Coatlaxopeuh is a word proposed by father Mariano Jacobo Rojas of Tepoztlán as a possible Nahuatl origin of the word Guadalupe, the appellation of the Virgin of Guadalupe.[1] The suggestion of a Nahuatl etymology for the Virgin's name was part of the Mexican indigenista debates of the mid 20th century, in which prominent intellectuals reinterpreted Mexican history with a renewed emphasis on the nation's indigenous heritage. In addition to coatlaxopeuh many other proposed Nahuatl etymologies of Guadalupe have been suggested, but in the devotional literature coatlaxopeuh remains the most accepted.[2]
The earliest suggestion that the word "Guadalupe" was a corruption of an original Nahuatl word was by the priest Luis Becerra y Tanco in 1666.[3] He proposed that since Juan Diego did not speak Spanish, and since the Nahuatl language did not have the voiced consonants "g" or "d", it was likely that the name had originally been a Nahuatl word which was later misheard by Spaniards as “Guadalupe”. He proposed that the original name could have been "tequantlanopeuh" which he translated as "She who originated from the summit of the rocks".[2]
Indigenismo
Father Mario Rojas Sánchez who translated the Nicān Mopōhua suggested the Nahuatl name "Tlecuauhtlapeupeuh," which he translates as "She who emerges from the region of light like the Eagle from fire".[4]
Scholar Jeanette Rodríguez, citing Xavier Escalada,[5] notes "the Nahuatl language does not contain the letters d and g; therefore Our Lady's name could not have been "Guadalupe".[6] She also presents the theory that Juan Diego and his uncle called the Virgin "Tlecuauhtlacupeuh", saying "The Nahuatl understanding of 'Tlecuauhtlacupeuh' is La que viene volando de la luz como el águila de fuego (she who comes flying from the region of light like an eagle of fire). The region of light was the dwelling place of the Aztec gods, and the eagle was a sign from the gods. To the Spaniards, it sounded like 'Guadalupe' and reminded them of their Virgin at home."[6]
Rodríguez holds that the Spanish thought of "Guadalupe of Estremadura, Spain. [As] A large number of conquistadors were from the province of Estremadura and quite naturally were devoted to the local patroness. ...the devotion to Our Lady of Guadalupe in Estremadura was reaching its peak at the time of the first contacts between Spain and the New World".[6]
Rodríguez adds that the name "To the Spaniards...reminded them of their Virgin at home. To the natives, it...referred to a sign that had come from their gods."[6] This allowed each side to see in the story something it "understood and valued, which would inevitably bring them together as a unifying force."[6]
Gloria Anzaldúa
Gloria Anzaldúa, in her book Borderlands / La Frontera, proposes the indigenous origin of Guadalupe as Coatlalopeuh, which she translates as "She Who Has Dominion over Serpents." She argues that because Coatlalopeuh sounds like Guadalupe, the Spanish saw Coatlalopeuh as parallel or identical to "the dark Virgin, Guadalupe, patroness of West Central Spain" (Page 27). Anzaldúa gives Coatlaxopeuh as a variant name. She sees both versions as being linked historically to Coatlicue, whose name means "Serpent Skirt."
^Escalada, Xavier (1965). Los catolicos hsipanos en los Estados Unidos. New York: Centra Catolico de Patoral para Hispanos del Nordest.
^ abcdeJeanette Rodriguez (1994). Our Lady of Guadalupe: Faith and Empowerment among Mexican-American Women. University of Texas Press.
Bibliography
Anzaldúa, Gloria E. (2000). "Coatlalopeuh, la que domina a los serpientes." in Ana Castillo, ed., La diosa de las Américas. New York: Random House|Vintage Books. ISBN0-375-70369-1.
Anzaldúa, Gloria E. 2007. Borderlands / La Frontera: The New Mestiza. 3rd ed. San Francisco: Aunt Lute Books.
Barnes, Rhonda L. 1997. Demanding Social Equality: A Feminist Re-Interpretation of the Virgin of Guadalupe.[1]
Behrens (von Habsburg), Helen. 1952. The Treasure of México. México ?: published by the author.
Behrens (von Habsburg), Helen. 1966. The Virgin and the Serpent God. México: Editorial Progreso.
Dávila Garibi, Ignacio. 1936. Breve estudio histórico-etimológico acerca del vocablo "Guadalupe". 4a ed. Mexico: Imp. Emilio Pardo e Hijos.
Keen, Benjamin. 1971. The Aztec Image in Western Thought. New Brunswick: Rutgers University Press.
Lafaye, Jacques. 1977. Quetzalcóatl y Guadalupe: La Formación de la conciencia nacional en México. México: Fondo de Cultura Económica
Leatham, Miguel. 1989. "Indigenista Hermeneutics and the Historical Meaning of Our Lady of Guadalupe of Mexico". Folklore Forum 22:1/2 (1989).
León-Portilla, Miguel. 1978. Aztec Thought and Culture: A Study of the Ancient Náhuatl Mind. 5th printing. Norman, Okla.: University of Oklahoma Press
Phelan, John. 1960. "Neo-Aztecism in the Eighteenth Century and the Genesis of Mexican Nationalism". In Culture and History: Essays in Honor of Paul Radin, ed. S. Diamond, pp.761–770. New York: Columbia University Press.
Rodríguez, Mauro. 1980. Guadalupe: ¿Historia o símbolo? México: Editorial Edicol.
Rojas Sánchez, Mario, and J. Hernández Illescas. 1983. Las Estrellas del manto de la Virgen de Guadalupe. México: Francisco Méndez Oteo.
Wolf, Eric. 1958. "The Virgin of Guadalupe: A Mexican National Symbol". Journal of American Folklore 71:34-39.
January 06, 2023
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Coatlaxopeuh is a word proposed by father Mariano Jacobo Rojas of Tepoztlan as a possible Nahuatl origin of the word Guadalupe the appellation of the Virgin of Guadalupe 1 The suggestion of a Nahuatl etymology for the Virgin s name was part of the Mexican indigenista debates of the mid 20th century in which prominent intellectuals reinterpreted Mexican history with a renewed emphasis on the nation s indigenous heritage In addition to coatlaxopeuh many other proposed Nahuatl etymologies of Guadalupe have been suggested but in the devotional literature coatlaxopeuh remains the most accepted 2 Contents 1 Luis Becerra y Tanco 2 Indigenismo 3 Gloria Anzaldua 4 Notes 5 BibliographyLuis Becerra y Tanco EditThe earliest suggestion that the word Guadalupe was a corruption of an original Nahuatl word was by the priest Luis Becerra y Tanco in 1666 3 He proposed that since Juan Diego did not speak Spanish and since the Nahuatl language did not have the voiced consonants g or d it was likely that the name had originally been a Nahuatl word which was later misheard by Spaniards as Guadalupe He proposed that the original name could have been tequantlanopeuh which he translated as She who originated from the summit of the rocks 2 Indigenismo EditFather Mario Rojas Sanchez who translated the Nican Mopōhua suggested the Nahuatl name Tlecuauhtlapeupeuh which he translates as She who emerges from the region of light like the Eagle from fire 4 Scholar Jeanette Rodriguez citing Xavier Escalada 5 notes the Nahuatl language does not contain the letters d and g therefore Our Lady s name could not have been Guadalupe 6 She also presents the theory that Juan Diego and his uncle called the Virgin Tlecuauhtlacupeuh saying The Nahuatl understanding of Tlecuauhtlacupeuh is La que viene volando de la luz como el aguila de fuego she who comes flying from the region of light like an eagle of fire The region of light was the dwelling place of the Aztec gods and the eagle was a sign from the gods To the Spaniards it sounded like Guadalupe and reminded them of their Virgin at home 6 Rodriguez holds that the Spanish thought of Guadalupe of Estremadura Spain As A large number of conquistadors were from the province of Estremadura and quite naturally were devoted to the local patroness the devotion to Our Lady of Guadalupe in Estremadura was reaching its peak at the time of the first contacts between Spain and the New World 6 Rodriguez adds that the name To the Spaniards reminded them of their Virgin at home To the natives it referred to a sign that had come from their gods 6 This allowed each side to see in the story something it understood and valued which would inevitably bring them together as a unifying force 6 Gloria Anzaldua EditGloria Anzaldua in her book Borderlands La Frontera proposes the indigenous origin of Guadalupe as Coatlalopeuh which she translates as She Who Has Dominion over Serpents She argues that because Coatlalopeuh sounds like Guadalupe the Spanish saw Coatlalopeuh as parallel or identical to the dark Virgin Guadalupe patroness of West Central Spain Page 27 Anzaldua gives Coatlaxopeuh as a variant name She sees both versions as being linked historically to Coatlicue whose name means Serpent Skirt Notes Edit Leatham 1989 a b Leatham 1989 30 Becerra y Tanco 1979 9 Rojas Sanchez 1978 Escalada Xavier 1965 Los catolicos hsipanos en los Estados Unidos New York Centra Catolico de Patoral para Hispanos del Nordest a b c d e Jeanette Rodriguez 1994 Our Lady of Guadalupe Faith and Empowerment among Mexican American Women University of Texas Press Bibliography EditAnzaldua Gloria E 2000 Coatlalopeuh la que domina a los serpientes in Ana Castillo ed La diosa de las Americas New York Random House Vintage Books ISBN 0 375 70369 1 Anzaldua Gloria E 2007 Borderlands La Frontera The New Mestiza 3rd ed San Francisco Aunt Lute Books Barnes Rhonda L 1997 Demanding Social Equality A Feminist Re Interpretation of the Virgin of Guadalupe 1 Becerra Tanco Luis 1979 1675 Felicidad de Mexico 3a ed facsimilar Mexico Editorial Jus Behrens von Habsburg Helen 1952 The Treasure of Mexico Mexico published by the author Behrens von Habsburg Helen 1966 The Virgin and the Serpent God Mexico Editorial Progreso Davila Garibi Ignacio 1936 Breve estudio historico etimologico acerca del vocablo Guadalupe 4a ed Mexico Imp Emilio Pardo e Hijos Keen Benjamin 1971 The Aztec Image in Western Thought New Brunswick Rutgers University Press Lafaye Jacques 1977 Quetzalcoatl y Guadalupe La Formacion de la conciencia nacional en Mexico Mexico Fondo de Cultura Economica Leatham Miguel 1989 Indigenista Hermeneutics and the Historical Meaning of Our Lady of Guadalupe of Mexico Folklore Forum 22 1 2 1989 Leon Portilla Miguel 1978 Aztec Thought and Culture A Study of the Ancient Nahuatl Mind 5th printing Norman Okla University of Oklahoma Press Phelan John 1960 Neo Aztecism in the Eighteenth Century and the Genesis of Mexican Nationalism In Culture and History Essays in Honor of Paul Radin ed S Diamond pp 761 770 New York Columbia University Press Rodriguez Mauro 1980 Guadalupe Historia o simbolo Mexico Editorial Edicol Rojas Sanchez Mario trans 1978 Nican Mopohua Puebla Diocesis de Huejutla Rojas Sanchez Mario and J Hernandez Illescas 1983 Las Estrellas del manto de la Virgen de Guadalupe Mexico Francisco Mendez Oteo Wolf Eric 1958 The Virgin of Guadalupe A Mexican National Symbol Journal of American Folklore 71 34 39 Retrieved from https en wikipedia org w index php title Coatlaxopeuh amp oldid 1060199894, wikipedia, wiki, book, books, library,
