas and imagined that the Indians had long-awaited
his return to take part once again in God's kingdom. Historian Matthew Restall concludes that:

The legend of the returning lords, originated during the Spanish-

Mexica war in Cortés' reworking of Moctezuma's welcome speech, had
by the 1550s merged with the Cortés-as-Quetzalcoatl legend that the
Franciscans had started spreading in the 1530s. (Restall 2001 p. 114)

Quetzalcoatl as depicted in the post-Conquest Tovar Codex.

Some scholarship maintains the view that the Aztec Empire's fall may be attributed in part to the
belief in Cortés as the returning Quetzalcoatl, notably in works by David Carrasco (1982), H. B.
Nicholson (2001 (1957)) and John Pohl (2016). Carrasco's work was revised in 2000, and the
new edition provides a valuable overview of the controversy about Cortes and Quetzalcoatl.[39]
However, a majority of Mesoamericanist scholars, such as Matthew Restall (2003, 2018[36]),
James Lockhart (1994), Susan D. Gillespie (1989), Camilla Townsend (2003a, 2003b), Louise
Burkhart, Michel Graulich and Michael E. Smith (2003), among others, consider the
"Quetzalcoatl/Cortés myth" as one of many myths about the Spanish conquest which have risen
in the early post-conquest period.

There is no question that the legend of Quetzalcoatl played a significant role in the colonial
period. However, this legend likely has a foundation in events that took place immediately prior
to the arrival of the Spaniards. A 2012 exhibition at the Los Angeles County Museum of Art and
the Dallas Museum of Art, "The Children of the Plumed Serpent: the Legacy of Quetzalcoatl in
Ancient Mexico", demonstrated the existence of a powerful confederacy of Eastern Nahuas,
Mixtecs and Zapotecs, along with the peoples they dominated throughout southern Mexico
between 1200 and 1600 (Pohl, Fields, and Lyall 2012, Harvey 2012, Pohl 2003). They maintained
a major pilgrimage and commercial center at Cholula, Puebla which the Spaniards compared to
both Rome and Mecca because the cult of the god united its constituents through a field of
common social, political, and religious values without dominating them militarily. This
confederacy engaged in almost seventy-five years of nearly continuous conflict with the Aztec
Empire of the Triple Alliance until the arrival of Cortés. Members of this confederacy from
Tlaxcala, Puebla, and Oaxaca provided the Spaniards with the army that first reclaimed the city
of Cholula from its pro-Aztec ruling faction, and ultimately defeated the Aztec capital of
Tenochtitlan (Mexico City). The Tlaxcalteca, along with other city-states across the Plain of
Puebla, then supplied the auxiliary and logistical support for the conquests of Guatemala and
West Mexico while Mixtec and Zapotec caciques (Colonial indigenous rulers) gained
monopolies in the overland transport of Manila galleon trade through Mexico, and formed highly
lucrative relationships with the Dominican order in the new Spanish imperial world economic
system that explains so much of the enduring legacy of indigenous life-ways that characterize
southern Mexico and explain the popularity of the Quetzalcoatl legends that continued through
the colonial period to the present day.

uso contemporáneo

Latter Day Saints movement

Quetzalcoatl Mural in Acapulco by Diego Rivera

According to the Book of Mormon, the resurrected Jesus Christ descended from heaven and
visited the people of the American continent, shortly after his resurrection. Some followers of
the Latter Day Saints movement believe that Quetzalcoatl was historically Jesus Christ, but
believe his name and the details of the event were gradually lost over time.

Quetzalcoatl is not a religious symbol in the Latter-day Saint faith, and is not taught as such, nor
is it in their doctrine that Quetzalcoatl is Jesus.[40] However, in 1892 one president of The Church
of Jesus Christ of Latter-day Saints, John Taylor, wrote:[41]

The story of the life of the Mexican divinity, Quetzalcoatl, closely

resembles that of the Savior; so closely, indeed, that we can come to no
other conclusion than that Quetzalcoatl and Christ are the same being.
But the history of the former has been handed down to us through an
impure Lamanitish source, which has sadly disfigured and perverted
the original incidents and teachings of the Savior's life and ministry.

— Mediation and Atonement, p. 194.

Latter-day Saint author Brant Gardner, after investigating the link between Quetzalcoatl and
Jesus, concluded that the association amounts to nothing more than folklore.[42] In a 1986 paper
for Sunstone, he noted that during the Spanish Conquest, the Native Americans and the Catholic
priests who sympathized with them felt pressure to link Native American beliefs with
Christianity, thus making the Native Americans seem more human and less savage. Over time,
Quetzalcoatl's appearance, clothing, malevolent nature, and status among the gods were
reshaped to fit a more Christian framework.[43]

In media

Quetzalcoatl was fictionalized in the 1982 film Q as a monster that terrorizes New York
City.[44][45] The deity has been featured as a character in the manga and anime series Yu-Gi-Oh!
5D's, Beyblade: Metal Fusion, Fate/Grand Order - Absolute Demonic Front: Babylonia and Miss
Kobayashi's Dragon Maid (the latter two depicting Quetzalcoatl as a female dragon deity); the
Megami Tensei video game franchise; the video games Fate/Grand Order, Final Fantasy VIII, Final
Fantasy XV, Sanitarium, Smite (as an alternate costume for his Mayan counterpart, Kukulkan),
and Indiana Jones and the Infernal Machine; as the main antagonist in the Star Trek: The
Animated Series episode "How Sharper Than a Serpent's Tooth"; and in The Secrets of the
Immortal Nicholas Flamel books. Quetzelcoatl also appeared on (Season 3) of the Animal Planet
mockumentary Lost Tapes in an episode entitled "Q the Serpent God".[46] In 2019, the movie
Godzilla: King of the Monsters mentions the name of a kaiju named Quetzalcoatl who sleeps in
the ancient Inca city of Machu Picchu, Peru.

In 1971 Tony Shearer published a book called Lord of the Dawn: Quetzalcoatl and the Tree of Life,
inspiring New Age followers to visit Chichen Itza at the summer solstice when dragon-shaped
shadows are cast by the Kulkulcan pyramid.[47]

The legend of Quetzalcoatl is spoofed in the Adult Swim CGI series Xavier: Renegade Angel. In
the episode "Damnesia You," Xavier winds up in the Aztec world and is immediately (and
unsuccessfully) sacrificed for insulting the Sun God, and during the sacrifice the Aztecs
humorously fail to pronounce his name. Later on, Xavier and the Aztecs summon Quetzalcoatl in
his mortal form and wind up angering him after cutting him open. After a slapstick-style chase
scene, Xavier winds up as the Sun God and commits "sacricide" (sacrificial suicide), ending the
skit.

The band Clutch references Quetzalcoatl in their song Oregon.

In Miss Kobayashi's Dragon Maid, Quetzalcoatl is a dragon who took on a human form with
characteristics reflecting her former status as an Aztec goddess, her most defining feature being
her large breasts that are used both for comedy and fan service. She is known as "Lucoa" to her
friends.
Other uses

Mexico's flagship airline Aeroméxico has a Boeing 787-9 Dreamliner painted in a special
Quetzalcoatl livery.

Ver también

Aztec mythology in popular culture

Five Suns, one of Quetzalcōātl and his brothers' legend.

Kukulkan

Quetzalcoatlus, a pterosaur from the Late Cretaceous named after Quetzalcoatl

Referencias

Citations
1. Cecilio A. Robelo (1905). Diccionario de Mitología Nahoa (in Spanish). Editorial Porrúa. pp. 345–436.
ISBN 970-07-3149-9.

2. Jacques Soustelle (1997). Daily Life of the Aztecs. p. 1506.

3. "Quetzalcoatl" (https://www.lexico.com/definition/Quetzalcoatl) . Lexico UK English Dictionary. Oxford

University Press. n.d.

4. "Quetzalcoatl" (https://www.merriam-webster.com/dictionary/Quetzalcoatl) . Merriam-Webster

Dictionary.

5. The Nahuatl nouns compounded into the proper name "Quetzalcoatl" are: quetzalli, signifying principally
"plumage", but also used to refer to the bird—resplendent quetzal—renowned for its colourful feathers,
and cohuātl "snake".

6. Fernando de Alva Ixtlilxochitl (2019). History of the Chichimeca Nation: Don Fernando de Alva
Ixtlilxochitl's Seventeenth-Century Chronicle of Ancient Mexico.

7. Smith 2003 p. 213

 8. De Borhegyi, Stephan F. (1966). "The Wind God's Breastplate" (https://www.penn.museum/sites/expeditio
n/the-wine-gods-breastplate/) . Expedition. Vol. 8, no. 4. "This breastplate, the insignia of the wind god,
called in Nahuatl the ehēcacōzcatl, (the 'spirally voluted wind jewel') was made by cutting across the
upper portion of a marine conch shell, and drilling holes for suspension by a cord. Such conch shell
breastplates were either hung on the sculpture of the god himself or were worn by the high priests, the
earthly representatives of this god. According to such sixteenth century Spanish authorities as Fray
Bernardino de Sahagun, [...] the title of Quetzalcoatl was reserved for the high priests or pontiffs among
the Aztecs and other inhabitants of Mexico. Only they were entitled to wear the emblem of ehēcacōzcatl,
the insignia of this god. Such marine shell breastplates are therefore extremely rare. Of the few that
survived the Spanish Conquest, most were destroyed by overly zealous friars; only a handful have been
turned up by archaeologists."

9. "Personified knives" (http://www.mexicolore.co.uk/aztecs/artefacts/personified-knives) .

www.mexicolore.co.uk.

10. "Study the... WIND GOD" (http://www.mexicolore.co.uk/aztecs/gods/study-the-wind-god) .

www.mexicolore.co.uk.

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Ancient peoples and places (3 ed.). Thames & Hudson. p. 36. ISBN 978-0-500-28791-0.
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21. Florescano 2002 p. 821.

22. Carrasco 1982

23. Townsend 2003 p. 668

24. J. B. Bierlein, Living Myths. How Myth Gives Meaning to Human Experience, Ballantine Books, 1999

25. Smith 2003

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41. Taylor 1892 p. 201

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