The Virgin Of Guadalupe In Puerto Vallarta

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The Nican Mopohua and Its Authenticity


The Nican Mopohua (meaning "Here It Is Told" in Nahuatl) is the most important text related to the apparition of the Virgin of Guadalupe to Juan Diego on the Hill of Tepeyac in Mexico City. Originally written in the Nahuatl language, this document is considered one of the primary sources of the Guadalupan narrative and has been the subject of historical, linguistic, and religious study.

Traditionally, the authorship of the Nican Mopohua is attributed to Antonio Valeriano, a noble indigenous man who was a disciple of Friar Bernardino de Sahagún and rector of the College of Santa Cruz in Tlatelolco during the 16th century. It is believed that Valeriano wrote the text between 1545 and 1550, just a few years after the alleged apparitions in 1531.

The text, written in Nahuatl, recounts the Virgin's apparitions to Juan Diego Cuauhtlatoatzin and describes how she asked him to intercede with Bishop Friar Juan de Zumárraga for the construction of a temple in her honor on the Hill of Tepeyac. It narrates the miracles associated with the apparitions, including the miracle of the roses and the image of the Virgin imprinted on Juan Diego’s cloak (tilma).

The Nican Mopohua is a masterpiece of Nahuatl literature, written in a poetic and symbolic style. The text reflects profound cultural syncretism, blending Christian elements with the pre-Hispanic indigenous worldview. It reinforces the idea of the Virgin of Guadalupe as a figure close to the indigenous people, presenting herself as a "protective mother" who understands and values their traditions.

The text was included in the book Huei Tlamahuiçoltica ("The Great Event"), published in 1649 by Luis Lasso de la Vega, a Creole priest. This book compiled various accounts of the Virgin of Guadalupe, with the Nican Mopohua being its most prominent section. Although there is no archaeological evidence to confirm the historicity of the account, the Nican Mopohua has played a crucial role in shaping the Guadalupan devotion.

Some historians argue that the text may have been written or adapted as an evangelization tool to facilitate the conversion of indigenous people to Christianity. Others view it as an example of religious syncretism, where indigenous peoples reinterpreted the figure of the Virgin Mary to integrate her into their own spirituality.

The Nican Mopohua is a foundational text that legitimizes the cult of the Virgin of Guadalupe from an indigenous perspective, contributing to its acceptance and popularity not only in Mexico but worldwide. Its poetic style and message of hope make it a spiritual text that remains relevant to many believers today.

Beyond its religious significance, the Nican Mopohua is also a cultural and historical testimony of the early years of contact between indigenous traditions and Christianity. Its influence transcends the religious realm, making it a key piece in understanding the cultural and spiritual identity of Mexico.

Many Mexicans, consciously or unconsciously, have seen in the Virgin of Guadalupe a direct link to the goddess Tonantzin Tlalli, the Earth Mother and fertility deity of Mexica cultures. This connection not only suggests a cultural and spiritual continuity between pre-Hispanic traditions and Catholicism but also reveals how indigenous peoples reinterpreted colonial religious impositions to preserve their worldview.

Tonantzin, whose name means "Our Little Mother" in Nahuatl, was venerated on the Hill of Tepeyac, the same place where, according to tradition, the Virgin of Guadalupe appeared to Juan Diego. With the arrival of Christianity, Spanish friars promoted the image of the Virgin Mary to replace indigenous devotions. However, the similarity between the two figures allowed indigenous people to continue venerating Tonantzin under the guise of the Virgin of Guadalupe.

Both Tonantzin and the Virgin are associated with motherhood and life, fundamental concepts for Mesoamerican agricultural cultures. The Tepeyac Hill was already a sacred place before the arrival of the Spaniards, an indigenous worship site reinterpreted within Christianity. Elements in the Virgin’s image, such as the starry mantle, the moon under her feet, and the sun behind her, resonate with cosmic and fertility symbols central to the Mexica worldview.

The veneration of the Virgin of Guadalupe can be understood as a form of religious syncretism, where indigenous peoples preserved their spirituality by adapting it to the Christian framework. Far from passively accepting a religious imposition, they reinterpreted the figure of the Virgin to keep alive the essence of their devotion to Tonantzin. In indigenous cultures, Mother Earth is the giver of life, sustenance, and protection—a role mirrored by the Virgin of Guadalupe, who is seen as a maternal, protective, and generous figure.

The Virgin of Guadalupe is not only a religious icon but also a symbol of national identity and resistance, reinforcing her role as a unifying figure. Despite the Church’s attempts to fully Christianize the indigenous population, the veneration of the Virgin/Tonantzin demonstrates how indigenous cultural and spiritual roots remain vibrant. This also explains why devotion to the Virgin of Guadalupe transcends strictly Catholic beliefs and is embraced by people of diverse backgrounds and spiritualities.

Although the name and representation have changed, many see in the Virgin of Guadalupe the continuation of Tonantzin's spirit. For them, venerating the Virgin is a way of honoring Mother Earth and Mexico’s cultural roots. This syncretism serves as a reminder of indigenous peoples’ resilience and adaptability in the face of colonial impositions.

The devotion to the Virgin does not necessarily signify worshipping a lie fabricated by the Church. For many Mexicans, it is a sincere spiritual act that connects them with something deeper: the relationship with nature, fertility, and maternal protection—values shared by both Tonantzin and the Virgin of Guadalupe.

Rather than a contradiction, the devotion to the Virgin of Guadalupe and Tonantzin can be seen as a bridge between two worldviews. Over centuries, Mexicans have not worshipped a lie but have preserved the essence of their pre-Hispanic spirituality within a new religious context. The Virgin of Guadalupe is thus a symbol of cultural resistance and the ability of peoples to maintain their identity through syncretism.

In Puerto Vallarta, where her influence intertwines with local identity and history, the Virgin of Guadalupe remains a central figure. While the modern world may pose challenges to her devotion, the Virgin continues to unite tradition and culture, enduring through time and societal transformations.