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The Relación Mercurina: The Origins and Sources of A Mexican National Symbol

The document summarizes an account from 1712 of apparitions that was translated from Nahuatl to Spanish by José Antonio Pérez de la Fuente in Amecameca, Mexico. The translation provides no context for why it was made or what its purpose was. It recounts that the Virgin told Juan Bernardino to name the divine image "Santa Maria Tequanihtalopan," but did not reveal the reason for this name. This was one of only two known instances where a Nahuatl name was applied to the devotion, puzzling the translator as he did not understand its significance.

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41 views1 page

The Relación Mercurina: The Origins and Sources of A Mexican National Symbol

The document summarizes an account from 1712 of apparitions that was translated from Nahuatl to Spanish by José Antonio Pérez de la Fuente in Amecameca, Mexico. The translation provides no context for why it was made or what its purpose was. It recounts that the Virgin told Juan Bernardino to name the divine image "Santa Maria Tequanihtalopan," but did not reveal the reason for this name. This was one of only two known instances where a Nahuatl name was applied to the devotion, puzzling the translator as he did not understand its significance.

Uploaded by

Katrina Lee
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© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
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THE RELACIN MERCURINA

Texto antiguo del Nican Mopohua


en Amecameca, Edo. de Mx.
The Relacin Mercurina is a Nahuatl account of the apparitions that was
translated into Spanish by Jos Antonio Prez de la Fuente, a criollo priest and
accomplished nahuatlahto who signed the copy at Amecameca on 6 May 1712.
There is no indication as to why the translation was made or what purpose it
was meant to serve. Similarly the significance of the name remains obscure
more striking is the fact that when the Virgin reveals the name of the
devotion to Juan Bernardino, she orders also that the divine image be
named Santa Maria Tequanihtalopan. The reason for this was not revealed (no
ca in teoyoca tlaixiptlatzintli onmotocayotitzinottini Santa Maria
Tequanihtalopan, amo omitalhuitzino in ipampatillotl). This is the first of only
two known instances of a Nahuatl names being applied to the devotion or the
shrine. It obviously puzzled the nahuatlahto autor, who indicated that he did
not understand its significance. Tequanihtalopan bears a superficial
resemblance to the name tequantlaxopeuh proposed by Becerra Tanco and
may perhaps be a corruption of it. It cannot, however, reflecta n earlier
tradition since no native name was used by anyone who wrote about the
apparitions prior to this time.
From:
STAFFORD Poole, Our Lady of Guadalupe:
The Origins and Sources of a Mexican National Symbol
University of Arizona Press, 1995 - 325 pginas.
pgs.. 172-173
https://books.google.com.mx/books?id=evp5S1ijucC&pg=PA172&dq=our+lady+of+guadalupe+the+origins+poole+amecam
eca&hl=es&sa=X&ei=_tSHVIvfHoWXyASUwYG4BQ&ved=0CB4Q6AEwAA#v=on
epage&q=our%20lady%20of%20guadalupe%20the%20origins%20poole
%20amecameca&f=true

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