78:
709:
1388:
1537:
293:
22:
408:
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
792:
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
720:
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
378:
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".
593:
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'."
77:
743:. 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."
702:. 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.
1089:(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
784:
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
1101:
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
345:, 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
746:
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
349:
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.
559:, 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.
762:, 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
237:"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
1448:
1419:
1330:
1019:
705:
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.
545:, 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
409:
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
264:"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
825:
Huei tlamahuiçoltica omonexiti in ilhuicac tlatocaçihuapilli Santa Maria totlaçonantzin
Guadalupe in nican huei altepenahuac Mexico itocayocan Tepeyacac
740:
46:
944:
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.
549:, with an early 17th-century engraving by Samuel Stradanus as a secondary source. Today, Catholics, especially those in Mexico and the rest of
1282:
1125:
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
1323:
736:
413:
can be contrasted with the account of Sánchez, which focuses primarily on the agreements between Indian accounts of the apparition and
1607:
1464:
797:
for official recognition of the miracle relied on Sigüenza y Góngora's testimony that the story predated the publication of both the
767:
759:
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64:
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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.
382:
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.”
1592:
1352:
358:
section by
Valeriano of Lasso de la Vega's account is related in a poetic style, typical of the most elegant formal classical
1612:
1504:
1316:
731:" of 1675, claiming that Laso de la Vega's text must have been based on documents created through collaborations between the
855:. The proponents of Laso's authorship of this part of the work are, by and large, scholars and historians working in the
585:
that characterized the revolutionary years was eventually taken up by the clergy. Equally important, the effect of the
37:
1597:
1577:
1242:
975:. II, Guadalupan Studies (4). Washington D.C.: Center for Applied Research in the Apostolate (Georgetown University).
828:("By a great miracle appeared the heavenly queen, Saint Mary, our precious mother of Guadalupe, here near the great
1602:
1582:
1567:
1521:
1274:
1211:
542:
331:. Most authorities, including Edmundo O'Gorman, agree on this and on the dating of its authorship, namely c. 1556.
182:
133:
claimed authorship of the whole work, but this claim is the subject of an ongoing difference of scholarly opinion.
533:
Some contemporary scholars have written skeptical or critical texts about the origin of the image and the texts.
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1278:
1572:
1407:
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492:
272:
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
258:"That the Indians of this land remember and keep in their language all you did for them and how it happened".
996:
Destierro de sombras : luz en el origen de la imagen y culto de
Nuestra Señora de Guadalupe del Tepeyac
747:
421:
328:
1516:
586:
1339:
480:
151:
122:
1049:"The Cult of Santa Maria Tonantzin, Virgin of Guadalupe in Mexico." In Sacred Space: Shrine, City, Land
425:
186:
656:
The sixth section, the "Nican Tlantica" (Nahuatl: "Here ends"), is a general history of the Virgin in
1490:
1377:
1033:
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130:
118:
32:
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1441:
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in its full beauty. The other parts are clearly different and with greater Spanish influence. The
265:
1541:
958:
488:
137:
102:
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What might be termed the "catechetical" aspect of the Guadalupe apparitions as narrated in the
513:, in an "opinion" published as part of the front matter to the main text, Baltazar González, a
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514:
484:
444:
106:
479:, all documents pertaining to the alleged miracle have been the subject of scrutiny by the
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320:
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Tonantzin Guadalupe : pensamiento náhuatl y mensaje cristiano en el "Nicān mopōhua"
1496:
1435:
1270:
708:
538:
346:
316:
1239:
Our Lady of Guadalupe: The Origins and Sources of a Mexican National Symbol, 1531-1797
1556:
1269:. UCLA Latin American studies, vol. 84; Nahuatl studies series, no. 5. Translated by
1264:
1205:
1201:
578:
550:
460:
431:
Because the apparition, and the purportedly miraculous transposition of the Virgin's
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953:
Although the presence of “Mary, the mother of Jesus” is not explicitly mentioned in
175:
The traditions recounted in the 1649 tract were first published in the Spanish book
671:
582:
1064:
Tonantzin Guadalupe: Pensamiento Nahuatl y Mensaje Cristiano en el "Nican Mopohua"
716:
In 1666, Lic. Luis Becerra Tanco (1603–1672), a secular priest, affirmed that the
327:
manuscript used by Lasso was the original by Valeriano, which is presently in the
1207:
Mexican Phoenix: Our Lady of Guadalupe: Image and Tradition Across Five Centuries
1117:
is explored by Brading at p. 340f., where he quotes from the homily delivered by
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110:
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The seventh section is another prayer, this one following the structure of the
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402:
reflect only Spanish Christian thinking, while the main characteristic of the
251:
766:, an Indian, who is its true author". According to the sworn testimony of D.
185:
in 1648 and being a theological dissertation linking the Guadalupan Image to
1511:
1300:
1266:
The Story of Guadalupe: Luis Laso de la Vega's Huei tlamahuiuçoltica of 1649
1229:
931:
755:
657:
517:
1066:. D.F., Mexico: El Colegio Nacional Fondo de Cultura Economica. p. 68.
980:
530:"...agrees with what is known of the facts from tradition and the annals."
372:
thought with the Christian message. Scholar Richard Nebel insists that the
292:
1020:"The Writing of Nicanmopohua of Guadalupe, Jewel of Literature in Náhuatl"
634:
ascribed to the image of the Virgin that remained stamped on Juan Diego's
829:
807:, ecclesiastical writers have continued to cite Valeriano as its author.
794:
499:, and independent Guadalupanos, skeptics, and historians the world over.
417:
1308:
971:
Burrus S. J., Ernest J. (1981). "The Oldest Copy of the Nican Mopohua".
871:. These include Edmundo O'Gorman (1991) and Miguel León-Portilla (2001).
1402:
860:
837:
717:
699:
691:
631:
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cloth, are largely credited with the conversion of the Native American
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141:
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1051:. Washington Square, NY: New York University Press. pp. 253–254.
864:
778:, its author. A very old and battered partial manuscript copy of the
472:
468:
395:
181:("Image of the Virgin Mary, Mother of God of Guadalupe"), written by
114:
901:(in Spanish). Mexico: Colegio Nacional: Fondo de Cultura Económico.
1176:
849:
Particularly, but not exclusively, as regards the part titled the
707:
414:
291:
76:
630:" (Nahuatl: "Here is an ordered account"), relates the fourteen
606:
of the Virgin of Guadalupe as it was exhibited in the chapel of
603:
524:
speaker, and contemporary of Laso de la Vega, asserted that the
432:
1312:
998:(in Spanish). Mexico: Universidad Nacional Autónoma de México.
216:" of the apparitions. It is in The National Library of México.
192:
There is an equally contentious and much shorter manuscript in
15:
922:
De la Torre Villar, Ernesto; Navarro de Anda, Ramiro (1982).
684:
The responsibility for the composition and authorship of the
859:, including the three authors of the 1998 work cited below.
255:, thus showing you are not displeased with many languages".
261:"Christ on the Cross had His sentence in three languages".
42:
The article is overly complex and does not flow logically.
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of the apparitions, including the Virgin's apparition to
306:
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203:
197:
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145:
91:
82:
368:
is unique for presenting a blending between the deepest
926:(in Spanish). México D.F.: Fondo de Cultura Económico.
178:
Imagen de la Virgen María, Madre de Dios de Guadalupe
241:
in order to publish the history of the apparitions:
164:, which enumerates the miracles attributed by some;
1483:
1449:
Image of the Virgin Mary Mother of God of Guadalupe
1428:
1420:
List of churches dedicated to Our Lady of Guadalupe
1395:
1360:
311:("Here Is Recounted") constitutes the narrative in
897:León-Portilla, Miguel; Antonio Valeriano (2000).
386:), many of which were used for the purposes of
1324:
1096:
722:
635:
454:
436:
249:to a poor Indian and painted yourself in his
176:
8:
669:
1331:
1317:
1309:
1076:See text as printed in Sousa et al., p.51.
602:The third section is a description of the
491:, scholars of Latin American religion and
109:comprising 36 pages and was published in
65:Learn how and when to remove this message
815:
1210:(2002 reprinted ed.). Cambridge:
892:
890:
888:
886:
507:In authorizing the publication of the
129:outside the same city. In the preface
741:Fernando de Alva Cortés Ixtlilxochitl
7:
1285:Latin American Center Publications.
660:and an exhortation to her devotion.
150:, which narrates the apparitions of
924:Testimonios históricos guadalupanos
770:, the original preprint was in the
581:, "...the romantic engagement with
1277:. Stanford & Los Angeles, CA:
14:
1415:Basilica of Our Lady of Guadalupe
1177:"The Apparitions and the Miracle"
1123:Basilica of Our Lady of Guadalupe
690:is assigned by many contemporary
1535:
1386:
973:Cara Studies in Popular Devotion
867:lean to or accept authorship by
737:College of Santa Cruz Tlatelolco
624:The fourth section, called the "
20:
1465:Informaciones Jurídicas de 1666
168:does not mention either him or
1505:The Saint Who Forged a Country
1062:Leon-Portilla, Miguel (2000).
789:with full historical details.
610:during Laso de la Vega's day.
158:in 1531. It also includes the
140:is written almost entirely in
1:
577:professor of Mexican history
335:Content, style, and structure
121:, the vicar of the chapel of
768:Carlos de Sigüenza y Góngora
760:Carlos de Sigüenza y Góngora
589:(1962–1965) and the rise of
1243:University of Arizona Press
863:scholars and historians in
694:scholars and historians to
40:. The specific problem is:
1629:
1212:Cambridge University Press
994:O'Gorman, Edmundo (1991).
750:, (d. 1605), a Franciscan
680:Publication and authorship
323:. It is probable that the
36:to meet Knowledge (XXG)'s
1608:Catholic Church in Mexico
1530:
1384:
1346:
1279:Stanford University Press
1131:and liberation theology".
822:The text's full title is
758:in early New Spain, and
698:, vicar of the chapel at
205:Inin Huey Tlamahuiçoltzin
1408:El Tepeyac National Park
1237:Poole, Stafford (1995).
857:United States of America
805:Image of the Virgin Mary
598:Description of the image
547:Image of the Virgin Mary
495:, scholars of classical
305:The second section, the
210:This Is the Great Marvel
1593:Latin American folklore
1127:
1113:
1091:
1047:Nebel, Richard (1998).
851:
824:
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644:Biography of Juan Diego
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616:
569:and liberation theology
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471:) and other peoples of
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329:New York Public Library
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245:"You yourself spoke in
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160:
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83:
1542:Catholicism portal
1517:Marcos Cipac de Aquino
1140:Brading (2001) p. 331.
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723:
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712:Our Lady of Guadalupe.
670:
640:after the apparition.
636:
587:Second Vatican Council
455:
437:
302:
296:The first page of the
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214:The Primitive Relation
202:, which is titled the
177:
87:
81:The first page of the
1613:Our Lady of Guadalupe
1378:Don Juan de Zumárraga
1340:Our Lady of Guadalupe
1092:Huei tlamahuiuçoltica
711:
687:Huei tlamahuiuçoltica
527:Huei tlamahuiuçoltica
510:Huei tlamahuiuçoltica
481:Roman Catholic Church
295:
229:The first section, a
152:Our Lady of Guadalupe
123:Our Lady of Guadalupe
80:
1491:Miracle of the roses
1457:Huei tlamahuiçoltica
836:, at a place called
748:Jerónimo de Mendieta
696:Luis Laso de la Vega
422:Revelation 12:1–2,14
166:Luis Laso de la Vega
131:Luis Laso de la Vega
119:Luis Laso de la Vega
93:Huei Tlamahuiçoltica
84:Huei Tlamahuiçoltica
47:improve this article
1473:Maravilla Americana
1442:Stradanus engraving
1098:Imagen de la Virgen
793:petitioners to the
724:Felicidad de México
591:Liberation Theology
487:and after 1820 the
390:during the Spanish
212:"), also known as "
1598:Nahuatl literature
1578:Virgin Mary in art
1353:Villa de Guadalupe
1349:Marian apparitions
880:See Poole, p. 168.
787:Tonanzin Guadalupe
729:Mexico's Happiness
714:
489:Mexican government
303:
88:
1603:Classical Nahuatl
1583:Culture of Mexico
1568:1649 in New Spain
1550:
1549:
1166:(1998), pp.46–47.
1153:(1998), pp.42–47.
1119:Pope John Paul II
869:Antonio Valeriano
776:Antonio Valeriano
764:Antonio Valeriano
503:Critical response
170:Antonio Valeriano
144:and includes the
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38:quality standards
29:This article may
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426:Revelation 21:2
420:, most notably
388:proselytization
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321:Juan Bernardino
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187:Revelation 12:1
161:Nican Motecpana
99:The Great Event
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1128:Nican Mopohua
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1005:968-837-870-4
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781:Nican Mopohua
777:
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579:David Brading
576:
573:According to
567:
566:Nican Mopohua
562:
560:
557:
556:Nican Mopohua
553:, accept the
552:
551:Latin America
548:
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485:Spanish Crown
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435:onto Diego's
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411:Nican Mopohua
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55:December 2014
48:
43:
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1471:
1463:
1460:(1649 tract)
1456:
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1238:
1206:
1181:. Retrieved
1179:. sancta.org
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672:Salve Regina
667:
664:Final prayer
655:
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583:folk culture
572:
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392:colonization
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172:as authors.
135:
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90:
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61:
52:
45:Please help
41:
30:
1508:(1942 film)
1500:(1917 film)
1476:(1756 book)
1452:(1648 book)
1429:Historicity
1261:Sousa, Lisa
1102:engraving".
772:calligraphy
477:Catholicism
274:Holy Spirit
117:in 1649 by
111:Mexico City
49:if you can.
1563:1649 books
1557:Categories
1368:Juan Diego
1241:. Tucson:
1194:References
1183:2007-09-05
752:missionary
733:Franciscan
266:Acts 2:1–6
1512:Tonantzin
959:Acts 1:14
838:Tepeyacac
756:historian
658:New Spain
575:Cambridge
518:professor
459:), i. e.
319:'s uncle
1301:39455844
1263:(1998).
1230:44868981
1204:(2001).
1095:and the
932:11142386
830:altepetl
632:miracles
543:Lockhart
418:prophecy
415:Biblical
220:Sections
101:") is a
31:require
1497:Tepeyac
1484:Related
1121:in the
981:9593292
957:2:1–6,
861:Nahuatl
795:Vatican
718:Nahuatl
700:Tepeyac
692:Nahuatl
608:Tepeyac
522:Nahuatl
497:Nahuatl
493:history
370:Nahuatl
360:Nahuatl
325:Nahuatl
313:Nahuatl
278:Nahuatl
247:Nahuatl
239:Nahuatl
235:Nahuatl
231:preface
225:Preface
194:Nahuatl
156:Tepeyac
142:Nahuatl
127:Tepeyac
107:Nahuatl
33:cleanup
1438:(1548)
1396:Places
1361:People
1355:(1531)
1299:
1289:
1249:
1228:
1218:
1164:et al.
1162:Sousa
1151:et al.
1149:Sousa
1087:et al.
1085:Sousa
1002:
979:
930:
905:
865:Mexico
834:Mexico
515:Jesuit
473:Mexico
469:Aztecs
465:Mexica
461:maguey
447:") of
445:mantle
398:. The
396:Mexico
115:Mexico
811:Notes
637:tilma
604:image
539:Poole
535:Sousa
456:ayate
450:ayatl
439:tilma
433:image
400:autos
384:autos
252:ayate
138:tract
103:tract
1297:OCLC
1287:ISBN
1283:UCLA
1247:ISBN
1226:OCLC
1216:ISBN
1000:ISBN
977:OCLC
955:Acts
928:OCLC
903:ISBN
803:and
754:and
563:The
541:and
424:and
352:The
339:The
136:The
1351:in
832:of
774:of
475:to
394:of
154:at
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