Art History and the Aztec Empire: Dealing with the Evidence of Sculptures
Emily Umberger, Arizona State University
English version of article published in Revista Española de Antropología American 37:165-202 (2007), in the special section “El imperio del Triple Alianza en el siglo XXI,” edited by José Luis de Rojas and Michael E. Smith.
Abstract: Opinions concerning the nature of Aztec influence outside the Valley of Mexico vary greatly. They range from assertions of wide-spread material influences during the imperial period (1431-1521) to assertions of general cultural diffusions in central Mexico previous to this period, confusing our notions of the effects of the empire. A more nuanced understanding of the empire’s cultural influence lies somewhere between these two poles and requires the reconstruction of the particular histories of different areas. In the following essay the possible contributions of art history are explored through the analysis of sculptures from Aztec colony areas in the nearby Toluca Valley and in more distant Northern Veracruz.
Given the short span of the Aztec Empire and the spottiness of the archaeological record, the contribution of art historical studies may be more “anecdotal” than statistical, but the results are equally valuable, nonetheless. In the past 40 years Central Mexican art history and archaeology have been on separate tracks, even when using the same evidence. However, recent trends in both fields now call for the reintegration and cooperative reexamination of their separate theories and methods to answer questions of mutual interest, which are different from and broader than those of their predecessors. Art historians are more interested than previously in visual culture in general, social and political contexts, audience readings, and the history and manipulation of ordinary objects as well as those that have been classified as masterpieces—the types of questions that excavations, anthropological analogies, and statistical methods can help answer. Conversely, New World archaeologists, for the most part trained in anthropology, are interested in the elite as well as common people, agency, religious ideas, and political ideology—the types of questions that the analysis of individual, complex objects can help answer.
In the following, through study and comparison of the sculptures from two different parts of the Aztec Empire, I will suggest interpretations that have implications for the understanding of elite interactions within the empire, movements of people, religious cults, social hierarchies, production scenarios, and local and imperial consciousness of the past. Widespread general patterns may relate to imperial imperatives, while differences may indicate local solutions. However, sameness and difference are not merely a matter of distance from the capital, as will be shown in the comparison of sculptures found in the nearby highland Valley of Toluca with those on the more distant northern Gulf Coast. There are other factors that might explain sameness and distinctions among remains, namely interaction spheres and networks that changed over time and involved both near and distant exchanges. The differing networks revolved around local markets or they linked partners in long-distance trade. They involved elite gifting and marriage exchanges in near and distant areas, intellectual and religious movements at different social levels, political imposition, and movements of people. These networks and their changing configurations have resulted in a mixed and confusing distribution of object types. Most object classes are not separable through archaeological techniques, and their patterns are yet to be mapped in time and space. Needless to say, the linking of this material record to a particular period is also difficult. In other words, the problem of Aztec-period provincial remains cannot be separated without difficulty from remains that resulted from earlier disseminations.
Since the term Aztec itself is used by scholars in a variety of ways that are inconsistent with each other, it needs redefinition with every project. At its narrowest it is used to designate the Mexica, the inhabitants of Tenochtitlan (and Tlatelolco), from their arrival in the Basin of Mexico to the Spanish Conquest. This usage can be replaced by the terms Mexica, Tenochca, and Tlatelolca. At its broadest Aztec is used to encompass the cultures of both the Basin and its neighbors during the Middle (1200-1325) and Late Postclassic (1325-1521) Periods. The term is used in this sense by archaeologists, based on the evidence of wide-spread interactions before the formation of the empire among cultures in the environs of the Basin, in the modern area covered roughly by the modern states of Mexico, Morelos, southern Hidalgo, southeastern Puebla, and Tlaxcala. I use the term Central Mexican for the cultures of these areas, despite the demonstration of pre-imperial relations in some media (e.g., Smith 2001 and N.D.), because so far no one has demonstrated that all aspects of material culture were involved equally and followed the same patterns across the entire area. My concern is sculptures, a medium in which the pre-imperial nature of developments and interactions are unknown even in the Basin.
To analyze the patterns of imperial sculptural distribution, one must start with what is known: the monumental corpus that appeared by around 1450 in metropolitan Tenochtitlan. It is fortunate, but not coincidental, that the growth and expansion of the empire occurred in tandem with the development of the imperial style. As the empire grew and as Tenochtitlan gained power over its allies, its rulers commissioned monumental works from professional artists to create their imperial capital (see Brumfiel 1987). Since I focus on imperial-period sculptures, my usage of the term Aztec is based on the political situation and the style that accompanied it, rather than the broader cultural definitions of archaeological studies. Although Tenochtitlan was the center of sculptural production after 1450, I do not use the word Aztec to mean Mexica or Tenochca, but rather more broadly to acknowledge the corporate nature of the empire and the continued participation of other cities even after Tenochtitlan’s rise to preeminence. Outside the Basin, I use the word Aztec to label the sculptures whose traits indicate that they resulted from political expansion of the empire and the movement of people from the center into other areas.
The Analysis of Style
My usage of the word style, another debated term, also needs explanation. My basis is the work of archaeological art historians Whitney Davis (1990) and Irene Winter (1998). As Davis states, style is an analytical tool used either to group or to differentiate objects, and the traits listed and the judgment of which are significant varies according to the questions and purposes of the analyst. A further implication of this definition, because it involves the relative significance of different traits, is that although the object has physical traits that can be described, the balance among them changes according to context and viewer (including people of different classes and the analyst). One might add that our modern classifications—e.g., form, function, and meaning—overlap in many ways and do not necessarily correspond with the (emic) categories of the makers. For this reason these categories should not serve as fixed features, set-up before analysis. Rather systems of classification should be acknowledged as the creations of particular periods. Our modern views may result from analysis and be as contingent as other aspects, changing as knowledge increases.
That an object has a history (or trajectory) wherein the balance among traits and categories also changes is demonstrated by the simple example of an object made by one society and recontextualized by another, either a contemporary society or a later one (Umberger 1987, 1996a; Winter 1998). Set in a different environment and serving as a reference to a previous time or a foreign place, its function has obviously changed, as has its meaning. The details of iconography are lost, misunderstood, or inverted, while the locus of meaning might shift from the creator’s intended iconography to the materials, technology, and generalities of appearance. Other important considerations attend the object’s original creation. Its manufacture involved conscious and unconscious actions on the part of the artist and patron (the principles of connoisseurship), and it also involved attempts to control or not control interpretations (as evidenced by composition, setting, and details of iconography). Also important to know are the parameters of conservativeness and innovation among viewers. Finally, it is important to consider the degree to which interpretations are emic or etic, and the degree to which style traits are considered diagnostically to identify the scenario of the object’s manufacture.
Considering the openness of this concept of style, it is not surprising that I agree with those who believe a unitary definition not possible (e.g. Weissner 1990). According to Davis (1990:21), who quotes from Nelson Goodman (1978: 32):
...In keeping with the polythetic character of stylistic description, ‘no fixed catalogue of the elementary properties of style can be compiled.’ All attributes of an artifact are potentially stylistic; however...not all attributes are stylistic in practice.
In other words, both the attributes considered and their interrelationship are contingent and provisional, just as are the questions asked and the interpretive aims. It is thus necessary to consider an unbounded number of traits, whether analyzing new artworks produced during the late Aztec imperial period or the recontextualization of old ones. In the ceremonial precinct of Tenochtitlan, where the imperial corpus is seen in its most politically explicit examples, we still need to use style analysis diagnostically to recreate an object’s date of manufacture, workshop, artist/s, and patron/s. Yet, in this corpus it is possible to detect the greater subtleties, for instance, the use of style as expressive in an emic sense. Outside the center, these subtleties are rarely detectable, and the reconstruction of production is still the primary aim of style analysis, and expressive aims are much more difficult to recreate. The attributes that I consider then include but are not limited to the following: object types, sizes, and materials; technological characteristics; figural conventions; proportions; compositional designs; layout of lines, spaces, and different types of planes; costume parts; coloring; carving; degree of complexity and detailing; evidence of later additions, subtractions, reshaping, and recontextualization; degree of narrative, emphasis, parallelism, and contrasts; as well as quality in the sense of the amount of thought and skill involved in planning and execution.
The Aztec Imperial Styles of Tenochtitlan
Since little is said in written sources about sculptures in the empire, one must rely on the analysis of their various traits and archaeology to make hypotheses about production, taking the situation in Tenochtitlan as a point of departure for comparisons. As is well known and obvious in the material remains, only the rulers of this and other core cities of the empire had the resources to assemble the artistic workshops that developed the imperial styles. Tenochtitlan was the center of sculptural production during the last 70 years of prehispanic history, and there is much material relative to interrelated issues of chronology, patronage, workshops, and quality differences. Data includes the style traits of the monuments themselves; historically explicit imagery including hieroglyphs of names, dates, places, and identity (Umberger 1981a, 1999, and elsewhere); remains still located in prehispanic contexts; and pictorial and written manuscripts detailing many aspects of Aztec life in the city and the events of their history.
A combination of monuments found archaeologically at the Templo Mayor and sculptures associated with hieroglyphic names and dates give evidence of the final developments of the distinctively refined styles evident after 1450, which as a group comprise the late imperial Aztec style. The distinctive traits include body parts rounded to the point of inflation; selected areas for anatomical detailing (knees, ankle and wrist bones); an exaggerated emphasis on hands, feet, and heads through enlargement and rendering of details of anatomy and costumes in three-dimensions (feet, hands, and ears); a distinctive facial type with low hair line, fleshy nose, and slightly parted full lips; perfectly smoothed and shaped surfaces; the carving of costume details before painting; the conscious abstractions of planes and lines; purposeful and sophisticated contrasts and parallelisms among these; and contrasts between plain and detailed surfaces. These are the aspects that make the late imperial style so easily recognizable.
There are variations, for instance, in different materials, that may indicate different workshops (e.g. painted monuments of basalt and unpainted monuments of denser more polished stones) or dates of production, but the consistencies outweigh the differences. We can see the final steps in the development of human figures in the round, starting with the seated deities in the Phase IV offerings at the Templo Mayor (Matos and Solis 2002: Numbers 244-247) and ending with the archaizing Toltec warrior that was found in a cache with four others that are very similar in their imagery but lacking in the distinctive traits of the late style (Matos and Solis 2002: Figures 28-31; Nicholson 1971: Figures 31a and b). We can see its development even more clearly in the relief monuments that must have been the center of attention in the years of their inauguration, in the progression of carving and compositional skills documented by the Ex-Arzobispado Stone of the late 1450s and the Great Coyolxauhqui Stone of 1469-73 (Figure 1).
The excavations at the Templo Mayor (Matos 1981) at the center of the city have revealed whole complexes that were visible at the same time, which include on single building phases the productions of different artists who might have been contemporaries. Contrasting examples from the same time are the finely-carved Coyolxauhqui Stone, the equally well-carved figural sculptures in the offering chambers below it, and the rather uninspired monumental serpent heads flanking stairways on the same IVb platform (Figure 2). These lack the subtleties in carving of the Coyolxauhqui. Perhaps, the less polished serpent sculptures were moved from an earlier phase, but it is equally possible that they were made at the same time as the finer productions, but being peripheral, they may have been left to artists of lesser talent or artists still working in a less advanced style. One would expect uniform high quality among monuments commissioned by the rulers of Tenochtitlan after the perfection of the imperial style, but apparently this was not the case. An example, the Acuecuexatl Stone of 1499 (Pasztory 1983: Figures 118 and 119), features images of the ruler Ahuitzotl at the time of the initiation of a new aqueduct, but the carver was not particularly skilled, the composition and proportions of figures and motives were not carefully thought out, and even the stone itself is not well shaped. Other sculptures with his name from the same time are beautifully carved by the finest imperial artists (e.g., Matos and Solis, 2002: Number 203). Thus, as a rule, it might be said that late imperial style artworks were made after 1450, but lesser productions, even crude examples could be made at the same time, and ensembles did not necessarily display uniform quality among the component sculptures.
Also characteristic of the imperial Aztecs is their eclecticism, and there are many examples in the late imperial styles. They collected ancient and foreign productions and had their artists freely borrow and copy the forms of other cultures for their own culture-specific objectives. Imitative objects were intended to convey ideas with political purposes, ranging from those that were incorporative and admiring to those that were distancing, humiliating, and satirical (Umberger 1987; Umberger 1996a; see also Baxandall 1985; Pasztory 1989). These purposes can be discovered in Tenochca sculptures because of the textual guides to their interpretation (Umberger n.d.).
The use of the imperial corpus as a comparative guide to production outside the Basin is complicated by a number of further factors. First among them is our lack of knowledge of the steps in the development of the imperial style before 1450 within the Basin. At the Templo Mayor excavations there is a gap of 50 years or more between the post-1450 phases and the chacmool that is still in place on the Phase II temple (ca. 1390?), also probably an important production of that early time. Nothing found between these phases fills the gap, nor do any sculptures with hieroglyphs. The crude standard bearers that were buried with Phase III indicate that near life-size standing figures existed, but their rough carving gives no idea of what trained sculptors in Tenochca workshops were capable of making (these figures may have been made hurriedly by foreign, Basin people as part of their humiliation). So although we can say that objects in the mature style of rendering described above probably date after 1450, we do not know the steps involved prior to that, and it is possible, in fact probable, that sculptures with the basic repertory of Aztec imagery, like the Mixtec-style symbols for the moon, sun, and starry sky (see drawings of these in Pasztory 1983: figures 35-39), were made earlier, but without the distinctive surface characteristics of the late imperial styles. Figural sculptures that might also have been made during this gap between about 1400 and 1450 are the four standing Toltec-like figures found with the one in late imperial carving style; a seated male figure with a crested headdress (Solis 2004: figure 61) in a related figural
style; the “indio triste” standard bearer (Solis 2004: figure 51); and a two-horned god with painted rather than carved details (Pasztory 1983: plate 193). Whether these are remnants of older Aztec styles made in late times, actual older pieces, or the products of a lesser workshop is unknown, there being no archaeological support for any of these possibilities. Those made between 1431, the year that the empire was founded, and 1450, when it expanded to distant places outside the Basin, would be representatives of an early Aztec imperial style. Unfortunately, there are no certain members of this corpus.
Also problematic is our lack of knowledge of the relationship of Tenochca sculptures to others outside its ceremonial precinct. We know almost nothing about the production of smaller, private objects for the rulers and other elite patrons, sculptures made for different classes of people in other parts of the city, sculptures made for the centers of other cities in the Basin (a few exceptions are without context), sculptures made for the commoners in these cities, and sculptures made for farmers in rural areas. Nor do we know the differences in cult practices and the meanings of the same deities in different contexts. Notable variations, for instance, should be seen in practices involving the deities of weather and agriculture at different social, economic, and political levels, as one moves from the innovative imagery of the imperial center to images in other metropolitan centers, to the more redundant images of the peripheries. Interesting examples are a major imperial-style image and small and crude sculptures of the Wind God, called Ehecatl among the Aztecs. The sixteenth-century written sources on Tenochtitlan provide clues to his meaning in the imperial center. The ruler impersonated and harnessed his powers of the god who heralded rain in the form of wind and gave life to mankind in the form of breath. Seemingly in contrast is the modern usage of multiple miniature forms of the wind god, said to come from different parts of the universe and called ehecatls and aires. These are negative forces that had to be appeased to prevent communal and personal disasters, specifically agricultural infertility and disease (see Sandstrom 1991 and McAllister n.d.). The similarities of these associations with the ancient imperial god’s are clear, despite variations in the ceremonies appropriate to their contexts. But what role did the god occupy among peasant communities under the rule of the empire in Aztec times? The rural cults must have been different from that in the capital, but also different from the private, hidden activities of modern peasants.
Aztec Colonies
Various documentary evidences point to imperial colonies in five parts of the empire, formed between the mid 1450s and the Spanish Conquest. Well documented are two areas with multiple settlements of central Mexicans in the western part of the empire. One was the Valley of Toluca adjacent to the Basin of Mexico, an area where populations from the Basin were settled in large numbers in multiple towns by the imperial administration, after their conquest of the area in the mid 1470s (Hernández Rodríguez 1950, 1988; García Payón 1936, 1979;Umberger 1996b; García Castro, 1999; Smith 2006b, n.d.). The other was in more distant Guerrero, around the well-known fortress at Oztoma, one of three pre-existing strongholds that the Aztecs took over in the 1480s (Durán 1967, 2: 351-355; Alvarado Tezozomoc 1975: 533-536; Armillas 1944; Silverstein 2001). Both of these colony areas were between the Basin and the enemy Tarascan Empire and served as buffers, as well as supplying provisions for travelers, agricultural products and other tribute items, military manpower, and way stations for Aztec armies serving on the border. The Toluca Valley, being close to the Basin of Mexico increased its agricultural production area.
There also seem to have been two colony areas in the eastern empire. Although mentioned only in passing in documents, the density of intrusive Aztec remains argues for their presence. One was in present-day northern Veracruz around and beneath the modern town of Castillo de Teayo (Seler 1960-61a; Solis 1981; Umberger 1996b). In Aztec times, it was possibly called Tezapotitlan, a settlement that housed an imperial regional administrator (Breton 1920; Codex Mendoza folios 184 and 53r [Berdan and Anawalt, 1992, 3]). Tezapotitlan is documented to have been in the Atlan Province, and the position of the archaeological site is on the border between the Atlan and Tochpan Provinces. The other colony area was in south-central Veracruz around the sites of the Aztec provincial capitals of Cuetlaxtlan and Cuauhtochco, the present day sites of Huatusco and Cotaxtla (see Medellin Zenil 1952; Stark 1990; Ohnersorgen 2006). These eastern colonies were reportedly founded and populated during the 1450s famine in the Basin and a plague of unknown date on the coast, respectively (Duran 1967, 2: 244; Herrera 1952, 9: 211-212). As in the western colonies, the Basin settlers probably were a mix of farmers who doubled as military forces, commoner administrators and calpulli leaders, nobles with various functions, and high imperial officials. The remains of a fifth colony area, which was founded after warfare and conquest in the 1450s (Durán 1967, 2: 225-239; Alvarado Tezozomoc 1975: 363-364), are probably under the modern city of Oaxaca (Chance 1975). This colony, of which hardly anything remains, would have provided a haven for Aztecs traveling to more distant areas to the south and east. For other areas there are evidences of smaller contingents of Aztecs, for instance at Coaixtlahuaca in the Mixteca Alta (Bernal 1948-1949), but nothing indicates large groups of people.
The loose and flexible nature of imperial strategies is indicated in the vagueness of the instructions given to colonists preparing to leave the capital city. In one written report (Durán 1967, 2: 238), after the ruler Motecuhzoma I appointed his cousin governor of the Oaxaca colony, he “ordered him to arrange the city of Oaxaca in such a way that the Mexicanos [meaning Mexica] would form one barrio of their own, the Tezcocans another, the Tepanecs still another, and the Xochimilcas and all the other groups also had their own quarters.” One sees the same distribution of towns and calpulli according to city of origin in the map of the colonial areas surrounding Toluca (Rodríguez Hernández 1950). The communities in northern Veracruz housing those who emigrated from the Basin of Mexico during the 1450s famine were organized in the same way after the Spanish Conquest (Durán 1967, 2: 244). As for buildings, the colonists usually moved into and expanded local structures, and portable objects like ceramics and clothing might be imported or made locally, depending on distance from the Basin and local resources. Documents say that the colonists going to distant Oaxaca had to rely on the local people for ceramics, whereas the colonists going to Guerrero had burden bearers to carry ceramics for them (Durán 1967, 2: 238; Alvarado Tezozomoc 1975: 535). The latter were nobles, so class may also have been a consideration in relation to what was imported and what made locally.
Aztec Sculptures outside the Basin
As one moves further from the center of Tenochtitlan, the decreasing amounts of evidence require usage of analogies from the better documented corpus of the city, while variations require more imaginative and sometimes different explanations. Although short-term workshops of sculptors from the Basin worked for the imperial administration at sacred hill sites, there are no evidences of permanent settlements of Basin-trained artists anywhere in the empire. In fact, the empire seems not to have imposed ideas, object types, or imagery on foreign groups (Berdan, et al. 1996; Umberger 1996b; see also Hassig 1984). Foreigners in and near the empire were free to learn from and imitate imperial-Aztec productions, but the imperial administrators themselves did not distribute them as a matter of consistent strategy. The rulers of Tenochtitlan actually absorbed more from their imperial subjects than they distributed (Umberger and Klein 1993), and they may have restricted usage of Aztec art forms more than they encouraged it.
Parallel to the practice of collecting and imitating antiques and foreign forms in Tenochtitlan, when the empire expanded its dominion outside the Basin, it appropriated, enlarged, and decorated sacred sites as well as deserted, ancient cities in conquered areas for its own purposes. Thus, at rock sites and traditional shrines near Tula, Malinalco, Acacingo, Cuernavaca, and Tepoztlan, for instance, the rulers of Tenochtitlan created structures for their own usage and/or carvings whose imagery pertained to events within their city (Umberger 1981a: 139-141,157-164; 2002b; Townsend 1984). For instance, they used the Tepozteco temple above Tepoztlan as a memorial to the recently dead imperial ruler Ahuitzotl; and at the Malinche hill site near Tula, they carved a relief to petition the water goddess Chalchiuhtlicue to stop a flood in Tenochtitlan (Figure 3). Many of the known shrines pre-existed Aztec arrival and they all tend to be on hills, near caves or water sources, in other words, places of access to the supernatural world. In addition, at deserted ancient cities like Teotihuacan and Tula, the Aztecs performed ceremonies, excavated objects, made offerings, and even made small constructions as well as rearranging or installing sculptures (Umberger 1987). These activities projected imperial statements of both territorial control and respect for ancestral and supernatural forces, as the Aztecs assumed responsibility for their worship.
Immovable, rock-cut sculptures decorating these sites are rare examples still in their original contexts. Most other Aztec-type sculptures found in the empire are free-standing, and they range in style from fine late imperial figures and relieves and fragments of these, to groups of sculptures, some recognizably derivative from and less fine than imperial productions and others that are relatively simple or crude and cannot yet be related to either imperial or pre-imperial periods. These more modest sculptures are numerous, and most are now found without provenience in the collections of museums all over Mexico, Europe, and the United States. All of the free-standing sculptures, both fine and rough, are more difficult to interpret than the immovable ones also because of their general lack of historically specific imagery. It may be said, however, that the imperial leaders commissioned works at the sacred sites but they did not commission sets of sculptures or individual deity images for colonial communities (otherwise there would be many images in many more places).
Despite the difficulties, a few cases lend themselves to feasible hypotheses about the circumstances of their creation. In a fine late imperial Aztec style is a pair of male and female sculptures found at Coxcatlan in the Tehuacan Valley. Although they look very Aztec in costumes and poses as well as carving and painting styles, they probably represent local deities, a culture-hero named Xelhua and his mother Cihuacoatl, whose story parallels that of the Mexica Huitzilopochtli and his mother Coatlicue (Nicholson 1956; Umberger 1996b: 169-171; Solis 2004: numbers 1 and 2, Plates on pages 27-31). The fact that the area was occupied by Nahuatl-speakers culturally related to the Aztecs, explains the similar deity characters, and the fact that the area was politically independent of but allied to the empire (Davies 1968; Berdan et al.1996) indicates that the local rulers had access to traveling imperial artists. But this seems to be a rare case.
More usual among free-standing sculptures are those made for Aztec patrons, either for the imperial leadership at the appropriated shrines or for colonists of different classes, who needed their own images for ritual purposes. Among those carved by imperial sculptors are the life-size Ehecatl at Calixtlahuaca, and three fine sculptures from the area around Castillo de Teayo. Their local materials of the latter indicate that, like the Cozcatlan sculptures, they were made by traveling sculptors, but the question is whether they were made for imperial shrines that have not yet been identified, or whether Aztec colonists were able to employ such artists for their own purposes. As will be argued below, the Calixtlahuaca Ehecatl and accompanying imperial style sculptures there may have been made by imperial command for a shrine to the wind god at that site, but it is more difficult to see this scenario behind the three fine sculptures from the Castillo area.
Even more difficult to analyze are the productions of lesser artists working in the Aztec style. Some may have been traveling Basin artists of lesser talent. That there were differences in talent among artists working on the imperial projects, as indicated above in Tenochtitlan itself, is seen in the contrast between the fine interior and rougher exterior sculptures of the Malinalco temple (Pasztory 1983: plates 82 and 83). Either the artists sent by the rulers of Tenochtitlan to these places were not equally talented or local people trained by them were not as sophisticated as their teachers. The contrast seen in quality of the rock-cut Malinalco sculptures allows for the possibility of similar ensembles of free-standing sculptures, of both fine and less fine styles—ensembles that once existed and were subsequently dismembered.
In contrast to the monumental images at shrines, the numerous Aztec-style sculptures in the empire have an even greater range of styles. What they have in common, however, is their redundant deity imagery, mostly related to agricultural cults. Some sculptors were probably colonists of more or less training and knowledge of Aztec style; others were local, non-Aztec carvers. Among these sculptures, some may predate Aztec expansion and others may be descended from earlier disseminations. Pre-Aztec pan-Mesoamerican distributions of “international” styles during the Postclassic have been identified by Elizabeth Boone and Michael Smith (2003) as having occurred during at least two chronologically distinct periods of the Postclassic (see also Nicholson 1960; Robertson 1970; Smith and Heath-Smith 1980; and various authors in Nicholson and Quiñones Keber 1994). Others have proposed the wide distribution of some ideas and accompanying image types even earlier, for instance, the cult of Quetzalcoatl during the Classic and Epi-Classic Periods (Ringle et al. 1998). About sculptures specifically, Boone and Smith note that the types of deities that the Aztecs represented in stone were wide-spread in Mesoamerica before the empire. Obvious examples are Toltec sculpture types, like chacmools (Pasztory 1983: Color Plate 28) and standard bearers that became popular after their usage by the Toltecs of Tula and Chichen Itza in the Early Postclassic. Pre-imperial cult images include the rain god with goggles, for instance those like ones found inside the early phases of the Tenayuca pyramid (Figure 4), and probably also images of the wind god with buccal mask, the corn goddess with the amacalli (“paper house”) headdress (Figure 5), the flayed god wearing a human skin, and the water goddess wearing a long skirt and quechquimitl (shawl-like blouse), all images also seen in the international imagery of codices from different dates of the Postclassic (Figure 6). Unfortunately, the concept of wide-spread pre-Aztec deity sculpture types rests on a few examples like these, which cannot be linked by formal attributes with the numerous other sculptures scattered over Central Mexico. Surveys, yet to be done, of imagery and forms might reveal the patterns of spread of different cults, their relationships to cultural or political boundaries, and whether the same image types were used by all groups in Central Mexico. Even without such survey information, I believe that these Aztec-type cults and their images were not in the two areas to be described below before the infusion of Aztecs in the area. Aztec-style deity images appear to be intrusive, even at Calixtlahuaca, which is close to the Basin. I suggest this possibility because Calixtlahuaca seems to have had a very different image of the wind god before Aztec arrival. It is anthropomorphic, but lacks the buccal mask and has a different set of “diagnostic” traits.
The Colony Site at Castillo de Teayo
At Castillo de Teayo in northern Veracruz, a corpus of 51 sculptures from the site itself and more than 20 others from the general area are Aztec in style as well as imagery (Solis 1981; Fuente and Gutiérrez 1980: CLXXVIII). As a group, the sculptures are unusual in that the majority form a stylistically coherent body—the Castillo Regional Style--with common traits indicating a period of production extending over decades at the most. The Aztec incursions in this area started in the mid-1450s, when groups of Central Mexicans went to the Gulf coast to escape a famine in the highlands. The area was conquered by the Aztec Empire in the 1470s, imperial governors were likely installed then, and the earlier settlements were probably incorporated into officially sponsored colonies.
In the Castillo area, there are a few works created by Basin-trained Aztec artists, but most of the more provincial, regional style works were not. Given the coherence of the group and the lack of similar images in the area that might have been earlier, it is logical to consider them as having been created for Aztec colonists. The presence of the fine sculptures along with a large pyramid at the center of the modern town is evidence of elite patrons and a hierarchical society. If this was Tezapotitlan, as Breton (1920) suggested, these elites might have been imperial governors, of which there were few in the empire, rather than nobles without such high offices.
The deities represented in the regional style are types that were clearly intrusive in the area, and they are in the local material of sandstone, whose qualities are very different from the preferred materials of the late imperial Basin of Mexico—volcanic stones like basalt and andesite—but there are a few greenstone or volcanic stone objects that might have been imported. In addition to forming a regional style, also noteworthy about this corpus are style links to at least one late imperial sculpture, also of local manufacture.
Most of the provincial sculptures at the site are images of agricultural deities: corn deities with amacalli headdresses, images with the shawl and tassels of the water goddess Chalchiuhtlicue, the goggles of the rain god Tlaloc, and the skin clothing of Xipe whose province was sacrifice related to both warfare and agriculture. There are also images of Mixcoatl, the Aztec name of a wide-spread culture hero related to hunting rather than agriculture, feathered serpents and anthropomorphic Quetzalcoatl images, and seated figures with headdresses that designate them as Maquixochitl (5 Flower) or one of his companions (but without the dates that name them). The objects are in the shapes of plaques, blocks, and stelae, as well as sculptures in-the-round of anthropomorphic figures conforming to nonhuman shapes. Many figures are simplified to slab, column, or (old-fashioned) clothes-pin forms, but not with natural human contours or proportions. They are life-size, but stockier than a person would be, and often the head is larger than normal in proportion to the body. Costume parts are wrapped around the shape and attached to the back and sides as if on a plain field, not as if worn. Common are parted, protruding lips and wrong-handedness instead of proper left and right hands. One trait that occurs on a number of sculptures may indicate that local, non-Aztec sculptors were used. This is the flattening and shaping of the costume parts on the back of sculptures that recalls Huastec sculptures (see especially the back of Figure 3 in Umberger 1996b: Figures 7-21 and 7-22).
Also significant is the fact that some of the surviving sculptures can be matched as pairs either by size and style or by proximity. Among these pairs are multiples of the same deity (for instance, Chalchiuhtlicue) in different styles and examples of different deities in the same size and style. These indicate the activities of different artists, as well as pairings of figures for the same ritual context. Given their sizes, I would guess that these were communal shrine figures, like the pair of sculptures from Cozcatlan. One pair by a single artist represents, for instance, Chalchiuhtlicue and an Amacalli Goddess, simplified into identical stela-like forms (Figures 7 and 8). Another Chalchiuhtlicue figure is represented very differently with a clothes-pin shape, arms crossing her chest (Figure 9), and a more human contour. This image was carved by the same artist who made a male figure holding a copal bag and knife (Figure 10), and they too may have been a pair. In contrast to these, are pairs matched either by just size or original location. The only unmatched pair still in place at the turn of the twentieth century were on the hill site of Zapotitlan, one a Tlaloc conforming to the shape of a tombstone with the outline of a rattle-staff on top, and the other, a stela-like Amacalli Goddess with the date 1 Rabbit (the year of the famine in the Basin) on her chest. Their pairing allows for the possibility of others of varied forms. A final pair of deities is found on the flattened surface of a large boulder; these represent Tlaloc and Chalchiuhtlicue facing each other (for all illustrations, see Seler 1960-1961a).
The redundant pairs of almost life-size sculptures seem to indicate multiple shrines, not just on hills, but also in different calpulli sections. Their provincial style and imagery point to their manufacture for use by colonists focusing on agriculture. I would suggest that the calpullis consisted of people from different places in the Basin, as described in written sources. The location of sculptures on hills near Castillo also had significance to an Aztec populace, as shrines in the natural environment to the forces that aided agriculture. Among the Aztecs, all hills were sacred to the deities of weather and agriculture. Similar shrines are found throughout the Aztec domain, and many of these were smaller than the well-known imperial examples. That the people of a settlement might set up sculptures of their own in the hills around the community recalls Alfredo López Austin’s statement, “When a town was established, the patron gods occupied hills or changed themselves into hills...Taking possession of a territory implied extending the different manifestations of divine force to it” (1997: 259). The imperial shrines then were large and grand versions, while other, more modest shrines probably pertained to local colonists.
Other questions involve the relationship of the provincial style to the style of the artists trained in the imperial style, evidences of imperial concerns in provincial works, and the reverse, evidences of local political connections in the corpus. The three imperial-style sculptures of local stone made by Basin-trained artists in the Castillo area are a Pulque God (Figure 11) reportedly from nearby Papantla and an image of a kneeling Chalchiuhtlicue, of unknown provenience in the same vicinity (Tuxpan?), both in the Museo Nacional de Antropología, Mexico, and a human Standard Bearer from Castillo de Teayo at the Metropolitan Museum of Art (Easby 1962). These are life-size sculptures, but differences and similarities do not give a clue as to how many artists were involved in their creation; there were at least two and possibly three. Works by the same artists have not been identified anywhere, neither in the Basin of Mexico or abroad. Nor is there evidence among the provincial sculptures of direct inspiration from the Standard Bearer and Chalchiuhtlicue, even among similar types of sculptures. In contrast, the Pulque God has a direct relationship to some examples of the regional style, like the personage in Figure 10, who has the same proportions and contours, although they are combined with the typical facial features and flattened limbs of the regional style.
Surprisingly, the imagery of one sculpture in a non-Imperial style points to a commission, presumably by community leaders, representing participation in the imperial enterprise and the celebration of events in the capital city. This is a prismatic stela bearing the dates 13 Reed, 1 Flint, 1 Crocodile and 13 Flower (Figure 12). 13 Reed and 1 Flint were anniversary dates, as both years and days, of two politically crucial mythical events: the birth of the sun and the “rebirth” of Huitzilopochtli as like the sun, representing through synecdoche the rise to power of the Aztec polity. The anniversaries of these events would have been celebrated in Tenochtitlan during the years13 Reed and 1 Flint (1479-1480), and although no historical source mentions these as causes for celebration there, they had to have been. The sources do indicate that Axayacatl, the ruler at this time, commissioned two (now lost) “great sun stones” (Duran 1967, 2: 267-280, 292-293), and it is quite possible that they had the dates 13 Reed and 1 Flint on them, but this and their linkage to the mythical events are not mentioned. The Castillo Stela in turn could have been erected at the colony site in 1479 or 1480 as a distant and simultaneous celebration of the events so crucial to the imperial enterprise.
However, since we have no way to date the monument’s creation, it is equally possible that it was erected in tandem with the initiation of Motecuhzoma II’s great Sun Stone in 7 Flintknife (1511-12), when these same events would have been celebrated on the days 13 Reed and 1 Flint, since years with these names did not occur in this reign. Motecuhzoma’s great monument, now called the Calendar Stone, bears the same dates as the Castillo Stela (Umberger 1988: 352, 361-362). In addition to these, the Calendar Stone has a circle with the 20 day names of the divinatory calendar, from Crocodile to Flower. The same sequence of days is alluded to in the Castillo Stela by the dates 1 Crocodile and 13 Flower, the first and last days of the divinatory cycle. In both cases, the intention is to refer to the complete cycle of days that the sun ruled.
Given the political implications and commemorative importance of the Castillo Stela, it would have been made, no doubt, by imperial sculptors if any had been available. Its style then probably indicates that imperial sculptors were not present at Castillo when it was made, whether this was in the time of Axayacatl, Motecuhzoma II, or even Motecuhzoma I (ruled 1440-1469), who created the first great sun stone (also lost) that may have born references to the same events (Durán 1967, 2: 171-175; Alvarado Tezozomoc 1975: 318-323; Umberger 1988). I believe it was a local gesture; if the rulers of Tenochtitlan had wanted these events commemorated all over the empire, monuments with these inscriptions would be apparent in many places.
In contrast, another hieroglyphic inscription at Castillo seems to point to a conflation between Aztec and local Huastec ideas. This is the date 1 Jaguar found on three Castillo objects in different forms (Figure 13). One is a plaque of a jaguar in relief accompanied by the dot motif that makes it the date, and another is a large reclining jaguar with the dot on its back. The third monument is a block with relief motifs on all sides. On top is a relief representing 1 Jaguar on a scalloped form with solar rays at the corners, and on the bottom is the date 7 Flintknife in a cartouche, which may designate it as a year. Interestingly, the year 7 Flintknife overlapped with the European years 1511 and 1512 in Tenochtitlan, the approximate time when the Calendar Stone was made (Torquemada [1613-15] 1969, 1: 214-215; Beyer 1965). So both the block with solar imagery and the stela with sun-related dates at Castillo might have been made in tandem with the production of the Calendar Stone.
But what about the 1 Jaguar date? Although 1 Jaguar had related meaning in both Aztec and pre-Aztec local thought, I believe its emphasis on Castillo monuments was determined by the local connections. The explanation of this date’s wide-spread significance is revealed by two groups of divinatory books that came from different places in the area extending from Central Mexico to Veracruz. They are the prehispanic Borgia Group codices and colonial Aztec versions like the Codex Telleriano Remensis from Tenochtitlan. All of these have a consistency in the imagery and regents of the 13-day periods of the divinatory cycle that indicates associations that were wide-spread, crossed political boundaries, and dated to before the rise of the Aztec empire (Boone 2003; Boone and Smith 2003; Boone n.d.). In these books 1 Jaguar is the first day of a 13-day section dedicated to Quetzalcoatl (Feathered Serpent) wearing the duck-like mouth mask of the Wind God (the Aztec Ehecatl), holding a sacrificial point, and wearing a conch-shell pendant (Figure 6). On the page facing him is a man piercing his tongue. The glosses written on Codex Telleriano-Remensis reveal the solar associations of Ehecatl and 1 Jaguar. 1 Jaguar was the day after 13 Reed--the day as well as year that the sun was born--and the first of a four-day period of fasting and blood-letting in honor of the sun (Quinones Keber 1995: folio 8v on p. 20; 165-166, 258). The last day of this period, 4 Movement, was the day in myth when the new sun began to move. This was after Ehecatl sacrificed the other gods and blew the sun into motion (Sahagún 1950-82, 8, Book 7: 8).
The association of the date and Quetzalcoatl-Ehecatl pictured in these divinatory books does not appear on Aztec sculptures. This is not surprising; Aztec art and thought sometimes emphasize the association of deities with dates that might be different from those in the divinatory books (Umberger 1981b: 16-17). In fact, Quetzalcoatl and Ehecatl imagery are not mixed in Aztec sculptures, and 1 Reed is the date of Quetzalcoatl, while Ehecatl sculptures usually lack dates and are never identified with 1 Jaguar. 1 Jaguar then seems to be specific to sculptures in the Castillo area, not just on the Aztec regional sculptures, but also on two very fine Huastec sculptures from the (unexplored) site of Huilocintla to the near north of Castillo (Figure 14) (Seler 1960-61a; 1960-61b), where it is juxtaposed with Ehecatl, just as in the divinatory books. Being public monuments, these stelae bear either important personages in deity guise, or deities with which leader/s identified. On both stelae 1 Jaguar is the only date and it is near the main figure, who lets blood from his tongue and wears the cut-shell ornament on his chest. There are also serpents on both slabs, and the main figure wears a Wind-God headdress with the extended nose or buccal mask (Seler 1960-61b).
I will suggest a number of hypotheses from all this information. First, the Huastec figures represent local versions of the international Feathered Serpent-Wind God combination represented in the wide-spread divinatory cycle (Ringle et al. 1998; Boone 2003; Richter, n.d.). The emphasis on the same date at the nearby Aztec colony then links the colonists to the nearby Huastecs. I would guess that it does not mean that Castillo had Huastecs among its population, but rather that the Aztec administrators at Castillo took on a local symbol of rule, the date 1 Jaguar. This political aspect is implied by the throne-like form of one sculpture (Figure 13C).
This proposed adoption of aspects of local politico-religious symbolism that were compatible with Aztec ideation parallels Patricia Anawalt’s (1985: 5) discovery in the Codex Mendoza of a high Aztec official, whom she identifies as the administrator of the Atlan Province (possibly Castillo’s province), wearing a cape with a local cut-shell motif. As Anawalt points out, the wearing of such a cape by an imperial official would have indicated the Aztec incorporation of the conquered culture’s tradition. Thus, perhaps the Castillo Stela and the block bearing the dates 7 Flintknife and 1 Jaguar represent the use, respectively, of Basin Aztec and local Huastec symbol systems in an imperial ceremony. Both sculptures celebrate the birth of the Aztec sun, but the stela uses the dates inscribed on stone monuments in the imperial center, while the block emphasizes a date that was emphasized locally. The projected statements indicate alignment with the imperial center in one case, and alignment with or appropriation of local rule in the other.
Calixtlahuaca and Surrounding Areas: Preliminary Results
Calixtlahuaca is a site of monumental architecture, including a famous circular temple of the wind god, on the Cerro Tenayo north of modern Toluca. It was excavated and reconstructed under the direction of José García Payón in the 1930s (1936, 1942, 1979). Michael Smith has been reinvestigating the site since 2000 (Smith 2001, 2003a, 2006a, 2006b, 2006d; Smith, Wharton, and McCarron 2003), and I am participating in the project as a consultant on sculptures. I worked at Calixtlahuaca and at nearby museums and sites in the summer of 2006, and I will continue during summer 2007. The reassembling of the corpus of sculptures from Calixtlahuaca is difficult, because most are no longer at the site, and only a few have been connected to it by documentation. In fact, remains indicate Aztec presence at many sites in the area now covered by the western part of the State of Mexico, extending from Calixtlahuaca in the north to Teotenango and Malinalco in the south. This situation parallels the evidence of written sources about the movement of numerous Basin people into the area after its conquest in the 1470s.
Sculptures are displayed or stored in three large museums—in the town of Malinanco below the Aztec hill shrine of the same name (Museo Universitario Dr. Luis Mario Schneider), in the town of Toluca south of Calixtlahuaca (Museo de Antropología of the Instituto Mexiquense de Cultura), and at the site of Teotenango (Museo Román Piña Chán). Although each of these museums houses sculptures from the important nearby site, they also have sculptures from the other two large sites as well as smaller sites, and, unfortunately, their records do not note the origins of individual pieces. On the positive side, there is evidence of a pre-Aztec Matlatzinca regional style among the sculptures in the Toluca area, but, on the negative side, there are no evidences of regional Aztec styles there or in the areas further south.
As at Castillo, late imperial style Aztec objects are easy to recognize by style and imagery. However, at Castillo sandstone seems to be the only material to have been used in local sculptures and it is very different from the volcanic materials used by Aztec sculptors in the highlands. In contrast, at Calixtlahuaca a variety of local stones were available, including volcanic rock, and given the site’s closeness to the Basin, the possibility of imported sculptures can be entertained. Thus, it is unclear if all of the imperial-style sculptures in volcanic stones were made locally or if some were imported. Unfortunately, García Payón (1979: 282) clearly identified only one imperial style sculpture that he excavated, a drum-shaped platform from the Ehecatl temple, as made of local andesite.
Given their proximity, it is also possible that the people of the Toluca Valley shared deities and imagery with the Basin people before imperial conquest and invasion. This is the assumption behind García Payón’s statements attributing even fine imperial-style sculptures to a final phase of local Matlatzinca sculptural development, and his placement of smaller Aztec-like images in an earlier phase of Matlatzinca production before Aztec conquest (1979: 80). He also suggests that agricultural deities typical in the Basin and other Nahua-dominated areas, like the Amacalli Goddess, were shared by the Matlatzinca before conquest. Contrary to these assertions, the finely carved imperial-style sculptures have to be the productions of Basin-trained sculptors, and most of the smaller sculptures are clearly Aztec too, while a few, generally rough sculptures, have no definitive resemblances to imperial sculptures and are more difficult to characterize as signs of intrusive cults and imagery. Michael Smith has noted commonalities between Aztec and Calixtlahuaca architecture types (Smith N.D.) and imported Aztec ceramics, but since the spread of architectural ideas and light portable trade goods do not necessarily indicate political and religious spread, their occurrence in foreign areas does not mean that anthropomorphic agricultural deity types were also present before Aztec invasion or, if present, that they had the forms of the Nahua deities of the Basin. At present there is no evidence of a tradition of anthropomorphic images of these deity types in the pre-Aztec Calixtlahuaca area. So, until it is demonstrated otherwise, I will identify sculptures with Basin imagery as resulting from the imperial period relocations of Basin people to the area.
Unlike the Castillo colony, which appears to have been founded on uninhabited land, the Aztec settlement at Calixtlahuaca was founded on a previously existing, politically important site of unknown name, which was the capital of the independent Matlatzinca polity. Local manufactures from this period, found by García Payón at Calixtlahuaca, are relief panels that must have decorated buildings (their rough backs indicate that they were probably not free-standing stelae). García Payón dates them to Phase 3 or his four-phase division of Calixtlahuaca history, which he considers immediately before the Aztec invasion. He found one (Figure 15) in or under the plaza that he dated to Phase 3 in front of the circular temple, and two others in the plaza of Monuments 5 and 6 (García Payón 1942: 56-59). Other relieves now in the Toluca Museum may be grouped with these, as resulting from the same production situation, because of their similar grainy, unpainted stones, and style of relief carving on two levels (the raised figure and the background), grooving of details and lack of modeling. A fourth relief now in the Toluca Museum (Figure 16) is very like the three found at the site. According to a local report (Michael Smith, personal communication 2007), it was found near the town of Calixtlahuaca.
These all reveal no obvious relationships to Aztec sculptural conventions or imagery and may be local Matlatzinca representations of the international Wind-God cult. They all feature a profile male figure with serpents around him, and two bear a shield with a distinctive bird on it. In much better condition than the three found at Calixtlahuaca, the relief in the Toluca Museum stands out for several reasons. It was obviously made by trained craftsmen, and its imagery adds important information. Notably, in addition to the serpent and bird imagery, the personage is accompanied by what appears to be a divinatory date from the pan-Central Mexican tonalamatl. The date consists of a dot made of concentric circles and an animal that could be either a jaguar or a dog. It lacks the spots of a jaguar, but the carver emphasized the claws that would be more consistent with a jaguar than a dog.
One Jaguar, being the date of Wind God in traditional Mesoamerican divinatory books, would be especially appropriate, given the circular temple in front of which one of these relieves was found and which was later dedicated to the Aztec wind god, Ehecatl. Despite García Payón’s (1942, 1979) identification of this personage as Mixcoatl, another deity of wide distribution in central Mexico, I suggest then that all four relieves represent the Matlatzinca wind god, that his special distinction was the association with snakes and birds, and that they might even represent Coltzin, the name given in Tenochtitlan sources to the Matlatzinca main deity. The name is an Aztec/Nahuatl name referring to something curved, which could signify the curled snakes and by extension, the wind. The snakes on these relieves have been noted previously as related to wind god imagery (Taube 2001: 112-113), but the bird featured on them has not; Michael Smith identifies it as a flying turkey. Although the Matlatzinca figure lacks the buccal mask seen in the Huastec reliefs, the divinatory books, and Aztec sculpture, the reliefs all seem to show something emerging from the mouth. Unfortunately all are damaged in the mouth area.) Tenochca sources say that an image of Coltzin, whom they also called by the generic place-related name Matlatzincatl or Tlamatzincatl, was taken to Tenochtitlan with his priests, and that he had a temple and sacrificial stone in a section of the capital called Matlatzinco (Durán 1967, 2: 272-273; Sahagún 1950-82, Book 2: 171-172; Torquemada 1969, 2: 151-152; García Payón 1936: 193-195).
The hypothesis that these figures are local representations of the Wind God leads to another possibility, that the most prominent structure at Calixtlahuaca, the circular temple, was a well-known pre-imperial Wind God structure that the empire appropriated, rebuilt, and made the shrine of the Aztec version of the god, in the form of the famous late imperial-style Ehecatl sculpture (Figure 17). The sculpture was excavated from the platform in front of the temple. Also from this temple are two imperial-style drum-shaped pedestals, one found there and the other in the Calixtlahuaca parish church, having been taken there sometime after the Spanish Conquest. The pre-imperial existence of the temple is well demonstrated by its four construction stages, all stepped circular structures. If the temple was dedicated to the Wind God before imperial entrance into the area, it is possible that it was viewed by imperial administrators as comparable in this way to other sacred sites in their domain. If so, it can be added to Malinalco and the shrine at Acacingo near Teotenango (Barlow 1946) as local imperial commissions at sacred sites.
Three other sculptures were reportedly taken from Calixtlahuaca to the Museo Nacional de Antropología in the late nineteenth century by Leopoldo Batres (García Payón 1979: 277, 284, 286-287), but neither their discovery locations nor original locations at the site are known. One is a well known late imperial-style Cihuateotl sculpture still on display at the museum, but the other two, although described, are yet to be identified. On the basis of his notion of style development, García Payón labels one of these as from the Aztec Phase and the other is from Phase 3, the last phase of pre-imperial Matlatzinca art. Other sculptures in the late imperial style but lacking proveniences are displayed in the Tenango Museum: a plaque with a smoking-mirror motif and a feathered serpent with the date 1 Reed—both entirely Aztec in imagery—and a Cihuateotl in late imperial carving style, but with a unique relief on its front. There are fragments of imperial-style relieves in storage at the Toluca museum, likewise without provenience.
Because of the lack of provenience among museum sculptures and the lack of recognizable regional styles, study of the smaller Aztec-style figures in the area cannot be confined to the site of Calixtlahuaca; it involves all sculptures from this western part of the State of Mexico. García Payón’s (1979) summary report exemplifies the confusions involved in analyzing sculptures in the Empire. He suggested a chronology based on a small number of sculptures found in the circular temple: geometric motives still in place on early walls, some free-standing sculptures found between building phases (a few of the latter are illustrated in García Payón 1942: 27, 28, 30), the relief from the plaza which he believes was from Phase 3, and the fine Aztec-style sculptures in the last phase, Phase 4. It is difficult to know how to understand these interpretations because García Payón published only a few of the sculptures. Because of the scarcity of examples found archaeologically at Calixtlahuaca, he used sculptures from unknown proveniences in the general area to embellish his chronology, assuming that all sculptures were Matlatzinca manufactures and that what he was seeing was a progressive development in sculptural technology from crude to fine and from geometric to anthropomorphic.
These assumptions cannot be proved with his materials. Among other things, we do not know the native builders’ criteria when covering an older structure with the next phase. For instance, they may have removed important images for reuse in the later structure (and this is probable), and left unimportant, rougher sculptures in the fill. In addition, the presence of geometric relieves in the walls does not exclude the probability of figurative sculptures once associated with the same phase of the temple. García Payón also underestimated the stylistic character of the Matlatzinca relieves, because those he found at the site were in such bad condition. Given the visual appearance of the various sculptures associated with the temple, a vague sequence can be constructed by not an evolutionary chronology. The nature of sculptural decoration of the first two temple phases is unknown; the third temple may have been decorated with a figural sculpture, which looked like the figures in the Matlatzinca relieves and which perhaps was taken to Tenochtitlan; the fourth or Aztec phase was decorated by the invading forces with imperial-style sculptures with Aztec imagery.
In the museums the sculptures representing Aztec supernatural beings are much smaller than life-size and were probably manufactured locally for the Basin colonists, as in the case of the Castillo sculptures. Some are quite crude and others are fairly polished in style, and, surprisingly, there are no style groups among them. In fact, as García Payón apparently noticed, no two sculptures can be matched in style or size, as by the same artist/s or destined for the same shrine. Common images depict Ehecatl, the Aztec version of the Wind God with the buccal mouth mask (Figures 18 and 19), Chalchiuhtlicue, and the Amacalli Goddess (Figures 20 and 21). Images of Ehecatl are especially interesting because of the existence of the major imperial image and temple for the god at Calixtlahuaca. The small ceramic image in Figure 18, for instance, recalls the association of Ehecatl and the sun in international style books in wearing a buccal mask and carrying the sun disc on its back. García Payón’s excavation of figural sculptures from the pre-Aztec phases and the chronicles’ mention of the figure of Coltzin indicate that anthropomorphic images in-the-round probably predated Aztec entry into the area, but it does not show the presence of the Aztec deity types. The appearance of the wind god figures in pre-Aztec reliefs, in fact, may indicate that the inhabitants of that area pictured their deities very differently from their neighbors in Central Mexico in pre-Aztec times. The investigation of the Calixtlahuaca area and its sculptures is on-going (see Smith 2006b), and future discoveries may change the above impressions of the artistic history of the area significantly.
Conclusion
Returning to the original questions posed at the outset of this essay, art historical studies can be useful to archaeological studies in many ways relating to political imagery, artistic production, elite and non-elite interactions, relationships of centers to peripheries, and international versus regionally specific ideas and cults. Sculptured objects from different colony sites may reveal general consistencies in imperial policy, for instance, its appropriation and decoration of hill sites and other sacred places with fine imperial style works, but they may also show inconsistencies in resources and in the way that wide-spread ideas were adapted locally. This is well demonstrated in the case of the Wind God images (c.f., Figures 6, 14-19). In addition to finding more images, archaeological excavations, in turn, should show where Basin colonists settled through architectural remains and domestic assemblages, the locations of quarries and workshops, contexts of monument usage, and even chronological sequences. Finally, statistical studies of imagery, using a methodology derived from both art history and archaeology, may reveal patterns in locations and styles of the smaller deity sculptures found all over central Mexico.
Source: http://www.public.asu.edu/~mesmith9/Calix/Documents/Umberger-07-REAA-English.doc
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