Translated Christianities. Mark Z. Christensen

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Translated Christianities - Mark Z. Christensen Latin American Originals

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Wednesday, 165; Acuña, “Escritos mayas inéditos,” 168–69; Coronel, Discursos predicables, xv; Cogolludo, Historia de Yucatán, 192–93; Ruiz de Alarcón, Heathen Superstitions; Sánchez de Aguilar, Informe contra idolorum, 153–54, 173.

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       Saint Paul and Saint Sebastian in the “Nahuatl Bible”

      We (Nahua nobles) no longer believe and still we will love those you (Spaniards) do not yet take to be gods; still before our gods we will kill people; it will again be like it was before you came here.

      —“Nahuatl Bible,” before 1560

      In other instances, the Nahuatl sermon adds elements to the story lines to serve its own didactic agenda—in this case, the cessation of idolatry and the promotion of Christian virtues. As a result, Paul the Pharisee becomes an idolater who tries to kill Sebastian, is turned to dust, goes to heaven and hell, miraculously regains his body, burns his idols, and is baptized by Peter. On the other hand, Sebastian—whose role of sweeping the roads to heaven parallels Nahua culture, where precontact priests regularly swept the temples of their gods—is shot by Paul with arrows and subsequently preaches repentance to nobles with strong Nahua characteristics. Above all, the Nahuatl text transports, however figuratively, these two prophets to the Americas, where they speak, dress, and behave

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