Coat of arms of Mexico
|Coat of arms of Mexico
Escudo Nacional de México
Black and white version of the seal
|Armiger||United Mexican States|
|Adopted||16 September 1968
(latest version, by Francisco Eppens Helguera)
|Escutcheon||Atop a nopal pedestal, a Mexican golden eagle devouring a rattle snake|
|Supporters||Oak and laurel leaves|
The current coat of arms of Mexico (Spanish: Escudo Nacional de México, literally "national shield of Mexico") has been an important symbol of Mexican politics and culture for centuries. The coat of arms depicts a Mexican golden eagle perched on a prickly pear cactus devouring a rattlesnake. To the people of Tenochtitlan this would have strong religious connotations, but to the Europeans, it would come to symbolize the triumph of good over evil (with the snake sometimes representative of the serpent in the Garden of Eden).
The Seal of the United Mexican States is the seal used by the government of Mexico in any official documents issued by the federal, state or municipal authorities. It is a modified version of the national coat of arms, with the addition of the full official name of the country Estados Unidos Mexicanos, in a semi-circular accommodation in the upper part of the seal. Current and past Mexican peso coinage have had the seal engraved on the obverse of all denominations.The Mexican coat of arms is very important to the people of Mexico.
Legend of Tenochtitlan
The coat of arms recalls the founding of Mexico City, then called Tenochtitlan. The legend of Tenochtitlan as shown in the original Mexica codices, paintings, and post-Cortesian codices, does not include a snake. While the Fejérváry-Mayer codex depicts an eagle attacking a snake, other Mexica illustrations, such as the Codex Mendoza, show only an eagle; in the text of the Ramírez Codex, however, Huitzilopochtli asked the Tenochtitlan people to look for an eagle devouring a snake, perched on an prickly pear cactus. In the text by Chimalpahin Cuauhtlehuanitzin, the eagle is devouring something, but it is not mentioned what it is. Still other versions (such as the backside of the Teocalli of the Sacred War) show the eagle clutching the Aztec symbol of war, the Atl-Tlachinolli glyph, or "burning water".
Moreover, the original meanings of the symbols were different in numerous aspects. The eagle was a representation of the sun god Huitzilopochtli, who was very important, as the Mexicas referred to themselves as the "People of the Sun". The cactus (Opuntia ficus-indica), full of its fruits, called "nochtli" in Nahuatl, represent the island of Tenochtitlan. To the Mexicas, the snake represented wisdom, and it had strong connotations with the god Quetzalcoatl. The story of the snake was derived from an incorrect translation of the Crónica mexicáyotl by Fernando Alvarado Tezozómoc. In the story, the Nahuatl text ihuan cohuatl izomocayan, "the snake hisses", was mistranslated as "the snake is torn". Based on this, Father Diego Durán reinterpreted the legend so that the eagle represents all that is good and right, while the snake represents evil and sin. Despite its inaccuracy, the new legend was adopted because it conformed with European heraldic tradition. To the Europeans it would represent the struggle between good and evil. Although this interpretation does not conform to pre-Columbian traditions, it was an element that could be used by the first missionaries for the purposes of evangelism and the conversion of the native peoples.
In 1960, the Mexican ornithologist Rafael Martín del Campo identified the eagle in the pre-Hispanic codex as the northern caracara or "quebrantahuesos", a species common in Mexico (although the name "eagle" is taxonomically incorrect, as the caracara is in the falcon family). The golden eagle is considered the official bird of Mexico. When Father Duran introduced the snake, it was originally an aquatic serpent. But in 1917, the serpent was portrayed as a rattlesnake, because it was more common than the aquatic varieties in pre-Hispanic illustrations. As a result of this, the design and color of the snake on the modern coat of arms do not correspond with those of any species of snake, and were inspired by the representations of Quetzalcoatl, a rattlesnake with quetzal feathers.
- The eagle, in a combative stance
- The snake, held by a talon and the beak of the eagle
- The nopal on which the eagle stands; The nopal bears some of its fruits (tunas)
- The pedestal, on which the nopal grows, immersed in the Aztec symbol for water
- Oak and laurel leaves encircling the eagle cluster; tied together with a ribbon with the Mexican flag's colors
- The emblem can be interpreted on at least two levels of abstraction. First, the pictographic/logographic depiction of the name of the Aztec's capital city, Tenochtitlan, as tenoch refers to the cactus fruit while -ti-tlan is a ligatured locative suffix meaning "below/among/at the base of." On another level, it represents one of the most important cosmological beliefs of the Aztec culture.
- The emblem shows an eagle devouring a serpent, which actually is in conflict with Mesoamerican belief. The eagle is a symbol of the sun and a representation of the victorious god Huitzilopochtli, in which form, according to legend, bowed to the arriving Aztecs. The snake is a symbol of the earth and, in certain pre Hispanic traditions, a representation of Quetzalcoatl; more specifically, in Aztec (Mexica) tradition, the snake is the representation of Coatlicue, the personification of earth and mother of Huitzilopochtli. In some codices, the eagle holds the glyph for war to represent the victorious Huitzilopochtli. This glyph, the Atl tlachinolli, which means "water and flame", has a certain resemblance with a snake, and may plausibly be the origin of this confusion.
- With the element, the attributed element of the moon, it recalls the mythology of the god and hero of the Aztecs.
- The fruit of the nopal cactus, called tuna, represents the heart of Copil, the nephew of the god Huitzilopochtli. The god ordered the people to "build the city in the place of Copil's heart" (Ramírez Codex), where the cactus grew on his land. It also alludes to the human sacrifice customs of the Aztecs.
- Ancient Mexico, Editorial Milenio
- González Block, Miguel A. (2004). "El Iztaccuhtli y el Águila Mexicana: ¿Cuauhti o Águila Real?". Arqueología Mexicana. Retrieved 2009-01-18. (Iztaccuhtli should be iztaccuahtli and cuauhti should be cuauhtli.) This page shows the beginning of an article in Arqueología Mexicana XII: 70, pp. 60–65 (2004).
- Flags of the World by Byron McCandless, p. 368
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