Article suitable for older students
Find out more23rd Aug 2022
An Aztec stone cutter quarrying stone, Florentine Codex Book X
In all our interactive school history workshops on the Mexica (Aztecs) we say, referring to the three sacred hearthstones, ‘Even stones have spirits inside them’. Obviously not the same ‘spirit’ as living beings (this would be tonalli in Nahuatl, but a force of energy nonetheless). This is not our fanciful interpretation: world class scholars such as Esther Pasztory have confirmed that not only did the Mexica take to stone like a fish takes to water, but that the Aztecs ‘associated stone with the great civilisations of the past and apparently adopted it even for modest objects because of its connotations of permanence and associations with ancient grandeur.... Neither the quality of the carving nor the expressiveness of the figures affected their function as the dwelling places of spirits...’ (emphasis added) (Compiled by Ian Mursell/Mexicolore)
Pasztory is, of course, talking here about Aztec stone artefacts that have been worked into figures and monuments, but the principle remains the same. James Maffie, in his heavyweight tome Aztec Philosophy, spells out the basis of Aztec animism:-
’First, to exist (to be) is to be alive (or animated) in the sense of being energised, vitalised, or empowered. Second, to exist and to be alive is to move, act, change, transform, affect, and be affected. Things change, move, and affect both themselves and other things by dint of their animating energy...
’From this it follows that everything - from rocks, mountains, earth, water, fire, wind, sun, buildings, works of art, weapons, tools, games and musical instruments to insects, plants, incense, tobacco, pulque, animals, and humans - is literally animated, empowered and vivified.’
Such concepts and beliefs have been carried through to modern Nahua society; the Mexican anthropologist Arturo Gómez Martínez argues that today’s Nahuatl speakers in the Huasteca region of Veracruz believe in a form of animism in which ‘all existing things on earth and in the cosmos possess una fuerza, an energy, vigour or force, that provides them with life, but not a life like that of humans, but an eternal life that only comes to and end with the destruction of the universe’.
In his classic study of contemporary Nahua society Corn Is Our Blood Alan Sandstrom draws a distinction in Nahua belief between yolotl or life force, and human tonalli or soul. Everything in the universe possesses yolotl: ‘Physical objects whether living or not have a yolotl by virtue of being part of the pantheistic universe. The yolotl is a piece of the universal deity that inheres in everything in existence. Thus, even objects partake of an animate universe, and they can be said to be alive in this sense.’
For the Mexica, if ever there was a false dichotomy it is the one that pervades ‘Western’ traditions, artificially separating animate from inanimate, mind from matter, spirit from body. In our world, literally everything is alive, moving and changing, albeit in some instances very slowly...
Quotes are, in order of appearance, from the following:-
• Pasztory, Esther Aztec Art, 1983, Harry N. Abrams, New York
• Maffie, James Aztec Philosophy: Understanding a World in Motion, 2014, University Press of Colorado
• Sandstrom, Alan R. Corn Is Our Blood: Culture and Ethnic Identity in a Contemporary Aztec Indian Village, 1991, University of Oklahoma Press.
Animation by Mexicolore based on a photo by Ian Mursell.
Picture sources:-
• Image from Book X of the Florentine Codex (original in the Biblioteca Medicea Laurenziana, Florence) scanned from our own copy of the Club Internacional del Libro 3-volume facsimile edition, Madrid, 1994
• Coral skeleton: photo by Luis Miguel Bugallo Sánchez (Lmbuga) (Wikipedia - Mesoamerican Barrier Reef System)
• Ballcourt model: photo by Ian Mursell/Mexicolore.
An Aztec stone cutter quarrying stone, Florentine Codex Book X