The document summarizes an account from 1712 of apparitions that was translated from Nahuatl to Spanish by José Antonio Pérez de la Fuente in Amecameca, Mexico. The translation provides no context for why it was made or what its purpose was. It recounts that the Virgin told Juan Bernardino to name the divine image "Santa Maria Tequanihtalopan," but did not reveal the reason for this name. This was one of only two known instances where a Nahuatl name was applied to the devotion, puzzling the translator as he did not understand its significance.
The document summarizes an account from 1712 of apparitions that was translated from Nahuatl to Spanish by José Antonio Pérez de la Fuente in Amecameca, Mexico. The translation provides no context for why it was made or what its purpose was. It recounts that the Virgin told Juan Bernardino to name the divine image "Santa Maria Tequanihtalopan," but did not reveal the reason for this name. This was one of only two known instances where a Nahuatl name was applied to the devotion, puzzling the translator as he did not understand its significance.
The document summarizes an account from 1712 of apparitions that was translated from Nahuatl to Spanish by José Antonio Pérez de la Fuente in Amecameca, Mexico. The translation provides no context for why it was made or what its purpose was. It recounts that the Virgin told Juan Bernardino to name the divine image "Santa Maria Tequanihtalopan," but did not reveal the reason for this name. This was one of only two known instances where a Nahuatl name was applied to the devotion, puzzling the translator as he did not understand its significance.
en Amecameca, Edo. de Mx. The Relacin Mercurina is a Nahuatl account of the apparitions that was translated into Spanish by Jos Antonio Prez de la Fuente, a criollo priest and accomplished nahuatlahto who signed the copy at Amecameca on 6 May 1712. There is no indication as to why the translation was made or what purpose it was meant to serve. Similarly the significance of the name remains obscure more striking is the fact that when the Virgin reveals the name of the devotion to Juan Bernardino, she orders also that the divine image be named Santa Maria Tequanihtalopan. The reason for this was not revealed (no ca in teoyoca tlaixiptlatzintli onmotocayotitzinottini Santa Maria Tequanihtalopan, amo omitalhuitzino in ipampatillotl). This is the first of only two known instances of a Nahuatl names being applied to the devotion or the shrine. It obviously puzzled the nahuatlahto autor, who indicated that he did not understand its significance. Tequanihtalopan bears a superficial resemblance to the name tequantlaxopeuh proposed by Becerra Tanco and may perhaps be a corruption of it. It cannot, however, reflecta n earlier tradition since no native name was used by anyone who wrote about the apparitions prior to this time. From: STAFFORD Poole, Our Lady of Guadalupe: The Origins and Sources of a Mexican National Symbol University of Arizona Press, 1995 - 325 pginas. pgs.. 172-173 https://books.google.com.mx/books?id=evp5S1ijucC&pg=PA172&dq=our+lady+of+guadalupe+the+origins+poole+amecam eca&hl=es&sa=X&ei=_tSHVIvfHoWXyASUwYG4BQ&ved=0CB4Q6AEwAA#v=on epage&q=our%20lady%20of%20guadalupe%20the%20origins%20poole %20amecameca&f=true