The "blood of the Sun": on human sacrifice in the pre-Columbian tradition

The ancient traditions of Central and South America held that the Sun, as well as water, earth and the gods themselves, in order to prosper and guarantee the continuation of the world, had to be regularly fed with human blood, a concept that precisely among the Aztecs became of absolute, if not strictly obsessive, importance; nevertheless, the same conception was also found among the Maya, the Toltecs, the Olmecs and the Incas, as evidenced by the historical sources that have come down to us.

The Virgin of Guadalupe, the Feathered Serpent and the "hidden river" of history

On the day of the winter solstice of 1531, at thehe hill of Tepeyac, sacred to the goddess Coatlicue, the apparition of a "Lady" who will present herself simultaneously as the Virgin Mary and theΒ Inninantzin huelneliΒ (Mother of the Ancient God Quetzalcoatl) diverted the "hidden river" of History in a way that was unthinkable until a few years ago.

Shamanic aspects in the cult of Ganesha, the elephant-headed goddess

Starting from Airāvata and the mythology of the "blending of the Ocean of Milk" and then reaching Ganesha, Giuseppe Acerbi aims to identify some esoteric correspondences between the elephant-headed divinities of ancient India, Iran, Japan and the Americas.

The enigma of Tiahuanaco, cradle of the Incas and "Island of Creation" in Andean mythology

by Marco Maculotti


For the purpose of the continuation of the analysis concerning the foundation myth by the Viracochas [cfr. Viracocha and the myths of the origins: creation of the world, anthropogenesis, foundation myths], it will now be useful to pause to produce some considerations on the importance in the Andean tradition of the ceremonial center of Tiahuanaco, "one of the most significant and disconcerting legacies of human prehistory" [
Petratu and Roidinger, p.152], cradle of the first men of the "Fifth Sun" [cf. Pachacuti: cycles of creation and destruction of the world in the Andean tradition]. The origins of this monumental complex are lost in the mists of time: at the time of the conquest the Andes claimed to have never known the city if not in ruins; the Aymara, one of the most ancient peoples of the Andes, claimed that Tiahuanaco had been inhabited "from the first men of the Earth"[Charroux, p.52].Β For these reasons, by virtue of its enigmatic nature, Tiahuanaco has always attracted the curiosity of historians and explorers. In 1876 the French archaeologist Wiener wrote [cit. in Charroux p.49]:

"A day will come when it will be possible to say about the classical civilization of the Pharaohs, the Chaldeans, the Brahmans: you are cataloged in our books as the most ancient, but science proves that the pre-Inca civilization of Tiahuanaco precedes yours by many thousands years. "

Viracocha and the myths of the origins: creation of the world, anthropogenesis, foundation myths

di Marco Maculotti


We have set our sights on this cycle of essays classified as "Andean Notebooks"Β to focus on the most significant aspects of the tradition of ancient Peru, which was much more extensive than the present, also including parts of Ecuador, northern Chile and Bolivia. Having previously treated the doctrine of the "Five Suns" and pachacuti [cf. Pachacuti: cycles of creation and destruction of the world in the Andean tradition] let us now analyze the main numinous figure of the Andean pantheon: the creator god Viracocha (or Wiracocha or Huiracocha). For the purposes of this investigation, we will mainly use ancient chronicles (Garcilaso Inca de la Vega, Sarmiento de Gamboa, Cristobal de Molina, BernabΓ© Cobo, Guaman Poma, Juan de Betanzos, etc.) and the manuscript of Huaru Chiri, translated only recently, which we will integrate from time to time with the stories of rural folklore (collated by the anthropologist Mario Polia) and with some of the most recent hypotheses, if noteworthy.

A cosmogonic reading of the pantheon of the Mexica tradition, in a perspective of religious syncretism

According to mexica mythology, each star embodies a certain character: the deities have so to speak "sacrificed" themselves in illo tempore to reincarnate in the stars. Thus, for example, Quetzalcoatl transformed himself into the planet Venus, the morning star, which therefore can be worshiped in the triple symbolic form of dynamic energy, of star and personified, as a cultural hero. In turn, the Sun, the main source of the tona or vital heat, arises from the immolation of Nanahuatzin.

The Aztec religion is a Mesoamerican religion that combines elements of polytheism, shamanism and animism, as well as aspects related to astronomy and the calendar. Aztec cosmology divided the world into three levels: an upper one, seat of the celestial gods, a lower one, seat of the underworld powers, and a middle one, in which the human consortium lives, equidistant from the gods and demons of nature and the subsoil. The concept of TheotlΒ it is fundamental in the Aztec religion. In language Nahuatl it is often considered synonymous with "God", even if, to be more precise, it refers to a more general concept, which refers to the immaterial dynamic energy of divinity (tona), similar to the Polynesian concept of mana. As the Tapas of the Indo-Aryans, this tona it is not always beneficial, since an overabundance of it brings death and destruction [Torres 2004, p.14].