Source citation ledger

Florentine Codex

Bernardino de Sahagún and Nahua collaborators

book · c. 1577

Bernardino de Sahagún, General History of the Things of New Spain (Florentine Codex).

These are separate Atlas meetings that cite this source. Citation is not proof.

Nahua tradition

Quetzalcoatl belongs to Nahua tradition.
Sahagún’s Nahua collaborators describe Quetzalcoatl among the gods and in legendary history. The name is Nahuatl, not a pan-Mesoamerican essence.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
belongs to · sourced · culturally specific
Quetzalcoatl is associated with Serpent.
The name Quetzalcoatl joins the quetzal and the serpent. This is a Nahua naming, not the Greek Asklepios snake and not Apep.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · sourced · culturally specific
Quetzalcoatl is associated with Knowledge.
Sahagún’s materials attach priesthood, calendar knowledge, and a civilizing legend to Quetzalcoatl. That is a colonial-era compilation of Nahua memory, not a Greek Hermes.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · partially sourced · culturally specific
Quetzalcoatl is associated with Transformation.
Later episodes in the Florentine Codex tell of Quetzalcoatl’s departure and promised return. The transformation is a historical-legendary one inside Nahua tradition, not alchemical transmutation.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · partially sourced · culturally specific
Mirror is associated with Obsidian.
Nahua materials include smoking mirrors of obsidian. The reflection is a worked volcanic glass, not a European looking-glass.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · partially sourced · culturally specific
Death is associated with Obsidian.
Nahua ritual used obsidian blades. Blood and cutting belong to that material history, not to a mood of “darkness.”
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · partially sourced · culturally specific
Death is associated with Offerings.
Sahagún records offerings, including costly ones, in Mexica religion. The gift economy of the gods is Nahua as his collaborators told it.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · sourced · culturally specific
Offerings is used in Nahua tradition.
The Florentine Codex describes Mexica offerings in detail. They are not Vedic fire and not Greek libation.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Offerings is associated with Gold.
Precious materials, including gold, appear among gifts in Sahagún’s record. Gold here is a costly gift, not the alchemical sun-metal.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · partially sourced · culturally specific
Red appears in Nahua tradition.
Sahagún’s books attend to ritual color, including red, in Mexica practice. Color here is a specified offering and direction language, not a European luck-red.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · partially sourced · culturally specific
Obsidian is used in Nahua tradition.
Obsidian (itztli) is a named material in Nahua ritual and craft as the Florentine Codex records it.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Obsidian is used in Offerings.
Blades of obsidian belong to the technology of offering in that record. The stone is an instrument, not a symbol of mood.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Obsidian is associated with Death.
Obsidian blades in Nahua offering are instruments that open bodies. Death here is a ritual fact of cutting, not a mood.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · partially sourced · culturally specific
Calendar is associated with Quetzalcoatl.
Sahagún’s materials attach calendar knowledge and priesthood to Quetzalcoatl. The calendar is a Nahua intellectual technology, not Ptolemy’s.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · partially sourced · culturally specific
Blood is used in Nahua tradition.
Sahagún’s record treats blood as a costly offering in Mexica religion. The gift is local as his collaborators told it.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Air is associated with Quetzalcoatl.
Sahagún’s materials attach wind to Quetzalcoatl. Wind here is a Nahua office of the feathered serpent, not a Greek elemental air.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · partially sourced · culturally specific
Black is associated with Obsidian.
Obsidian is dark enough to take a reflection. The color is a property of the glass, not a mood imported onto Mexica rite.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · partially sourced · culturally specific
Jade is connected to Obsidian.
Mesoamerican working of hard green stone and of volcanic glass are neighboring crafts. They are not one “sacred stone” of later shops.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577; Karl A. Taube · The Symbolism of Jade in Classic Maya Religion, 2005
connected to · interpretive · culturally specific
Maize appears in Nahua tradition.
The Florentine Codex treats maize as food and as a being of origin stories among Nahua collaborators. Not a European cereal.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Maize is used in Offerings.
Maize can be a gift and a meal. Sahagún’s project records such uses as colonial ethnography, not as a cookbook of “Aztec magic.”
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · documented
Cacao is used in Nahua tradition.
Nahua sources in the Florentine Codex know cacao as drink and tribute. Same plant, a different archive than Maya vase-texts.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · documented
Maize is associated with Seed.
Maize is a grain from a seed. Origin stories in the Florentine Codex are about that plant, not wheat.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
associated with · sourced · documented
Cacao is used in Offerings.
Prepared cacao can be tribute and drink. A Mesoamerican elite fact, not a later chocolate sacrament.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · documented
Obsidian is used in Mirror.
Nahua materials in the Florentine Codex treat smoking mirrors as worked obsidian: volcanic glass crafted into a reflective surface (tezcatl). A Mesoamerican material use in mirror-making, not European looking-glass silvering and not a license to merge every scrying practice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Macuahuitl appears in Nahua tradition.
The Florentine Codex describes the mācuahuitl, the obsidian-edged wooden sword of Mexica warriors. A named Nahua weapon in that colonial ethnography, not mere, not generic sword, and not the obsidian-mirror meeting.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Smoking mirror appears in Nahua tradition.
The Florentine Codex names tezcatl, the obsidian smoking-mirror of Nahua rite and of Tezcatlipoca’s epithet. A named Mesoamerican scrying-surface in that colonial ethnography, not the generic mirror node and not the obsidian-to-mirror craft sentence.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Teponaztli appears in Nahua tradition.
The Florentine Codex describes the teponaztli, the Nahua slit-drum of rite and festival. A named sounding-log in that ethnography, not a generic drum and not the mācuahuitl from the same book.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Huehuetl appears in Nahua tradition.
The Florentine Codex describes the huehuetl, the upright hide drum of Nahua rite. A named standing-drum in that ethnography, not the teponaztli slit-drum and not a generic drum.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Chimalli appears in Nahua tradition.
The Florentine Codex describes chimalli, the Nahua war-shield of reed, hide, and featherwork. A named Mexica shield in that ethnography, not aegis, not ancile, and not a generic shield.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Xiuhcoatl appears in Nahua tradition.
The Florentine Codex names Xiuhcoatl, the turquoise fire-serpent weapon of Huitzilopochtli’s image. A named Mexica weapon-object in that ethnography, not a being and not the mācuahuitl.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Tepoztopilli appears in Nahua tradition.
The Florentine Codex describes the tepoztopilli, a Nahua thrusting spear edged with obsidian. A named Mexica spear in that ethnography, not a macuahuitl, and not a generic spear.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Tlapitzalli appears in Nahua tradition.
The Florentine Codex describes the tlapitzalli, a Nahua duct flute of festival and rite. A named Mexica flute in that ethnography, not the teponaztli slit-drum, and not the huehuetl standing-drum.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Patolli appears in Nahua tradition.
The Florentine Codex describes patolli, the Nahua race-and-dice board of play and wager. A named Mesoamerican board in that ethnography, not pachisi and not senet.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Atlatl appears in Nahua tradition.
The Florentine Codex describes the atlatl, the spear-thrower of Nahua hunting and war, among the weapons of that ethnography. A named Mesoamerican lever-board in that book, not a sling and not a harpoon alone.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Comal appears in Nahua tradition.
The Florentine Codex describes the comal, the flat griddle of Nahua cooking, among the household gear of that ethnography. A named Mesoamerican cook-surface in that book, not a wok and not an iron griddle dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Cochineal is used in Dye.
The Florentine Codex treats nocheztli, the cochineal insect red, among Nahua dyestuffs and painted materials. A colonial-ethnographic dye use of the New World scale, not Mediterranean kermes and not scarlet as an English hue alone.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · documented
Turquoise appears in Nahua tradition.
The Florentine Codex treats xiuitl and turquoise mosaic materials among Nahua regalia and sacred craft. A named blue-green stone in that colonial ethnography, not Persian turquoise jewelry speech and not jadeite.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Copal appears in Nahua tradition.
The Florentine Codex treats copalli among Nahua resins of offering and material culture. A named Mesoamerican resin in that ethnography, not Mediterranean bitumen and not KF incense-node churn.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Nahual appears in Nahua tradition.
Sahagún’s Florentine Codex records nahualli speech — specialists and fate-ties of animal co-essences in Nahua ethnography. A named colonial-era Nahua shape/co-essence figure, not skinwalker and not a generic were-animal.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Eagle appears in Nahua tradition.
Sahagún’s Florentine Codex records cuauhtli in Book 11 bird chapters — warrior and day-sign bird speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Jaguar appears in Nahua tradition.
Sahagún’s Florentine Codex records ocelotl in Book 11 four-footed animals — named jaguar/ocelot speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Coyote appears in Nahua tradition.
Sahagún’s Florentine Codex records coyotl in Book 11 four-footed animals — named coyote natural-history speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Dog appears in Nahua tradition.
Sahagún’s Florentine Codex records itzcuintli in Book 11 four-footed animals — named dog including hairless and ordinary kinds. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Rabbit appears in Nahua tradition.
Sahagún’s Florentine Codex records tochtli in Book 11 four-footed animals — named rabbit and day-sign animal speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Deer appears in Nahua tradition.
Sahagún’s Florentine Codex records mazatl in Book 11 four-footed animals — named deer natural-history and hunt speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Monkey appears in Nahua tradition.
Sahagún’s Florentine Codex records ozomatli in Book 11 four-footed animals — named monkey and day-sign animal speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Turkey appears in Nahua tradition.
Sahagún’s Florentine Codex records totolin in Book 11 bird chapters — named turkey as bird and food animal. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Duck appears in Nahua tradition.
Sahagún’s Florentine Codex records canauhtli in Book 11 bird chapters — named waterfowl among birds. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Parrot appears in Nahua tradition.
Sahagún’s Florentine Codex records toznene and kin in Book 11 bird chapters — named parrot speech among colorful birds. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Macaw appears in Nahua tradition.
Sahagún’s Florentine Codex records alo and kin in Book 11 bird chapters — named macaw among large parrots. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Hummingbird appears in Nahua tradition.
Sahagún’s Florentine Codex records huitzitzilin in Book 11 bird chapters — named hummingbird speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Vulture appears in Nahua tradition.
Sahagún’s Florentine Codex records cozcacuauhtli and kin in Book 11 bird chapters — named vulture/buzzard speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Owl appears in Nahua tradition.
Sahagún’s Florentine Codex records tecolotl in Book 11 bird chapters — named owl including night-omen bird speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Bat appears in Nahua tradition.
Sahagún’s Florentine Codex records quimichin / tzinacan speech in Book 11 animal chapters — named bat among night animals. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Butterfly appears in Nahua tradition.
Sahagún’s Florentine Codex records papalotl in Book 11 insect and small-creature speech — named butterfly. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Serpent appears in Nahua tradition.
Sahagún’s Florentine Codex records coatl in Book 11 snake chapters — named serpent/snake natural-history speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Lizard appears in Nahua tradition.
Sahagún’s Florentine Codex records cuetzpalin in Book 11 animal chapters — named lizard and day-sign animal speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Turtle appears in Nahua tradition.
Sahagún’s Florentine Codex records ayotl in Book 11 animal chapters — named turtle among water and land creatures. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Toad appears in Nahua tradition.
Sahagún’s Florentine Codex records tamazolin in Book 11 animal chapters — named toad among amphibians. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Fish appears in Nahua tradition.
Sahagún’s Florentine Codex records michin in Book 11 water creatures — named fish among aquatic animals. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Scorpion appears in Nahua tradition.
Sahagún’s Florentine Codex records colotl in Book 11 insect and small-creature speech — named scorpion. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Spider appears in Nahua tradition.
Sahagún’s Florentine Codex records tocatl in Book 11 insect and small-creature speech — named spider. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Ant appears in Nahua tradition.
Sahagún’s Florentine Codex records azcatl in Book 11 insect speech — named ant including maize-carrying lore in Sahagún’s animal books. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Bee appears in Nahua tradition.
Sahagún’s Florentine Codex records xicotli / pipiolin speech in Book 11 insect speech — named bee and honey-insect speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Cotton appears in Nahua tradition.
Sahagún’s Florentine Codex records ichcatl in Book 11 plant and craft chapters — named cotton as fiber plant. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Reed appears in Nahua tradition.
Sahagún’s Florentine Codex records acatl in Book 11 plant chapters — named reed including day-sign plant speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Mushroom appears in Nahua tradition.
Sahagún’s Florentine Codex records nanacatl in Book 11 plant chapters — named mushroom including intoxicating mushroom speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Tobacco appears in Nahua tradition.
Sahagún’s Florentine Codex records picietl / yetl in Book 11 plant chapters — named tobacco as smoked and medicinal plant. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Datura appears in Nahua tradition.
Sahagún’s Florentine Codex records tlapatl in Book 11 plant chapters — named datura among dangerous intoxicating plants. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Flint appears in Nahua tradition.
Sahagún’s Florentine Codex records tecpatl in Books treating knives and day signs — named flint knife and day-sign stone. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Gold appears in Nahua tradition.
Sahagún’s Florentine Codex records teocuitlatl in craft and tribute material speech — named gold among precious metals. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Silver appears in Nahua tradition.
Sahagún’s Florentine Codex records iztac teocuitlatl in craft and tribute material speech — named silver beside gold keep-apart. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Copper appears in Nahua tradition.
Sahagún’s Florentine Codex records tepoztli metal speech in craft and tool metal speech — named copper/worked metal among crafts. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Salt appears in Nahua tradition.
Sahagún’s Florentine Codex records iztatl in material and market speech — named salt among foods and trade goods. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Quechquemitl appears in Nahua tradition.
Sahagún’s Florentine Codex records quechquemitl in dress and women’s garment speech — named triangular over-cape. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Huipil appears in Nahua tradition.
Sahagún’s Florentine Codex records huipilli in dress speech — named tunic/blouse garment. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Sandal appears in Nahua tradition.
Sahagún’s Florentine Codex records cactli in dress and craft speech — named sandals among ordinary footwear. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Canoe appears in Nahua tradition.
Sahagún’s Florentine Codex records acalli in lake and transport speech — named dugout/boat among Basin watercraft. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Sun appears in Nahua tradition.
Sahagún’s Florentine Codex records tonatiuh in Book 7 sun and sky speech — named sun among celestial bodies. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Moon appears in Nahua tradition.
Sahagún’s Florentine Codex records metztli in Book 7 moon speech — named moon among celestial bodies. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Venus appears in Nahua tradition.
Sahagún’s Florentine Codex records morning-star / Tlahuizcalpantecuhtli speech in Book 7 Venus speech — named Venus as morning/evening star. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Star appears in Nahua tradition.
Sahagún’s Florentine Codex records citlalin in Book 7 star speech — named stars among sky bodies. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Eclipse appears in Nahua tradition.
Sahagún’s Florentine Codex records sun/moon covering speech in Book 7 eclipse speech — named eclipses among sky omens and events. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Comet appears in Nahua tradition.
Sahagún’s Florentine Codex records smoking-star speech in Book 7 comet speech — named comets among sky signs. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Lightning appears in Nahua tradition.
Sahagún’s Florentine Codex records tlavi / lightning speech in Book 7 weather-sky speech — named lightning among sky phenomena. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Rain appears in Nahua tradition.
Sahagún’s Florentine Codex records quiahuitl in weather and Tlaloc-adjacent ethnography — named rain among weather and agricultural speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Calendar appears in Nahua tradition.
Sahagún’s Florentine Codex records tonalpohualli / xiuhpohualli speech in Books 4–7 calendar speech — named day-count and year-count calendars. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Omen appears in Nahua tradition.
Sahagún’s Florentine Codex records tetzahuitl and omen speech in Book 5 omens — named omens among signs and portents. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Dream appears in Nahua tradition.
Sahagún’s Florentine Codex records temictli in dream and omen ethnography — named dreams among signs and night experience. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Sling appears in Nahua tradition.
Sahagún’s Florentine Codex seats the tematlatl among Mexica warrior gear and training speech. A named hand-sling in that colonial ethnography, not the Iliad or Pliny sling walks and not atlatl as the spear-thrower already filed.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Spindle whorl appears in Nahua tradition.
Sahagún’s Florentine Codex seats the malacatl spindle-whorl among women’s spinning and tribute-cloth craft speech. A named whorl in that ethnography, not the drop-spindle beside it and not Pliny’s roman seat alone.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Drop spindle appears in Nahua tradition.
Sahagún’s Florentine Codex seats hand-spindle spinning among cotton-thread and cloth-making speech. A named drop-spindle craft in that ethnography, not the whorl alone and not a European distaff dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Handloom appears in Nahua tradition.
Sahagún’s Florentine Codex seats backstrap and hand-loom weaving among cloth tribute and women’s craft speech. A named handloom in that ethnography, not shuttle or heddle alone and not an Old-World warp-weighted loom dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Shuttle appears in Nahua tradition.
Sahagún’s Florentine Codex seats the weaving shuttle among cloth-making implements in craft chapters. A named shuttle in that ethnography, not the loom as a whole and not Pliny’s roman seat alone.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Heddle appears in Nahua tradition.
Sahagún’s Florentine Codex seats loom heddle gear among backstrap weaving craft speech. A named heddle in that ethnography, not the handloom frame alone and not a carding-comb dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Diadem appears in Nahua tradition.
Sahagún’s Florentine Codex seats the xiuhuitzolli turquoise diadem among Mexica lordly regalia in Book 8 dress speech. A named royal diadem in that ethnography, not crown as a looser English lemma beside it and not the Vienna Penacho dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Crown appears in Nahua tradition.
Sahagún’s Florentine Codex seats royal head-regalia (copilli / corona speech) among lords’ dress in Book 8. A named crown lemma in that colonial ethnography, not the turquoise diadem alone and not a European coronation dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Staff appears in Nahua tradition.
Sahagún’s Florentine Codex seats office and walking staffs among lords, merchants, and craft speech. A named staff in that ethnography, not a deity sacred_to mint and not Virgil’s roman seat alone.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Torch appears in Nahua tradition.
Sahagún’s Florentine Codex seats ocotl pine-torch light among night rite, travel, and household fire speech. A named torch in that ethnography, not an oil-lamp dump and not KF incense churn.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Book appears in Nahua tradition.
Sahagún’s Florentine Codex seats amoxtli painted books among priestly knowledge, history, and craft speech. A named book/codex in that ethnography, not amatl paper as a missing id and not an Old-World papyrus-roll dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Altar appears in Nahua tradition.
Sahagún’s Florentine Codex seats altars and offering platforms among temple and household rite speech. A named altar in that ethnography, not KF offerings churn and not a sun-stone monument dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Olla appears in Nahua tradition.
Sahagún’s Florentine Codex seats earthen cooking and storage jars (comitl / olla speech) among household and market craft. A named olla in that colonial ethnography, not the comal griddle already filed and not a Mediterranean pithos dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Cup appears in Nahua tradition.
Sahagún’s Florentine Codex seats drinking cups and bowls among cacao, feast, and household vessel speech. A named cup in that ethnography, not olla as the cooking jar beside it and not a Greek kylix dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Throne appears in Nahua tradition.
Sahagún’s Florentine Codex seats the icpalli reed throne among lords’ seating and court speech in Book 8. A named throne in that ethnography, not a European curule-chair dump and not diadem as head-regalia beside it.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Labret appears in Nahua tradition.
Sahagún’s Florentine Codex seats the tentetl lip-plug among Mexica noble adornment in Book 8 dress speech. A named labret in that ethnography, not an armlet beside it and not a generic charm dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Armlet appears in Nahua tradition.
Sahagún’s Florentine Codex seats arm-bands and upper-arm ornaments among lords’ dress and warrior adornment. A named armlet in that ethnography, not the labret lip-plug and not a Celtic torque dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Cuirass appears in Nahua tradition.
Sahagún’s Florentine Codex seats the ichcahuipilli quilted cotton armor among Mexica warrior dress. A named body-armor cuirass lemma in that ethnography, not mail or lamellar dumps and not chimalli as the shield already filed.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Fishing net appears in Nahua tradition.
Sahagún’s Florentine Codex seats fishing nets among lake and river livelihood speech in earthly-things and craft chapters. A named fishing-net in that ethnography, not canoe as the boat already filed and not a Roman Pliny net dump alone.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Bell appears in Nahua tradition.
Sahagún’s Florentine Codex seats copper tinkler-bells (oyohualli) among merchant goods, dance dress, and metalcraft speech. A named bell in that ethnography, not huehuetl/teponaztli drums already filed and not a European church-bell dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Bone appears in Nahua tradition.
Sahagún’s Florentine Codex seats bone as craft material and sounding rasp among instruments and earthly-things speech. A named bone object-material in that ethnography, not ivory as an Old-World stretch and not a KF offerings dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Adze appears in Nahua tradition.
Sahagún’s Florentine Codex seats woodworking adzes among carpenters’ and canoe-makers’ craft speech. A named adze in that ethnography, not chisel as the cutting tool beside it and not an Egyptian opening-adze dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Chisel appears in Nahua tradition.
Sahagún’s Florentine Codex seats chisels among lapidaries’ and carpenters’ tool speech. A named chisel in that ethnography, not the adze beside it and not flint as the knife-stone already filed.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Crucible appears in Nahua tradition.
Sahagún’s Florentine Codex seats melting crucibles among goldsmiths’ casting craft in Book 9 merchant chapters. A named crucible in that ethnography, not forge as the hearth beside it and not KF gold-offerings churn.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Kiln appears in Nahua tradition.
Sahagún’s Florentine Codex seats pottery firing among potters’ craft speech. A named kiln in that ethnography, not olla as the vessel product and not a potter’s-wheel dump (Nahua pottery is not wheel-thrown in that record).
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Forge appears in Nahua tradition.
Sahagún’s Florentine Codex seats the goldsmith’s fire-hearth among casting and finishing craft in Book 9. A named forge lemma in that ethnography, not crucible as the melting vessel beside it and not an Iliad Cyclopes dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Bellows appears in Nahua tradition.
Sahagún’s Florentine Codex seats forced draft for the goldsmith’s fire among Book 9 metalcraft speech. A named bellows lemma in that colonial craft ethnography, not forge as the hearth alone and not anvil as European smith furniture padding.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Amber appears in Nahua tradition.
Sahagún’s Florentine Codex seats apoçonalli among Book 11 precious-stone speech — amber-like resin stone of adornment. A named amber lemma in that ethnography, not copal as incense already filed and not Baltic myth dumps.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Pearl appears in Nahua tradition.
Sahagún’s Florentine Codex seats pearls among precious goods and adornment speech. A named pearl in that ethnography, not coral beside it and not a Roman luxury dump alone.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Crystal appears in Nahua tradition.
Sahagún’s Florentine Codex seats rock-crystal among Book 11 stone speech and mirror-adjacent hard clear stone. A named crystal in that ethnography, not smoking-mirror as the named tezcatl object already filed and not crystal-healing modernism.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Bitumen appears in Nahua tradition.
Sahagún’s Florentine Codex seats chapopotli asphaltum among earthly materials and craft uses. A named bitumen in that ethnography, not amber as apoçonalli beside it and not Herodotus’s Babylon wall dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Bronze appears in Nahua tradition.
Sahagún’s Florentine Codex seats copper-alloy / bronze-class metal among bells, tools, and craft speech beside copper keep-apart. A named bronze lemma in that colonial ethnography, not copper as the already-filed metal seat alone and not a Greek hoplite dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Coral appears in Nahua tradition.
Sahagún’s Florentine Codex seats coral among precious marine goods and adornment speech. A named coral in that ethnography, not pearl beside it and not a missing conch/shell entity mint.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Cinnabar appears in Nahua tradition.
Sahagún’s Florentine Codex seats bright red mercury-sulfide pigment among paint, body, and craft color speech. A named cinnabar/vermilion lemma in that ethnography, not ochre as earth-red beside it and not cochineal→dye already filed.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Ochre appears in Nahua tradition.
Sahagún’s Florentine Codex seats red and yellow earth pigments among paint and craft color speech. A named ochre in that ethnography, not cinnabar as the bright mercury red beside it and not a KF blood dump.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Lead appears in Nahua tradition.
Sahagún’s Florentine Codex seats temetztli lead among earthly metals and craft speech. A named lead in that ethnography, not tin as a separate alloy-metal pad and not copper/gold/silver already filed.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Pyrite appears in Nahua tradition.
Sahagún’s Florentine Codex seats hard glittering iron-sulfide stone among mirror and stone speech neighboring tezcatl craft. A named pyrite in that ethnography, not smoking-mirror as the named object already filed and not fool’s-gold modern joke framing.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Pumice appears in Nahua tradition.
Sahagún’s Florentine Codex seats light volcanic pumice among earthly stones and abrasive craft uses. A named pumice in that ethnography, not obsidian as the volcanic glass already walked and not Pliny’s roman seat alone.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Mirror appears in Nahua tradition.
Sahagún’s Florentine Codex seats ordinary tezcatl mirrors among craft and adornment speech beside the named smoking-mirror keep-apart. A generic mirror tradition seat in that ethnography, not smoking-mirror as the epithet object already filed and not the obsidian→mirror used_in craft sentence alone.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · documented
Mictlan appears in Nahua tradition.
Sahagún’s Florentine Codex records Mictlan as the layered land of the dead — named underworld road and stations in afterlife ethnography. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Tlalocan appears in Nahua tradition.
Sahagún’s Florentine Codex records Tlalocan as Tlaloc’s watery paradise of the drowned and lightning-struck — named otherworld allotment beside ordinary dead-road speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Aztlán appears in Nahua tradition.
Sahagún’s Florentine Codex records Aztlan among Mexica origin and migration speech — named ancestral place in historical ethnography. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Teotihuacan appears in Nahua tradition.
Sahagún’s Florentine Codex and its Nahua historical books seat Teotihuacan among ancient “place of the gods” and Tollan-adjacent memory — named highland ceremonial city in colonial ethnography. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Temple appears in Nahua tradition.
Sahagún’s Florentine Codex records teocalli and temple precinct speech across gods’ books and feast chapters — named god-houses and their cult furniture. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Pyramid appears in Nahua tradition.
Sahagún’s Florentine Codex records stepped temple platforms and pyramid-mount speech among Tenochtitlan and ancient seats — named raised cult platforms, not a bare geometry dump. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Cave appears in Nahua tradition.
Sahagún’s Florentine Codex records oztotl among earthly places and origin/emergence speech — named caves as landforms and ritual hollows. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Mountain appears in Nahua tradition.
Sahagún’s Florentine Codex records tepetl among landscape, pilgrimage, and Tlaloc-adjacent mountain shrine speech — named mountains as places and cult heights. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Lake appears in Nahua tradition.
Sahagún’s Florentine Codex records lakes and Basin of Mexico water among settlement, canoe, and chinampa-adjacent speech — named lakes as livelihood geography. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Valley appears in Nahua tradition.
Sahagún’s Florentine Codex records valley and basin settlement speech around the Mexica highland world — named valleys as lived geography. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Volcano appears in Nahua tradition.
Sahagún’s Florentine Codex records smoking mountains and volcanic peaks among Central Mexican landscape and omen speech — named volcanoes as dangerous heights. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Shrine appears in Nahua tradition.
Sahagún’s Florentine Codex records household and wayside shrines beside major teocalli — named smaller cult places and god-images’ seats. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Hill appears in Nahua tradition.
Sahagún’s Florentine Codex records hills and rises among landscape and local cult heights shorter than great mountains — named hills as place-speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Gate appears in Nahua tradition.
Sahagún’s Florentine Codex records city gates, temple entries, and processional thresholds among urban and feast ethnography — named gates as passage architecture. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Huitzilopochtli appears in Nahua tradition.
Sahagún’s Florentine Codex Book 1 and feast books record Huitzilopochtli as Mexica patron war and solar god — named deity with temples, feasts, and priestly service. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Tezcatlipoca appears in Nahua tradition.
Sahagún’s Florentine Codex Book 1 and feast books record Tezcatlipoca as smoking-mirror god of night, contest, and rulership — named deity with rites and epithets. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Tlaloc appears in Nahua tradition.
Sahagún’s Florentine Codex Book 1 and mountain/rain feast speech record Tlaloc as rain and storm god — named deity of mountains, water, and Tlalocan allotment. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Wolf appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 records cuetlachtli among four-footed animals — named wolf natural-history speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Fox appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 records fox among four-footed animals beside coyote chapters — named fox natural-history speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Frog appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 records frogs among water animals — named frog natural-history and rain-adjacent speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Soul appears in Nahua tradition.
Sahagún’s Florentine Codex records tonalli, teyolia, and related soul-force speech among personhood, fate, and death ethnography — named soul concepts in colonial Nahua report. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Death appears in Nahua tradition.
Sahagún’s Florentine Codex records death, funerary treatment, and Mictlan roads among gods’ and earthly books — named death in Nahua eschatology and rite. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Fire appears in Nahua tradition.
Sahagún’s Florentine Codex records tletl among new-fire, hearth, and offering-fire speech — named fire as element and ritual agent. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Water appears in Nahua tradition.
Sahagún’s Florentine Codex records atl among lakes, rain, purification, and Tlaloc-adjacent speech — named water as element and cult medium. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Earth appears in Nahua tradition.
Sahagún’s Florentine Codex records tlalli among land, agriculture, and earthly-things speech — named earth as element and livelihood ground. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Wind appears in Nahua tradition.
Sahagún’s Florentine Codex records ehecatl among directional winds and Quetzalcoatl-Ehecatl speech — named wind as force and divine epithet weather. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Prayer appears in Nahua tradition.
Sahagún’s Florentine Codex records formal addresses, petitions, and rhetorical prayer to gods in the gods’ and rhetoric books — named prayer as ritual speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Divination appears in Nahua tradition.
Sahagún’s Florentine Codex Books 4–5 record tonalpohualli day-sign reading and omen inquiry — named divination among calendar and portent arts. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Rite appears in Nahua tradition.
Sahagún’s Florentine Codex feast books record named ceremony sequences — monthly feasts, offerings, and priestly acts as local rites. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Initiation appears in Nahua tradition.
Sahagún’s Florentine Codex records priestly training, status change, and youth passage into cult service — named initiation as change of ritual status. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Pilgrimage appears in Nahua tradition.
Sahagún’s Florentine Codex records journeys to mountain shrines and distant cult places — named pilgrimage as travel for rite. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Shadow appears in Nahua tradition.
Sahagún’s Florentine Codex records shadow and shade among omens, body-signs, and earthly phenomena — named shadow in portent and natural speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Night appears in Nahua tradition.
Sahagún’s Florentine Codex records yohualli among time-reckoning, Tezcatlipoca-adjacent night speech, and nocturnal omens — named night as time and power setting. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Thunder appears in Nahua tradition.
Sahagún’s Florentine Codex records thunder among Tlaloc storm speech and weather omens — named thunder as sky noise of rain gods. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Dawn appears in Nahua tradition.
Sahagún’s Florentine Codex records dawn and daybreak among time-counts and solar speech — named dawn as hinge of day. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Storm appears in Nahua tradition.
Sahagún’s Florentine Codex records storms among rain, wind, and agricultural peril speech — named storms as weather events in Tlaloc chapters. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Flood appears in Nahua tradition.
Sahagún’s Florentine Codex records flood among previous-sun destruction and water catastrophe speech — named flood in age and omen ethnography. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Mist appears in Nahua tradition.
Sahagún’s Florentine Codex records mist and fog-like weather among mountain and lake speech — named mist as atmospheric cover. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Dew appears in Nahua tradition.
Sahagún’s Florentine Codex records dew among morning moisture and plant speech — named dew as earthly wetness. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Agave appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 records metl/maguey among fiber, thorn, and pulque-adjacent plants — named agave as livelihood and ritual plant. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Nopal appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 records nopal/opuntia among food and cochineal-host plants — named prickly-pear cactus in earthly chapters. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Black appears in Nahua tradition.
Sahagún’s Florentine Codex records black among directional colors, body paint, and god-image speech — named black in ritual palette ethnography. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
White appears in Nahua tradition.
Sahagún’s Florentine Codex records white among directional colors, paper, and ritual dress speech — named white in ritual palette ethnography. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Blue appears in Nahua tradition.
Sahagún’s Florentine Codex records blue/green-blue among turquoise, water, and directional color speech — named blue in ritual palette ethnography. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Green appears in Nahua tradition.
Sahagún’s Florentine Codex records green among jade-adjacent, plant, and directional color speech — named green in ritual palette ethnography. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Four appears in Nahua tradition.
Sahagún’s Florentine Codex records four among world-directions, previous suns, and ritual quaternities — named four as cosmological count. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Thirteen appears in Nahua tradition.
Sahagún’s Florentine Codex Books 4–5 record thirteen among trecena day-sign groups of the tonalpohualli — named thirteen as calendar count. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Twenty appears in Nahua tradition.
Sahagún’s Florentine Codex records twenty among veintena feast months and vigesimal counting speech — named twenty as calendar and count base. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Mountain is sacred to Tlaloc.
Sahagún’s Florentine Codex seats Tlaloc’s cult on mountains and records mountain shrines watered for rain — mountains dedicated in Tlaloc rite, not bare landscape alone. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
sacred to · sourced · culturally specific
Smoking mirror is sacred to Tezcatlipoca.
Sahagún’s Florentine Codex ties tezcatl, the smoking obsidian mirror, to Tezcatlipoca’s name and cult — the mirror as that god’s sacred instrument and epithet-object. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
sacred to · sourced · culturally specific
Chinampa appears in Nahua tradition.
Sahagún’s Florentine Codex records chinamitl / raised lake plots among Basin of Mexico agriculture and settlement speech — named chinampa beds in wetland livelihood ethnography. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Milpa appears in Nahua tradition.
Sahagún’s Florentine Codex records milpa / maize-plot tillage among field work, polyculture, and household provision speech — named milpa as working ground, not bare “field” alone. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Plaza appears in Nahua tradition.
Sahagún’s Florentine Codex records open public squares beside temples, palaces, and markets — named plazas as civic open ground for assembly and feast approach. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Amatl is used in Nahua tradition.
Sahagún’s Florentine Codex records amatl bark paper among tribute lists, painted books, and craft chapters — bark paper used in Nahua record and offering practice. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Metate is used in Nahua tradition.
Sahagún’s Florentine Codex household and food chapters record the metlatl grinding slab with mano for maize and seeds — metate used in daily Nahua kitchen practice. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Mano is used in Nahua tradition.
Sahagún’s Florentine Codex records the handstone worked on the metate for grinding maize — mano used with the slab in Nahua kitchen practice. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Molcajete is used in Nahua tradition.
Sahagún’s Florentine Codex kitchen ethnography records volcanic-stone mortar bowls for crushing chiles, seeds, and sauces beside the metate line — molcajete used in Nahua food preparation. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Molinillo is used in Nahua tradition.
Sahagún’s Florentine Codex records frothing cacao and atole by pouring and whisking among elite drink speech — the wooden molinillo whisk as the later-named seat of that frothing use in Nahua chocolate practice. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Earflare appears in Nahua tradition.
Sahagún’s Florentine Codex dress and adornment chapters record flaring ear ornaments (nacochtli and related) among elite and deity-image speech — named earflare as Mesoamerican ear jewelry, not a thin hoop alone. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Calabash appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 and household chapters record dried gourd vessels (xicalli and kin) as cups, bowls, and containers — named calabash among Nahua vessel speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Necklace appears in Nahua tradition.
Sahagún’s Florentine Codex adornment and god-image chapters record necklaces of stone, shell, and gold among elite and ritual dress — named necklace as neck ornament speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Bracelet appears in Nahua tradition.
Sahagún’s Florentine Codex records wrist ornaments beside armlets among warrior and elite dress ethnography — named bracelet as wrist-band jewelry, kept apart from published armlet. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Pendant appears in Nahua tradition.
Sahagún’s Florentine Codex records hanging chest and neck drops among adornment and deity costume speech — named pendant as suspended ornament. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Earring appears in Nahua tradition.
Sahagún’s Florentine Codex records ear ornaments by hook, plug, and ring beside flaring earflare speech — named earring as lighter ear jewelry keep-apart from earflare. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Pectoral appears in Nahua tradition.
Sahagún’s Florentine Codex god-image and elite dress chapters record ornamental breast-pieces and chest jewels — named pectoral as chest ornament, not armor plate alone. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Anklet appears in Nahua tradition.
Sahagún’s Florentine Codex dance and adornment speech records ankle ornaments and shell/bell foot wear among feast performers — named anklet as ankle jewelry. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Blowgun is used in Nahua tradition.
Sahagún’s Florentine Codex Book 11 hunting chapters record the blowgun tube propelling darts for birds and small game — blowgun used in Nahua hunt practice. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Needle is used in Nahua tradition.
Sahagún’s Florentine Codex textile and featherwork chapters record eyed needles for sewing cloth and fastening — needle used in Nahua craft practice. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Awl is used in Nahua tradition.
Sahagún’s Florentine Codex craft chapters record pointed awls for piercing hide, bark paper, and sandal work ahead of stitching — awl used in Nahua making practice. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
used in · sourced · culturally specific
Ladle appears in Nahua tradition.
Sahagún’s Florentine Codex feast and household chapters record deep ladles for dipping stews, atole, and offerings — named ladle among hearth vessels. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Rattle appears in Nahua tradition.
Sahagún’s Florentine Codex feast and music chapters record ayacachtli and related gourd/shell rattles among dance and rite — named rattle as shaken ceremonial noisemaker. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Mace appears in Nahua tradition.
Sahagún’s Florentine Codex warfare chapters record blunt clubs and heavy-headed striking weapons beside the obsidian-edged macuahuitl — named mace as blunt-weapon speech keep-apart from macuahuitl. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Courtyard appears in Nahua tradition.
Sahagún’s Florentine Codex household and palace ethnography records enclosed courts inside house compounds and lordly seats — named courtyard as open court within walls. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Village appears in Nahua tradition.
Sahagún’s Florentine Codex settlement speech records small clustered altepetl dependencies and rural villages beside the island capital — named village as lesser settlement. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Town appears in Nahua tradition.
Sahagún’s Florentine Codex records market-scale towns and subject seats in the Basin and beyond — named town between village and capital-city speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Pond appears in Nahua tradition.
Sahagún’s Florentine Codex earthly-place chapters record small standing waters and pools beside lakes and springs — named pond as lesser inland water. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Canyon appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 landscape speech records deep river-cut gorges and barrancas among highland travel dangers — named canyon as deep cut landform. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Ridge appears in Nahua tradition.
Sahagún’s Florentine Codex landscape chapters record long narrow crests of high ground among mountain and travel speech — named ridge as crest landform. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Mesa appears in Nahua tradition.
Sahagún’s Florentine Codex highland landscape speech records flat-topped elevations and table-lands among settlement and travel — named mesa as flat-top landform. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Trail appears in Nahua tradition.
Sahagún’s Florentine Codex records beaten footpaths and lighter travel lines among hunters, merchants, and pilgrims — named trail keep-apart from made road. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Alley appears in Nahua tradition.
Sahagún’s Florentine Codex urban ethnography records narrow passages between house compounds in the island city — named alley as tight urban cut. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Workshop appears in Nahua tradition.
Sahagún’s Florentine Codex craft books record workrooms for featherworkers, goldworkers, and other artisans — named workshop as the craft work-place. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Kitchen appears in Nahua tradition.
Sahagún’s Florentine Codex household chapters record the domestic cooking room and hearth work — named kitchen as daily fire-and-food place. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Orchard appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 records planted stands of fruit trees and tended orchards among provision speech — named orchard as working fruit-tree ground. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Cemetery appears in Nahua tradition.
Sahagún’s Florentine Codex death and burial ethnography records dedicated burial grounds and interment places — named cemetery as bounded burial ground keep-apart from Mictlan otherworld. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Reservoir appears in Nahua tradition.
Sahagún’s Florentine Codex records stored water works and held basins for supply beside lakes and canals — named reservoir as large stored water body. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Ramp appears in Nahua tradition.
Sahagún’s Florentine Codex temple and processional speech records sloping ways joining plaza levels and platform heights without steps alone — named ramp as sloping access. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Battle standard appears in Nahua tradition.
Sahagún’s Florentine Codex warfare chapters record pamitl and unit standards carried into the field — named battle standard as the carried ensign, not a bare heraldic device dump. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
War Song appears in Nahua tradition.
Sahagún’s Florentine Codex song and rhetoric books record war cuicatl that gather courage and threat before conflict — named war-song as battle-gathering song speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Sun disk appears in Nahua tradition.
Sahagún’s Florentine Codex god-image and solar chapters record rayed and plain solar disks among Tonatiuh-adjacent and calendar emblem speech — named sun-disk as solar emblem attestation. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Eagle mark appears in Nahua tradition.
Sahagún’s Florentine Codex records the eagle (cuauhtli) as emblem in founding, warrior, and glyph speech — named eagle-mark as eagle emblem attestation keep-apart from European heraldic crest dumps. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Vanilla appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 records tlilxochitl among fragrant climbing orchids and cacao-flavoring plants — named vanilla in Nahua earthly-things ethnography. A colonial-era Nahua plant attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Chia appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 records chian among oil-seeds and food plants pressed and eaten — named chia in Nahua earthly-things ethnography. A colonial-era Nahua plant attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
appears in · sourced · culturally specific
Ceiba appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 records pochotl / silk-cotton among useful trees — named ceiba as the great kapok/silk-cotton seat in Nahua tree ethnography. A colonial-era Nahua plant attestation, not a Maya world-tree dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Peyote appears in Nahua tradition.
Sahagún’s Florentine Codex Book 11 records peyotl among medicinal and intoxicating plants known in Nahua speech — named peyote in earthly-things ethnography, including northern peoples’ use reported to Sahagún’s collaborators. A colonial-era Nahua plant attestation, not a pan-desert essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Rhetoric is used in Nahua tradition.
Sahagún’s Florentine Codex Book 6 collects huehuetlatolli — elders’ formal speeches on morality, rule, and kinship — under the colonial heading of Rhetoric. Named rhetoric used in Nahua didactic oratory practice as the book frames it. A colonial-era Nahua speech attestation, not Greco-Roman inventio doctrine and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Nose ring appears in Nahua tradition.
Sahagún’s Florentine Codex adornment and god-image chapters record nose ornaments (yacaxihuitl and kin) of stone, gold, and shell among elite and ritual dress — named nose-ring as nasal jewelry speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Ear spool appears in Nahua tradition.
Sahagún’s Florentine Codex records flaring ear plugs and spools among elite ear ornaments beside lighter earring speech — named ear-spool as the thick cylindrical ear ornament keep-apart from published earflare and earring. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Choker appears in Nahua tradition.
Sahagún’s Florentine Codex adornment chapters record close-fitting neck bands and short throat ornaments among elite and ritual dress — named choker as a tight neck ornament keep-apart from longer necklace speech. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Backstrap loom is used in Nahua tradition.
Sahagún’s Florentine Codex textile chapters seat women’s backstrap weaving among cotton tribute-cloth craft — named backstrap loom used in Nahua weaving practice, kept apart from the broader handloom already filed. A colonial-era Nahua ethnographic attestation, not an Old-World warp-weighted loom dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Batten is used in Nahua tradition.
Sahagún’s Florentine Codex weaving craft speech records the beater used to pack weft on the backstrap loom — named batten as the weaving sword/beater tool in Nahua cloth-making practice. A colonial-era Nahua ethnographic attestation, not a carpentry batten dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Levee appears in Nahua tradition.
Sahagún’s Florentine Codex settlement and Basin ethnography records earthen embankments along lake margins that hold water and protect chinampa and causeway ground — named levee as lake-shore embankment speech. A colonial-era Nahua ethnographic attestation, not a Mississippi levee dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Dam appears in Nahua tradition.
Sahagún’s Florentine Codex records barriers and water-stops among Basin lake works that hold or divert lake water for settlement and planting — named dam as the blocking waterwork keep-apart from levee embankment. A colonial-era Nahua ethnographic attestation, not a modern concrete dam dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Silt is used in Nahua tradition.
Sahagún’s Florentine Codex agriculture and lake-settlement speech records soft lake-bed mud and fine sediment scooped onto raised plots — named silt used in Nahua chinampa and lakeshore soil practice. A colonial-era Nahua ethnographic attestation, not a bare geology dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Parasol appears in Nahua tradition.
Sahagún’s Florentine Codex noble-dress and procession chapters record carried sunshades and canopy screens shading lords — named parasol as honor shade speech in that ethnography. A colonial-era Nahua attestation, not a European walking parasol dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Annatto is used in Dye.
Sahagún’s Florentine Codex Book 11 records achiotl (Bixa) among seed colorants used to redden food and cloth — named annatto used in Nahua dye and food-color craft. A colonial-era Nahua ethnographic dye use, not saffron, not cochineal as the scale insect already filed, and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Indigo Dye is used in Dye.
Sahagún’s Florentine Codex Book 11 records xiuhquilitl and related indigofera blues among cloth-color plants — named indigo-dye used in Nahua vat and cloth dye craft. A colonial-era Nahua ethnographic dye use, not indigo as the already-walked pigment/plant id alone, not mayan-blue as the Maya mural composite refused here, and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Cotton Fiber is used in Nahua tradition.
Sahagún’s Florentine Codex textile and tribute-cloth chapters seat ginned ichcatl staple spun into thread — named cotton-fiber used in Nahua spinning and weaving practice, kept apart from the cotton plant already filed. A colonial-era Nahua ethnographic use, not a plantation-cotton dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Nezahualcoyotl appears in Nahua tradition.
Sahagún’s Florentine Codex and its historical books record Nezahualcoyotl among Acolhua/Texcoco ruler memory — named poet-king in colonial Nahua historical ethnography. A colonial-era Nahua attestation of a historical figure, not Quetzalcoatl as identity and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Hand drill is used in Nahua tradition.
Sahagún’s Florentine Codex household and craft speech records fire and boring drills spun between the palms on a hearth-board — named hand-drill used in Nahua fire-making and boring practice. A colonial-era Nahua ethnographic use, not a bow-drill already walked under Pliny, not a pump-drill later machine, and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Punk tinder is used in Nahua tradition.
Sahagún’s Florentine Codex fire-making speech records dry rotten wood and similar punk that takes an ember — named punk-tinder used in Nahua fire kit practice beside the hand-drill. A colonial-era Nahua ethnographic use, not Andersen’s tinderbox story object and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Palm-leaf fan appears in Nahua tradition.
Sahagún’s Florentine Codex noble-dress and procession chapters record hand fans and leaf screens for shade and breeze — named palm-leaf-fan as rigid frond-fan speech in that ethnography. A colonial-era Nahua attestation, not a Japanese uchiwa dump, not the missing bare fan id, and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Baby sling is used in Nahua tradition.
Sahagún’s Florentine Codex domestic chapters record soft cloth loops and pouches for carrying infants on the body — named baby-sling used in Nahua infant-carrying practice. A colonial-era Nahua ethnographic use, not a published rebozo later shawl, not Andean aguayo, and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Toe ring appears in Nahua tradition.
Sahagún’s Florentine Codex adornment chapters record rings and bands worn on toes among elite and ritual dress — named toe-ring as foot-ornament speech keep-apart from anklet already filed. A colonial-era Nahua ethnographic attestation, not a wedding finger-ring dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Stairway appears in Nahua tradition.
Sahagún’s Florentine Codex temple and settlement ethnography records stepped ascents joining plaza, platform, and shrine levels — named stairway as outdoor step-place speech. A colonial-era Nahua attestation, not a spiral-stair fixture dump, not a bare ladder pad, and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Ornamental comb appears in Nahua tradition.
Sahagún’s Florentine Codex adornment and hair-dress chapters record toothed combs worn as dress jewelry — named ornamental-comb as hair-ornament speech keep-apart from carding-comb already walked under Pliny. A colonial-era Nahua ethnographic attestation, not a poisoned-comb story tool and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Fine-tooth comb appears in Nahua tradition.
Sahagún’s Florentine Codex grooming and body-care speech records closely toothed combs for arranging and inspecting hair — named fine-tooth-comb as dressing-comb speech keep-apart from ornamental-comb jewelry and lice-comb nit tool. A colonial-era Nahua ethnographic attestation, not a European barber dump alone and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Lice comb appears in Nahua tradition.
Sahagún’s Florentine Codex body and household vermin chapters record very fine combs for catching lice and nits — named lice-comb as nit-comb speech keep-apart from fine-tooth-comb dressing. A colonial-era Nahua ethnographic attestation, not a medical forceps dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Supported spindle is used in Nahua tradition.
Sahagún’s Florentine Codex women’s spinning speech records hand spindles whose tip rests in a bowl or on a surface while cotton is drafted — named supported-spindle used in Nahua cotton-thread practice, kept apart from the drop-spindle already filed. A colonial-era Nahua ethnographic use, not a charkha or spinning-wheel dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Shed stick is used in Nahua tradition.
Sahagún’s Florentine Codex weaving craft speech records rods that hold an open shed on simple and backstrap looms — named shed-stick used in Nahua cloth-making practice, kept apart from heddle, shuttle, and batten already filed. A colonial-era Nahua ethnographic use, not a weaving-sword duplicate beater and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Soot Ink is used in Writing.
Sahagún’s Florentine Codex records black soot suspended in gum or glue among paints and inks for amatl and screenfold marking — named soot-ink used in Nahua writing and painting craft. A colonial-era Nahua ethnographic use, not soot as bare residue, not lampblack already walked under Pliny, and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Glue is used in Nahua tradition.
Sahagún’s Florentine Codex craft chapters record sticky animal and plant adhesives for joining featherwork, mosaic, and bookwork — named glue used in Nahua joinery and collage craft. A colonial-era Nahua ethnographic use, not hide-glue as a forced duplicate id, not European bone-glue taxonomy pads refused here, and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Loam is used in Nahua tradition.
Sahagún’s Florentine Codex agriculture and chinampa speech records balanced garden earth mixed for raised plots — named loam used in Nahua planting-soil practice, kept apart from silt as fine lake sediment already filed. A colonial-era Nahua ethnographic use, not bare geology dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Humus is used in Nahua tradition.
Sahagún’s Florentine Codex lake-plot and orchard speech records dark decayed organic matter enriching raised earth — named humus used in Nahua soil practice, kept apart from loam as the balanced mix and silt as scooped sediment. A colonial-era Nahua ethnographic use, not compost-heap alone and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Serpentine rock appears in Nahua tradition.
Sahagún’s Florentine Codex greenstone and carving chapters record mottled green metamorphic stone among workable hardstones beside jade speech — named serpentine-rock as that rock seat keep-apart from published serpentine already edged elsewhere and from jade. A colonial-era Nahua ethnographic attestation, not a Chinese jade suit dump and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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