在西班牙占领本地之前,口头文学和图画文字是那哇特尔人表现、保留和传承其文化传统的有效工具。任何一篇文字的内容,都可以通过口述或者看图说话的方式来表达。这两种方式的表现力都远远地超过了言语本身,因为词语的“文本”在口头演出当中通过声音、手势、舞蹈、音乐、节奏、多彩的象形文字、特定的时空氛围而被“具体化”了。同样,书写的文本也因文字画、意符、音符以及颜色、形状、大小、位置、间隔关系、笔势以及图纹的双层影像等而被“具像化”了。尽管古抄本中的图画主要是被设计来“看”而不是(西方人观念中的)读的,很可能有与之相配的口述文本同时存在,它们从图像中生发而出,或者作为图本的补充存在。文章将涉及以下一些问题:第一,在前西班牙时代,人们是如何来“阅读”、也就是符号性地解释一个图画文本的?第二,图形比喻怎样触发口头表演?第三,口头演出如何“扎根”于图画?第四,言语的独白或对话在看图说话时如何得以运用或被参照?全部分析以那哇特尔(nahuatl)印地安人的手抄本和由西班牙人及其印地安助手们(根据当地土著的口述)所搜集和记录下的那哇特语文献为基础。 Prior to Spain’s occupation of the land, oral literature and pictorial representations were an effective tool for the Woutel to manifest, preserve and pass on their cultural traditions. The content of any one of the texts can be expressed in oral or pictorial ways. The expressive power of both approaches goes far beyond the speech itself, as the “text” of the word is used in verbal performance by voice, gesture, dance, music, rhythm, colorful hieroglyphs, and particular time-space atmosphere “Avatar ”. Similarly, the written texts are “figurative” by the characters, spellings, notes, and the double-layer images of colors, shapes, sizes, positions, spacing, gestures and patterns. Although the pictures in the ancient transcripts were primarily designed to read rather than read (in Western notions), it is likely that the corresponding oral texts co-exist, they germinate from the image or, as Supplement to the picture exists. The article will address the following questions: First, how do people come to “read” in the pre-Hispanic era, that is, to interpret a pictorial textual symbolically? Second, how does a graphic metaphor trigger verbal performance? Third, How does the show “take root” in the picture? Fourth, how can monologues or conversations of speech be used or referred to when looking at pictures? All analyzes are based on the manuscripts of the Nahuatl Indians, People and their Indian aides (according to the indigenous Aboriginal dictation) collected and recorded in the Wow language documents as the basis.