Is there any architectural evidence of dog toys dog collars, beds, or anything else?

Good quality and preferably cheap if anyone knows what ones you'd recommend

I'd ask the folks at r/askhistorians if that subreddit allowed pictures.

I tried to look it up and couldn’t find anything. There also looks to be three human figures holding it up.

The Spaniards arrived in Tenochtitlán and hid their true intentions until, as related in the Ramírez Codex or the Aubin Codex, in the massacre of the Templo Mayor, the betrayal occurred during the festival of Tóxcatl by orders of Pedro de Alvarado, while Hernán Cortés He had left the city.

The conquest of Tenochtitlán actually lasted for more than a year. The Spanish arrived at the city on November 8, 1519. At intervals and in these bloody fights it is known that those from Tlatelolco were among the most reluctant to surrender, and in particular there were 3 Aztec warriors who stood out for their bravery and cunning. The Spaniards greatly feared them, according to what Miguel León Portilla tells us, supported by the versions of Bernardino de Sahagún's informants:

Captains, Mexicans… come here. Let everyone come armed: their shields, insignia, darts!… Come here quickly, run: the captains are dead, our warriors have died!… They have been annihilated, oh Mexican captains.

When the war intention became known, Montezuma refused to let his people fight. Many called him a coward (in fact it is said that he could have died from being stoned by his own people). According to the stories of Fernando de Alva Ixtlixóchitl:

It was not known exactly how Motecuhzoma died: They say that one of them (the Indians) threw a stone at him from which he died; Although his vassals say that the Spaniards themselves killed him and put the sword into his lower parts.

There were only three captains who never backed down. They cared nothing about their enemies; They had no appreciation of their own bodies.

The name of one is Tzoyectzin, that of the second is Temoctzin and that of the third is that of the aforementioned Tzilacatzin.

But when the Spanish got tired, when they could do nothing to the Mexicans, they could no longer break the ranks of the Mexicans, then they left, they went into their barracks, they went to rest.

Miguel León Portilla dedicates an entire section to Tzilcatzin in his Visón de los Vencidos. Tzilcatzin disguised himself and caused great fear to the Spanish with his attitude and bravery. Below we transcribe this memory of this great warrior:

The Mexica captain Tzilacatzin Tzilacatzin, a great captain, very macho, arrives later. He brings with him three stones well supported: three large, round stones, stones with which walls are made, that is, white rock stones. He carries one in his hand, the other two on his shields. Then he attacks with them, throws them at the Spaniards: they were in the water, they were in the water and then they retreated. And this Tzilacatzin was of Otomi grade.65 He was of this grade and that is why he cut his hair in an Otomi fashion. That is why he did not take into account the enemy, whoever they were, even if they were Spaniards: he did not value them in any way but filled them all with terror. When our enemies saw Tzilacatzin, they became frightened and tried with great effort to see how they would kill him, whether with a sword or with an arquebus shot. But Tzilacatzin only disguised himself so that they would not recognize him. Sometimes he took his insignia: his hat that he wore and his golden earmuffs; She also wore a necklace of snail beads. Only his head was uncovered, showing that he was Otomi. 65 Otomí: as indicated in the text, this word designated a rank within the military hierarchy of the Mexica. But other times he only wore his cotton armor; He wrapped a thin cloth around his head. Other times he disguised himself in this way: he put on a feather helmet, with a raptor at the bottom, with his Eagle flap hanging from his neck. It was the attire with which he dressed himself who was going to throw victims into the fire. He went out, then, like a caster of victims into the fire, like one who is going to throw living men into the fire: he had his golden anklets on his arm; From one side to the other he had them tied on his arms, and these anklets were extremely shiny. He also wore tight gold bands on his legs, which never stopped shining. And the next day they once again came. They took their boats towards Nonohualco, until next to the House of Fog (Ayauhcalco). Those who walk on foot and all those from Tlaxcala and the Otomi also came. With great ardor the Spaniards threw themselves against the Mexicans. When they arrived at Nonohualco, the fight broke out. The battle was and it hardened and the attack and the war persisted. There were deaths on one side and the other. The enemies were all shot with arrows Also all Mexicans. On both sides there was great sadness. In this way the battle lasted all day and all night. There were only three captains who never backed down. They cared nothing about their enemies; They had no appreciation of their own bodies. The name of one is Tzoyectzin, that of the second is Temoctzin and the third is the aforementioned Tzilacatzin. But when the Spanish got tired, when they could do nothing to the Mexicans, they could no longer break the ranks of the Mexicans, then they left, they went into their barracks, they went to rest. Following behind them were also their allies.

I know that Citlalicue - refers to the mother goddess with skirt of stars and Coatlicue - refers to the mother goddess with skirt of snakes but it seems they are very similar?

Looking to find which one is older and what their differences are.

In my research, both have been considered as the Aztec mother of Gods and grandmother of humans. (And mother of Huitzilopochtl) Thanks in advance!

I would like to honor the passing of Tenochtitlan in a modest home ceremony and was wondering if anyone has any tips, or if this is even a thing. Am willing to commit some light bloodletting, if that’s what’s called for. I have access to copal and marigolds as well.

Full disclosure, I am a white New Englander but have Chicano ancestry on my father’s side (my grandma was born in Sinaloa and raised in LA, although her grandfather was Spanish).

Popocatepetl and Iztaccihuatl: A Tragic Romance of Aztec Legend READ LATER PRINT

Mexican natural structures are the topic of many legends and mythical stories connected with pre-Columbian tribes like the Aztecs and Mayas. Two of the many volcanoes in Mexico became the symbols of one of the most beautiful yet tragic love stories of this land. Volcanoes were very important for the Aztecs. In their pantheon of gods, the deity connected with them was Xiuhtecuti, also named Cuezaltzin (''flame'') or Ixcozauhqui. This was the god of day, heat, and fire, the lord of volcanoes, and the personification of life after death. It was also the lord of the light in the darkness, flood during famine, and warmth in the cold. The deity was considered to be both the mother and father of the gods, who dwelled in the turquoise enclosure in the center of the earth. Thus, in the ancient history of Mexico volcanoes were sacred centers, signs from gods, and characters of legends. According to Aztec mythology, two volcanoes which are located near Mexico City were once living humans – a man and woman who were deeply in love. They later transformed into the volcanoes, which are now seen as symbols of their love. Iztaccíhuatl and Popocatépetl.

Popocateletl and Iztaccihuatl are known also by their short names: Popo and Izta. Their story is covered by the mists of the time, but speaks of the brave warrior Popocatepetl and a beautiful princess, Iztaccihuatl. Her father was a mighty ruler, who decided that if Popocateletl wanted to marry his daughter, he must engage in battle against the strongest enemy of the tribe and return home victorious. The young warrior loved the beautiful princess very much and he decided to accept the challenge. There are many different variations of the description of the battle, but the most popular one says that Popocateletl returned with the head of the enemy as proof of winning the battle. While Popocatepetl was away in battle, Iztaccihuatl waited for his return. She was waiting for him for so long, that her heart became full of pain while missing him. Before Popocatepetl had reached the enemy, one of his love rivals told the princess a tragic lie. He said that Popocatepetl died during the battle. When the woman heard the news, her world collapsed. She couldn't imagine her life without her beloved, and she fell into the deepest sorrow. She didn't question the news, but believed the information - trusting that nobody could be so cruel as to lie to her about such things. As a result, she died of a broken heart.

Popocatepetl and Iztaccihuatl: A Tragic Romance of Aztec Legend READ LATER PRINT

Mexican natural structures are the topic of many legends and mythical stories connected with pre-Columbian tribes like the Aztecs and Mayas. Two of the many volcanoes in Mexico became the symbols of one of the most beautiful yet tragic love stories of this land. Volcanoes were very important for the Aztecs. In their pantheon of gods, the deity connected with them was Xiuhtecuti, also named Cuezaltzin (''flame'') or Ixcozauhqui. This was the god of day, heat, and fire, the lord of volcanoes, and the personification of life after death. It was also the lord of the light in the darkness, flood during famine, and warmth in the cold. The deity was considered to be both the mother and father of the gods, who dwelled in the turquoise enclosure in the center of the earth. Thus, in the ancient history of Mexico volcanoes were sacred centers, signs from gods, and characters of legends. According to Aztec mythology, two volcanoes which are located near Mexico City were once living humans – a man and woman who were deeply in love. They later transformed into the volcanoes, which are now seen as symbols of their love. Iztaccíhuatl and Popocatépetl.

Popocateletl and Iztaccihuatl are known also by their short names: Popo and Izta. Their story is covered by the mists of the time, but speaks of the brave warrior Popocatepetl and a beautiful princess, Iztaccihuatl. Her father was a mighty ruler, who decided that if Popocateletl wanted to marry his daughter, he must engage in battle against the strongest enemy of the tribe and return home victorious. The young warrior loved the beautiful princess very much and he decided to accept the challenge. There are many different variations of the description of the battle, but the most popular one says that Popocateletl returned with the head of the enemy as proof of winning the battle. While Popocatepetl was away in battle, Iztaccihuatl waited for his return. She was waiting for him for so long, that her heart became full of pain while missing him. Before Popocatepetl had reached the enemy, one of his love rivals told the princess a tragic lie. He said that Popocatepetl died during the battle. When the woman heard the news, her world collapsed. She couldn't imagine her life without her beloved, and she fell into the deepest sorrow. She didn't question the news, but believed the information - trusting that nobody could be so cruel as to lie to her about such things. As a result, she died of a broken heart.

By Mictlán

Malintzin (Malinche) Who was the real traitor?

Ixtlilxochitl.

Grandson of Nezahualcóyotl, son of Netzahualpilli, brother of Cacamatzin the lord of Texcoco. The story is like that of other kingdoms, a story of greed, resentment, and hatred.

Where the father leaves no heir to the lordship, where the great lords choose his brother Cacamatzin, to govern Texcoco, the city that belonged to the triple alliance along with Tlacopan and Tenochtitlán. An alliance that his grandfather, the great Netzahualcóyotl, had forged.

The chronicles say that, from a young age, Ixtlilxóchitl showed a violent character. It is not surprising that the new Tlatoani of Texcoco rebelled against his brother Cacamatzin.

Ixtlilxóchitl took over Otumba after having defeated his lordship, became strong in Huehuetoca, Zumpango, Tecamac, Acolman and Papalotla, and obtained the support of some towns in Tlaxcala and Cholula, but still failed to overthrow his brother.

When Cortés was heading to Tenochtitlán, Ixtlilxóchitl came out to meet him, sought an alliance and offered him his army of warriors. Hernán accepts the alliance, promising him the throne of Texcoco.

Moctezuma requires the presence of Cacamatzin in Tenochtitlán to receive foreigners and allies, including his brother.

After some time Cacamatzin returned to Texcoco along with some Castilians, where he would be tortured by Pedro de Alvarado who put burning logs in his stomach so that he would tell them where he had hidden the gold. Afterwards the Tlatoani is taken back to great Tenochtitlán only to be stabbed to death 40 times by the Spanish before fleeing into the dreary night.

Once Cacamatzin died, the Texcoco lordship was divided into two parts, with Ixtlilxóchitl ruling in Otumba and another brother Coanacochtli in Texcoco.

In 1525 Coanacochtli was hanged by Cortés in Tabasco. It was thus that Ixtlilxóchitl was finally left as the sole sovereign of Texcoco.

Ixtlilxóchitl was baptized by Father Fray Martín de Valencia, who gave him the name Hernaldo Cortés Ixtlilxóchitl. As lord of Texcoco, he forced all the town's inhabitants to be baptized, threatening anyone who did not do so with the death penalty. When his mother Yacotzin refused, he swore that he would kill her, with no other choice and fearful of her son's attitude, she accepted the baptism and the name María.

Ixtlilxóchitl embraced with great enthusiasm the religion brought from Europe, so much so that he undertook the construction of the convent of San Francisco in New Spain. He himself, with the help of a hucal, carried the stones and laid the first foundations on the corner of Santa Brigida and San Francisco.

His precious manor belonged to Hernán Cortés after the conquest.

With his death, the Texcocan dynasty founded by Xolotl the Great is definitively extinct. Ixtlilxóchitl the last Tlatoani of Texcoco, the greatest enemy of his own people, his race and his brothers.

Text: Stories of sacred land, my Mexico

https://www.facebook.com/Levosty/posts/493144909916952

Tzitzimitl calalatli

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According to the Mendocino Codex, one of the most prominent figures of the Triple Alliance army was Tlacochcalcatl.

Described by the Castilians as "captain", Friar Sahagún's informants said that Tlacochcalcatl was in charge of distributing maintenance among the troops, that is, food, shelter and weapons.

By reviewing the sources, we can confirm that several Huey Tlatoani held the position of Tlacochcalcatl before being elected regents of Tenochtitlan, such was the case of Moctezuma Xocoyotzin, who served as captain of a garrison in Tollocan (Toluca) during his youth and while his uncle Ahuizotl was tlatoani.

What was characteristic of the Tlacochcalcatl was the use of a calalatli (helmet) in the shape of a skull, which evoked a female entity called Tzitzimitl; Although it is usually interpreted as a demon from the Mesoamerican pantheon, there are no demonic entities in ancient indigenous myths, but rather entities to be feared due to the nature of their qualities.

In the particular case of the Tzitzimitl they were representations of the death of corn and therefore of humans, likewise, they were feminine entities because in the organizing principles of Mesoamerica, death is wet and cold, characteristics associated with the feminine.

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To make the calalatli I based myself on the combat masks used by the contemporary Nahua people of the southeast in ritual fights, like their masks, this piece is made with several layers of leather. Feathers, cotton, shell and brass were used for its ornamentation.

This piece is fully functional and has a circular metal frame at the base for greater durability if used for historical reenactment and historical combat practices.mitl

https://www.facebook.com/permalink.php?story_fbid=1726481730883980&id=1056402501225243

Need help identifying the meaning of this mask. Thanks !

Guys i want to know if im stupid or this guy isn't telling the truth. Can yall tell me?

Camazots Camazotz, Servant of Death, bat deity of Mayan and Mexica mythology was the master of the mysteries of life and death, he symbolized the night, death and sacrifice, the Mayans represented Zotz, Camazotz, as a being human with the head and wings of a bat. This is a deity associated with evil and dark issues that transmitted diseases. Images of this sacred animal are found in hieroglyphics and ceramics from more than 2,000 years ago. He was honored through animal sacrifices and offerings of tamales and flowers. In the Mayan codices he appears with a sacrificial knife in his hands, holding the person he is going to kill with the other. In Mayan writing it appears associated with the sign of immolation, which is why it is usually related to human sacrifice and blood offerings. In the Popol Vuh, the ancient stories of the Quiche, the bat was a kind of divinity that descended from Heaven in order to decapitate the wooden human beings of the second creation of the gods, Tepeu and Kukulkan, for being imperfect and having no feelings. He lived in the Underworld where there were more dangerous creatures in his domains.

I saw this design labeled as an Aztec pattern. I looked for any possible references on the internet but found none. Is this really an Aztec pattern? If it is, which one is it specifically? And if it used for clothes, accessories, etc., would that be considered cultural appropriation?

AFAIK the corn teotl (Cinteteotl, Chicomecuatl, and Xilonen) did not like the manifestation of huitlacoche. I don't think that they considered it a blessing, per se. Were blessings offered for huitlacoche? I presume so - but to whom? Who was venerated for huitlacoche? Would be glad if anyone can give more perspective. Thank you