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Jerónimo de Aguilar O.F.M. (1489–1531) was a Franciscan friar born in Écija, Spain. Aguilar was sent to Panama to serve as a missionary. He was later shipwrecked on the Yucatán Peninsula in 1511 and captured by the Maya. In 1519 Hernán Cortés rescued Aguilar and engaged him as a translator during the Spanish conquest of the Aztec Empire.
In Yucatán, explorers Oviedo y Valdes, Herrera y Tordesillas, Diego de Landa, and Jeronimo de Aguilar all noted different nose piercings that they observed in Mayans and other cultures in Yucatán in general. [4] They reported that different stones could have different meaning within each civilization.
Guerrero and Aguilar are central figures in the historical novel Maya Lord by John Coe Robbins which was published in the U.S. in 2011. "The Confessions of Gonzalo Guerrero", by John Reisinger, was published in 2015, and is an historical novel written from Guerrero's point of view, exploring his motivations and conflicts, as well as his ...
Copan, 'Reviewing Stand' with simian musicians Labna, Palace, vaulted passage. The layout of the Maya towns and cities, and more particularly of the ceremonial centers where the royal families and courtiers resided, is characterized by the rhythm of immense horizontal stucco floors of plazas often located at various levels, connected by broad and often steep stairs, and surmounted by temple ...
Guanajuato State Governor José Aguilar y Maya. From 1904 until the 1950s, the locals played at a small area they named San Jerónimo Park Grounds. In the early 1950s the administration of the State Governor José Aguilar y Maya built a new stadium near the City Center of Guanajuato specifically in the Pastita borough.
This led to Marina and Jeronimo De Aguilar having numerous instances of miscommunication, which led to numerous different accounts of the interaction between the Spaniards and the Aztecs in Tenochtitlan. [14] The Spanish soon took Moctezuma hostage on November 14, 1519, as a safety measure because they were so outnumbered by the Aztec.
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[2] Conversely, Bernard R. Ortiz de Montellano has proposed that Aztec cannibalism coincided with harvest times and should be considered more of a Thanksgiving. Montellano rejects the theories of Harner and Harris, saying that with evidence of so many tributes and intensive chinampa agriculture, the Aztecs did not need any other food sources. [ 3 ]