Draft:Curicaueri
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Comment: Very likely notable, but it could be good to have more than one source nonetheless. Chaotic Enby (talk · contribs) 22:18, 29 November 2024 (UTC)
| Curicaueri | |
|---|---|
God of Fire | |
| Member of Tiripe-mencha, Trinity of Fire | |
 Votive offering for Curicaueri, with a drawing of Curicaueri on the left | |
| Other names | Kurhikuaeri, Querenda-angápeti |
| Animals | Turkey, Eagle, Coyote, Snake |
| Gender | Male |
| Region | Mesoamerica |
| Ethnic group | Purépecha |
| Genealogy | |
| Siblings | Tiripe-mencha |
| Children | All other Purépecha Gods |
Curicaueri(Purépecha: Kurhikuaeri, "the Great Fire" or "the Great Bonfire) is a deity in Purépechan Culture. He was considered the God of Fire and oldest diety of the Purépecha, it is thought that he is the origin of all other Purépecha dieties. The Uacúsecha clan, the ruling family of the Purepécha empire, considers Curicaueri thier patron god, and it is through a prophetic vision from Curicaueri that Tariácuri set out to create a unified Purépecha state.[1]
His son, the old Sun, named Cupantziere, died every day in the west while playing ball with the Night, named Ahchurihirepe, but was resurected each morning in the east by the young Sun, named Siratatáperi, grandson of Curicaueri and son of Cupantziere. Cupantziere's resurrected body takes the form of a deer upon ressurection that goes northwards. Among the Purépecha, deer were sacred animals and their skin was tanned and used to wrap the image of Curicaueri.[2] Togheter they formed the Trinity of Fire: father, son and grandson. The Trinity of Fire was represented in the night sky by three stars that seemed to resemble a paráhtacuqua (a instrument that the Purépecha used to light fires with), these stars are Aldebaran, Beta and Gamma that are part of the Taurus constellation).[1]
Curiacaueri had five brothers known as the Tiripe-mencha, who governed the five divine houses of the terrestrial plane of the universe.
Etymology
[edit]The name Curicaueri comes from Purépecha (Kurhikuaeri) and means "the great fire" or "the great bonfire." In the Zacapú region, Curicaueri was known as Querenda-angápeti "the rock that is in the temple".
Iconography
[edit]The body of Curicaueri was often described as being painted black, with the lower part of his face, fingernails and toenails painted yellow. In his honor, the Irecha and priests, painted themselves in a likewise manner. On his head he wore a white fur headband, and on his back he wore a heron feather ornament.
In the Relación de Michoacán there are three descriptions of this deity. He is presented as a white eagle with a large wart on his forehead; he also appears as a character painted all black with white heron plumage on his head and back; and the most frequent description is of him described as “…that stone that they said was the god Curicaueri himself.”[2]
Worship
[edit]Curicaueri's main offerings were tobacco, blankets and blood; the tobacco was thrown into a fire in the form of pellets and it was believed that it's smell pleased Curicaueri, the blood from bloodletting was also thrown in the fire. When a person died as a victim of lightning or "fire from heaven," they were deified.
The entire religious life of the Purépecha people and their rituals revolved around bonfires; the smoke they produced was the only contact between men and the gods of the firmament, who fed on it.
He is represented by solar animals such as the turkey, which only Purépecha priests and lords were allowed to consume, as well as the eagles that were kept in captivity in the house of the Irecha. Curicaueri had many transformations, but they are summarized as a triad that encompassed the Purépecha universe; the eagle in the supramundane, the coyote on the terrestrial plane, and the snake in the underworld. His priests, received the title of curiti or curita, from cura "grandfather". The main priest received the title Curi-htsit-acha "the lord who arranges the fire" and there were also the Curi-pecha "those who arrange the fire in the temples."
War-captives were usually sacrificed in the midst of great ceremonies, where the sacrificed person took on the identity of Curita-Caheri, the celestial messenger of Curicaueri. The victims were prepared by getting them drunk and powdered with corn flour. They were then taken to the iyapáraqua or sacrificial slab. Here they were held by the hands and feet by the Hupitiecha "supporters", and the Axame "sender" extracted their hearts. Later, the Quiquiecha were in charge of placing the heads of the sacrificed in the eraquaréquaro, the equivalent of the Nahua tzompantli. What remained of the deified body of the victim was prepared with corn and beans, to later be consumed.[3]
See also
[edit]References
[edit]- ^ a b González Torres, Yólotl (2005). Diccionario de mitología y religión de Mesoamérica (1. Aufl., 11. reimpr ed.). Madrid: Larousse. pp. 54–55. ISBN 978-970-607-802-5.
- ^ a b "Huandacareo" (in Spanish). Arqueologia Michocan Mexico. Retrieved July 6, 2015.
- ^ González Torres, Yólotl (2005). Diccionario de mitología y religión de Mesoamérica (1. Aufl., 11. reimpr ed.). Madrid: Larousse. pp. 152–154. ISBN 978-970-607-802-5.