Cycles of Time and Meaning in the Mexican Books of Fate

Notes

Notes 1. Containers of the Knowledge of the World 1. For the challenges of displaying processes, relationships, and theoretical constructs in science, see Lynch (1985) and Elkins (1999:40–41). 2. Quoted by Turner (1975:207–208), whose analysis of ritual and divination among the Ndembu of Africa offers useful models for looking at the Mexican divinatory books. 3. For the burning of books, see the Relación de la genealogía (García Icazbalceta 1941:241) and Origen de los Mexicanos (García Icazbalceta 1941:257–258); Durán (1971:395– 396, 1994:20); Zorita (1963:86, 174); Alva Ixtlilxochitl (1985, 1:527); see also the discussion in Boone (1998: 154–155). 4. In addition to its European stylistic features, this assemblage of disparate genres bespeaks a colonial desire to preserve different manuscript types in a single document. 5. The Codex Magliabechiano, a painted encyclopedia of Aztec culture like the Codex Telleriano-Remensis and Codex Tudela, mentions a few day-sign auguries. Partial interpretations of tonalamatls are in the texts of Cervantes de Salazar (1971, 1:143–144); Córdova (1987: 201–218); Durán (1971:391–393, 398–404); and Sahagún (1953–1982, bk. 4; 1997:160–174).Vestiges of a tonalamatl are also found in the Codex Mexicanus (13–14, 89–101). 6. It was finally published under the auspices of Alfredo Chavero. For Clavijero and the Cospi, see Laurencich Minelli (1992:51–53; 1999a:376–378); Anders, Jansen, and van der Loo (1994:9–18). For Fabrega and the Borgia , see Anders, Jansen, and Reyes García (1993:11–40). Anders, Jansen, and Pérez Jiménez (1994:27–81) give an excellent review of the history of research on the divinatory codices since the sixteenth century; Glass (1975b) offers a brief but valuable overview. Nicholson (1973) examines Eduard Seler’s particular contribution, as do Anders, Jansen, and Reyes García (1993:41–48). 7. Vol. 1 includes the Telleriano-Remensis; vol. 2, the Vaticanus A/Ríos, Laud, and Cospi; vol. 3, the Borgia, Fejérv áry-Mayer, and Vaticanus B; vol. 5, the Spanish text of Telleriano-Remensis and Italian text of Vaticanus A/Ríos; vol. 6, the English translation of TellerianoRemensis and Vaticanus A/Ríos texts. Kingsborough’s lithographs have been largely superseded by later facsimiles but remain valuable today for details that have subsequently been lost from the manuscripts. 8. Seler originally gathered only the Borgia, Cospi, Fejérv áry-Mayer, Laud, and Vaticanus B under this term, but his later commentaries made comparisons with the Por- firio Díaz Reverse and Aubin No. 20, which are now considered to belong to the Borgia Group as well (e.g., Nowotny 1961). 9. The Codex Magliabechiano pictures and describes rituals , gods, and, briefly, the calendar; it is partially cognate with the Codex Tudela but contains no divinatory almanacs. 10. A color facsimile of the Laud did not appear until 1966, although the 1961 edition includes black and white photographs of its pages.The Codex Tudela was only discovered in the 1940s and first published in 1980. 11. Interpretations that build on Seler’s astral models must 254 n o t e s t o pa g e s 8 – 1 7 also be used with caution (e.g., Hagar 1911, 1912; Beyer 1912; Burland 1973). 12. Of the religious manuscripts, vol. 1 includes the Telleriano -Remensis; vol. 2, Kingsborough’s notes on the Telleriano-Remensis; vol. 3,Vaticanus A/Ríos with Spanish translation of Italian texts, Laud, Kingsborough’s notes on Vaticanus A/Ríos; vol. 4, Cospi, FejérváryMayer . 13. See Hamann (2004) for the problems of reading Mesoamerican codices from a spine-bound perspective. 14. Regrettably, folios 13 and 19 are transposed. 15. Advances in the study of the Maya codices are being made especially by Anthony Aveni, Victoria R. Bricker, Harvey Bricker, Christine Hernández, Susan Milbrath, Merideth Paxton, and Gabrielle Vail. See, for example, the edited volumes on the Madrid Codex (Bricker and Vail 1997; Vail and Aveni 2004) and their bibliographies for individual articles and monographs. 16. Brotherston (1992, 1995) has renamed Aubin No. 20 (Coixtlahuaca Map) and the Porfirio Díaz (Cuicatlan Screenfold), as well as a number of Mixtec historical codices . Anders and Jansen (1994:267–296) renamed the Porfirio Díaz the Codex of Tututepetongo; Jansen and Pérez Jiménez (2000:1–5, 2004) assigned new names (different from Brotherston’s) for the...