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In the Nahuatl language, Templo Mayor was called huei teocalli. Get facts about Aztec religion here. Templo Mayor was constructed in After the first construction, it was rebuilt for 6 times.
In , the Spanish destroyed the temple. If you are interested to visit Templo Mayor, you can check the modern day location of this magnificent building.
The site is situated northern of the Zacalo. It is between Justo Sierra and Seminario streets. It is also a part of the historic center in Mexico City.
As I have stated before, the first construction of Templo Mayor began in During the reigns of Acamapichtli, Huitzilihuitl and Chimalpopoca, the second temple was built in and During the reign of Itzcoatl, the third temple in Templo Mayor was built in to The fourth temple was built during the reigns of Moctezuma I and Axayacatl in and Find out facts about Aztecs here.
The reign of Tizoc marked the construction of the fifth temple in Templo Mayor. During the reign of Ahuizotl, the sixth temple was added.
The Great Temple was inaugurated by Ahuizotl by having 4, people scarified in the ritual. It lasted for four days.
After the destruction of Tenochtitlan, the Templo Mayor, like most of the rest of the city, was taken apart and the area redeveloped by new structures of the Spanish colonial city.
By the 20th-century, scholars had a good idea where to look for it. Leopoldo Batres did some excavation work at the end of the 19th century under the Mexico City Metropolitan Cathedral because at the time, researchers thought the cathedral had been built over the ruins of the temple.
In the first decades of the 20th century, Manuel Gamio found part of the southwest corner of the temple and his finds were put on public display.
However, the discovery did not generate great public interest in excavating further, because the zone was an upper-class residential area. In , Hugo Moedano and Elma Estrada Balmori excavated a platform containing serpent heads and offerings.
In , Eduardo Contreras and Jorge Angula excavated a chest containing offerings, which had first been explored by Gamio. The push to fully excavate the site did not come until late in the 20th century.
On 21 February , workers for the electric company were digging at a place in the city then popularly known as the "island of the dogs".
It was so named because it was slightly elevated over the rest of the neighborhood and, during flooding, street dogs would congregate there.
Just over two meters down, the diggers struck a pre-Hispanic monolith. This stone turned out to be a huge disk of over 3. From to , specialists directed by archeologist Eduardo Matos Moctezuma worked on the project to excavate the Temple.
To excavate, 13 buildings in this area had to be demolished. Nine of these were built in the s, and four dated from the 19th century, and had preserved colonial elements.
During excavations, more than 7, objects were found, mostly offerings including effigies, clay pots in the image of Tlaloc, skeletons of turtles, frogs, crocodiles, and fish; snail shells, coral, some gold, alabaster , Mixtec figurines, ceramic urns from Veracruz , masks from what is now Guerrero state, copper rattles, and decorated skulls and knives of obsidian and flint.
These artifacts are now housed in the Templo Mayor Museum. The museum exists to make all of the finds available to the public. The excavated site consists of two parts: Aztec temples were typically expanded by building over prior ones, using the bulk of the former as a base for the latter, as later rulers sought to expand the temple to reflect the growing greatness of the city of Tenochtitlan.
Therefore, digging down through this temple takes us back in time. The first temple was begun by the Aztecs the year after they founded the city, and the temple was rebuilt six times.
All seven stages of the Templo Mayor, except the first, have been excavated and assigned to the reigns of the emperors who were responsible for them.
Construction of the first Templo Mayor began sometime after This first temple is only known through historical records, because the high water table of the old lakebed prevents excavation.
The second temple was built during the reigns of Acamapichtli , Huitzilihuitl and Chimalpopoca between and The upper part of this temple has been excavated, exposing two stone shrines covered in stucco on the north side.
A chacmool was uncovered as well. The third temple was built between and during the reign of Itzcoatl.
A staircase with eight stone standard-bearers is from this stage bearing the glyph with the year Four-Reed These standard bearers act as "divine warriors" guarding the access to the upper shrines.
The fourth temple was constructed between and during the reigns of Moctezuma I and Axayacatl. This stage is considered to have the richest of the architectural decorations as well as sculptures.
Most offerings from the excavations are from this time. The great platform was decorated with serpents and braziers , some of which are in the form of monkeys and some in the form of Tlaloc.
At this time, the stairway to the shrine of Tlaloc was defined by a pair of undulating serpents and in the middle of this shrine was a small altar defined by a pair of sculpted frogs.
The circular monolith of Coyolxauhqui also dates from this time. The fifth temple — is dated during the short reign of Tizoc.
During these five years, the platform was recovered in stucco and the ceremonial plaza was paved. The sixth temple was built during the reign of Ahuizotl.
He finished some of the updates made by Tizoc and made his own; as shown on the carvings of the "commemoration stone of the huei teocalli", showing the two tlatoqueh celebrating the opening of the temple during the last day of the month Panquetzaliztli dedicated to Huitzilopochtli; day 7 acatl of the year 8 acatl Dec 19th, The Sacred Precinct was walled off and this wall was decorated with serpent heads.
He built three shrines and the House of the Eagle Warriors. Very little of this layer remains because of the destruction the Spaniards wrought when they conquered the city.
Only a platform to the north and a section of paving in the courtyard on the south side can still be seen. Most of what is known about this temple is based on the historical record.
It was at the time the largest and most important active ceremonial center. The pyramid was composed of four sloped terraces with a passage between each level, topped by a great platform that measured approximately 80 by meters by feet.
It had two stairways to access the two shrines on the top platform. One was dedicated to Tlaloc, the god of water on the left side as you face the structure , and one to Huitzilopochtli, deity of war and of the sun, on the right side.
The two temples were approximately 60 meters feet in height, and each had large braziers where the sacred fires continuously burned.
The entrance of each temple had statues of robust and seated men which supported the standard-bearers and banners of handmade bark paper.
Each stairway was defined by balustrades flanking the stairs terminating in menacing serpent heads at the base. These stairways were used only by the priests and sacrificial victims.
The entire building was originally covered with stucco and polychrome paint. The deities were housed inside the temple, shielded from the outside by curtains.
The idol of Huitzilopochtli was modeled from amaranth seeds held together with honey and human blood. Inside of him were bags containing jade, bones and amulets to give life to the god.
This figure was constructed annually and it was richly dressed and fitted with a mask of gold for his festival held during the Aztec month of Panquetzaliztli.
At the end of the festival, the image was broken apart and shared among the populace to be eaten. On 14 November , Cortes seized the emperor Moctezuma II and ordered the destruction of all the religious relics of the Aztecs.
He ordered a Catholic cross placed on the Templo Mayor. Unarmed and trapped within the walls of the Sacred Precinct, an estimated 8,—10, Aztec nobles were killed.
When word of the massacre spread throughout the city, the people turned on the Spaniards, killing seven, wounding many, and driving the rest back to their quarters.
The Spaniards were trapped between two Aztec forces and 68 were captured alive. Ten of these Spanish captives were immediately sacrificed at the Temple and their severed heads were thrown back to the Spaniards.
The others were sacrificed at the Great Temple that night, which could be seen from the Spanish camps. The sacrificed Spaniards were flayed and their faces — with beards attached — were tanned and sent to allied towns, both to solicit assistance and to warn against betraying the alliance.
After the fall of Tenochtitlan in , the lands controlled by the Aztecs became part of the Spanish empire.
All the temples, including the Templo Mayor, were sacked, taking all objects of gold and other precious materials.
Essential elements of the old imperial center, including the Templo Mayor, were buried under similarly key features of the new Spanish city in what is now the historical downtown of the Mexico City.
The measurements in the Templo Mayor confirmed the veracity of this comment. The orientation of stage II, the earliest of the archaeologically attested construction phases, is different from that adopted by stage III and preserved in all subsequent stages.
One of the sunset dates corresponding to the east-west axis of the late stages, including the last, is April 4, which in the Julian calendar of the 16th century was equivalent to March In , this was the last day of Tlacaxipehualiztli, that is, precisely the day of the feast of the month.
Furthermore, March 25, the Feast of the Annunciation, was in the Middle Ages commonly identified with the vernal equinox.
According to tradition, the Templo Mayor is located on the exact spot where the god Huitzilopochtli gave the Mexica people his sign that they had reached the promised land: The Templo Mayor was partially a symbolic representation of the Hill of Coatepec, where according to Mexica myth, Huitzilopochtli was born.
Huitzilopochtli was victorious, slaying and dismembering his sister. Her body was then thrown to the bottom of the hill.
The northern half represented Tonacatepetl, the mountain home of Tlaloc. These locations served as a place for the reenactment of the mythical conflict.
The various levels of the Temple also represent the cosmology of the Aztec world. First of all, it is aligned with the cardinal directions with gates that connect to roads leading in these directions.
Archaeologist Eduardo Matos Moctezuma , in his essay "Symbolism of the Templo Mayor," posits that the orientation of the temple is indicative of the total vision that the Mexica had of the universe cosmovision.
He states that the "principal center, or navel, where the horizontal and vertical planes intersect, that is, the point from which the heavenly or upper plane and the plane of the Underworld begin and the four directions of the universe originate, is the Templo Mayor of Tenochtitlan.
The Sacred Precinct of the Templo Mayor was surrounded by a wall called the "coatepantli" serpent wall. Among the most important buildings were the ballcourt, the Calmecac area for priests , and the temples dedicated to Quetzalcoatl , Tezcatlipoca and the sun.
On the sides of the Templo Mayor, archeologists have excavated a number of palatial rooms and conjoining structures. One of the best preserved and most important is the Palace or House of the Eagle Warriors.
This area dates back to the fourth stage of the temple, around It is a large L-shaped room with staircases decorated with sculptures of eagle heads.
To enter this main room, one had to pass through an entrance guarded by two large sculpted representations of these warriors. The Eagle Warriors were a privileged class who were dedicated to the god Huitzilopochtli, and dressed to look like eagles.
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Our team will review it and, if necessary, take action. Sign in to report this game to Microsoft. Report this game to Microsoft. He also consolidated the class structure of Aztec society, by making it harder for commoners Nahuatl languages: He also instituted a strict sumptuary code limiting the types of luxury goods that could be consumed by commoners.
In , Moctezuma received the first news of ships with strange warriors having landed on the Gulf Coast near Cempoallan and he dispatched messengers to greet them and find out what was happening, and he ordered his subjects in the area to keep him informed of any new arrivals.
At this point, the power balance had shifted towards the Spaniards who now held Motecuzoma as a prisoner in his own palace.
During the fighting, Moctezuma was killed, either by the Spaniards who killed him as they fled the city or by the Mexica themselves who considered him a traitor.
He ruled only 80 days, perhaps dying in the smallpox epidemic, although early sources do not give the cause.
After the siege and complete destruction of the Aztec capital, he was captured on 13 August , and marked the start of Spanish hegemony in central Mexico.
His death marked the end of a tumultuous era in Aztec political history. The most powerful nobles were called lords Nahuatl languages: Their works were an important source of income for the city.
Some macehualtin were landless and worked directly for a lord Nahuatl languages: Commoners were able to obtain privileges similar to those of the nobles by demonstrating prowess in warfare.
When a warrior took a captive he accrued the right to use certain emblems, weapons or garments, and as he took more captives his rank and prestige increased.
The Aztec family pattern was bilateral, counting relatives on the fathers and mothers side of the family equally, and inheritance was also passed both to sons and daughters.
This meant that women could own property just as men, and that women therefore had a good deal of economic freedom from their spouses.
Nevertheless, Aztec society was highly gendered with separate gender roles for men and women. Men were expected to work outside of the house, as farmers, traders, craftsmen and warriors, whereas women were expected to take the responsibility of the domestic sphere.
Women could however also work outside of the home as small-scale merchants, doctors, priests and midwives. This situation has led some scholars to describe Aztec gender ideology as an ideology not of a gender hierarchy, but of gender complementarity, with gender roles being separate but equal.
Among the nobles, marriage alliances were often used as a political strategy with lesser nobles marrying daughters from more prestigious lineages whose status was then inherited by their children.
Nobles were also often polygamous, with lords having many wives. Polygamy was not very common among the commoners and some sources describe it as being prohibited.
The main unit of Aztec political organization was the city state, in Nahuatl called the altepetl , meaning "water-mountain".
Each altepetl was led by a ruler, a tlatoani , with authority over a group of nobles and a population of commoners.
The altepetl included a capital which served as a religious center, the hub of distribution and organization of a local population which often lived spread out in minor settlements surrounding the capital.
Altepetl were also the main source of ethnic identity for the inhabitants, even though Altepetl were frequently composed of groups speaking different languages.
Each altepetl would see itself as standing in a political contrast to other altepetl polities, and war was waged between altepetl states.
In this way Nahuatl speaking Aztecs of one Altepetl would be solidary with speakers of other languages belonging to the same altepetl, but enemies of Nahuatl speakers belonging to other competing altepetl states.
In the basin of Mexico, altepetl was composed of subdivisions called calpolli , which served as the main organizational unit for commoners.
In Tlaxcala and the Puebla valley, the altepetl was organized into teccalli units headed by a lord Nahuatl languages: A calpolli was at once a territorial unit where commoners organized labor and land use, since land was not in private property, and also often a kinship unit as a network of families that were related through intermarriage.
Calpolli leaders might be or become members of the nobility, in which case they could represent their calpollis interests in the altepetl government.
In the valley of Morelos, archeologist Michael E. Smith estimates that a typical altepetl had from 10, to 15, inhabitants, and covered an area between 70 and square kilometers.
In the Morelos valley, altepetl sizes were somewhat smaller. Smith argues that the altepetl was primarily a political unit, made up of the population with allegiance to a lord, rather than as a territorial unit.
He makes this distinction because in some areas minor settlements with different altepetl allegiances were interspersed. The Aztec Empire was ruled by indirect means.
Like most European empires, it was ethnically very diverse, but unlike most European empires, it was more of a system of tribute than a single system of government.
Ethnohistorian Ross Hassig has argued that Aztec empire is best understood as an informal or hegemonic empire because it did not exert supreme authority over the conquered lands; it merely expected tributes to be paid and exerted force only to the degree it was necessary to ensure the payment of tribute.
The hegemonic nature of the Aztec empire can be seen in the fact that generally local rulers were restored to their positions once their city-state was conquered, and the Aztecs did not generally interfere in local affairs as long as the tribute payments were made and the local elites participated willingly.
Such compliance was secured by establishing and maintaining a network of elites, related through intermarriage and different forms of exchange.
Nevertheless, the expansion of the empire was accomplished through military control of frontier zones, in strategic provinces where a much more direct approach to conquest and control was taken.
Such strategic provinces were often exempt from tributary demands. The Aztecs even invested in those areas, by maintaining a permanent military presence, installing puppet-rulers, or even moving entire populations from the center to maintain a loyal base of support.
Some provinces were treated as tributary provinces, which provided the basis for economic stability for the empire, and strategic provinces, which were the basis for further expansion.
Although the form of government is often referred to as an empire, in fact most areas within the empire were organized as city-states, known as altepetl in Nahuatl.
These were small polities ruled by a hereditary leader tlatoani from a legitimate noble dynasty. The Early Aztec period was a time of growth and competition among altepetl.
Even after the confederation of the Triple Alliance was formed in and began its expansion through conquest, the altepetl remained the dominant form of organization at the local level.
As all Mesoamerican peoples, Aztec society was organized around maize agriculture. The humid environment in the Valley of Mexico with its many lakes and swamps permitted intensive agriculture.
The main crops in addition to maize were beans, squashes, chilies and amaranth. Particularly important for agricultural production in the valley was the construction of chinampas on the lake, artificial islands that allowed the conversion of the shallow waters into highly fertile gardens that could be cultivated year round.
Chinampas are human-made extensions of agricultural land, created from alternating layers of mud from the bottom of the lake, and plant matter and other vegetation.
These raised beds were separated by narrow canals, which allowed farmers to move between them by canoe. Chinampas were extremely fertile pieces of land, and yielded, on average, seven crops annually.
On the basis of current chinampa yields, it has been estimated that one hectare 2. The Aztecs further intensified agricultural production by constructing systems of artificial irrigation.
While most of the farming occurred outside the densely populated areas, within the cities there was another method of small-scale farming.
Each family had their own garden plot where they grew maize, fruits, herbs, medicines and other important plants.
When the city of Tenochtitlan became a major urban center, water was supplied to the city through aqueducts from springs on the banks of the lake, and they organized a system that collected human waste for use as fertilizer.
Through intensive agriculture the Aztecs were able to sustain a large urbanized population. The lake was also a rich source of proteins in the form of aquatic animals such as fish, amphibians, shrimp, insects and insect eggs, and water fowl.
The presence of such varied sources of protein meant that there was little use for domestic animals for meat only turkeys and dogs were kept , and scholars have calculated that there was no shortage of protein among the inhabitants of the Valley of Mexico.
The excess supply of food products allowed a significant portion of the Aztec population to dedicate themselves to trades other than food production.
Apart from taking care of domestic food production, women weaved textiles from agave fibers and cotton.
Men also engaged in craft specializations such as the production of ceramics and of obsidian and flint tools , and of luxury goods such as beadwork , featherwork and the elaboration of tools and musical instruments.
Sometimes entire calpollis specialized in a single craft, and in some archeological sites large neighborhoods have been found where apparently only a single craft speciality was practiced.
The Aztecs did not produce much metal work, but did have knowledge of basic smelting technology for gold , and they combined gold with precious stones such as jade and turquoise.
Copper products were generally imported from the Tarascans of Michoacan. Products were distributed through a network of markets; some markets specialized in a single commodity for example the dog market of Acolman and other general markets with presence of many different goods.
Markets were highly organized with a system of supervisors taking care that only authorized merchants were permitted to sell their goods, and punishing those who cheated their customers or sold substandard or counterfeit goods.
A typical town would have a weekly market every five days , while larger cities held markets every day.
Some sellers in the markets were petty vendors; farmers might sell some of their produce, potters sold their vessels, and so on. Other vendors were professional merchants who traveled from market to market seeking profits.
The pochteca were specialized long distance merchants organized into exclusive guilds. They made long expeditions to all parts of Mesoamerica bringing back exotic luxury goods, and they served as the judges and supervisors of the Tlatelolco market.
Although the economy of Aztec Mexico was commercialized in its use of money, markets, and merchants , land and labor were not generally commodities for sale, though some types of land could be sold between nobles.
In Aztec marketplaces, a small rabbit was worth 30 beans, a turkey egg cost 3 beans, and a tamal cost a single bean.
For larger purchases, standardized lengths of cotton cloth, called quachtli, were used. There were different grades of quachtli, ranging in value from 65 to cacao beans.
About 20 quachtli could support a commoner for one year in Tenochtitlan. Another form of distribution of goods was through the payment of tribute.
When an altepetl was conquered, the victor imposed a yearly tribute, usually paid in the form of whichever local product was most valuable or treasured.
Several pages from the Codex Mendoza list tributary towns along with the goods they supplied, which included not only luxuries such as feathers, adorned suits, and greenstone beads, but more practical goods such as cloth, firewood, and food.
Tribute was usually paid twice or four times a year at differing times. Archaeological excavations in the Aztec-ruled provinces show that incorporation into the empire had both costs and benefits for provincial peoples.
On the positive side, the empire promoted commerce and trade, and exotic goods from obsidian to bronze managed to reach the houses of both commoners and nobles.
On the negative side, imperial tribute imposed a burden on commoner households, who had to increase their work to pay their share of tribute.
Nobles, on the other hand, often made out well under imperial rule because of the indirect nature of imperial organization.
The empire had to rely on local kings and nobles and offered them privileges for their help in maintaining order and keeping the tribute flowing.
Aztec society combined a relatively simple agrarian rural tradition with the development of a truly urbanized society with a complex system of institutions, specializations and hierarchies.
The urban tradition in Mesoamerica was developed during the classic period with major urban centers such as Teotihuacan with a population well above ,, and at the time of the rise of the Aztec, the urban tradition was ingrained in Mesoamerican society, with urban centers serving major religious, political and economic functions for the entire population.
The capital city of the Aztec empire was Tenochtitlan , now the site of modern-day Mexico City. Built on a series of islets in Lake Texcoco , the city plan was based on a symmetrical layout that was divided into four city sections called campan directions.
Houses were made of wood and loam , roofs were made of reed, although pyramids, temples and palaces were generally made of stone.
The city was interlaced with canals, which were useful for transportation. Anthropologist Eduardo Noguera estimated the population at , based on the house count and merging the population of Tlatelolco once an independent city, but later became a suburb of Tenochtitlan.
Smith gives a somewhat smaller figure of , inhabitants of Tenochtitlan based on an area of 1, hectares 3, acres and a population density of inhabitants per hectare.
The second largest city in the valley of Mexico in the Aztec period was Texcoco with some 25, inhabitants dispersed over hectares 1, acres.
The center of Tenochtitlan was the sacred precinct, a walled-off square area which housed the Great Temple, temples for other deities, the ballcourt , the calmecac a school for nobles , a skull rack tzompantli , displaying the skulls of sacrificial victims, houses of the warrior orders and a merchants palace.
Around the sacred precinct were the royal palaces built by the tlatoanis. The centerpiece of Tenochtitlan was the Templo Mayor , the Great Temple, a large stepped pyramid with a double staircase leading up to two twin shrines — one dedicated to Tlaloc , the other to Huitzilopochtli.
This was where most of the human sacrifices were carried out during the ritual festivals and the bodies of sacrificial victims were thrown down the stairs.
The temple was enlarged in several stages, and most of the Aztec rulers made a point of adding a further stage, each with a new dedication and inauguration.
The temple has been excavated in the center of Mexico City and the rich dedicatory offerings are displayed in the Museum of the Templo Mayor.
Archaeologist Eduardo Matos Moctezuma , in his essay Symbolism of the Templo Mayor , posits that the orientation of the temple is indicative of the totality of the vision the Mexica had of the universe cosmovision.
He states that the "principal center, or navel, where the horizontal and vertical planes intersect, that is, the point from which the heavenly or upper plane and the plane of the Underworld begin and the four directions of the universe originate, is the Templo Mayor of Tenochtitlan.
Other major Aztec cities were some of the previous city state centers around the lake including Tenayuca , Azcapotzalco , Texcoco , Colhuacan , Tlacopan , Chapultepec , Coyoacan , Xochimilco , and Chalco.
In the Puebla valley, Cholula was the largest city with the largest pyramid temple in Mesoamerica, while the confederacy of Tlaxcala consisted of four smaller cities.
In Morelos, Cuahnahuac was a major city of the Nahuatl speaking Tlahuica tribe, and Tollocan in the Toluca valley was the capital of the Matlatzinca tribe which included Nahuatl speakers as well as speakers of Otomi and the language today called Matlatzinca.
Most Aztec cities had a similar layout with a central plaza with a major pyramid with two staircases and a double temple oriented towards the west.
Aztec religion was organized around the practice of calendar rituals dedicated to a pantheon of different deities.
Similar to other Mesoamerican religious systems, it has generally been understood as a polytheist agriculturalist religion with elements of animism.
Central in the religious practice was the offering of sacrifices to the deities, as a way of thanking or paying for the continuation of the cycle of life.
The main deities worshipped by the Aztecs were Tlaloc , a rain and storm deity , Huitzilopochtli a solar and martial deity and the tutelary deity of the Mexica tribe, Quetzalcoatl , a wind , sky and star deity and cultural hero, Tezcatlipoca , a deity of the night, magic, prophecy and fate.
The Great Temple in Tenochtitlan had two shrines on its top, one dedicated to Tlaloc, the other to Huitzilopochtli.
In some regions, particularly Tlaxcala, Mixcoatl or Camaxtli was the main tribal deity. A few sources mention a deity Ometeotl who may have been a god of the duality between life and death, male and female and who may have incorporated Tonacatecuhtli and Tonacacihuatl.
Additionally the major gods had many alternative manifestations or aspects, creating small families of gods with related aspects.
Aztec mythology is known from a number of sources written down in the colonial period. One set of myths, called Legend of the Suns, describe the creation of four successive suns, or periods, each ruled by a different deity and inhabited by a different group of beings.
Each period ends in a cataclysmic destruction that sets the stage for the next period to begin. In this process, the deities Tezcatlipoca and Quetzalcoatl appear as adversaries, each destroying the creations of the other.
The current Sun, the fifth, was created when a minor deity sacrificed himself on a bonfire and turned into the sun, but the sun only begins to move once the other deities sacrifice themselves and offers it their life force.
In another myth of how the earth was created , Tezcatlipoca and Quetzalcoatl appear as allies, defeating a giant crocodile Cipactli and requiring her to become the earth, allowing humans to carve into her flesh and plant their seeds, on the condition that in return they will offer blood to her.
And in the story of the creation of humanity, Quetzalcoatl travels with his twin Xolotl to the underworld and brings back bones which are then ground like corn on a metate by the goddess Cihuacoatl, the resulting dough is given human form and comes to life when Quetzalcoatl imbues it with his own blood.
Huitzilopochtli is the deity tied to the Mexica tribe and he figures in the story of the origin and migrations of the tribe.
On their journey, Huitzilopochtli, in the form of a deity bundle carried by the Mexica priest, continuously spurs the tribe on by pushing them into conflict with their neighbors whenever they are settled in a place.
In another myth, Huitzilopochtli defeats and dismembers his sister the lunar deity Coyolxauhqui and her four hundred brothers at the hill of Coatepetl.
The southern side of the Great Temple, also called Coatepetl, was a representation of this myth and at the foot of the stairs lay a large stone monolith carved with a representation of the dismembered goddess.
Aztec religious life was organized around the calendars. As most Mesoamerican people, the Aztecs used two calendars simultaneously: Each day had a name and number in both calendars, and the combination of two dates were unique within a period of 52 years.
The tonalpohualli was mostly used for divinatory purposes and it consisted of 20 day signs and number coefficients of 1—13 that cycled in a fixed order.
Each day month was named after the specific ritual festival that began the month, many of which contained a relation to the agricultural cycle.
Whether, and how, the Aztec calendar corrected for leap year is a matter of discussion among specialists. The monthly rituals involved the entire population as rituals were performed in each household, in the calpolli temples and in the main sacred precinct.
Many festivals involved different forms of dancing, as well as the reenactment of mythical narratives by deity impersonators and the offering of sacrifice, in the form of food, animals and human victims.
Every 52 years, the two calendars reached their shared starting point and a new calendar cycle began.
This calendar event was celebrated with a ritual known as Xiuhmolpilli or the New Fire Ceremony. In this ceremony, old pottery was broken in all homes and all fires in the Aztec realm were put out.
Then a new fire was drilled over the breast of a sacrificial victim and runners brought the new fire to the different calpolli communities where fire was redistributed to each home.
The night without fire was associated with the fear that star demons, tzitzimime , might descend and devour the earth — ending the fifth period of the sun.
To the Aztecs, death was instrumental in the perpetuation of creation, and gods and humans alike had the responsibility of sacrificing themselves in order to allow life to continue.
Blood sacrifice in various forms were conducted. Both humans and animals were sacrificed, depending on the god to be placated and the ceremony being conducted, and priests of some gods were sometimes required to provide their own blood through self-mutilation.
It is known that some rituals included acts of cannibalism , with the captor and his family consuming part of the flesh of their sacrificed captives, but it is not known how widespread this practice was.
While human sacrifice was practiced throughout Mesoamerica, the Aztecs, according to their own accounts, brought this practice to an unprecedented level.
For example, for the reconsecration of the Great Pyramid of Tenochtitlan in , the Aztecs reported that they sacrificed 80, prisoners over the course of four days, reportedly by Ahuitzotl , the Great Speaker himself.
This number, however, is not universally accepted and may have been exaggerated. The scale of Aztec human sacrifice has provoked many scholars to consider what may have been the driving factor behind this aspect of Aztec religion.
In the s, Michael Harner and Marvin Harris argued that the motivation behind human sacrifice among the Aztecs was actually the cannibalization of the sacrificial victims , depicted for example in Codex Magliabechiano.
Harner claimed that very high population pressure and an emphasis on maize agriculture, without domesticated herbivores, led to a deficiency of essential amino acids among the Aztecs.
Harris, author of Cannibals and Kings , has propagated the claim, originally proposed by Harner, that the flesh of the victims was a part of an aristocratic diet as a reward, since the Aztec diet was lacking in proteins.
Ortiz also points to the preponderance of human sacrifice during periods of food abundance following harvests compared to periods of food scarcity, the insignificant quantity of human protein available from sacrifices and the fact that aristocrats already had easy access to animal protein.
The Aztecs greatly appreciated the arts and fine craftsmanship which they called toltecayotl which referred to the Toltecs , who had inhabited central Mexico prior to the rise of the Aztec city states in the Basin of Mexico and whom the Aztecs considered to represent the finest state of culture.
The fine arts included writing and painting, singing and composing poetry, carving sculptures and producing mosaic, making fine ceramics, producing complex featherwork, and working metals, including copper and gold.
All artisans of these fine arts were referred to collectively as tolteca "Toltecs". The Aztecs did not have a fully developed writing system like the Maya did, but like the Maya and Zapotec they did use a writing system that combined logographic signs with phonetic syllable signs.
Logograms would for example be the use of an image of a mountain to signify the word tepetl "mountain", whereas a phonetic syllable sign would be the use of an image of a tooth tlantli to signify the syllable tla in words unrelated to teeth.
The combination of these principles allowed the Aztecs to represent the sounds of names of persons and places.
Narratives tended to be represented through sequences of images, using different iconographic conventions such as footprints to show paths, temples on fire to show conquest events etc.
Epigrapher Alfonso Lacadena has demonstrated that the different syllable signs used by the Aztecs almost enabled the representation of all the most frequent syllables of the Nahuatl language with some notable exceptions ,  but some scholars have argued that such a high degree of phoneticity was only achieved after the conquest when the Aztecs had been introduced to the principles of phonetic writing by the Spanish.
The image to right demonstrates the use of phonetic signs for writing place names in the colonial Aztec Codex Mendoza.
Song and poetry were highly regarded; there were presentations and poetry contests at most of the Aztec festivals. There were also dramatic presentations that included players, musicians and acrobats.
There were several different genres of cuicatl song: Yaocuicatl was devoted to war and the god s of war, Teocuicatl to the gods and creation myths and to adoration of said figures, xochicuicatl to flowers a symbol of poetry itself and indicative of the highly metaphorical nature of a poetry that often utilized duality to convey multiple layers of meaning.
A key aspect of Aztec poetics was the use of parallelism, using a structure of embedded couplets to express different perspectives on the same element.
For example, the Nahuatl expression for "poetry" was in xochitl in cuicatl a dual term meaning "the flower, the song". A remarkable amount of this poetry survives, having been collected during the era of the conquest.
In some cases poetry is attributed to individual authors, such as Nezahualcoyotl , tlatoani of Texcoco, and Cuacuauhtzin , Lord of Tepechpan, but whether these attributions reflect actual authorship is a matter of opinion.
The Aztecs produced ceramics of different types. Common are orange wares, which are orange or buff burnished ceramics with no slip.
Red wares are ceramics with a reddish slip. Very common is "black on orange" ware which is orange ware decorated with painted designs in black.
Aztec black on orange ceramics are chronologically classified into four phases: Aztec I is characterized by floral designs and day- name glyphs; Aztec II is characterized by a stylized grass design above calligraphic designs such as s-curves or loops; Aztec III is characterized by very simple line designs; Aztec four continues some pre-Columbian designs but adds European influenced floral designs.
There were local variations on each of these styles, and archeologists continue to refine the ceramic sequence. Typical vessels for everyday use were clay griddles for cooking comalli , bowls and plates for eating caxitl , pots for cooking comitl , molcajetes or mortar-type vessels with slashed bases for grinding chilli molcaxitl , and different kinds of braziers, tripod dishes and biconical goblets.
Vessels were fired in simple updraft kilns or even in open firing in pit kilns at low temperatures. Aztec painted art was produced on animal skin mostly deer , on cotton lienzos and on amate paper made from bark e.
The surface of the material was often first treated with gesso to make the images stand out more clearly. The art of painting and writing was known in Nahuatl by the metaphor in tlilli, in tlapalli - meaning "the black ink, the red pigment".
There are few extant Aztec painted books. Of these none are conclusively confirmed to have been created before the conquest, but several codices must have been painted either right before the conquest or very soon after - before traditions for producing them were much disturbed.
Even if some codices may have been produced after the conquest, there is good reason to think that they may have been copied from pre-Columbian originals by scribes.
The Codex Borbonicus is considered by some to be the only extant Aztec codex produced before the conquest - it is a calendric codex describing the day and month counts indicating the patron deities of the different time periods.
After the conquest, codices with calendric or religious information were sought out and systematically destroyed by the church - whereas other types of painted books, particularly historical narratives and tribute lists continued to be produced.
Sculptures were carved in stone and wood, but few wood carvings have survived. In Aztec artwork a number of monumental stone sculptures have been preserved, such sculptures usually functioned as adornments for religious architecture.
The Coyolxauhqui Stone representing the dismembered goddess Coyolxauhqui , found in , was at the foot of the staircase leading up to the Great Temple in Tenochtitlan.
The most well known examples of this type of sculpture are the Stone of Tizoc and the Stone of Motecuzoma I , both carved with images of warfare and conquest by specific Aztec rulers.
Many smaller stone sculptures depicting deities also exist. The style used in religious sculpture was rigid stances likely meant to create a powerful experience in the onlooker.
An especially prized art form among the Aztecs was featherwork - the creation of intricate and colorful mosaics of feathers, and their use in garments as well as decoration on weaponry, war banners, and warrior suits.
It also had a temple at its center. This Aztec temple had two flights of steep steps; the builders designed the steps to ensure that a body flung down them would fall straight to the bottom.
Scholars found one of the early stages almost intact. This stage has two sanctuaries which conforms to the description of the Templo Mayor from Spanish sources.
The excavators found the remains of offerings at the base of the temple. Archaeologists also found the remains of human sacrifices in the area surrounding the Templo Mayor.
Excavations revealed clues about the decoration of Aztec temples. Statues described as standard bearers were on the steps of one temple stage. Excavation of the platform revealed statues of frogs and feathered serpents.
Archaeologists found statues of other deities and a calendar stone at the base of the temple. The sanctuaries of the intact stage have two rooms, side by side.
Each room had wooden beams surrounding the entrance. Carvings on the wall depict the god worshiped in the sanctuary.
Inside each sanctuary was an idol of the deity. The color of the paint on the walls reflected the attributes of the deity worshiped there.
It is a step-pyramid with a double staircase topped by two sanctuaries. The Aztecs worshiped Huitzilopochtli, their tribal god, in one sanctuary.
They worshiped Tlaloc, a god honored throughout Mesoamerica, in the second sanctuary. Aztec temples were a central part of their daily life.
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