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| shape of a microcosm, as their positioning inside the tomb seems to illustrate. All three vessels are oriented west  east, away from the realm of death and towards the realm of life. They therefore seem to serve as a means to exemplify the natural order of the Zapotec world view in their orientation and positioning. Furthermore, the vessels display different representational styles of the Cocijo deity, indicating a difference in their purpose. They may have served to either manifest the deity in a physical Cocijo over their face, it is a means of manifesting the deity physically. If Cocijo is represented as indicative of the deity being present in spirit. The analysis of the ancient Zapotec worldview approach and warrants extensive further studying. Regardless, the initial results seem promising recovered from future excavations it will certainly be worthwhile to include their orientation data in a source of information that has yet to be further explored. Acknowledgement The author wishes to thank everyone who contributed to this publication. Especially Dr. Araceli Rojas Martinez Gracida for her extensive proofreading and commentary on the text and republished in this work. Bibliography Arnold, P.P., 1999. Eating Landscape. Aztec and European Occupation of Tlalocan. Colorado: University Press of Colorado. Caso, A. and I. Bernal (eds), 1952. Urnas de Oaxaca. Oaxaca: Instituto Nacional de Antropología e Historia. Caso, A., 2003. Obras El México Antiguo. Mixtecas y Zapotecas. Mexico City: El Colegio Nacional. Fitzsimmons, J.L., 2011. Perspectives of Death and Transformation in Ancient Maya Society, in J.L. Fitzsimmons and I. Shimada (eds), Living with the dead: mortuary ritual in Mesoamerica. Tuscon: University of Arizona Press. Hopkins, N.A. and J.K. Josserand, 2001. Directions and Partitions in Maya World View. http://www.famsi.org/ research/hopkins/DirectionalPartitions.pdf. | Insoll, T., 2004. Archaeology, Ritual, Religion. New York: Routledge. López Austin, A., 1993. The Myths of the Opossum: Pathways of Mesoamerican Mythology. Albuquerque, University of New Mexico Press. López García, U., 2001. El tiempo en la cosmovisión de Ñuu Savi en: Procesos de cambio y coceptualización del tiempo, in N.M. Robles García (ed), Memoria de la Primera Mesa Redonda de Monte Albán. Mexico City: Instituto Nacional de Antropología e Historia. Marcus J., 1983. Rethinking the Zapotec Urn, in K.V. Flannery and J. Marcus (eds), The Cloud People. Divergent Evolution of the Zapotec and Mixtec Civilizations. New York: Academic Press, 144-148. Markman P.T. and R.H. Markman, 1990. Masks of the Spirit. Image and Metaphor in Mesoamerica. Berkley: University of California Press. Middleton, W.D., G.M. Feinman and G.M. Villegas, 1998. Tomb Use and Reuse in Oaxaca, Mexico. Ancient Mesoamerica 9, 297-307. Morris, B., 1987. Anthropological Studies of Religion: An Introductory Text. Cambridge: Cambridge University Press. Radzin, H., 1983. Names in the Mythological Lay Grimnis-Mal. Literary Onomastics Studies 10. Roe, P.G., 1982. The Cosmic Zygote. Cosmology in the Amazon Basin. New Jersey: Rutgers University Press. Scarre, C., 2011. Monumen tality, in T. Insoll (ed), Oxford Handbook of the Archaeology of Ritual and Religion. Oxford: Oxford University Press, 9-23. Sellen, A.T., 2007. El Cielo Compartido: Deidades Mérida: Universidad Nacional Autónoma de México. Urcid, J., 2014. Monte Albán. At the Summit of the Sacred Mountain, in J.J. Norwich (ed), Cities that Shaped the Ancient World. New York: Thames & Hudson, 206 – 209. Wilbert, J., 2004. The Order of Dark Shamans among the Warao, in N.L. Whitehead and R. Wright (eds), In Darkness and Secrecy. The Anthropology of Assault Sorcery and Witchcraft in Amazonia. Durham: Duke University Press, 21-50. Winter, M., 2009. La Religión, el Poder y las Bases dela Complejidad Social en Oaxaca Prehispanica, in N.M. Robles García (ed), Bases de la complejidad social en Oaxaca: memoria de la Cuarta Mesa Redonda de Monte Albán. Mexico City: Instituto Nacional de Antropología e Historia, 503-523. 2017 | INTER-SECTION | VOL III | p.27