Tzitzimime is one of the demons that exist within the Aztec culture. The main objective of these evil figures is believed to be to destroy the world. There is debate about the sex of these figures, since for some historians they are male beings, while for others they are female.
According to Aztec mythology there are 13 heavens, with Tzitzimime inhabiting the second of them. In this second heaven, demons prowl that, according to Mexica mythology, are in charge of moving the stars. According to this legend, Tzitzimime is always waiting for the sun to go down to attack men. They are beings that can only be seen at night.
Tzitzimitl. Via Wikimedia Commons
He is often compared to the god of death, Mictlantecuhtli. They both have physical features that are very similar. For example, they are beings whose figures are made up of bones.
Origin
There are several ways to refer to Tzitzimime, whose name originates from the Nahuatl language. According to studies, it can be a composition of two terms: tzintzun, which is a kind of bird, and mitl, which refers to an arrow.
Taking into account the belief that these beings inhabit the second heaven, they have also been considered as stars.
There are some versions that do not refer to Tzitzimime as a demon, but quite the opposite, ensuring that it is a mythological figure who is capable of ridding a person of some type of disease. In any case, this action was not entirely kind, since Tzitzimime is in charge of passing that disease to another individual.
For historians, the qualification of 'demon' was granted by the Spanish upon arrival in the Mexican country. Members of the church believed that Tzitzimime had characteristics that were characteristic of evil figures.
At the time of the conquest, the myth about Tzitzimime was embodied in some written works. In many of these texts reference is made to a female being.
Over time, Tzitzimime was associated with men because the demon was believed to be a male figure. In this way it was thought that the demonic figure of Tzitzimime was going to gain more strength and cause more fear.
One of the most important images about Tzitzimime appeared in the Codex Magliabechiano, written around the 16th century by Antonio Magliabecchi.
In the Florentine Codex Tzitzimime is associated with eclipses. In the text you can read that if a solar eclipse occurs, these demons appear to eat everyone.
characteristics
According to Aztec mythology it is only possible to see Tzitzimime when it is night. In some texts they were described as beings whose body did not have meat, that is, they were only made up of bones.
They were demons very feared by the indigenous peoples who inhabited the areas of the central highlands, where worship of the sun was one of the most common practices.
According to Aztec belief, Tzitzimime does not usually attack during the day or during the dry season. In addition, they are demons who are very attracted to children, who are the first individuals they seek to harm.
The most accurate data on their physical features can be found in the Magliabechiano and Tudela codices. In both texts figures with long nails, in the shape of claws, are appreciated. They differ in terms of their clothing that they wear. In one of the images Tzitzimime wears a skirt and in the other a loincloth, which is called by the Mexica as maxtlatl.
Groups
Tzitzimime can be divided into several types. Each class represents a color that can be red, white, blue, or yellow. Among these tzitzimime are Iztac Tzitzimitl, Xouchcal Tzitzimitl, Coz Tzitzimitl, and Itlatlauhcatzitzimitl. The color had to do with the skin of each of these demons. These four groups of demons are considered female.
Other figures who were associated with Tzitzimime were Itzpapalotl and Mayahuel. The first is believed to be the worst demon of all of this type. It was associated with black butterflies and in some cases with bats.
For her part, Mayahuel was referring to a grandmother who killed her own granddaughter so that her corpse would serve as food for the rest of the universe.
Legends
The myth tells that it is possible to know that Tzitzimime is present if you can hear a sound that simulates the wind passing between the seashells. The reason for this is that this demon's clothing used to be a skirt adorned with snails. Hearing this sound was a bad thing because whoever hears the arrival of Tzitzimime dies.
On the other hand, the legends about Tzitzimime also record that pregnant women can become Tzitzimime if they lose their lives while the new fire ceremony is taking place. This rite consists of an indigenous custom to seek the balance of the universe.
Furthermore, the myth explains that one of the times to fear about the presence of a Tzitzimime is during the last five days of the year according to the Aztec calendar. These five days are in the month called Nemontemi and go from January 28 to February 1. At that time it is advised not to leave home.
Ceremonies
The new fire ceremony is a ritual of the Mexica. It is usually done every 52 years, which is the time that passes for the two calendars of the Aztec culture to coincide in their beginning days. This rite is also called Xiuhmolpilli.
The idea of the ceremony was to get rid of material objects that cause some kind of hobby or adoration. For this, these belongings were thrown into the fire. If the fire was put out, it means that the darkness would take over the power of the universe and that the tzitzimime demons had the freedom to kill all living beings.
Present
Today he is one of the figures of the Mexican culture with less importance and even less remembered. She has been depicted in some video games and even in cartoons, but no further details are given about this evil being. For example, he appears in the animated series Victor and Valentino.
References
- Don, P. (2018). Bonfires of Culture: Franciscans, Indigenous Leaders, and the Inquisition in….: University of Oklahoma Press.
- Nahuatl culture studies. (1963). Mexico: National Autonomous University of Mexico, Institute of History, Seminary of Nahuatl Culture.
- Mikulska Dąbrowska, K. (2008). Masked language. Mexico: National Autonomous University of Mexico.
- Murphy, K. and Spear, J. (2011). Historicising gender and sexuality. Chichester: Wiley-Blackwell.
- Sigal, P. (2011). The flower and the scorpion: Sexuality and Ritual in Early Nahua Culture. London: Duke University Press.