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Mexica Pyramid at St. Cecilia Acatitlan, State of Mexico

Aztec wood mask

Large ceramic statue of a Mexica Eagle Warrior

Aztec cosmogram in the pre-Hispanic Codex Fejérváry-Mayer—the fire god Xiuhtecuhtli is in the center

Aztec culture or Aztec civilization was a Mesoamerican culture which flourished in Central Mexico in the post-classic period from 1300-1521, during which a triple alliance of the Mexica of Tenochtitlan, the Acolhua of texcoco and Tepanecs of Tlacopan establised the Aztec Empire. The Nahuatl words aztecatl [asˈtekat͡ɬ] (singular) and aztecah [asˈtekaʔ] (plural) mean "people from Aztlan", a mythological place for the Nahuatl-speaking culture of the time, and later adopted as the word to define the Mexica people. Often the term "Aztec" refers exclusively to the Mexica people of Mexico-Tenochtitlan (now the location of Mexico City), situated on an island in Lake Texcoco, who referred to themselves as Mēxihcah Tenochcah [meːˈʃiʔkaʔ teˈnot͡ʃkaʔ] or Cōlhuah Mexihcah [ˈkoːlwaʔ meːˈʃiʔkaʔ].

Sometimes the term also includes the inhabitants of Tenochtitlan's two principal allied city-states, the Acolhuas of Texcoco and the Tepanecs of Tlacopan, who together with the Mexica formed the Aztec Triple Alliance that controlled what is often known as the "Aztec Empire". In other contexts, Aztec may refer to all the various city states and their peoples, who shared large parts of their ethnic history and cultural traits with the Mexica, Acolhua and Tepanecs, and who often also used the Nahuatl language as a lingua franca. In this meaning it is possible to talk about an Aztec civilization including all the particular cultural patterns common for most of the peoples inhabiting Central Mexico in the late postclassic period.

From the 13th century, the Valley of Mexico was the heart of Aztec civilization: here the capital of the Aztec Triple Alliance, the city of Tenochtitlan, was built upon raised islets in Lake Texcoco. The Triple Alliance formed a tributary empire expanding its political hegemony far beyond the Valley of Mexico, conquering other city states throughout Mesoamerica. At its pinnacle, Aztec culture had rich and complex mythological and religious traditions, as well as achieving remarkable architectural and artistic accomplishments. In 1521 Hernán Cortés, along with a large number of Nahuatl speaking indigenous allies, conquered Tenochtitlan and defeated the Aztec Triple Alliance under the leadership of Hueyi Tlatoani Moctezuma II. Subsequently, the Spanish founded the new settlement of Mexico City on the site of the ruined Aztec capital, from where they proceeded with the process of colonizing Central America.

Aztec culture and history is primarily known through archaeological evidence found in excavations such as that of the renowned Templo Mayor in Mexico City; from indigenous bark paper codices; from eyewitness accounts by Spanish conquistadors such as Hernán Cortés and Bernal Díaz del Castillo; and especially from 16th and 17th century descriptions of Aztec culture and history written by Spanish clergymen and literate Aztecs in the Spanish or Nahuatl language, such as the famous Florentine Codex compiled by the Franciscan monk Bernardino de Sahagún with the help of indigenous Aztec informants.

Definitions

Aztec people

When used to describe ethnic groups, the term "Aztec" refers to several Nahuatl speaking peoples of central Mexico in the postclassic period of Mesoamerican chronology, especially the Mexica, the ethnic group that had a leading role in establishing the hegemonic empire based at Tenochtitlan. The term extends to further ethnic groups associated with the Aztec empire such as the Acolhua and Tepanec and others that were incorporated into the empire. In older usage the term was commonly used about modern Nahuatl speaking ethnic groups, as Nahuatl was previously referred to as the "Aztec language". In recent usage these ethnic groups are rather referred to as the Nahua peoples. Linguistically the term "Aztecan" is still used about the branch of the Uto-Aztecan languages (also sometimes called the yuto-nahuan languages) that includes the Nahuatl language and its closest relatives Pochutec and Pipil.

To the Aztecs themselves the word "aztec" was not an endonym for any particular ethnic group. Rather it was an umbrella term used to refer to several ethnic groups, not all of them Nahuatl speaking, that claimed heritage from the mythic place of origin, Aztlan. In the Nahuatl language "aztecatl" means "person from Aztlan". In 1810 Alexander von Humboldt originated the modern usage of "Aztec" as a collective term applied to all the people linked by trade, custom, religion, and language to the Mexica state and the Triple Alliance. In 1843, with the publication of the work of William H. Prescott, the term was adopted by most of the world, including 19th century Mexican scholars who saw it as a way to distinguish present-day Mexicans from pre-conquest Mexicans. This usage has been the subject of debate in more recent years, but the term "Aztec" is still more common.

Aztec culture

Aztec culture is the culture of the people referred to as Aztecs, but since all ethnic groups of central Mexico in the postclassic period shared most basic cultural traits, many of the basic traits of Aztec culture cannot be said to be exclusive to the Aztecs. For the same reason the notion of "Aztec civilization" is best understood as a particular horizon of a general Mesoamerican civilization.

The culture of central Mexico includes maize cultivation, the social division between noble pipiltin and macehualli commoners, a pantheon (featuring Tezcatlipoca, Tlaloc and Quetzalcoatl), and the calendric system of a xiuhpohualli of 365 days intercalated with a tonalpohualli of 260 days. Particular to the Aztecs of Tenochtitlan was the Mexica patron God Huitzilopochtli, twin pyramids, and the ceramic ware known as Aztec I to III.

Aztec Empire

The maximal extent of the Aztec Empire

The Aztec Empire was a tribute empire based in Tenochtitlan that extended its power throughout Mesoamerica in the late postclassic period. It originated in 1427 as a triple-alliance between the city-states Tenochtitlan, Texcoco, and Tlacopan, who allied to defeat the Tepanec state of Azcapotzalco, which had previously dominated the Basin of Mexico. Soon Texcoco and Tlacopan became junior partners in the alliance, which was de facto led by the Mexica of Tenochtitlan. The empire extended its power by a combination of trade and military conquest. It was never a true territorial empire controlling a territory by large military garrisons in conquered provinces, but rather controlled its client states primarily by installing friendly rulers in conquered cities, by constructing marriage alliances between the ruling dynasties, and by extending an imperial ideology to its client states. Client states paid tribute to the Aztec emperor, the Huey Tlatoani, in an economic strategy limiting communication and trade between outlying polities, making them dependent on the imperial center for the acquisition of luxury goods. The political clout of the empire reached far south into Mesoamerica conquering cities as far south as Chiapas and Guatemala and spanning from the Pacific to the Atlantic oceans. The empire reached its maximal extent in 1519 just prior to the arrival of the Spanish conquistadors led by Cortés who managed to topple the Aztec empire by allying with some of the traditional enemies of the Aztecs, the Nahuatl speaking Tlaxcalteca.

History

Main article: History of the Aztecs

Migrational period

The Nahua peoples began to migrate into Mesoamerica from northern Mexico in the 6th century. They populated central Mexico, dislocating speakers of Oto-Manguean languages as they spread their political influence south. As the former nomadic hunter-gatherer peoples mixed with the complex civilizations of Mesoamerica, adopting religious and cultural practices, the foundation for later Aztec culture was laid.

Central Mexico in the Post-Classic

During the Postclassic period they rose to power at such sites as Tula, Hidalgo. In the 12th century the Nahua power center was in Azcapotzalco, from where the Tepanecs dominated the valley of Mexico. Around this time the Mexica tribe arrived in central Mexico.

Aztec Empire

The true origin of the Mexicas is uncertain. According to their legends, the place of origin of the Mexica tribe was Aztlán. It is generally thought that Aztlán was somewhere to the north of the Valley of Mexico; some experts have placed it as far north as the Southwestern United States.

Based on codices, as well as other histories, the Mexicas appear to have arrived at Chapultepec in or around the year 1248. At the time of their arrival, the Valley of Mexico had many city-states, the most powerful of which were Culhuacan to the south and Azcapotzalco to the west. The Tepanecs of Azcapotzalco soon expelled the Mexicas from Chapultepec. In 1299, Culhuacan ruler Cocoxtli gave them permission to settle in the empty barrens of Tizapan, where they were eventually assimilated into Culhuacan culture.

According to Aztec legend, in 1323 the Mexicas were shown a vision of an eagle perched on a prickly pear cactus, eating a snake. The vision indicated the location where they were to build their home. In any event, the Mexicas founded the town of Tenochtitlan on a small swampy island in Lake Texcoco in 1325. In 1376, the Mexicas elected their first Huey Tlatoani, Acamapichtli, who was living in Texcoco at the time.

Jaguar warrior, from the Codex Magliabechiano.

For the next 50 years, until 1427, the Mexica were a tributary of Azcapotzalco, which had become a regional power, and perhaps the most powerful since the Toltecs, centuries earlier. Maxtla, son of Tezozomoc, assassinated Chimalpopoca, the Mexica ruler. In an effort to defeat Maxtla, Chimalpopoca's successor, Itzcoatl, allied with the exiled ruler of Texcoco, Nezahualcoyotl. This coalition was the foundation of the Aztec Triple Alliance, which defeated Azcapotzalco in 1428.

Over the next 100 years, the triple-alliance of Tenochtitlan, Texcoco, and Tlacopan would come to dominate the Valley of Mexico and extend its power to the shores of both the Gulf of Mexico and the Pacific ocean. Over this period, Tenochtitlan gradually became the dominant power in the alliance.

Two of the primary architects of the Aztec empire were the half-brothers Tlacaelel and Montezuma I, nephews of Itzcoatl. Moctezuma I succeeded Itzcoatl as Hueyi Tlatoani in 1440. Although he was also offered the opportunity to be tlatoani, Tlacaelel preferred to operate as the power behind the throne. Tlacaelel reformed the Aztec state and religion. According to some sources, he ordered the burning of most of the extant Aztec books claiming that they contained lies. He thereupon rewrote the history of the Aztec people, thus creating a common awareness of history for the Aztecs. This rewriting led directly to the curriculum taught to scholars and promoted the belief that the Aztecs were always a powerful and mythic nation; forgetting forever a possible true history of modest origins. One component of this reform was the institution of ritual war (the flower wars) as a way to have trained warriors, and created the necessity of constant sacrifices to keep the Sun moving. The Aztec state was intensely militaristic with a very popular poem boasting: "Proud of itself, is the city of Tenochtitlan-Mexico, Here no one fears to die in war, This is our glory...Who could conquer Tenochtitlan? Who could shake the foundations of the earth?"

Spanish conquest

Main article: Spanish conquest of the Aztec Empire

The Valley of Mexico at the time of the Spanish Conquest.

The Aztec empire reached its height during the reign of Ahuitzotl in 1486–1502. His successor, Motehcuzōma Xocoyotzin (better known as Moctezuma II, Moctezuma, or Montezuma), had been Hueyi Tlatoani for 17 years when the Spanish, led by Hernándo Cortés, landed on the Gulf Coast in the spring of 1519. Despite some early battles between the two, Cortés allied himself with the long-time enemy of the Aztecs, the Confederacy of Tlaxcala, and arrived at the gates of Tenochtitlan on November 8, 1519.

The Spaniards and their Tlaxcallan allies became increasingly dangerous and unwelcome guests in the capital city. In June 1520, hostilities broke out, culminating in the massacre in the Great Temple and the death of Moctezuma II. The Spaniards fled the town on July 1, an episode later characterized as La Noche Triste (the Sad Night). They and their native allies returned in the spring of 1521 to lay siege to Tenochtitlan, a battle that ended on August 13 with the destruction of the city. During this period the now crumbling Aztec empire went through a rapid line of ruler succession. After the death of Moctezuma II, the empire fell into the hands of severely weakened emperors, such as Cuitláhuac, before eventually being ruled by puppet rulers, such as Andrés de Tapia Motelchiuh, installed by the Spanish.

Cristóbal de Olid leads Spanish soldiers with Tlaxcalan allies in the conquest of Jalisco, 1522

Despite the decline of the Aztec empire, most of the Mesoamerican cultures were intact after the fall of Tenochtitlan. Indeed, the freedom from Aztec domination may have been considered a positive development by most of the other cultures. The upper classes of the Aztec empire were considered noblemen by the Spaniards and generally treated as such initially. All this changed rapidly, and the native population was soon forbidden to study by law, and had the status of minors.

The Tlaxcalans remained loyal to their Spanish allies and were allowed to join them on other conquests with Cortés and his men.

Colonial period

Main article: Population history of American indigenous peoples

Sixteenth-century Aztec drawings of victims of smallpox.

In 1520–1521, an outbreak of smallpox swept through the population of Tenochtitlan and was decisive in the fall of the city. It is estimated that between 10% and 50% of the population fell victim to this epidemic.

Subsequently, the Valley of Mexico was hit with two more epidemics, smallpox (1545–1548), and typhus (1576–1581). The Spaniards, to consolidate the diminishing population, merged the survivors from small towns in the Valley of Mexico into bigger ones. This broke the power of the upper classes, but did not dissolve the coherence of the indigenous society in greater Mexico.

The population before the time of the conquest is unknown and hotly contested, but disease is known to have ravaged the region; thus, the indigenous population of the Valley of Mexico is estimated to have declined by more than 80% in the course of about 60 years.

Legacy

Most modern-day Mexicans (and people of Mexican descent in other countries) are mestizos, of mixed indigenous and European ancestry. During the 16th century the racial composition of Mexico began to change from one that featured distinct indigenous (Mexicas and members of the many other Mexican indigenous groups) and immigrant (mostly Spanish) populations, to the population composed primarily of mestizos that is found in modern-day Mexico.

The Nahuatl language is today spoken by 1.5 million people, mostly in mountainous areas in the states of central Mexico. Local dialects of Spanish, Mexican Spanish generally, and the Spanish language worldwide have all been influenced, in varying degrees, by Nahuatl. Some Nahuatl words (most notably chocolate, derived from the Nahuatl word xocolatl, and tomato) have been borrowed through Spanish into other languages around the world.

Mexico City was built on the ruins of Tenochtitlan, making it one of the oldest living cities of the Americas. Many of its districts and natural landmarks retain their original Nahuatl names. Many other cities and towns in Mexico and Central America have also retained their Nahuatl names (whether or not they were originally Mexica or even Nahuatl-speaking towns). A number of town names are hybrids of Nahuatl and Spanish.

Mexican cuisine continues to be based on and flavored by agricultural products contributed by the Mexicas/Aztecs and Mesoamerica, most of which retain some form of their original Nahuatl names. The cuisine has also become a popular part of the cuisine of the United States and other countries around the world, typically altered to suit various national tastes.

The modern Mexican flag bears the emblem of the Mexica migration story.

Historiography

Before the development of archaeology in Mexico in the 19th century, historians mainly interpreted the records of the Spanish conquerors and the accounts of early European travellers and antiquaries who investigated the enigmatic monuments the Indians left to posterity. It was not until the nineteenth century that the work of men such as John Lloyd Stephens, Eduard Seler and Alfred P. Maudslay, and of institutions such as the Peabody Museum of Harvard University, led to a better appreciation of the evidence available. Subsequently, there emerged indigenous Mexican archaeologists of international caliber. Archaeology allowed the reconsideration and criticism of some of those interpretations and contradictions between the primary sources. Now, the scholarly study of Aztec civilization is most often based on scientific and multidisciplinary methodologies.

Aztec codices

A painting of Tlaloc, as shown on page 20R of Codex Rios

There are few extant Aztec codices created before the conquest and these are largely ritual texts. Post-conquest codices, like Codex Mendoza or Codex Ríos, were painted by Aztec tlacuilos (codex creators), but under the control of Spanish authorities. The possibility of Spanish influence poses potential problems for those studying the post-conquest codices. Itzcoatl had the oldest hieroglyphics destroyed for political-religious reasons and Bishop Zumarraga of Mexico (1528–48) had all available texts burned for missionary reasons.

The conquistadors

The accounts of the conquistadors are those of men confronted with a new civilization, which they tried to interpret according to their own culture. Cortés was the most educated, and his letters to Charles V are a valuable firsthand account. Unfortunately, one of his letters is lost and replaced by a posterior text and the others were censored prior to their publication. In any case, Cortés was not writing a dispassionate account, but letters justifying his actions and to some extent exaggerating his successes and downplaying his failures.

Bernal Díaz del Castillo accompanied Cortes, and he later wrote a book named: The Discovery and Conquest of Mexico. In his book, Capitan Bernal Díaz del Castillo provides his account of the Conquest of Mexico, in which he describes the events leading up to the conquest of Mexico, including accounts of the human sacrifices and cannibalism that he witnessed first hand. However, Bernal Díaz wrote several decades after the fact, never learned the native languages, and did not take notes. His account is colorful, but his work is considered by historians to be erratic and exaggerated.

Although Francisco López de Gómara was Cortes' chaplain, friend, and confidant, he never visited the New World so his account is based on hearsay.

Priests and scholars

The accounts of the first priests and scholars, while reflecting their faith and their culture, are important sources. Fathers Diego Durán, Motolinia, and Mendieta wrote with their own religion in mind, Father Duran wrote trying to prove that the Aztec were one of the lost tribes of Israel. Bartolomé de las Casas wrote apologetically about the Indians, accusing the Spanish conquistadors of committing unspeakable atrocities in their subjugation of the Aztecs and other indigenous groups. Some authors tried to make a synthesis of the pre-Hispanic cultures, like "Oviedo y Herrera", Jose de Acosta, and Pedro Mártir de Anghiera.

The most significant source about the Aztec are doubtless the manuscripts of Bernardino de Sahagún, who worked with the surviving Aztec wise men. He taught Aztec tlacuilos to write the original Nahuatl accounts using the Latin alphabet. Because of fear of the Spanish authorities, he maintained the anonymity of his informants, and wrote a heavily censored version in Spanish. Unfortunately the Nahuatl original was not fully translated until the 20th century, thus realising the extent of the censorship of the Spanish version. The original Nahuatl manuscript is known as the Florentine Codex.

Native authors

Other important sources are the work of native and mestizo authors, descendants of the upper classes. These authors include Don Fernando Alvarado Tezozómoc, Chimalpahin Cuauhtlehuanitzin, Juan Bautista de Pomar, and Fernando de Alva Cortés Ixtlilxochitl. Ixtlixochitl, for example, wrote a history of Texcoco from a Christian point of view. His account of Netzahualcoyotl, an ancestor of Ixtlilxochitl's, has a strong resemblance to the story of King Solomon and portrays Netzahualcoyotl as a monotheist and a critic of human sacrifice.

Diego Muñoz Camargo (1521 – c. 1612), a Tlaxcalan mestizo, wrote the History of Tlaxcala six decades after the Spanish conquest. Some parts of his work have a strong Tlaxcala bias.

See also

• History of Mexico
• List of Mexico-Tenochtitlan rulers
• Maya civilization
• Mixtec people

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Restall, Matthew (2004). Seven Myths of the Spanish Conquest (1st pbk ed.). Oxford and New York: Oxford University Press. ISBN 0-19-517611-1. OCLC 56695639.

Ruiz de Alarcón, Hernando (1984) [1629]. Treatise on the Heathen Superstitions and Customs That Today Live Among the Indians Native to This New Spain, 1629. Civilization of the American Indian series. translated & edited by J. Richard Andrews and Ross Hassig (original reproduction and translation of: Tratado de las supersticiones y costumbres gentílicas que oy viven entre los indios naturales desta Nueva España, first English ed.). Norman: University of Oklahoma Press. ISBN 0-8061-1832-6. OCLC 10046127. (in Nahuatl languages and English)

Sahagún, Bernardino de (1950–82) [ca. 1540–85]. Florentine Codex: General History of the Things of New Spain, 13 vols. in 12. vols. I-XII. Charles E. Dibble and Arthur J.O. Anderson (eds., trans., notes and illus.) (translation of Historia General de las Cosas de la Nueva España ed.). Santa Fe, NM and Salt Lake City: School of American Research and the University of Utah Press. ISBN 0-87480-082-X. OCLC 276351.

Sahagún, Bernardino de (1997) [ca.1558–61]. Primeros Memoriales. Civilization of the American Indians series. Vol. 200, part 2. Thelma D. Sullivan (English trans. and paleography of Nahuatl text), with H.B. Nicholson, Arthur J.O. Anderson, Charles E. Dibble, Eloise Quiñones Keber, and Wayne Ruwet (completion, revisions, and ed.). Norman: University of Oklahoma Press. ISBN 978-0-8061-2909-9. OCLC 35848992.

Schroeder, Susan (1991). Chimalpahin and the Kingdoms of Chalco. Tucson: University of Arizona Press. ISBN 0-8165-1182-9. OCLC 21976206.

Smith, Michael E. (1984). "The Aztlan Migrations of Nahuatl Chronicles: Myth or History?" (PDF online facsimile). Ethnohistory. 31 (3). Columbus, OH: American Society for Ethnohistory: 153–186. doi:10.2307/482619. ISSN 0014-1801. JSTOR 482619. OCLC 145142543.

Smith, Michael E. (1997). The Aztecs (first ed.). Malden, MA: Blackwell Publishing. ISBN 0-631-23015-7. OCLC 48579073.

Smith, Michael E. (May 2005). "City Size in Late Post-Classic Mesoamerica" (PDF). Journal of Urban History. 31 (4). Beverley Hills, CA: SAGE Publications: 403–434. doi:10.1177/0096144204274396. ISSN 0096-1442. OCLC 1798556. S2CID 145452272.

Smith, Michael E.; Montiel, Lisa (2001). "The Archaeological Study of Empires and Imperialism in Pre-Hispanic Central Mexico". Journal of Anthropological Archaeology. 20 (3): 245–284. doi:10.1006/jaar.2000.0372.

"Smith, Michael E, "Life in the Provinces of the Aztec Empire", Scientific American" (PDF). (538 KiB)

Soustelle, Jacques (1961). Daily Life of the Aztecs:On the Eve of the Spanish Conquest. Patrick O’Brian (Trans.). London: Phoenix Press. ISBN 1-84212-508-7. OCLC 50217224.

Taube, Karl A. (1993). Aztec and Maya Myths (4th University of Texas printing ed.). Austin: University of Texas Press. ISBN 0-292-78130-X. OCLC 29124568.

Townsend, Richard F. (2000). The Aztecs (2nd, revised ed.). London: Thames & Hudson. ISBN 0-500-28132-7. OCLC 43337963.

Zantwijk,Rudolph van (1985). The Aztec Arrangement: The Social History of Pre-Spanish Mexico. Norman: University of Oklahoma Press. ISBN 0-8061-1677-3. OCLC 11261299.

Primary sources, available in English

Berdan, Frances F. and Patricia Reiff Anawalt (1997) The Essential Codex Mendoza. University of California Press, Berkeley. ISBN 0-520-20454-9.

Cortés, Hernan (1987) Letters from Mexico. New Ed. edition. Translated by Anthony Pagden. Yale University Press, New Haven. ISBN 0-300-03724-4.

Díaz del Castillo, Bernal (1963) The Conquest of New Spain. Translated by J. M. Cohen. Penguin, New York. ISBN 0-14-044123-9.

Díaz, Gisele and Alan Rogers (1993) The Codex Borgia: A Full-Color Restoration of the Ancient Mexican Manuscript. Dover Publications, New York. ISBN 0-486-27569-8.

Durán, Fray Diego (1971) Book of the Gods and Rites and The Ancient Calendar. Translated by Fernando Horcasitas and Doris Heyden. University of Oklahoma Press, Norman. ASIN B000M4OVSG. ISBN 0-8061-1201-8 (1977 Ed. edition).

Durán, Fray Diego (1994) The History of the Indies of New Spain. Translated by Doris Heyden. University of Oklahoma Press, Norman. ISBN 0-8061-2649-3.

Garganigo et al., (2008) Huellas de las Literaturas Hispanoamerica. 3 edition. Prentice Hall, New Jersey. (Note, this source in Spanish). ISBN 0-13-195846-1.

Zorita, Alonso de (1963) Life and Labor in Ancient Mexico: The Brief and Summary Relation of the Lords of New Spain. Translated by Benjamin Keen. Rutgers University Press, New Brunswick. ASIN B000INWUNE. ISBN 0-8061-2679-5 (1994 paperback).

External links

• Aztecs at Mexicolore: constantly updated educational site specifically on the Aztecs, for serious students of all ages.
• Aztec Architecture
• Aztecs / Nahuatl / Tenochtitlan: Ancient Mesoamerica resources at University of Minnesota Duluth
• Aztec history, culture and religion B. Diaz del Castillo, The Discovery and Conquest of Mexico (tr. by A. P. Maudsley, 1928, repr. 1965)
• Demographic Disaster in Mexico 1519-1595 at the Department of History at the University of Minnesota
• Michael E. Smith's student bibliography on the Aztecs.
• "Article: "Life in the Provinces of the Aztec Empire"" (PDF). (538 KiB)
• Tlahuica Culture Home Page (an Aztec group from Morelos, Mexico)
• "The Aztecs-looking behind the myths" on BBC Radio 4’s In Our Time featuring Alan Knight, Adrian Locke and Elizabeth Graham
• Pre-columbian Aztec Collection: photographs of Aztec tools and weapons

Category:Mesoamerican cultures Category:Post-Classic period in the Americas Category:Pre-Columbian cultures of Mexico Category:Civilizations Category:Valley of Mexico