Decapitation And Sacrifice

The anthology Decapitation and Sacrifice is the result of an interdisciplinary project on the phenomenon of the decapitated Head of Saint John the Baptist in its exegetical context, in the material culture of the Middle Ages and the Renaissance, and finally in more recent approaches regarding medium studies. Several specialists and scholars from these fields were invited to share their most recent conclusions, thus contributing to our understanding of one of the most peculiar events, artifacts and phenomena in West: the rise and fall of a male head as subject of martyrdom, devotion and artistic expression. What emerges from these collected essays is a nuanced understanding of the beheading and presentation of Saint John. We begin with the biblical account, already finding multiple layers of exegetical meaning, with a focus on John as a Christ figure. As the narrative is adapted into other textual and visual forms, its symbolism is transformed, deepened, or extended in new ways relating to medieval and early modern spirituality, morality, performance and representation. What John's disembodied head symbolically embodies shifts as we move from one medium to another, and from one geographic region to another. And, within those broader categories, meaningful distinctions can be made between differences in details such as the presence or absence of a platter, the use of specific terminology, the contents of inscriptions, the characterization of Herodias and her daughter, specifics of stage directions, even the parting of John's beard and the portrayal of his eyes as open or closed or half-closed - to name but a few. The close analysis of these and other details that the contributors to this volume provide tell us both about the symbolic potential of John's beheading and about how the textual and visual objects studied here functioned in medieval and early modern communities.

The Precolumbian ballgame, played on a masonry court, has long intrigued scholars because of the magnificence of its archaeological remains. From its lowland Maya origins it spread throughout the Aztec empire, where the game was so popular that sixteen thousand rubber balls were imported annually into Tenochtitlan. It endured for two thousand years, spreading as far as to what is now southern Arizona. This new collection of essays brings together research from field archaeology, mythology, and Maya hieroglyphic studies to illuminate this important yet puzzling aspect of Native American culture. The authors demonstrate that the game was more than a spectator sport; serving social, political, mythological, and cosmological functions, it celebrated both fertility and the afterlife, war and peace, and became an evolving institution functioning in part to resolve conflict within and between groups. The contributors provide complete coverage of the archaeological, sociopolitical, iconographic, and ideological aspects of the game, and offer new information on the distribution of ballcourts, new interpretations of mural art, and newly perceived relations of the game with material in the Popol Vuh. With its scholarly attention to a subject that will fascinate even general readers, The Mesoamerican Ballgame is a major contribution to the study of the mental life and outlook of New World peoples.

Describes daily life in the Aztec world, including coverage of geography, foods, trades, arts, games, wars, political systems, class structure, religious practices, trading networks, writings, architecture and science.

Propitiating the supernatural forces that could grant bountiful crops or wipe out whole villages through natural disasters was a sacred duty in ancient Peruvian societies, as in many premodern cultures. Ritual sacrifices were considered necessary for this propitiation and for maintaining a proper reciprocal relationship between humans and the supernatural world. The essays in this book examine the archaeological evidence for ancient Peruvian sacrificial offerings of human beings, animals, and objects, as well as the cultural contexts in which the offerings occurred, from around 2500 B.C. until Inca times just before the Spanish Conquest. Major contributions come from the recent archaeological fieldwork of Steve Bourget, Anita Cook, and Alana Cordy-Collins, as well as from John Verano's laboratory work on skeletal material from recent excavations. Mary Frame, who is a weaver as well as a scholar, offers rich new interpretations of Paracas burial garments, and Donald Proulx presents a fresh view of the nature of Nasca warfare. Elizabeth Benson's essay provides a summary of sacrificial practices.

"Comprehensive synthesis of ancient Maya scholarship. Extensive summary of the archaeology of the Maya world provides the historical context for a detailed topical synthesis of chronological and geographic variability within the Maya cultural tradition"--

The Huasteca, a region on the northern Gulf Coast of Mexico, was for centuries a pre-Columbian crossroads for peoples, cultures, arts, and trade. Its multiethnic inhabitants influenced, and were influenced by, surrounding regions, ferrying unique artistic styles, languages, and other cultural elements to neighboring areas and beyond. In The Huasteca: Culture, History, and Interregional Exchange, a range of authorities on art, history, archaeology, and cultural anthropology bring long-overdue attention to the region’s rich contributions to the pre-Columbian world. They also assess how the Huasteca fared from colonial times to the present. The authors call critical, even urgent attention to a region highly significant to Mesoamerican history but long neglected by scholars. Editors Katherine A. Faust and Kim N. Richter put the plight and the importance of the Huasteca into historical and cultural context. They address challenges to study of the region, ranging from confusion about the term “Huasteca” (a legacy of the Aztec conquest in the late fifteenth century) to present-day misconceptions about the region’s role in pre-Columbian history. Many of the contributions included here consider the Huasteca’s interactions with other regions, particularly the American Southeast and the southern Gulf Coast of Mexico. Pre-Columbian Huastec inhabitants, for example, wore trapezoid-shaped shell ornaments unique in Mesoamerica but similar to those found along the Mississippi River. With extensive examples drawn from archaeological evidence, and supported by nearly 200 images, the contributors explore the Huasteca as a junction where art, material culture, customs, ritual practices, and languages were exchanged. While most of the essays focus on pre-Columbian periods, a few address the early colonial period and contemporary agricultural and religious practices. Together, these essays illuminate the Huasteca’s significant legacy and the cross-cultural connections that still resonate in the region today.

El Tajín, an ancient Mesoamerican capital in Veracruz, Mexico, has long been admired for its stunning pyramids and ballcourts decorated with extensive sculptural programs. Yet the city's singularity as the only center in the region with such a wealth of sculpture and fine architecture has hindered attempts to place it more firmly in the context of Mesoamerican history. In Lightning Gods and Feathered Serpents, Rex Koontz undertakes the first extensive treatment of El Tajín's iconography in over thirty years, allowing us to view its imagery in the broader Mesoamerican context of rising capitals and new elites during a period of fundamental historical transformations. Koontz focuses on three major architectural features—the Pyramid of the Niches/Central Plaza ensemble, the South Ballcourt, and the Mound of the Building Columns complex—and investigates the meanings of their sculpture and how these meanings would have been experienced by specific audiences. Koontz finds that the iconography of El Tajín reveals much about how motifs and elite rites growing out of the Classic period were transmitted to later Mesoamerican peoples as the cultures centered on Teotihuacan and the Maya became the myriad city-states of the Early Postclassic period. By reexamining the iconography of sculptures long in the record, as well as introducing important new monuments and contexts, Lightning Gods and Feathered Serpents clearly demonstrates El Tajín's numerous iconographic connections with other areas of Mesoamerica, while also exploring its roots in an indigenous Gulf lowlands culture whose outlines are only now emerging. At the same time, it begins to uncover a largely ignored regional artistic culture of which Tajín is the crowning achievement.