By Emmor Kimber
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Also, I extend my sincere appreciation to the many students who have explored with me the nature of Mesoamerican narratives, including Megan M. Grann, Jordann Davis, Victor Grafe, and not least, Corey Escoto. I have benefited from each of them. Thanks also to Jennifer Ahlfeldt, Joe Arredondo, Davíd Carrasco, Allen Christenson, Constance Cortez, Sam Edgerton, Michael Ann Holly, John Justeson, Cecelia Klein, Christer Lindberg, Allan Maca, Esther Pasztory, Francesco Pellizi, Bodil Persson, and Rebecca Stone, all of whom have generously provided either a forum in which I could share my development of these ideas or valuable criticisms.
Michael Whittington, pp. 78–87. Thames and Hudson, New York. Miller, M. , and Houston, S. (1987). The Classic Maya Ballgame and Its Architectural Setting: A Study of Relations Between Text and Image. Res: Anthropology and Aesthetics 14: 46–65. Monaghan, J. (1995). The Covenants with Earth and Rain: Exchange, Sacrifice and Revelation in Mixtec Sociality. University of Oklahoma Press, Norman. Monaghan, J. (2000). Theology and History in the Study of Mesoamerican Religions. In Ethnology, edited by John Monaghan, pp.
33c). While the combination of liquids falling from male members and maguey plants is rare in Mesoamerican iconography, this same combination also appears in a rich iconographical context at Teotihuacan (Aguilera and Cabrera Castro, 1999; Rivas Castro, 2001:58–60). Here (Fig. 7) an ithyphallic figure seems to irrigate the maguey plants directly below. The drops falling from the end of the oversize phallus are clearly white, suggesting that the substance is semen, one of the several materials proposed for the analogous El Tajín scene.