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In the north of Mexico City

in front of Tepeyac hill

lays Mexico’s spiritual core.

Every year

more than 20 million people

come to the Basilica
of Our Lady of Guadalupe.

Devotees venerate the cloak

with the image of the
Virgin of Guadalupe

considering it miraculous.

Holy Mary,
Mother of God,

This image summarizes
the origins of Mexico as a nation

in all its lights and shadows.

On December 12th, the Virgin of Guadalupe
apparitions are celebrated.

Move forward, please.

Within 48 hours

8 million pilgrims arrive from
different parts of the country

and the world.

It’s the most visited temple
in Catholic faith.

Let’s work out
the blocking first.

Go back.

Shoot at twenty-four.

Set closed please.

Ready?

Roll sound...
Running!

and action!

Where am I?

In Ilhuicatlalpan?

The heavenly land?

My lady

my child.

[SPEAKS NAHUATL]
Know and be assured

my youngest child.

Before you

we take this new Word
as a heavenly matter.

[SPEAKS NAHUATL]
But now

what shall we say?

And this is why

sacrifices are
so common amongst you.

I’m not Catholic

or a believer of any religion

but I’m very interested
in faith, the phenomenon.

Even I’ve made requests to
the Virgin of Guadalupe

and have gone to the shrine.

Well...

I am not a believer, believer.

I am a believer...

For most of us Nahuas

Tonantzin may be Coatlicue

or Guadalupe.

Calling her brown skinned
I think

brings her closer to

to the majority of
us Mexicans that

that are brown skinned.

According to the story

the Virgin of Guadalupe appeared
to Juan Diego

on Tepeyac Hill
on four occasions

asking him to tell the bishop
to build Her a church.

The bishop
doesn't believe Juan Diego

and asks for a sign
to convince him.

The sign will be the precious
flowers that Our Lady

orders him to cut
at the Tepeyac summit.

As he shows them to him

the image of the Virgin
miraculously appears on his cloak.

This cloak with the image

is the one kept and venerated
in the Basilica of Guadalupe.

Switch direction.

Switch direction.

Go faster!

Once in the film set
the friars

will be at the front already.

We don't want you
to be confused

for we are just like you.

The fact is that in Spain

what they teach us
about history is not much

the conquering Spaniards
for the sake of... and that's it.

That's the history you learn.

When you come to Mexico....

you learn there are
other versions, right?

I remember in school

they'd teach us about
Colombus' arrival in 1492,

discovers America, and period.

I don't have much
recollection of history.

Because they are not
really Gods

and only mock people.

The only Lord God

does not mock people.

I think understanding
what happened is vital

the whole process
Mexico underwent was quite hard

because in the end we got rid of
all the culture they had

of worshipping their gods
to impose the church,

took away all their rituals.

Today many people are
outraged by what happened but...

this is how
cultures are born.

Not to agree or disagree,
but as Spaniards

we were invaded by
the Visigoths, by the Arabs

and that's where
we come from.

Listen up

Mexica-Tenochca Lords
here gathered

I'm not going to put myself in the position
that we were a culture

that was only good,

our people were not solely virtuous.

They had a certain aggressiveness
and were also conquerors.

We understand the position
of seeking gold

which is what they wanted.

In our case it was to
subjugate other peoples

and receive tribute.

That is why Tenochtitlan grew.

And I believe

I don't think I'm mistaken,

but we've seen this replay in history

throughout all cultures in the world.

I am a Nahua speaker.

The Popoluca area where I come from

was conquered by the Nahuas

and the Malinche
was from this area.

Here begins the teaching
of Christian doctrine

[SPEAKS NAHUATL]

As a child

I was a fervent admirer
of the Virgin of Guadalupe

and I used to know the
"Guadalupana" song in Nahuatl.

Can you sing it for us?

Yes.

Let me see if I remember.

It's been a while...

[SPEAKS NAHUATL]
From the sky, a beautiful morning...

From the sky, a beautiful morning...

the Guadalupan,

the Guadalupan,

the Guadalupan
descended on the Tepeyac.

The Guadalupan,

the Guadalupan,

the Guadalupan descended on the Tepeyac.

Juan Diego passed by the hill,

Juan Diego passed by the hill,

the Guadalupan,

the Guadalupan,

the Guadalupan
descended on the Tepeyac.

the Guadalupan,

the Guadalupan,

the Guadalupan
descended on the Tepeyac.

The mother of Guadalupe

always existed in my family,
since my grandparents,

my ancestors, we've been
Guadalupans all our lives

with the hope that
one's mother protects you

and we’ve always
been protected by her.

That's why we have her
with lights,

her flowers.

There’s an altar in the market,
whenever I pass by I cross myself.

She's the only one that makes no
distinction between rich and poor.

I pray to Her, ask for things,
she has granted me miracles.

When I was 16 years old
I was diagnosed with arthritis

a disease I'd never heard of.

I saw so many doctors.

I couldn't believe that
at such age I'd have it.

No one in my family has it.

So I said, lets live in Her.

I carried on working
and I leaned on Her.

And thank God
so far, I'm fine.

I am a chef that makes
sauces of all flavors.

I have a sauce dedicated to the Virgin
of Guadalupe called 'rose essence'

done with natural rose petals.

I distill the essence
of every petal

to make it for Her.

The early hours
of the 12th I take it there.

It’s the only day I make it.

Key rings, rosaries, scapularies.

Discounted votive candles.

For all Mexicans

our Virgin of Guadalupe
is our mother

our patroness.

And well, for us indigenous people

she’s Tonantzin,
our mother earth,

mother nature.

And right here

stands the sacred Tepeyac Hill

where our ancestors

have made offerings
to our Mother Earth,

our Mother Nature.

Prior to the European invasion
500 years ago

pilgrimages occurred
at this site.

Here, at Tepeyac hill

Tonantzin was worshipped.

In a testimony
by Franciscan friar

Bernardino de Sahagún

he mentions that

although on that site
there is a shrine

a small chapel
dedicated to the Virgin

in reality
the natives go there

to worship
their ancient divinity

Tonantzin.

(Speaks Nahuatl)

That's very good, that's right.

You should consider
this Nahuatl is from 500 years ago

when the 'Nican Mopohua' was written
so, it's an old Nahuatl.

Do they still speak it like this today?

Well...

Well, not anymore.

It's been five centuries
and it's obviously changed.

Spanish has changed
in 500 years

so has English

why shouldn't Nahuatl
change too?

I'll try to read it for you...

The 'Nican Mopohua' is literally

the text that contains the
story all Mexicans know

whose main characters are obviously
Juan Diego and the Virgin of Guadalupe

and the apparitions at Tepeyac Hill

and hence the story we all know.

[SPEAKS NAUHATL]
To the heavenly lady

holy Mary

the holy mother of God

that you were asking for a sign.

[SPEAKS NAUHATL]
Above the hill...

The 'Nican Mopohua'

is an invaluable document

because it still manages
to preserve

our literary forms.

[SPEAKS NAUHATL]
Where am I?

Perhaps already
in the place the ancients,

the elders,

our grandparents

told us about,

in the flowered land,

the place of sustenance?

Am I already in
the heavenly land?

(Speaks Nahuatl)

Very good, you sound
like a Nahuatl speaker. Excellent.

It's the only source
the Guadalupan event is based on.

Without the 'Nican Mopohua' document

there would be no basis

for the Guadalupan apparitions.

The 'Nican Mopohua',
the account of the apparitions,

was not published until 1649.

There is a silence
of more than 100 years

between the alleged apparitions
that occurred in 1531

and the publication
of their full account

which appears as late as 1649.

I think the problem is that

for many Mexicans
this is a historic event.

So, there is a conflict there

because as historians
we can't find
 documents to prove it.

There are no documents
from the protagonists

stating that this actually happened.

In the story of the apparitions

Juan Diego is, of course,
the main protagonist

but not less so archbishop
Fray Juan de Zumárraga.

Our first archbishop of Mexico

when the Virgin Mary
supposedly appeared

during the well-known
scenes with Juan Diego

does not mention anything
on the subject in his vast work

nor do we have any news
from the viceroys

nor from the history chroniclers

nor from absolutely anyone.

The fact is, we have no news
of the apparitions

there’s not a single document.

This documentary silence

for us historians following
a critical methodology

is one of the arguments

that casts doubt
on the historicity of an event

that all sources remain silent.

It is not a question of whether
to believe in the apparitions

I believe that this should be
very clearly emphasized.

As historians we’re not
questioning whether

the apparitions really occurred
or were supernatural events.

What we are stating is that

there are no testimonies
of the time showing it happened.

And some have said

if it was something
so obvious and well known

there was no need for
the sources to refer to it.

But rather,
it could also be argued that

given the importance
of the fact

at least one source
would have indicated it

and it doesn't happen.

Notwithstanding
this documentary void

three significant events
happened during that period.

Although these historical writings

also don’t mention the apparitions

they shed some light
on the origins of the Virgin’s cult.

The translation of these
ancient Nahuatl texts

and its adaptation
for the actors' dialogues

was made by historian
and linguist Rafael Tena.

None of the 1,600,000
Nahuatl speakers

in Mexico today

speak or write it
like that anymore.

However, we can understand it
well enough

just as it can be done
with classical Greek and Latin.

The first of these events

happened in 1524, seven years
before the apparitions.

The “Colloquy of the Twelve”

is a text we’ve only
recently learned about

as it was discovered in
the Vatican’s Secret Archives in 1926.

It’s a text with
the clear intention

of influencing the indigenous people
first and foremost

to bring about
their conversion.

COLLOQUY OF THE TWELVE

On May 13th, 1524

twelve Franciscans
arrived in Mexico

to begin the methodical
evangelization

of what would become
New Spain.

Only three years had passed
after the final siege

when the spiritual
conquest began.

A few days after their arrival

Cortés carried out an encounter between
the twelve Franciscans and the Mexica.

The content of these meetings

was documented
in an extraordinary text

written by the friars themselves.

It registers the exchanges
when European faith

confronted the ancient
universe of the Mexica.

Listen, Mexica lords
here gathered,

hither begins the teaching
of Christian doctrine...

(Speaks Nauhatl)

which the twelve Franciscans
come to announce

sent here by the Holy Father

Pope Adrian VI.

Don't be confused

for we are just like you.

(speaks Nahuatl)

We are not gods,
but inhabitants of the earth

simple men who eat and drink
and are mortal.

We are but messengers sent by
the Holy Father, Pope Hadrian VI.

We've come with the divine book,
wherein is contained

the sacred word of the one true God,
Lord of heaven and earth,

the giver of life,
whom you have not known.

If you want to admire the riches
of the Giver of Life

if you want to enter heaven
where our Lord Jesus Christ is

it is necessary for you to despise

and spit on those whom
you regard as Gods

for in truth
they are not gods

and only mock the people.

The one and only Lord God

is merciful to all men on earth.

If your gods are real

if they are truly givers of life

why then do they
mock at people?

Every day they demand
blood and hearts

the images and statues you regard
as Gods are filthy and frightening.

Now we've been sent
to enlighten you

in the knowledge of
the one true God.

So that you worship
and serve Him,

for He is Lord of heaven and earth.

For this we have been sent

to show you God's mercy.

There is no other motive
for our coming.

[SPEAKS NAHUATL]
Our lords,

here, in front of you

we take this new word

which you have spoken to us
as a celestial matter.

But we…

what can we say?

Shall we perhaps abandon

before you the old ways

that our grandfathers
and grandmothers so revered

and with which
we’ve been governed

by our rulers?

Allow us to gather the priests

and communicate to them
the new Word

which you have told us
concerning our Lord.

Perhaps they may
be able to answer

to your reasoning.

What we have received

from your breast
and from your head

we shall hold in high esteem.

Let them go.

[SPEAKS NAHUATL]
Our Lords…

you have wearied yourselves
to come to this land.

From where and

how did you come here?

From the abode of
our Lords and the Gods?

For you have arisen
from the bottom of the sea

amongst clouds and mist.

But now

what shall we say?

Are we perhaps something?

We are but poor men

made of earth, dispossessed

needy

sick

and stricken.

Could it be that

we are already heading
to our doom?

Then let us die

let us perish

since our Gods have also died.

You have told us
that we do not know

the Owner of the Near,
of the Nigh,

This is a new word indeed

we are disturbed
and frightened by it

because our ancestors
who came to live on this earth

never told us such a thing.

Our lords,

consider carefully

what should be done.

We are not at ease

we don't accept what you say

and we don't take it as true.

Perhaps that offends you.

Even so,
we will persist in our decision

and on that, we all agree.

Do with us
whatever you want.

This is

what we respond
to your words

our Lords.

In the northern highlands of Oaxaca

live the Mije
indigenous community

whom the Spaniards were never able
to subdue militarily.

The Mije people still
have a strong faith

in these natural entities

the He or She Creator of life.

I’m conflicted when
translating 'the creator'

because in Spanish it's masculine,
but in my language, it has no gender

it's just an entity.

[SPEAKS MIXE]
In honor that tomorrow

we will be meeting
with the hill

today we are preparing
the offerings.

Cheers everyone,
for these little sips.

According to the grandparent's stories

or the narrative they
imposed on them...

First of all

the saints and the virgin
are foreign.

We did not know the saints

the Spanish who came from afar
brought them

from other parts of the earth.

They were told
that what they brought [their God]

was also the giver of life
and was also blessed

so, they thought things over,
accepted, and joined the two visions

and then there was a
hybridization process

they joined the two visions.

But our practice is different

in our prayers we use our voice,
our thoughts

by contrast, in the church,
where the virgin is safeguarded

there is always
a spokesperson for prayers

so then the prayers do
not come from our gut

we don't know how
we must talk to them.

Unlike our religious practice
where there is no intermediary

our connection is direct,
our prayers revolve about daily life

the natural elements
that give us life.

But previously and since
the arrival of the Spanish

they thought and condemned
our practices as demonic.

For them it was unacceptable,
they rejected them.

When the priests arrived

and they started saying it
was an offering to the devil

many people began to
perform their rituals secretly.

It was difficult to reveal
the offerings

and they were made
in a hidden place

so that when visitors came
they wouldn't notice.

The virgin is now
celebrated in a big way

the town's festival
is in Her honor.

But it is almost always celebrated
from these two visions

not only from one perspective,
always from both worlds

it doesn't become one,
it happens simultaneously.

In the end, we have
two ways of living

and we use
these two ways of life

this is how they coexist.

Here, you can't imagine
a God like the Virgin.

We talk with nature

with this we are stepping on

with this, which gives us breathing

with everything around us,
thunder, water, rain, all that

that's what we come for,
that's who we speak to.

And yes, it opens our minds

it opens the way for us.
And why not believe it?

When our ancestors

showed us so.

Is it sideways?

Yes, see?

This goes underneath.

They want more.

Just give them what they need.

For his family
with whom he laughs and talks

may he deliver them from all evil

for all his words,
his promises

today we bring you this offering,
witness it blessed Giver of Life.

May your money

not simply be
blown away by the wind.

May the entities of envy
and wickedness not be offended.

My son,
as head of his family

is fulfilling his promise.

Today they
bring you these offerings.

Please listen to
our requests.

Tomorrow we will also go
to pay a Holy Mass

in our other holy house,
Blessed Father and Mother.

Blessed God, blessed Mother,
watch over him and protect him.

May they learn and improve
in school.

We bring you
what we were told

may the food and drink
be sufficient for you.

Today we are securing
this promise

we are silencing our
unresolved matters.

Tomorrow we will go
to pay the mass

and we will host
our guests and witnesses.

May this food and drink offer
be sufficient for you

that it may be true
and trustworthy.

Thus they come and come,
blessed God.

Blessed God,
here we lay this offering

don’t be offended or saddened
with us bearers of words.

That one is very sad.

Let her move!

Don't be afraid

it's not going anywhere.

Blessed God, blessed Son of God,
here we lay our offering.

Blessed God, blessed Mother.

We shall be saved
by the grace of Lord Jesus…

the Lord’s word

We pray to you Lord.

The second historic event

occurred just a few months
after the colloquy of the twelve.

In 1524, Hernan Cortés

leaves Mexico City

to consolidate
the conquest of Honduras

and appoints Alonzo Zuazo

a very close friend of his

as chief justice of New Spain.

Given Cortés’ absence, rumors of
an indigenous uprising abound

and Alonso Zuazo begins a brutal
repression campaign.

ZUAZO’S VIRGIN

Don't keep this scum alive.

Sir,

there's still three Indians left to
punish,

but the dogs are exhausted.

They refuse to give up their...

Let the dogs rest.

We'll continue destroying idols.

As you wish Sir.

Pull!

Pull!

What do you want?

(Speaks Nahuatl)

Excuse me sir

the gentlemen request
to speak with Mr. Zuazo

Sir,

there’s four Indians here
who want to talk to his lordship.

Who are they?

They look like priests.

Let them in.

Gentlemen,

Gentlemen,

why have you come here?

What business do you
wish to discuss with me?

(Speaks Nahuatl)

Your lordship Zuazo

in your presence
we acknowledge

that the gods give us
food and drink

and bring us health
when we turn ill.

The reason of our coming

is to ask

why Christians
are destroying our gods.

The statues that you venerate

are not true gods.

They are not as you say

the Lord of the Near
and the Neigh.

But we see that
Christians also have images

which they venerate
and serve.

As you do,

we hold in high esteem

the images that you are destroying.

Gentlemen, I'm very busy right now
come back another day

and I will answer your concerns.

Sir,
the Indians have arrived.

Sit down.

Sit.

You should know gentlemen

that us Christians
do not worship images

but the God whom they
represent, who is in heaven.

We also venerate images of saints
who are God’s friends.

Ask the gentlemen

if they also believe that
when our body perishes

something remains
that lives forever.

(speaks Nahuatl)

Yes, we firmly believe so

and we call that Tetonal.

Know then, that Almighty God
created these Tetonal

which we call souls or spirits.
It's them we're talking about.

But some spirits rebelled

and God cast them
from heaven into hell

where they burn forever.

Out of envy

those evil spirits

have persuaded you
to make idols

most of which are
named after these same devils.

Only foolish men

venerate such images.

We don't believe your Lordship
would think us so foolish.

We know it's the artisans
who make the images.

We call amantecas
those who make ours.

You say you don’t
worship images

neither do we worship them.

Our images represent the Sun

the Moon,
the Stars and the Rain

all whom we worship...

because life and death
comes to us from them

and all that we have need of.

The sun, the moon, rain, the
stars are also God's workmanship.

But the images you worship
are of these same devils

that’s why you sacrifice
men before them.

The one true God whose
images we venerate

is not a cruel God

that demands blood and sacrifices.

That is the difference
between our images and yours.

We understand very well
what your lordship tells us.

On our end we
recognize that same truth.

If your lordship accepts
being our godfather

we are ready
to become Christians

with all our people.

We only ask that you give us
an image of the heavenly Lady

Holy Mary, to honor her

because we don't understand

God and his image very well.

Praise God our Lord!

He’ll rejoice welcoming
you in the holy baptism.

Montiel, bring the image
of Our Lady from the altar.

Go ahead.

- I baptize you
with the name of Alonso.

He that believeth
and is baptized

shall be saved and enter
the kingdom of the Lord.

After the baptisms,
the indigenous people placed

the Virgin Zuazo gave them
at the top of the highest pyramid.

It’s not known what
invocation of the Virgin it was

or if it was the
Spanish Virgin of Guadalupe.

Before the encounter of
the two worlds ensued

the Spanish region
of Extremadura

already worshipped its own
Virgin of Guadalupe.

Both Cortés and the twelve Franciscans
who initiated the evangelization

came from this region.

The history of the Sanctuary

of Our Lady
of Guadalupe,

An architectural piece
from the 14th century,

begins when the
shepherd Gil Cordero

receives a theophany
and providential revelation

in which
the Blessed Virgin Mary

reveals to him that
next to a cow gone astray

is a sculpture that

being next to
the Guadalupejo river

the hidden river,

begins to be called
Our Lady of Guadalupe.

The shepherd
digs next to the cow and finds

the hidden sculpture

of the Holy Virgin.

In the 15th century
the Hieronymite monks

began to dress
the Romanesque sculpture

which is a carving of about
58 or 59 centimetres in size.

The figure of the Blessed Virgin
embodies a peasant woman

tanned by the sun

representing the spirit
of the ‘Song of Songs’ which says:

“black but beautiful
is the daughter of Jerusalem”

We are in front of the
Immaculate Conception

presiding the choir

of the Royal Basilica
of Saint Mary of Guadalupe.

This Flemish
Gothic image

was placed in 1499

and as you can see,

it is the prototype of the
Guadalupan of Mexico.

Was this one the original of that one?

We can't know,

but what we can be sure of

is that both had
the same iconographic origin.

I usually explain the relationship
between the Spanish Guadalupe

and the Mexican Guadalupan

from a very simple understanding:

who is it that brings
Western faith and culture

to the other side of the Atlantic?

Columbus passed through here
in four occasions

the evangelizers and conquerors
set off from here

all of them were from
the Extremadura region

among them, the 12 apostles
who introduced the faith.

They all departed from this place

they could’ve not spoken of
our Lady of Almudena

or our Lady of Rocío.

When they spoke
of the most holy Virgin

undoubtedly their
reference was

the Blessed Virgin of Guadalupe.

23 years after the apparitions

when Alonso de Montúfar,
the second Archbishop of Mexico,

arrived in New Spain

a chapel already existed at
at Tepeyac Hill.

When Alonso de Montúfar arrived

the cult was already important

and he becomes aware that

Our Lady already worked miracles.

Soon after, Montúfar appoints himself
patron of the chapel

controls its income,
and promotes the cult of its virgin

using the name of Guadalupe.

Naming her Guadalupe
conveyed the prestige

the Spanish Virgin already had.

BUSTAMANTE - MONTÚFAR CONTROVERSY

Good morning Father Fray Luis.

God bless you Don Juan.

Where are you off to so early?

The Guadalupe shrine
to pray to the Virgin.

For my daughter,
she has a bad cough.

Stop that drunkenness.

You should know we
disapprove of such devotion.

Do you want then Father
that I renounce my devotion?

No.

But I consider that
by going to Guadalupe

rather than serving God,
you’re offending Him

by setting a bad
example to the natives

making them believe
that image works miracles.

Reverend Father

in that shrine
and before that image

Archbishop Montúfar
celebrates mass.

If his lordship does what he does,
it’s to pursue his interests.

Well then

with your permission father,
I don't want to be late.

Good morning.

Moments later
Tepeyac hill Shrine

Blessed are the eyes

that see what you see.

You are fortunate my children

that you can behold
the blessed image of Our Lady

here at her Tepeaquilla shrine.

Our Lord Jesus Christ has ordained
that many parts of the Christian world

have temples to honor
the image of our Holy Mother.

Here, we too are fortunate

since Mexico City has
this shrine to venerate

the image of our
Blessed Virgin Mary.

I’ve heard remarks that
our Holy Mother

has worked miracles here,
of which I’ve not seen evidence yet.

My duty as a pastor
is to order an investigation

to avoid unconfirmed facts
being spread.

Or, if applicable

be grateful for
our Heavenly Mother’s love.

The miracle that I do see every day

is the devotion that
the Spaniards of the city

and the natives of the land
have for this sacred image.

May God

bless us all.

San JosÉ de los Naturales
Church

Two days later

Let us celebrate then

that the glorious Nativity
of Our Lady

which we are
commemorating today

was the beginning
of our longed-for redemption.

I admit

I’m not sufficiently devoted
to Our Lady, I would like to,

and it’s not my intention
to diminish anyone's devotion

but,

I feel

it's my duty to express a concern,

because it seems to me that
those who visit the shrine of Guadalupe

do so in detriment of the natives,
by leading them to understand

an image painted by an Indian
works miracles.

an image painted by an Indian
works miracles.

The archbishop
is deluding himself

thinking the indians are not
devotees of Our Lady.

On the contrary, they are

so much, that they worship her
as God himself.

If his Grace knew

the natives’ devotion as we do

that lived with them

he would carefully examine the origins
of this image and shrine.

What we are witnessing

goes against what we’ve
always preached as friars

that one must not worship images

but what they represent,
God who is in heaven.

To say the image of Tepeaquilla
works miracles

is to sow confusion,
undoing the good done so far.

Whoever first claimed
that image works miracles

should receive
a hundred lashes

and whoever says so onwards
two hundred.

If this devotion continues,
I will no longer preach to the Indians.

Also, a lot of alms
are being collected there

which could be used to help
the poor and the hospitals

but now, where that money
is going it is not known.

I leave this grave matter to
your better judgement

since our conscience
is bound before God.

One should also consider

that misgivings between
the friars and the archbishop

arose over control of
the places of worship

and the influence
that each could have

on the indigenous people

and their Christianization.

Despite the Franciscan's opposition
to the Tepeyac cult

Montúfar continued promoting it.

The historian Edmundo O'Gorman said,

it was most likely at that time

the image of the Virgin
of Guadalupe we know today,

was secretly placed

in the Tepeyac temple.

Whether its divine origin is sustained

as miraculously embodied
on Juan Diego’s mantle

or as mentioned
in Bustamante's sermon

to have been painted
by a native

Marcos Cipaq de Aquino

of course that there are
very indigenous elements.

Although it must also be said

the Mexican image of Our Lady of Guadalupe
has great similarity

with an image of the
Sanctuary of Guadalupe in Extremadura.

Most of the iconography

that was produced in Spain
emerged through engravings.

The Virgin of Guadalupe
is indeed based, I think

in models from Flanders
and Germany in Northern Europe.

It has many
iconographic similarities

in how it's represented.

Like a woman dressed as a sun

with a crown of 12 stars
on her head

and standing on a crescent moon

according to St. John’s description
in the Apocalypse.

This already has some fusion
between the Spanish and the indigenous.

It already has a Spanish inspiration

with the pink color.

- Can you throw your head back a bit?

Nearly 100 years after the controversy
between Archbishop Montúfar and Bustamante,

New Spain had already been evangelized

and was resolutely Catholic.

It’s then that
a New Spain clergyman

makes public for the first time

the story of the apparitions
as it is known today.

In its beginnings Guadalupe was not

a cult known throughout New Spain
or what we now call Mexico.

Just like Guadalupe
there were others

Los Remedios, La Bala...

The first to take up the story
to publish a sermon

is Miguel Sanchez, a clergyman.

He doesn't publish
the story in its entirety,

the Nahua text as such

will be published a year later
by Lazo de la Vega

and this is how it will be known.

Today, the hypothesis is that

this account of the Nican Mopohua
was written much earlier

and these two authors recover it.

[SPEAKS NAHUATL]
Know and be assured

my youngest son

I am the ever-virgin

Saint Mary

mother of the true God.

Interestingly, it is
the archbishopric

who pays for these publications.

To this day, whoever funds a book
is who’s interested its publication.

The 'Nican Mopohua' is not
endorsed by us indigenous people.

The 'Nican Mopohua' is held
by the religious institution

that was implanted here
in the 16th century

and sustained by the highest ranks of power
since the 16th century.

The historical document
emerged from that institution.

The oral tradition of the apparitions
already existed.

Sanchez, in his
introduction to the work

explains very well
that the tradition exists.

The tradition of the apparitions existed
before 1648 and 1649, without a doubt.

But since the publication
of these books

the apparition of the Virgin of Guadalupe
to Juan Diego is going to become

a story that every good
Mexican should believe in.

Here it is told

how not so long ago

Our Lady, mother of God,
the ever-virgin Holy Mary

miraculously appeared
at Tepeyácac

where she is now
called Guadalupe.

In the year 1531

a few days into
the month of December

a lowly man,
a macehual called Juan Diego,

was making his way.

When he arrived near
the little Tepeyácac hill

he heard chanting
up the mount

they were like songs
of varied precious birds.

Do I deserve what I hear?

Or is it just a dream?

Where am I?

Perhaps in the place that
the ancients talked to us about

the elders, our grandparents

in the flowered land?

Could I already be

in the heavenly land?

Juanito

Juan Dieguito.

Listen my dearest son

Juanito, where are you going?

My lady

my dear child

I'm heading to your house
in Mexico Tlatelolco.

Know and be certain

my dearest and youngest son

that I am the Blessed Virgin Mary

mother of the true God,

through whom one lives,

creator of men,

owner of the Near, of the Nigh

lord of the sky,

and lord of the earth.

I very much want

that's my wish,

that in this place I may be built

a temple

where I can show

manifest

and deliver to my children

all my love

my compassion

my support and protection.

There I will listen

to their weeping and grief

I will remedy and heal

all their sorrows

their afflictions and distresses.

And so that my desire
may be fulfilled

go to the palace of
Mexico's bishop.

You will tell him
I'm sending you

to communicate to him
the desire that I have

that he build me a temple

here on the plain.

Go then

and do your best.

My lady

I will do your bidding.

Upon arriving at the city

he immediately went
to the bishop's palace

But when the bishop
heard the message

he did not give it
much credence

because some proof
was still required

so that the bishop
could believe.

Mr. Bishop

I've already carried out
what you ordered me to do.

I went to tell the heavenly lady
Holy Mary

holy mother of God

that you asked for a sign
to believe me.

My youngest son

climb to the top of the hill

and there,
where you saw me

you'll find some flowers.

Cut them, pick them,
gather them

and then come down

and bring them to my presence.

Though I knew

that up on the hill

there are no flowers
because it's a rocky place,

still, I did not hesitate

I did not waiver.

When I got to the top of the hill

I found that there was
a garden

with plenty of beautiful
flowers

like roses of Castile

that glowed
with the morning dew.

These flowers are sign and proof

you are to take to the bishop.

You will tell him for me

that through them
he shall learn my will

and may this
fulfil my wish.

Here they are

receive them.

And when the Castile roses
were scattered on the ground

there appeared stamped
on the indian's tunic

the precious image

of the ever virgin

St. Mary

mother of God

as it now stands

and is kept
in its beautiful home

and temple of Tepeyácac

where now it is called

Guadalupe.

This account of
the Virgin of Guadalupe’s apparitions

should not surprise us.

The Spaniards obviously believed
in apparitions of the Virgin Mary,

the indigenous people believed in
apparitions of their deities.

Yet I feel that
the Nahuatl part of this story

although fundamental and central

should not make us forget

the resemblance of this story
of the Guadalupan apparitions

with the Spanish story
of the apparitions

of the Virgin of Guadalupe
in Extremadura.

They are very, very similar in
their narrative structure.

Most of the great Marian images

have a foundational
narrative of this sort.

There's something surprising,
something miraculous

that happens to
a person of humble origins.

In these narratives
it’s always the case

that the ecclesiastical
hierarchy ignores.

She sent me to come
on her behalf

to tell everything
to father-bishop.

And so I do.

You will come again my son

and I'll listen to you
more slowly.

These indians are so naive.

It’s thought that the 'Nican Mopohua'

is perhaps a piece
of evangelistic theatre

created to be staged
to the indigenous people.

It is really a play, with Juan Diego’s
comings and goings,

the Virgin appears,

then She sends him
with Bishop Zumarraga

who does not believe him.

All this back and forth
is very theatrical.

From my point of view
as an indigenous person

the 'Nican Mopohua'
was conceived in Spanish

due to the need of the Spanish

and the culture that represents it
from the European invaders.

For me, that's what it is.

Rather, they used Nahuatl
to give legitimacy to these lands

and in using it, fortunately,
they were very careful

that it was a Nahuatl
of the highest quality.

Although the 'Nican Mopohua'
first appears in 1649

it was most likely written much
earlier in the 16th century

by Antonio Valeriano

a Nahuatl Mexica intelectual
from Azcapotzalco

who was one of Fray Bernardino
de Sahagún’s main collaborators.

One of the reasons why
Antonio Valeriano's authorship

should be endorsed

is not only because

of the use of classic Nahuatl,

but also, its literary tradition.

This world of Nahua symbols

is easily identifiable

in a beautiful poem
known as Cuicapeuhcáyotl

or “Beginning of the songs”.

With all certainty
the 'Nican Mopohua' author

knew these 'Mexican songs',
since it uses several expressions

almost literally taken

from the 'Cuicapeuhcáyotl'.

Just as in the story
of the apparitions

Juan Diego cuts flowers
and keeps them in his tunic

so does the protagonist
of this beautiful Nahua poem.

BEGINNING OF THE SONGS
ANONYMOUS

I say to my heart:

where shall I find beautiful
and fragrant flowers?

Who shall I ask?

Perhaps I should interrogate
the precious hummingbird

the jade-coloured hummingbird,

or perhaps
the fire-coloured butterfly.

They must know

where the beautiful

and fragrant flowers bloom.

Who are you looking for, singer?

Where will I find
beautiful and fragrant flowers?

With them I want to cheer
those like you.

Here we will show them to you,
oh singer,

and with them
you will make the lords rejoice.

To the flowery land they led me

where everything glistens
like dew under the sun's rays.

Cut as many flowers as you want.

Rejoice, singer

and take those flowers
to our friends the Lords

so that they may give joy
to the Lord of the earth.

On my tunic’s lap

I placed
an assortment of flowers

those that comfort the heart

and give contentment.

Then I chanted a song

to extol The Lords

in the presence of the Owner
of the Near, of the Nigh.

For He alone, Tloque Nahuaque,
is who bestows the merits.

In the meantime,
my heart weeps upon earth

at the memory of Xochitlalpan

the florid land
I went there to see

I the singer.

I can't stop thinking:

Truly, it is not a good place
here on earth.

Perhaps we should go

somewhere more pleasant.

For... what good
can there be on earth?

Perhaps it will be better there

where we can detach
ourselves from life.

These songs are a testimony

of great existential concerns

of the ancient Mexicans, which
we could describe as philosophical.

I believe that a large
part of “Creoles”,

these Spaniards
raised in New Spain,

had this concern to demonstrate

that Mexico was also
a land of wonders

where miracles took place
just as in Europe.

The story of the apparitions
already has the clear intention

of exalting these lands,

not only indigenous culture,

but the fusion of the two,
the Spanish and the indigenous

which will give birth
to a new people.

They no longer felt Spanish

because they were not peninsular
but born here.

Through the devotion
to the Virgin of Guadalupe

they channelled their aspirations

and strengthened the feeling
of Mexican nationality.

Long live the Virgin of Guadalupe!

Long live America

and death
to bad government.

Long live
the Virgin of Guadalupe!

Guadalupe will be one of the first

and most important signs of identity.

It will be present at the beginning
of the War of Independence

with the priest Hidalgo in 1810,

or in the Mexican Revolution

where her image will be an emblem
that unites many collectives

with different ideals
of change, social justice

and equality.

I think what happened
is understandable.

However, after 300 years,
Mexico liberates itself

and becomes independent,
but we, the indigenous peoples...

thanks to our people,
Mexico's independence was won.

But the governments that stayed on

continued to subjugate us,
to trample us underfoot.

The revolution was won.

Zapata, a great indigenous representative

also spoke Nahua, from Morelos.

But what happened?

With the governments that followed

our peoples…

they are still trampled underfoot,

continue to be subjugated.

We're from Hecelchakán

we went to Mexico City

to the Basilica

and now we’re returning
to our homes.

We started on
November 15th

and today the 12th, we’ve been
pilgrims almost for a month.

These images are requests.

People already know
that every year we go

so they ask us
to bring images for them.

The weight depends on the image,
about 25 or 30 kilos.

Our group is called
"Lupita’s blessing"

we are all happy
to be doing well.

Every year we make a promise

that drives us to never give up

to always carry through
and return to our family.

We leave the village united
and returned united.

Many say:
I no longer question whether

the Virgin of Guadalupe
appeared or not.

I'm just going to pray
to that divine being

that divine He or She,
and give thanks for giving us life

and in that sense obviously
the Virgin of Guadalupe

occupies a very very
special place.

Guadalupanism has become
part of our identity

one of the elements of national unity
and national identity

of national integration.

Everyone celebrates it
and everyone feels united by it

in one way or another everyone
manifests their devotion to the Virgin.

I'm absolutely convinced

that the Catholicism practiced
in other countries

especially in Europe,
is not like ours.

Why?

Because ours has its own
Mexican culture and spirituality.

On December 12th, 2018
the Church allowed for the first time

that indigenous people
perform a ritual dance

inside the basilica
of the Virgin of Guadalupe.

[SPEAKS NAHUATL]
I want to speak to you

in our venerable tongue

because we're still here

our culture still exists.

Because it's wonderful

that all of us natives
can still exist in this Mexico of ours.

I thank all of you

for listening to me.

Thank you very much.

Thank you.