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This article is about the writer. For the game designer, see. Daniel Pinchbeck Born ( 1966-06-15) 15 June 1966 (age 51) Occupation Author, Journalist Nationality Subject,,,, Notable works Relatives (mother) Peter Pinchbeck (father) Website Daniel Pinchbeck (born 15 June 1966) is an American author living in New York's East Village. He is the author of (Broadway Books, 2002), 2012: The Return of Quetzalcoatl (Tarcher/Penguin, 2006), and Notes from the Edge Times (Tarcher/Penguin, 2010). He is a co-founder of the web magazine, Reality Sandwich, and Evolver.net, and edited the publishing imprint, Evolver Editions, with North Atlantic Books. He was featured in the 2010 documentary, 2012: Time for Change, directed by Joao Amorim and produced by Mangusta Films. Avanti Avanti Sprachkurs Deutsch.
He is the founder of the think tank, Center for Planetary Culture, which produced the Regenerative Society Wiki. His new book How Soon Is Now? Was published in February 2017 by Watkins Press.
Quetzalcoatl in feathered serpent form as depicted in the Quetzalcoatl ( English:; Spanish pronunciation: ( )) (: Quetzalcohuātl, ()) forms part of and is a whose name comes from the language and means 'feathered serpent'. The of a is first documented in in the first century BC or first century AD.
That period lies within the to (400 BC – 600 AD) of, and veneration of the figure appears to have spread throughout Mesoamerica by the period (600–900 AD). In the (900–1519 AD), the worship of the feathered serpent deity was based in the primary Mexican religious center of. It is in this period that the deity is known to have been named 'Quetzalcoatl' by his followers.
In the area, he was approximately equivalent to and, names that also roughly translate as 'feathered serpent' in different. Quetzalcoatl, the Aztec god of wind and learning, wears around his neck the 'wind breastplate' ehecailacocozcatl, 'the spirally voluted wind jewel' made of a conch shell.
This talisman was a conch shell cut at the cross-section and was likely worn as a necklace by religious rulers, as they have been discovered in burials in archaeological sites throughout Mesoamerica, and potentially symbolized patterns witnessed in hurricanes, dust devils, seashells, and whirlpools, which were elemental forces that had significance in. In codex drawings, Quetzalcoatl and were both pictured as wearing an ehecailacocozcatl around each of their necks.
There has additionally been at least one major cache of offerings with knives and idols adorned with the symbols of more than one god, some of which were adorned with wind jewels. In the era following the 16th-century, a number of sources were written that conflate Quetzalcoatl with, a ruler of the mythico-historic city of. It is a matter of much debate among historians to which degree, or whether at all, these narratives about this legendary ruler describe historical events.
Furthermore, early Spanish sources written by clerics tend to identify the god-ruler Quetzalcoatl of these narratives with either or —an identification which is also a source of diversity of opinions about the nature of Quetzalcoatl. Among the, whose beliefs are the best-documented in the historical sources, Quetzalcoatl was related to gods of the wind, of the planet, of the dawn, of merchants and of arts, crafts and knowledge. He was also the patron god of the Aztec priesthood, of learning and knowledge. Quetzalcoatl was one of several important gods in the Aztec, along with the gods, and.
Two other gods represented by the planet Venus are Quetzalcoatl's ally who is the god of rain, and Quetzalcoatl's twin and, who is named. Animals thought to represent Quetzalcoatl include, rattlesnakes ( coatl meaning serpent in Nahuatl), crows, and. In his form as he is the wind, and is represented by, ducks, and the wind itself. In his form as the morning star, Venus, he is also depicted as a. In legends, the astrologer deity, who is also represented by Venus, bears a close relationship with Quetzalcoatl. Main article: A feathered serpent deity has been worshiped by many different ethnopolitical groups in Mesoamerican history.
The existence of such worship can be seen through studies of the iconography of different Mesoamerican cultures, in which serpent motifs are frequent. On the basis of the different symbolic systems used in portrayals of the feathered serpent deity in different cultures and periods, scholars have interpreted the religious and symbolic meaning of the feathered serpent deity in Mesoamerican cultures. Iconographic depictions [ ]. Head at the Ciudadela complex in Teotihuacan The earliest iconographic depiction of the deity is believed to be found on 19 at the site of, depicting a serpent rising up behind a person probably engaged in a shamanic ritual. This depiction is believed to have been made around 900 BC. Although probably not exactly a depiction of the same feathered serpent deity worshipped in classic and post-classic periods, it shows the continuity of symbolism of feathered snakes in Mesoamerica from the formative period and on, for example in comparison to the Mayan Vision Serpent shown below. Vision Serpent depicted on lintel 15 from.