Attention is directed to a design, possibly of Teotihuacan origin, carved both in rock and in the floors of ceremonial buildings throughout ancient Mesoamerica. Consisting generally of a double circular pattern centered on a set of orthogonal axes, the so-called pecked cross or quartered circle figure is shown to exhibit a remarkable consistency in appearance throughout its 29 reported locations, thus suggesting that it was not perfunctory. The metric properties of the symbols gleaned from field surveys are delineated, and several interpretations of their possible functions are discussed. These symbols may have been intended as astronomical orientational devices, surveyor's bench marks, calendars, or ritual games. Evidence is presented which implies that more than one and perhaps all of these functions were employed simultaneously, a view which is shown to be consistent with the cosmological attitude of the pre-Columbian people.
In the light of the recent excavations of the Templo Mayor in downtown Mexico City, we explore the problem of the role of astronomy, calendar, and the landscape in the design and orientation of the building and of the city in general. We employ ethnohistoric data relating to the foundation myth of Tenochtitlan as a means of generating hypotheses concerning astronomical orientation that can be tested by reference to the archaeological record. We find that eastward-looking observations (implied in dismantling and reconstructing the myth) that took place around the time of the equinox may have been related to an attempt to transform a true east orientation from the natural environment into the architecture via a line that passed through the center of the Temple of Huitzilopochtli (the more southerly temple of the pair constituting the top of the Templo Mayor). It also is possible that the notch between the twin temples served a calendrical/orientational function. Evidence is presented to support the view that the mountain cult of Tlaloc, represented in the environment on the periphery of the Valley of Mexico by Mount Tlaloc, also may have directly influenced the orientation of the building and that it was part of a scheme for marking out days of the calendar by reference to the position of the rising sun at intervals of 20 days from the spring equinox. In this regard, we discuss the connection between the Templo Mayor and an enclosure containing offertory chambers atop Mount Tlaloc, which is located on a line extended to the visible horizon 44 km east of the ceremonial center. The ethnohistoric record implies that this place had been used for sacrifices to the rain god after whom the other of the twin temples of the Templo Mayor was named.
We have empirically tested and evaluated several astronomically related hypotheses about the ruins of Alta Vista near the modern town of Chalchihuites, Zacatecas, in Northwest Mexico. We conclude that the site was deliberately located and oriented astronomically by people of the Teotihuacan civilization.As supporting evidence we analyze (a) a double solar alignment incorporating a labyrinthine hallway at the ruins, and (b) a pair of circle-shaped markers, of a type found at Teotihuacan, pecked into a flat stone on a hilltop to the south. The former can be correlated with an equinoctial sunrise observation and the latter with a summer solstice sunrise, each over the same distant peak. Furthermore, a detailed examination of the pecked petroglyphs reveals that they may have served as time-marking devices.
Although our investigations reveal a number of significant astronomical events coinciding with many of the measured alignments presented in Table 1, not every alignment appears to have an astronomical match which we can recognize. It may be that only some of the sighting possibilities we have discussed were actually functional. Moreover, our search of significant astronomical events to match the alignments has included only those which seem of obvious functional importance to us: sun, moon, and planetary extremes and the setting positions of the brightest stars. We have emphasized those celestial bodies which are documented in the literature as having been of importance. Perhaps hitherto unrecognized constellations were sighted in the windows, perhaps fainter stars, the heliacal rising and setting times of which could have served to mark important dates in the calendar. While we propose no grand cosmic scheme for the astronomical design of the Caracol it can be inferred that the building, apart from being a monument related to Quetzalcoatl, was erected primarily for the purpose of embodying in its architecture certain significant astronomical event alignments, in the same sense that a modern astronomical ephemeris exhibits information of importance to us in the keeping of the current calendar. There are examples in the Mesoamerican historical literature of deliberate attempts to align buildings with astronomical directions of importance. For example, Maudslay (33) quotes Father Motolinia, who tells us that in Tenochtitlan the festival called Tlacaxipeualistli "took place when the sun stood in the middle of Huicholobos, which was at the equinox, and because it was a little out of the straight, Montezuma wished to pull it down and set it right." According to Maudslay, worshipers were probably facing east to watch the sun rise between the two oratories on the Great Temple of Tenochtitlan at the time of the equinox. The directions of the faces of the Lower and Upper platforms of the Caracol seem to have been laid out deliberately to point to horizon events involving the sun and the planet Venus. Of the lines taken through the windows, the Venus setting points seem most plausible to us in view of both the accuracy with which they fit the architecture and the historical evidence bearing upon the importance of Venus to the Mesoamerican people. A specific connection between the Venus calendar in the Dresden Codex and the sighting of the extreme positions of the planet along the horizon, however, is yet to be established. It is especially significant that alignments in both the base and the top of the tower relate to Venus. The solar equinox alignment in window I remains problematical, although the arrangement probably functioned as an approximate means of determining the first day of spring and the first day of autumn. Lines pointing to individual bright stars undoubtedly should be given lower value. If one is willing to carry the matching game to its ultimate completion, a stellar object can always be found which, altho...
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