Icon of Nuestra Senora de Guadalupe

Icon of Nuestra Senora de Guadalupe is in addition known as Our noble cleaning woman of Guadalupe or the Virgin of Guadalupe. It is a most famous and most touristy Roman Catholic go for of a Virgin Mary in Mexico. The legend says that Virgin depended to Juan Diego Cuauhtlatoatzin, an Indian convert, in 1531 and the witness of that miracle required commemorative it by erection of a church building, known as a basilica of Our maam of Guadalupe. in that respect were two apparitions of the Virgin Mary and after the encourage an icon was painted which is, actually, now one of the most famous in Mexico. This event was historically signifi cannistert as following it a bulky number of Indians of Mexico converted into Christianity. According to the information provided in encyclopedia Britannica in 1754 a papal bull made the Virgin of Guadalupe the patroness and guardian of modernistic Spain, and in 1810 she became the type of the Mexican license movement when the patriot-priest Mig uel Hidalgo y Co quietena raised her picture to his banner. (Encyclopedia Britannica)The story of Virgins apparition is derived from the Nican mopohua which is estimation to be the original source of that event. Nican mopohua, written in the indigenous Nahuatl lyric poem gives an account of the encounter betwixt Virgin Maria and Juan Diego Cuauhtlatoatzin in 1531 on Tepeyac. It says that a widowed convert Juan Diego was traveling to attend to divine things the woman in a bright shine appe atomic number 18d in front of him and give tongue to that she was a mother of perfection and asked Diego to tell the Bishop about her request to gain a temple on this knoll. She promised to descend to those raft who, would pray in this temple, and help them.The Nican mopohua is not the simply pull in related to the apparition barely it is considered to be the most explicit and most trusted. There is another work relating this story, but this time it is the first Spanish-language apparit ion account written by Miguel Sanchez. It is this document that for the first time refers to Our lady of Guadalupe as to a symbol of Mexico. He mentions it in the context that this New World has been won and conquered by the hand of the Virgin Marywho had prepared, disposed, and contrived her exquisite interchangeableness in this her Mexican land, which was conquered for such a glorious purpose, won that there should appear so Mexican an simulacrum (Brading 2001).When in 1810 Miguel Hidalgo y Costilla and his army fought for the independence of Mexico they intentd the image of Nuestra Senora de Guadalupe as a sign on their wearing apparel and also as an insignia of their campaign. After Hidalgos death a ladino priest led the army during revolution. He also relied on the consecrated image and as Krauze in his book states he was confirmed that New Spain puts less faith in its own efforts than in the power of God and the intercession of its Blessed Mother, who appeared within th e precincts of Tepeyac as the miraculous image of Guadalupe that had come to comfort us, defend us, visibly be our security measure (Krauze, 1997).The Mexican calendar even contains the holiday to honor the Virgin, that is December 12, inscribed by the priest-revolutionary. (Matovina, 2001) therefrom during the independence contend lot treated Nuestra Senora de Guadalupe as the symbol and patroness of patriots. They offered up numerous prayers at moments of difficulties and used her image on their ensigns. In this way, Brading observes, political exaltation intervened with religious faith to produce a keen fervor in favor of the sacred cause of liberty. The veneration for this image in Mexico far exceeds the greatest reverence that the shrewdest prophet might cue (Brading, 2001). In this way the icon of Nuestra Senora de Guadalupe became not only the sacred symbol of Mexico but also it acquired a profound political implication, the embodiment of the struggle for the independen ce, so desired by the Mexican people.Though there are still a lot of disputes as regards the verity of the legend about Our lady of Guadalupes apparition its authority still remains very loaded in Mexico. In addition to the reputation of the image which inspired people to fight for independence the Virgin is also the symbol of Catholicism in Mexico. As it was stated before the temple was build on the attitude were Saint Mary was met by Juan Diego, and it was the starting point of active transformation of indigenous people, Aztecs, to Christianity.Nuestra Senora de Guadalupe is still a sound support to the Catholics in Mexico and in other parts of Latin America. Starting from 1737 Nuestra Senora de Guadalupe was recognized to be a saint protectress of Mexico City and then almost two centuries later her protection spread all over the South America. Nowadays, hundreds of people pilgrimage to the church of Our Lady of Guadalupe located on the Cerro of Tepeyac. There are even cases w hen people do not in effect(p) walk but crawl on their knees to the church to pray to Nuestra Senora de Guadalupe, as it is believed that in this way they can virtue the cure for their sickness or gain help in the hardship. The image of Our Lady of Guadalupe said to feature been miraculously imprinted upon Juan Diegos cloak is displayed there.The woman envisioned in this image dresses and looks like an Aztec maiden of the early 16th century. She has embrown skin Meso-American features, and is clothed in a turquoise tunic and a rose colored robe. In short, Our Lady of Guadalupe looks like the Aztecs and not like their European oppressors. The iconic resemblance between themselves and the woman depicted in that image was frequently noted by the contemporary Mexican pilgrims. umpteen Mexicans love their protectress and often call her with diminutive Virgencita. Pilgrims visit the basilica not only because of where it is, but also because of what it has.The Mexicans often feel admi red that she is unless like them dark-skinned with black hair and brown eyes. The image of Our Lady of Guadalupe is much more than a mere depiction of the woman Juan Diego claimed to pick up seen in his visions. It is also a complex collection of floral symbols, astronomic imagery, and other signs that are distinctively Aztec (Barber, 1997 Castillo, 1995). These symbols reinforce the indexical and iconic connections between Our Lady of Guadalupe and the non-Christian religious traditions of the Aztecs. The floral designs that adorn Our Lady of Guadalupes tunic are symbolic as well as decorative (Barber, 1997). In union with the conventions of Aztec glyphs (standardized pictographic designs used by the Aztecs to convey symbolic meanings) the primes are rendered with a flatness that allows viewers to see them in full.One of the flowers included in the image, the quincunx, appears only once. It is positioned over the Virgins womb. According to Barber, this flower represented the four compass directions of the world, with promised land and the underworld vertically encountering earth in the canter, in the navel of the world, or, to use the metaphor, in the navel of the daydream, as they call the Valley of Mexico. (p. 72) The placement of this flower over the womans womb signifies that she bears an important child. That the Virgin is pregnant is also indicated by the black sash she wears around her waste, an Aztec symbol of pregnancy (Castillo, 1995). Located just below the sash is another floral symbol, the nagvioli. According to Castillo, this flower represented Huitzilopochtli, the great ferocious sun god of the Aztecs (p. xix). Our Lady of Guadalupe is thus symbolically linked to Coatlicue, an aspect of the goddess Tonantzin, who was the mother of Huitzilopochtli. This link acknowledges her connection with the goddess she is supposed to have replaced.Also included among the images floral imagery are nine large, triangular, midsection-shaped flowersthe Mexican magnoliawhich were traditionally used to represent the nine levels of the Aztec underworld. In Nahuatl, the language of the Aztecs, the raise for these flowers is yolloxochitl. As explained by Barber, Yollotl, is heart in Nahuatl, and xochitl, flower (p. 76). According to Barber, Yolloxochitl was an Aztec metaphor for the palpitating heart torn from the body of sacrificial victims (p.76).Human sacrifice played a freehanded role in the pre-Christian Aztec religion. Barber goes on to state that yolloxochitl can also be read as another glyph, too tepetl, hill, and precisely, Tepeyac Hill (p. 76), the hill upon which Our Lady of Guadalupe appeared to Juan Diego and the location of the shrine of Tonantzin that had been appropriated by the Spanish missionaries. This flower, then, ties the Virgin to Tepeyac, the hills foregoing pre-Christian tenant, and to ritual practices valued by the Aztecs. Some of the flowers that adorn the tunic of Our Lady of Guadalupe are connected with the Aztecs rich astronomical symbolism. According to Barber the eight-petaled flowers can be identified with a Nahuatl glyph for Venus, the Morning and Evening Star. Venus as Morning Star was associated with their god and culture-hero, Quetzalcoatl, who after his self-immolation was taken up into paradise as themorning star. (p. 73) The images astronomical symbolism is not limited to flowers that adorn the Virgins tunic. There are also solar, lunar, and stellar symbols. The most significant of these is the crescent moon upon which the Virgin is situated. To the Aztecs, this symbol represented the Valley of Mexico, their geographical, cultural, and spiritual center.Once it officially confirm Our Lady of Guadalupe, the Church embraced her with a great show of public enthusiasm. everyplace the years, the Church has assigned to her such honorific titles as Patroness of Latin America and Empress of All the Americas.Works Cited ListBarber, J. The sacred image is a divine codex. In A han dbook on Guadalupe (pp. 68-73). New Bedford, MA Franciscan Friars of the Immaculate, 1997Brading, D.A. Mexican Phoenix. Our Lady of Guadalupe Image and Tradition Across Five Centuries. Cambridge Cambridge University Press, 2001.Castillo, A. Introduction. Goddess of the Americas/La Diosa de las Americas Writings on the Virgin of Guadalupe Ed. A. Castillo (pp. xv-xxiii). New York Riverhead Books, 1995.Krauze, Enrique. Mexico, Biography of Power. A level of Modern Mexico 1810-1996. New York HarperCollins, 1997Matovina, Timothy Hispanic Catholics El Futuro Is Here Commonweal. 128. 15. kinsfolk 14, 2001Guadalupe, Basilica of. Encyclopaedia Britannica. 2006. Encyclopaedia Britannica Online. 22Mar. 2006<http//search.eb.com/eb/article-9038275>