关注我们：
无需注册，以下账号可直接登录！
最新专区热门专区
当前位置：
Quetzalcoatl世界7第13关攻略
[] []发表：叶子&&&&人气：239&&&&时间： 17:53:55
经典益智类游戏Quetzalcoatl7-13关怎么玩呢？羽蛇世界7第13关贪吃蛇的长短不一，摆放得非常整齐。下面手心攻略网小编叶子就和大家分享羽蛇游戏Quetzalcoatl7-13关的玩法攻略，希望能够帮助大家顺利地玩转羽蛇世界7。
Quetzalcoatl7-13关攻略
羽蛇游戏世界7第13关玩家可以按照小编总结的一个经验，那就是先移动短的贪吃蛇让它们摆好位置。
1.首先把最左边的黄色短贪吃蛇移动一下，最右边的红色短贪吃蛇也准备出来。
2.把较长的蓝色贪吃蛇移开，让两个小贪吃蛇可以交换位置。
3.下面准备让红色的小贪吃蛇归位，只要让蓝色的长贪吃蛇再回到自己初始位置即可。
4.下面把绿色贪吃蛇拉出来，准备让上面的蓝色小贪吃蛇进去。
5.接着把绿色的放好，然后把旁边的绿色贪吃蛇拿出来和下面的蓝色交换位置。这个过程也很简单。
6.最后剩下的就是两边的了，我们可以借助之前摆好的蓝色贪吃蛇来实现交换位置。
最终羽蛇quetzalcoatl世界7-13关的通关效果图如下：
Quetzalcoatl羽蛇世界7第14关攻略
相关推荐：
以上就是好玩游戏Quetzalcoatl羽蛇世界7第13关的图文攻略了，怎么样现在大家知道羽蛇7-13关怎么玩了吗？相信小编的7-13的图文攻略已经非常详细了，如果你喜欢这款益智类手游，不妨持续关注手心攻略网，小编将为你持续更新Quetzalcoatl的全部通关攻略哦！
Quetzalcoatl攻略推荐
Quetzalcoatl小编QQ：，益智类游戏交流群：。
Quetzalcoatl
游戏类型益智
游戏语言中文
游戏大小15.3 MB
游戏简介和贪食蛇差不多玩法
O(∩_∩)O~~just be happy
将本文分享到：
《Quetzalcoatl》相关内容
扫描二维码在手机上观看噢！
Quetzalcoatl攻略标签
游戏版权归原作者享有，如无意之中侵犯了您的版权，请联系我们，本站将应您的要求删除。所有的游戏都由网友上传提供。
手心网健康游戏提示：抵制不良游戏，拒绝盗版游戏，注意自我保护，谨防受骗上当，适度游戏益脑，沉迷游戏伤身，合理安排时间，享受健康生活
. Some rights reserved 湘ICP备号-2From Wikipedia, the free encyclopedia
Quetzalcoatl as depicted in the
Quetzalcoatl in feathered serpent form as depicted in the
Quetzalcoatl (English: ; Spanish pronunciation:  ( )) (: Quetzalcohuātl ,   ) forms part of
whose name comes from the
language and means "feathered serpent". The
is first documented in
in the first century BC or first century AD. That period lies within the
(400 BC – 600 AD) of , and veneration of the figure appears to have spread throughout Mesoamerica by the
period (600–900 AD).
(900–;AD), the worship of the feathered serpent deity was based in the primary Mexican religious center of . It is in this period that the deity is known to have been named "Quetzalcoatl" by his
followers. In the
area, he was approximately equivalent to
and , names that also roughly translate as "feathered serpent" in different .
Quetzalcoatl, the Aztec god of wind and learning, wears around his neck the "wind breastplate" ehecailacocozcatl, "the spirally voluted wind jewel" made of a conch shell. This talisman was a conch shell cut at the cross-section and was likely worn as a necklace by religious rulers, as they have been discovered in burials in archaeological sites throughout Mesoamerica, and potentially symbolized patterns witnessed in hurricanes, dust devils, seashells, and whirlpools, which were elemental forces that had significance in . In codex drawings, Quetzalcoatl and
were both pictured as wearing an ehecailacocozcatl around each of their necks. There has additionally been at least one major cache of offerings with knives and idols adorned with the symbols of more than one god, some of which were adorned with wind jewels.
In the era following the 16th-century , a number of sources were written that conflate Quetzalcoatl with , a ruler of the mythico-historic city of . It is a matter of much debate among historians to which degree, or whether at all, these narratives about this legendary
ruler describe historical events. Furthermore, early Spanish sources written by clerics tend to identify the god-ruler Quetzalcoatl of these narratives with either
or —an identification which is also a source of diversity of opinions about the nature of Quetzalcoatl.
Among the , whose beliefs are the best-documented in the historical sources, Quetzalcoatl was related to gods of the wind, of the planet , of the dawn, of merchants and of arts, crafts and knowledge. He was also the patron god of the Aztec priesthood, of learning and knowledge. Quetzalcoatl was one of several important gods in the Aztec , along with the gods ,
and . Two other gods represented by the planet Venus are Quetzalcoatl's ally
who is the god of rain, and Quetzalcoatl's twin and , who is named .
Animals thought to represent Quetzalcoatl include , rattlesnakes (coatl meaning serpent in Nahuatl), crows, and . In his form as
he is the wind, and is represented by , ducks, and the wind itself. In his form as the morning star, Venus, he is also depicted as a . In
legends, the astrologer deity , who is also represented by Venus, bears a close relationship with Quetzalcoatl.
A feathered serpent deity has been worshiped by many different ethnopolitical groups in Mesoamerican history. The existence of such worship can be seen through studies of the iconography of different Mesoamerican cultures, in which serpent motifs are frequent. On the basis of the different symbolic systems used in portrayals of the feathered serpent deity in different cultures and periods, scholars have interpreted the religious and symbolic meaning of the feathered serpent deity in Mesoamerican cultures.
head at the Ciudadela complex in Teotihuacan
The earliest iconographic depiction of the deity is believed to be found on
site of , depicting a serpent rising up behind a person probably engaged in a shamanic ritual. This depiction is believed to have been made around 900 BC. Although probably not exactly a depiction of the same feathered serpent deity worshipped in classic and post-classic periods, it shows the continuity of symbolism of feathered snakes in Mesoamerica from the formative period and on, for example in comparison to the Mayan Vision Serpent shown below.
Vision Serpent depicted on lintel 15 from .
The first culture to use the symbol of a feathered serpent as an important religious and political symbol was . At temples such as the aptly named "Quetzalcoatl temple" in the Ciudadela complex, feathered serpents figure prominently and alternate with a different kind of serpent head. The earliest depictions of the feathered serpent deity were fully zoomorphic, depicting the serpent as an actual snake, but already among the Classic Maya, the deity began acquiring human features.
In the iconography of the classic period, Maya serpent imagery is also prevalent: a snake is often seen as the embodiment of the sky itself, and a vision serpent is a shamanic helper presenting Maya kings with visions of the .
The archaeological record shows that after the fall of Teotihuacan that marked the beginning of the epi-classic period in
around 600 AD, the cult of the feathered serpent spread to the new religious and political centers in central Mexico, centers such as ,
and . Feathered serpent iconography is prominent at all of these sites. Cholula is known to have remained the most important center of worship to Quetzalcoatl, the Aztec/Nahua version of the feathered serpent deity, in the post-classic period.
During the epi-classic period, a dramatic spread of feathered serpent iconography is evidenced throughout Mesoamerica, and during this period begins to figure prominently at sites such as , , and throughout the Maya area. Colonial documentary sources from the Maya area frequently speak of the arrival of foreigners from the central Mexican plateau, often led by a man whose name translates as "Feathered Serpent." It has been suggested that these stories recall the spread of the feathered serpent cult in the epi-classic and early post-classic periods.
The Plumed Serpent, an ideogram of the metaphor of Quetzalcoatl, alludes to one of the most powerful forces of nature. A Said metaphor is recorded in the Nahuatl language:
Quetzalcoatl: he was the guide, the road sweeper of the rain gods, of the masters of the water, of those who Brough rain. And when the wind increased, it was said, the dust swirled up, it roared, howled, became dark, bl it grew wrathful.
The metaphor served to not only describe a powerful seasonal phenomenon, but was also the title of rulership additionally, the name figured in
ties as a military title and emblem.
In the post-classic
of central Mexico (Aztec), the worship of Quetzalcoatl was ubiquitous. Art depicting the worship of Quetzalcoatl from this time also depicts mushrooms, and possibly the ingestion of sacred hallucinogenic species during worship. The most important center was
was dedicated to his worship. In Aztec culture, depictions of Quetzalcoatl were fully anthropomorphic. Quetzalcoatl was associated with the wind god
and is often depicted with his insignia: a beak-like mask.
Temple of the Feathered Serpent at , adorned with a fully zoomorphic feathered Serpent.
On the basis of the Teotihuacan iconographical depictions of the feathered serpent, archaeologist
has argued that the feathered serpent was a symbol of fertility and internal political structures contrasting with the War Serpent symbolizing the outwards military expansion of the Teotihuacan empire. Historian Enrique Florescano also analyzing Teotihuacan iconography argues that the Feathered Serpent was part of a triad of agricultural deities: the Goddess of the Cave symbolizing motherhood, reproduction and life, Tlaloc, god of rain, lightning and thunder and the feathered serpent, god of vegetational renewal. The feathered serpent was furthermore connected to the planet
because of this planet's importance as a sign of the beginning of the rainy season. To both Teotihuacan and , Venus was in turn also symbolically connected with warfare.
While not usually feathered, classic Maya serpent iconography seems related to the belief in a sky-, Venus-, creator-, war- and fertility-related serpent deity. In the example from Yaxchilan, the Vision Serpent has the human face of the young maize god, further suggesting a connection to fertility and
the Mayan Young Maize god was also connected to Venus.
In Xochicalco, depictions of the feathered serpent are accompanied by the image of a seated, armed ruler and the hieroglyph for the . The date 9 Wind is known to be associated with fertility, Venus and war among the Maya and frequently occurs in relation to Quetzalcoatl in other Mesoamerican cultures.
On the basis of the iconography of the feathered serpent deity at sites such as Teotihuacan, Xochicalco, Chichén Itzá, Tula and Tenochtitlan combined with certain ethnohistorical sources, historian David Carrasco has argued that the preeminent function of the feathered serpent deity throughout Mesoamerican history was the patron deity of the Urban center, a god of culture and civilization.
Quetzalcoatl as depicted in the .
To the Aztecs, Quetzalcoatl was, as his name indicates, a feathered serpent, a flying reptile (much like a ), who was a boundary-maker (and transgressor) between earth and sky. He was a creator deity having contributed essentially to the creation of Mankind. He also had anthropomorphic forms, for example in his aspects as
the wind god. Among the Aztecs, the name Quetzalcoatl was also a priestly title, as the two most important priests of the Aztec
were called "Quetzalcoatl Tlamacazqui". In the Aztec ritual calendar, different deities were associated with the cycle-of-year names: Quetzalcoatl was tied to the year Ce Acatl (One Reed), which correlates to the year 1519.
Quetzalcoatl as depicted in the .
The exact significance and attributes of Quetzalcoatl varied somewhat between civilizations and through history. There are several stories about the birth of Quetzalcoatl. In a version of the myth, Quetzalcoatl was born by a virgin named , to whom the god Onteol appeared in a dream. In another story, the virgin Chimalman conceived Quetzalcoatl swallowing an emerald. A third story narrates that Chimalman was hit in the womb by an arrow shot by
and nine months later she gave birth to a child which was called Quetzalcoatl. A fourth story narrates that Quetzalcoatl was born from , who already had four hundred children who formed the stars of the .
According to another version of the myth, Quetzalcoatl is one of the four sons of
and , the four Tezcatlipocas, each of whom presides over one of the four cardinal directions. Over the West presides the White Tezcatlipoca, Quetzalcoatl, the god of light, justice, mercy and wind. Over the South presides the Blue Tezcatlipoca, , the god of war. Over the East presides the Red Tezcatlipoca, , the god of gold, farming and springtime. And over the North presides the Black Tezcatlipoca, known by no other name than , the god of judgment, night, deceit, sorcery and the Earth. Quetzalcoatl was often considered the god of the , and his twin brother
was the evening star (). As the morning star, he was known by the title , meaning "lord of the star of the dawn." He was known as the inventor of books and the , the giver of
(corn) to mankind, and sometimes as a symbol of death and . Quetzalcoatl was also the patron of the priests and the title of the twin Aztec high priests. Some legends describe him as opposed to human sacrifice while others describe him practicing it.
Most Mesoamerican beliefs included cycles of suns. Often our current time was considered the fifth sun,[] the previous four having been destroyed by flood, fire and the like. Quetzalcoatl went to , the underworld, and created fifth-world mankind from the bones of the previous races (with the help of ), using his own blood, from a wound he inflicted on his earlobes, calves, tongue, and penis, to imbue the bones with new life.
It is also suggested that he was a son of
In the , it is said Quetzalcoatl was coerced by
into becoming drunk on , cavorting with his sister, Quetzalpetlatl, a celibate priestess, and neglecting their religious duties. (Many academics conclude this passage implies incest.) The next morning, Quetzalcoatl, feeling shame and regret, had his servants build him a stone chest, adorn him in turquoise, and then, laying in the chest, . His ashes rose into the sky and then his heart followed, becoming the morning star (see ).
Quetzalcoatl in human form, using the symbols of , from the .
Since the sixteenth century, it has been widely held that the
initially believed the landing of
in 1519 to be Quetzalcoatl's return. This view has been questioned by ethno-historians who argue that the Quetzalcoatl-Cortés connection is not found in any document that was created independently of post-Conquest Spanish influence, and that there is little proof of a pre-Hispanic belief in Quetzalcoatl's return. Most documents expounding this theory are of entirely Spanish origin, such as Cortés's letters to
of , in which Cortés goes to great pains to present the naive gullibility of the Aztecs in general as a great aid in his conquest of .
Much of the idea of Cortés being seen as a deity can be traced back to the
written down some 50 years after the conquest. In the Codex's description of the first meeting between Moctezuma and Cortés, the Aztec ruler is described as giving a prepared speech in classical oratorial Nahuatl, a speech which, as described in the codex written by the Franciscan
and his Tlatelolcan informants, included such prostrate declarations of divine or near-divine admiration as:
You have graciously come on earth, you have graciously approached your water, your high place of Mexico, you have come down to your mat, your throne, which I have briefly kept for you, I who used to keep it for you.
You have graciously arrived, you have known pain, you have known weariness, now come on earth, take your rest, enter into your palace, may our lords come on earth.
Subtleties in, and an imperfect scholarly understanding of, high Nahuatl rhetorical style make the exact intent of these comments tricky to ascertain, but Restall argues that Moctezuma's politely offering his throne to Cortés (if indeed he did ever give the speech as reported) may well have been meant as the exact opposite of what it was taken to mean: politeness in Aztec culture was a way to assert dominance and show superiority. This speech, which has been widely referred to, has been a factor in the widespread belief that Moctezuma was addressing Cortés as the returning god Quetzalcoatl.
Other parties have also promulgated the idea that the Mesoamericans believed the conquistadors, and in particular Cortés, to be awaited gods: most notably the historians of the
order such as Fray . Some Franciscans at this time held
beliefs and some of them believed that Cortés' coming to the New World ushered in the final era of evangelization before the coming of the . Franciscans such as
"Motolinia" saw elements of Christianity in the precolumbian religions and therefore believed that Mesoamerica had been evangelized before, possibly by
whom legend had it had "gone to preach beyond the Ganges". Franciscans then equated the original Quetzalcoatl with St. Thomas and imagined that the Indians had long-awaited his return to take part once again in God's kingdom. Historian Matthew Restall concludes that:
The legend of the returning lords, originated during the Spanish-Mexica war in Cortés' reworking of Moctezuma's welcome speech, had by the 1550's merged with the Cortés-as-Quetzalcoatl legend that the Franciscans had started spreading in the 1530s. (Restall
Some scholarship maintains the view that the Aztec Empire's fall may be attributed in part to the belief in Cortés as the returning Quetzalcoatl, notably in works by
()) and John Pohl (2016). However, a majority of Mesoamericanist scholars such as
(1989), Camilla Townsend (2003a, 2003b), , Michel Graulich and
(2001) among others, consider the "Quetzalcoatl/Cortés myth" as one of many myths about the Spanish conquest which have risen in the early post-conquest period. It should be furthered noted that the idea that Cortes or Spaniards as a group or specific other individuals were a specific god (e.g., Quetzalcoatl) or gods in general is not present among any other Mesoamerican peoples (Zapotecs, Mixtecs, Maya, Quiche, Tzeltal, Tzotzil, etc.).
Quetzalcoatl as depicted in the post-Conquest .
There is no question that the legend of Quetzalcoatl played a significant role in the colonial period. However, this legend likely has a foundation in events that took place immediately prior to the arrival of the Spaniards. A 2012 exhibition at the Los Angeles County Museum of Art and the Dallas Museum of Art, "The Children of the Plumed Serpent: the Legacy of Quetzalcoatl in Ancient Mexico," demonstrated the existence of a powerful confederacy of Eastern Nahuas, Mixtecs and Zapotecs, along with the peoples they dominated throughout southern Mexico between
(Pohl, Fields, and Lyall 2012, Harvey 2012, Pohl 2003). They maintained a major pilgrimage and commercial center at Cholula, Puebla which the Spaniards compared to both Rome and Mecca because the cult of the god united its constituents through a field of common social, political, and religious values without dominating them militarily. This confederacy engaged in almost seventy-five years of nearly continuous conflict with the Aztec Empire of the Triple Alliance until the arrival of Cortés. Members of this confederacy from Tlaxcala, Puebla, and Oaxaca provided the Spaniards with the army that first reclaimed the city of Cholula from its pro-Aztec ruling faction, and ultimately defeated the Aztec capital of Tenochtitlan (Mexico City). The Tlaxcalteca, along with other city-states across the Plain of Puebla, then supplied the auxiliary and logistical support for the conquests of Guatemala and West Mexico while Mixtec and Zapotec caciques (Colonial indigenous rulers) gained monopolies in the overland transport of Manila galleon trade through Mexico, and formed highly lucrative relationships with the Dominican order in the new Spanish imperial world economic system that explains so much of the enduring legacy of indigenous life-ways that characterize southern Mexico and explain the popularity of the Quetzalcoatl legends that continued through the colonial period to the present day.
Quetzalcoatl Mural in
believe that Quetzalcoatl was historically , but believe His name and the details of the event were gradually lost over time. According to the , the resurrected Christ came down from the clouds and visited the people of the American continent, shortly after his resurrection. Quetzalcoatl is not a religious symbol in the Mormon faith, and is not taught as such, nor is it in their doctrine.
The story of the life of the Mexican divinity, Quetzalcoatl, closely resembles that of the S so closely, indeed, that we can come to no other conclusion than that Quetzalcoatl and Christ are the same being. But the history of the former has been handed down to us through an impure Lamanitish source, which has sadly disfigured and perverted the original incidents and teachings of the Savior's life and ministry." (Mediation and Atonement, p. 194.)
Latter-day Saint scholar , after investigating the link between Quetzalcoatl and Jesus, concluded that the association amounts to nothing more than folklore. In a 1986 paper for , he noted that during the , the Native Americans and the Catholic priests who sympathized with them felt pressure to link Native American beliefs with Christianity, thus making the Native Americans seem more human and less savage. Over time, Quetzalcoatl's appearance, clothing, malevolent nature, and status among the gods were reshaped to fit a more Christian framework.
Quetzalcoatl was fictionalized in the 1982 film
as a monster that terrorizes New York City. The deity has been featured as a character in the manga and anime series
(portrayed as a female in the latter); the
the video games , , ,
(as an alternate costume for his Mayan counterpart, Kukulkan), and ; and in the last of
This article needs additional citations for . Please help
by . Unsourced material may be challenged and removed. (March 2014) ()
Various theories about Quetzalcoatl are popular in the
movement, especially since the publication of 's 1971 book Lord of the dawn: Quetzalcoatl and the Tree of Life. Shearer's book was subsequently republished under the title Lord of the dawn: Quetzalcoatl, the plumed serpent of Mexico.
Wikimedia Commons has media related to .
, one of Quetzalcōātl and his brothers' legend.
named after Quetzalcoatl
(1997). Daily Life of the Aztecs. p. 1506.
The Nahuatl nouns compounded into the proper name "Quetzalcoatl" are: quetzalli, signifying principally "plumage", but also used to refer to the bird——renowned for its colourful feathers, and cohuātl "snake". Some scholars have interpreted the name as having also a metaphorical meaning of "precious twin" since the word for plumage was also used metaphorically about precious things and cohuātl has an additional meaning of "twin"
. Project Temple of Quetzalcoatl, Instituto Nacional de Antropología e Historia, Mexico/ ASU. .
Ringle et al. 1998
Nicholson 2001, Carrasco 1992, Gillespie 1989, Florescano 2002
Lafaye 1987, Townsend 2003, Martínez 1980, Phelan 1970
. Archived from
on September 12, .
Maudslay, Alfred P. (1909). "Plano hecho en papel de maguey que se conserva en el Museo Nacional de México". Anales del Museo Nacional de México.
Townsend, Richard F. (2009). The Aztecs. Thames & Hudson. p. 36.  .
Guzman, Gaston (2012).
(PDF). Acta Botanica Mexicana. 100: 88-90 2017.
Florescano 2002:8
Florescano
Carrasco 1982
J. B. Bierlein, Living Myths. How Myth Gives Meaning to Human Experience, Ballantine Books, 1999
Carrasco, 1982
J. F. Bierlein, 1999
J. F. Bierlein 1999
Smith,Michael E. The Aztecs 2nd Ed. Blackwell Publishing, 2005
LaFaye, Jacques (1987). Quetzalcoatl and Guadalupe: The Formation of Mexican National Consciousness,
(New ed.). University of Chicago Press. p. 140.  .
Carrasco, David (1982). . University of Chicago Press. p. 145.  .
Read, Kay Almere (2002). . Oxford University Press. p. 225.  .
. pages.ucsd.edu.
Gillespie 1989
Townsend 2003a
Townsend 2003b
Restall 2003a
Restall 2003b
Martinez 1980
Phelan 1956
Wirth 2002
Blair 2008
Gardner 1986
(1 January 1982). . < 2016.
Carr, Nick (29 October 2010). .
(1989). Incarnations of the Aztec Supernatural: The Image of Huitzilopochtli in Mexico and Europe. Transactions of the American Philosophical Society, vol. 79 part 2. Philadelphia, PA: . &#160;. &#160;.
(1996). Holy Wednesday: A Nahua Drama from Early Colonial Mexico. New cultural studies series. Philadelphia: . &#160;. &#160;.
Carrasco, David (1982). Quetzalcoatl and the Irony of Empire: Myths and Prophecies in the Aztec Tradition. Chicago, IL: . &#160;. &#160;.
Florescano, Enrique (1999). The Myth of Quetzalcoatl. Lysa Hochroth (trans.), Raúl Velázquez (illus.) (translation of El mito de Quetzalcóatl original Spanish-language ed.). Baltimore, MD: . &#160;. &#160;.
(PDF). . 10 (11).
(1989). The Aztec Kings: The Construction of Rulership in Mexica History. Tucson: . &#160;. &#160;.
Harvey, Doug (2012) How a Feathered God Presided Over a Golden Age of Mexican Art. Humanities: The Magazine of the National Endowment of the Humanities. Vol. 33 (5) pp. 34-39.
Hodges, Blair (29 September 2008). . Life on Gold Plates.
James, Susan E (Winter 2000). "Some Aspects of the Aztec Religion in the Hopi Kachina Cult". . Tucson: . 42 (4): 897–926. &#160;. &#160;.
(2002). Mexico: From the Beginning to the Spanish Conquest. Mexico, vol. 1 of 3-volume series (pbk ed.). Cambridge: . &#160;. &#160;.
Lafaye, Jacques (1987). Quetzalcoatl and Guadalupe: The Formation of Mexican National Consciousness, . Benjamin Keen (trans.). Chicago: . &#160;.
Locke,Raymond Friday (2001). The Book of the Navajo. Hollaway House.
, ed. (1993). We People Here: Nahuatl Accounts of the Conquest of Mexico. Repertorium Columbianum, vol. 1. James Lockhart (trans. and notes). Berkeley: . &#160;. &#160;. (in English) (in Spanish) (in Nahuatl)
Martínez, Jose Luis (1980). "Gerónimo de Mendieta (1980)". Estudios de Cultura Nahuatl. 14.
(2001). Topiltzin Quetzalcoatl: the once and future lord of the Toltecs. . &#160;.
(2001). The "Return of Quetzalcoatl": did it play a role in the conquest of Mexico?. Lancaster, CA: Labyrinthos.
Phelan, John Leddy (1970) [1956]. The Millennial Kingdom of the Franciscans in the New World. .
Pohl, John M.D. (2003). "Creation Stories, Hero Cults, and Alliance Building: Postclassic Confederacies of Central and Southern Mexico from A.D. ". In Michael S Frances Berdan. The Postclassic Mesoamerican World. . pp.&#160;61–66.
Pohl, John M.D. (2016). "Dramatic Performance and the Theater of the State: The Cults of the Divus Triumphator, Parthenope, and Quetzalcoatl". In John M.D. P Claire L. Lyons. Altera Roma: Art and Empire from Mérida to México. . pp.&#160;127–146.
Pohl, John M.D.; Virginia M. Fields & Victoria L. Lyall (2012). "Children of the Plumed Serpent: The Legacy of Quetzalcoatl in Ancient Mexico: Introduction". Children of the Plumed Serpent: The Legacy of Quetzalcoatl in Ancient Mexico.
pp.&#160;15–49.
(2003). . Oxford and New York: . &#160;. &#160;.
(2003). "Topiltzin Quetzalcoatl: The Once and Future Lord of the Toltecs (review)". Hispanic American Historical Review. 83 (4).
Ringle, William M.; Tomás Gallareta Negrón; George J. Bey (1998). "The Return of Quetzalcoatl". Ancient Mesoamerica. Cambridge University Press. 9 (2): 183–232. :.
(2003). The Aztecs (2nd ed.). Malden, MA: . &#160;. &#160;.
(1892) [1882]. . .
Townsend, Camilla (2003). "No one said it was Quetzalcoatl:Listening to the Indians in the conquest of Mexico". History Compass. 1 (1).
Townsend, Camilla (2003). "Burying the White Gods:New perspectives on the Conquest of Mexico". The American Historical Review. 108 (3). :.
Wirth, Diane E (2002). . . Provo, Utah: . 11 (1): 4–15.
: Hidden categories:}