89:
720:
1399:
1548:
304:
33:
419:
is the exceptional blending of the best of two cultures. Leon-Portilla suggests, "That there is in an exposition of key ideas in
Christian thinking, wrapped up in the language and form conceived from the world of the Nahua. It is without a doubt that this narrative seeks to demonstrate who God and
803:
Some contemporary scholars hold the notion that
Becerra Tanco, Florencia, and Sigüenza y Góngora endeavored to authenticate the events of the narrative by placing its original authorship in hands that were both native to Mexico and of greater antiquity than the mid-17th century. Since Mexican
731:
account was based on long-standing oral tradition in a deposition for the inquiries of
Francisco de Siles, who was commissioned to compile documentation of the continuity of the Virgin's popular cult since the time of her apparition. Becerra Tanco later elaborated on this position in his
389:
is not necessarily a historical account, but a document designed to convert the Nahua and "bring about a state of harmony between different peoples, cultures, and religions, in order that, during a period of radical change, new possibilities of coexistence could be envisaged".
604:
was to convert the text into a potent catechetical instrument, since its emphasis on a poor peasant and his willing acceptance of the Virgin's message, not to mention Zumárraga's initial disdain, responded perfectly to the new-found 'option for the poor'."
88:
754:. He even claimed to have seen among these papers "a manuscript book written in the letters of our alphabet in an Indian's hand in which were described the four apparitions of the Most Holy Virgin to the Indian Juan Diego and his uncle Juan Bernardino."
713:. There is some possibility that Laso de la Vega had collaborators in the composition of the work, but there is insufficient material evidence to demonstrate whether one or more hands were involved in the construction of the Nahuatl-language text.
1100:(1998), pp. 17f, where they review the three possibilities which could explain the literary relationship and conclude "Nevertheless we are not dogmatic on these matters . . We consider our conclusions on the relationship of the
795:
comprising 16 pages and dated to c. 1556 can be found at the Public
Library of New York; it has been there since 1880, together with two later copies, one of which is complete. The older copy appears in the
1112:
to be more as indicated than as definitively established." Cf. at p. 47: "For the apparition story and the miracle accounts, the most indicated source is the work of Sánchez, supplemented by the
Stradanus
356:, which has been described as "A Jewel of Nahuatl literature", whose beauty and depth of thought make it worthy of renown the world over, relies on the beauty of the dialogues between the Holy Virgin and
757:
Other scholars who have disputed Laso de la Vega's authorship include
Francisco de Florencia, a Jesuit chronicler, who assumed that the "Indian manuscript" mentioned by Becerra Tanco was written by
360:
to express the most tender feelings to be found in world literature. Her promise to grant the wishes of the locals who beseech her is prominent, as is her demand for a temple on the very spot.
570:, whether written by Laso de la Vega, Valeriano, or another, unknown author, as the primordial telling of the Virgin Mary's personal evangelism to the indigenous peoples of the Americas.
773:, Florencia's censor, who, by way of correction of his charge, swore that he "found this account among the papers of Fernando de Alva. The original in Mexican is of the letter of don
248:"Noble Queen of Heaven, Forever Virgin, Mother of God". In it Lasso addresses the Virgin directly, and after an introduction of four to five lines proceeds to the reason why he took up
1459:
1430:
1341:
1030:
716:
The work was initially published under the auspices of Dr. Pedro de
Barrientos Lomelín, vicar general of the Mexican diocese, at the press of Juan Ruiz in 1649.
556:, in their 1998 edition and translation, suggested that the most reasonable hypothesis was that Laso de la Vega's core narrative was based on Sánchez's earlier
420:
the Virgin Mary are and that their relations are of kindness and protection for human beings." The emphasis on the beauty of a miraculous event as given by the
275:"You were with the apostles in Pentecost to receive the Holy Spirit" (a remembrance of the miracle of Diaspora Jews understanding each in his own language
836:
Huei tlamahuiçoltica omonexiti in ilhuicac tlatocaçihuapilli Santa Maria totlaçonantzin
Guadalupe in nican huei altepenahuac Mexico itocayocan Tepeyacac
751:
57:
955:
See Poole, pp. 40–43 etc., who shows that historians variously date it to the 16th, 17th, or 18th century, he himself preferring the latest date.
560:, with an early 17th-century engraving by Samuel Stradanus as a secondary source. Today, Catholics, especially those in Mexico and the rest of
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1136:
on 6 May 1990 on the occasion of the beatification of Juan Diego, and, more extensively, at pp. 345–351. See also the section below on "The
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747:
424:
can be contrasted with the account of Sánchez, which focuses primarily on the agreements between Indian accounts of the apparition and
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1475:
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for official recognition of the miracle relied on Sigüenza y Góngora's testimony that the story predated the publication of both the
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75:
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The fifth section is a post-apparition biography of Juan Diego, detailing his pious life and devotion to the Virgin and her image.
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It is precisely on this point that a difference exists with other dialogues which invoke elements of the dramatic writings (called
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states that “ all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.”
1603:
1363:
369:
section by
Valeriano of Lasso de la Vega's account is related in a poetic style, typical of the most elegant formal classical
1623:
1515:
1327:
742:" of 1675, claiming that Laso de la Vega's text must have been based on documents created through collaborations between the
866:. The proponents of Laso's authorship of this part of the work are, by and large, scholars and historians working in the
596:
that characterized the revolutionary years was eventually taken up by the clergy. Equally important, the effect of the
48:
1608:
1588:
1253:
986:. II, Guadalupan Studies (4). Washington D.C.: Center for Applied Research in the Apostolate (Georgetown University).
839:("By a great miracle appeared the heavenly queen, Saint Mary, our precious mother of Guadalupe, here near the great
1613:
1593:
1578:
1532:
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553:
342:. Most authorities, including Edmundo O'Gorman, agree on this and on the dating of its authorship, namely c. 1556.
193:
144:
claimed authorship of the whole work, but this claim is the subject of an ongoing difference of scholarly opinion.
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Some contemporary scholars have written skeptical or critical texts about the origin of the image and the texts.
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1583:
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503:
283:
The preface ends with a short prayer in two lines pleading the Virgin's intercession for the assistance of the
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and their indigenous pupils shortly after the apparition itself and purported to have been in the custody of
269:"That the Indians of this land remember and keep in their language all you did for them and how it happened".
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Destierro de sombras : luz en el origen de la imagen y culto de
Nuestra Señora de Guadalupe del Tepeyac
758:
432:
339:
1527:
597:
1350:
491:
162:
133:
1060:"The Cult of Santa Maria Tonantzin, Virgin of Guadalupe in Mexico." In Sacred Space: Shrine, City, Land
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197:
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The sixth section, the "Nican Tlantica" (Nahuatl: "Here ends"), is a general history of the Virgin in
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176:
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in its full beauty. The other parts are clearly different and with greater Spanish influence. The
276:
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148:
113:
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What might be termed the "catechetical" aspect of the Guadalupe apparitions as narrated in the
524:, in an "opinion" published as part of the front matter to the main text, Baltazar González, a
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Tonantzin Guadalupe : pensamiento náhuatl y mensaje cristiano en el "Nicān mopōhua"
1507:
1446:
1281:
719:
549:
357:
327:
1250:
Our Lady of Guadalupe: The Origins and Sources of a Mexican National Symbol, 1531-1797
1567:
1280:. UCLA Latin American studies, vol. 84; Nahuatl studies series, no. 5. Translated by
1275:
1216:
1212:
589:
561:
471:
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Because the apparition, and the purportedly miraculous transposition of the Virgin's
1398:
964:
Although the presence of “Mary, the mother of Jesus” is not explicitly mentioned in
186:
The traditions recounted in the 1649 tract were first published in the Spanish book
682:
593:
1075:
Tonantzin Guadalupe: Pensamiento Nahuatl y Mensaje Cristiano en el "Nican Mopohua"
727:
In 1666, Lic. Luis Becerra Tanco (1603–1672), a secular priest, affirmed that the
338:
manuscript used by Lasso was the original by Valeriano, which is presently in the
1218:
Mexican Phoenix: Our Lady of Guadalupe: Image and Tradition Across Five Centuries
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is explored by Brading at p. 340f., where he quotes from the homily delivered by
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The seventh section is another prayer, this one following the structure of the
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reflect only Spanish Christian thinking, while the main characteristic of the
262:
777:, an Indian, who is its true author". According to the sworn testimony of D.
196:
in 1648 and being a theological dissertation linking the Guadalupan Image to
17:
1522:
1311:
1277:
The Story of Guadalupe: Luis Laso de la Vega's Huei tlamahuiuçoltica of 1649
1240:
942:
766:
668:
528:
1077:. D.F., Mexico: El Colegio Nacional Fondo de Cultura Economica. p. 68.
991:
541:"...agrees with what is known of the facts from tradition and the annals."
383:
thought with the Christian message. Scholar Richard Nebel insists that the
303:
1031:"The Writing of Nicanmopohua of Guadalupe, Jewel of Literature in Náhuatl"
645:
ascribed to the image of the Virgin that remained stamped on Juan Diego's
840:
818:, ecclesiastical writers have continued to cite Valeriano as its author.
805:
510:, and independent Guadalupanos, skeptics, and historians the world over.
428:
1319:
982:
Burrus S. J., Ernest J. (1981). "The Oldest Copy of the Nican Mopohua".
882:. These include Edmundo O'Gorman (1991) and Miguel León-Portilla (2001).
1413:
871:
848:
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cloth, are largely credited with the conversion of the Native American
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1062:. Washington Square, NY: New York University Press. pp. 253–254.
875:
789:, its author. A very old and battered partial manuscript copy of the
483:
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406:
192:("Image of the Virgin Mary, Mother of God of Guadalupe"), written by
125:
912:(in Spanish). Mexico: Colegio Nacional: Fondo de Cultura Económico.
1187:
860:
Particularly, but not exclusively, as regards the part titled the
718:
425:
302:
87:
641:" (Nahuatl: "Here is an ordered account"), relates the fourteen
617:
of the Virgin of Guadalupe as it was exhibited in the chapel of
614:
535:
speaker, and contemporary of Laso de la Vega, asserted that the
443:
1323:
1009:(in Spanish). Mexico: Universidad Nacional Autónoma de México.
227:" of the apparitions. It is in The National Library of México.
203:
There is an equally contentious and much shorter manuscript in
26:
933:
De la Torre Villar, Ernesto; Navarro de Anda, Ramiro (1982).
695:
The responsibility for the composition and authorship of the
870:, including the three authors of the 1998 work cited below.
266:, thus showing you are not displeased with many languages".
272:"Christ on the Cross had His sentence in three languages".
53:
The article is overly complex and does not flow logically.
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of the apparitions, including the Virgin's apparition to
317:
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208:
170:
156:
102:
93:
379:
is unique for presenting a blending between the deepest
937:(in Spanish). México D.F.: Fondo de Cultura Económico.
189:
Imagen de la Virgen María, Madre de Dios de Guadalupe
252:
in order to publish the history of the apparitions:
175:, which enumerates the miracles attributed by some;
1494:
1460:
Image of the Virgin Mary Mother of God of Guadalupe
1439:
1431:
List of churches dedicated to Our Lady of Guadalupe
1406:
1371:
322:("Here Is Recounted") constitutes the narrative in
908:León-Portilla, Miguel; Antonio Valeriano (2000).
397:), many of which were used for the purposes of
1335:
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465:
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260:to a poor Indian and painted yourself in his
187:
8:
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1087:See text as printed in Sousa et al., p.51.
613:The third section is a description of the
502:, scholars of Latin American religion and
120:comprising 36 pages and was published in
76:Learn how and when to remove this message
826:
1221:(2002 reprinted ed.). Cambridge:
903:
901:
899:
897:
518:In authorizing the publication of the
140:outside the same city. In the preface
752:Fernando de Alva Cortés Ixtlilxochitl
7:
1296:Latin American Center Publications.
671:and an exhortation to her devotion.
161:, which narrates the apparitions of
935:Testimonios históricos guadalupanos
781:, the original preprint was in the
592:, "...the romantic engagement with
1288:. Stanford & Los Angeles, CA:
25:
1426:Basilica of Our Lady of Guadalupe
1188:"The Apparitions and the Miracle"
1134:Basilica of Our Lady of Guadalupe
701:is assigned by many contemporary
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1397:
984:Cara Studies in Popular Devotion
878:lean to or accept authorship by
748:College of Santa Cruz Tlatelolco
635:The fourth section, called the "
31:
1476:Informaciones Jurídicas de 1666
179:does not mention either him or
1516:The Saint Who Forged a Country
1073:Leon-Portilla, Miguel (2000).
800:with full historical details.
621:during Laso de la Vega's day.
169:in 1531. It also includes the
151:is written almost entirely in
1:
588:professor of Mexican history
346:Content, style, and structure
132:, the vicar of the chapel of
779:Carlos de Sigüenza y Góngora
771:Carlos de Sigüenza y Góngora
600:(1962–1965) and the rise of
1254:University of Arizona Press
874:scholars and historians in
705:scholars and historians to
51:. The specific problem is:
1640:
1223:Cambridge University Press
1005:O'Gorman, Edmundo (1991).
761:, (d. 1605), a Franciscan
691:Publication and authorship
334:. It is probable that the
47:to meet Knowledge (XXG)'s
1619:Catholic Church in Mexico
1541:
1395:
1357:
1290:Stanford University Press
1142:and liberation theology".
833:The text's full title is
769:in early New Spain, and
709:, vicar of the chapel at
216:Inin Huey Tlamahuiçoltzin
1419:El Tepeyac National Park
1248:Poole, Stafford (1995).
868:United States of America
816:Image of the Virgin Mary
609:Description of the image
558:Image of the Virgin Mary
506:, scholars of classical
316:The second section, the
221:This Is the Great Marvel
1604:Latin American folklore
1138:
1124:
1102:
1058:Nebel, Richard (1998).
862:
835:
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791:
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655:Biography of Juan Diego
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580:and liberation theology
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482:) and other peoples of
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340:New York Public Library
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256:"You yourself spoke in
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1553:Catholicism portal
1528:Marcos Cipac de Aquino
1151:Brading (2001) p. 331.
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723:Our Lady of Guadalupe.
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651:after the apparition.
647:
598:Second Vatican Council
466:
448:
313:
307:The first page of the
261:
225:The Primitive Relation
213:, which is titled the
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98:
92:The first page of the
1624:Our Lady of Guadalupe
1389:Don Juan de Zumárraga
1351:Our Lady of Guadalupe
1103:Huei tlamahuiuçoltica
722:
698:Huei tlamahuiuçoltica
538:Huei tlamahuiuçoltica
521:Huei tlamahuiuçoltica
492:Roman Catholic Church
306:
240:The first section, a
163:Our Lady of Guadalupe
134:Our Lady of Guadalupe
91:
1502:Miracle of the roses
1468:Huei tlamahuiçoltica
847:, at a place called
759:Jerónimo de Mendieta
707:Luis Laso de la Vega
433:Revelation 12:1–2,14
177:Luis Laso de la Vega
142:Luis Laso de la Vega
130:Luis Laso de la Vega
104:Huei Tlamahuiçoltica
95:Huei Tlamahuiçoltica
58:improve this article
1484:Maravilla Americana
1453:Stradanus engraving
1109:Imagen de la Virgen
804:petitioners to the
735:Felicidad de México
602:Liberation Theology
498:and after 1820 the
401:during the Spanish
223:"), also known as "
1609:Nahuatl literature
1589:Virgin Mary in art
1364:Villa de Guadalupe
1360:Marian apparitions
891:See Poole, p. 168.
798:Tonanzin Guadalupe
740:Mexico's Happiness
725:
500:Mexican government
314:
99:
1614:Classical Nahuatl
1594:Culture of Mexico
1579:1649 in New Spain
1561:
1560:
1177:(1998), pp.46–47.
1164:(1998), pp.42–47.
1130:Pope John Paul II
880:Antonio Valeriano
787:Antonio Valeriano
775:Antonio Valeriano
514:Critical response
181:Antonio Valeriano
155:and includes the
86:
85:
78:
49:quality standards
40:This article may
16:(Redirected from
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437:Revelation 21:2
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172:Nican Motecpana
110:The Great Event
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1213:Brading, D.A.
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1016:968-837-870-4
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919:968-16-6209-1
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863:Nican Mopohua
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811:Nican Mopohua
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590:David Brading
587:
584:According to
578:
577:Nican Mopohua
573:
571:
568:
567:Nican Mopohua
564:, accept the
563:
562:Latin America
559:
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446:onto Diego's
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66:December 2014
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18:Nican mopohua
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1471:(1649 tract)
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1192:. Retrieved
1190:. sancta.org
1182:
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726:
715:
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683:Salve Regina
678:
675:Final prayer
666:
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594:folk culture
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403:colonization
394:
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185:
183:as authors.
146:
109:
101:
100:
72:
63:
56:Please help
52:
41:
1519:(1942 film)
1511:(1917 film)
1487:(1756 book)
1463:(1648 book)
1440:Historicity
1272:Sousa, Lisa
1113:engraving".
783:calligraphy
488:Catholicism
285:Holy Spirit
128:in 1649 by
122:Mexico City
60:if you can.
1574:1649 books
1568:Categories
1379:Juan Diego
1252:. Tucson:
1205:References
1194:2007-09-05
763:missionary
744:Franciscan
277:Acts 2:1–6
1523:Tonantzin
970:Acts 1:14
849:Tepeyacac
767:historian
669:New Spain
586:Cambridge
529:professor
470:), i. e.
330:'s uncle
1312:39455844
1274:(1998).
1241:44868981
1215:(2001).
1106:and the
943:11142386
841:altepetl
643:miracles
554:Lockhart
429:prophecy
426:Biblical
231:Sections
112:") is a
42:require
1508:Tepeyac
1495:Related
1132:in the
992:9593292
968:2:1–6,
872:Nahuatl
806:Vatican
729:Nahuatl
711:Tepeyac
703:Nahuatl
619:Tepeyac
533:Nahuatl
508:Nahuatl
504:history
381:Nahuatl
371:Nahuatl
336:Nahuatl
324:Nahuatl
289:Nahuatl
258:Nahuatl
250:Nahuatl
246:Nahuatl
242:preface
236:Preface
205:Nahuatl
167:Tepeyac
153:Nahuatl
138:Tepeyac
118:Nahuatl
44:cleanup
1449:(1548)
1407:Places
1372:People
1366:(1531)
1310:
1300:
1260:
1239:
1229:
1175:et al.
1173:Sousa
1162:et al.
1160:Sousa
1098:et al.
1096:Sousa
1013:
990:
941:
916:
876:Mexico
845:Mexico
526:Jesuit
484:Mexico
480:Aztecs
476:Mexica
472:maguey
458:") of
456:mantle
409:. The
407:Mexico
126:Mexico
822:Notes
648:tilma
615:image
550:Poole
546:Sousa
467:ayate
461:ayatl
450:tilma
444:image
411:autos
395:autos
263:ayate
149:tract
114:tract
1308:OCLC
1298:ISBN
1294:UCLA
1258:ISBN
1237:OCLC
1227:ISBN
1011:ISBN
988:OCLC
966:Acts
939:OCLC
914:ISBN
814:and
765:and
574:The
552:and
435:and
363:The
350:The
147:The
1362:in
843:of
785:of
486:to
405:of
165:at
136:at
116:in
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