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Welcome to the M-J: Center For Revolutionary Nationalism and Ideological Research and Organization

In Ixiptla In Teteo!

Home
Cultural Extremists
On the 'Nican Tlaca' Enigma
The Myth of the Vanishing Race
The Mestizo Concept: A Product of European Imperialism
El concepto de indio en América
OBITUARIES: G. Tantaquidgeon, 106
HOW COLUMBUS CREATED THE CANNIBALS
Christopher Columbus - on trial
Charioteer of the Gods/ Alien Versus Predator
The International Jew
On The Jewish Question
Anthropophagy: TRUE CANNIBALISM!
On Human Sacrifice
Sacrificios Humanos entre los Mexicas, Realidad o Fantasia?
Sacrificios Humanos
Death Be Not Strange
Jack D. Forbes: Eurocentric Concepts Harm Native People and What Do We Mean By America and American
Contra la deformación histórica-cultural
Nuestra Cultura Indígena
On the Spanish Catholic Inquisition
Myths of the Spaniards and Puritans
On the behavior of the Europeans toward the Native Americans
The Role of Disease in 'Conquest'
Germs, Plagues, Famine, Invasion, Friars, And Native Allies!
"Religious Aspects of the Conquest of Mexico"
There is no word for 'Devil' in the Nahuatl Language
Origins of First Americans Research
Links to Further research On the Origins of the First Americans
The Finding and Founding of Tenochtitlan
Attack on the Copernican Theory
Of the basis which the Indians have for worshipping the sun
ADDENDUM II: The Florentine Codex
Rabinal Achi: Act Four--Inside the Fortress
Cultural Visibility and the Cora
Los Voladores and the Return of the Ancestors
War Songs of the Tenochka
Cantares Mexicanos
Viva Mi General Francisco Villa!
In Spirit of Agustin Lorenzo
Corridos y Canciones del Pueblo
Teotecpillatolli
Poems & Speeches & Prayers & the Enemy Invasion
Second Chapter, Which Telleth of the Moon
Men Who Became Gods!
The Mexica or Mexiti
POPUL VUH
EL TLACUACHE Y EL COYOTE
In Ixiptla In Teteo!
Teotecpillatolli: Noble Sacred Speech
Nahua Invocations
Cuento: La llorona
Curatives
Puerta del Diablo: El Salvador
Moctezuma el Magnifico y la Invasion de Anahuak
In Blood and Fire!!
Rules
Excerpts of the Geneva Protocols
Amendment V, and The Universal Declaration of Human Rights, Article 18
Paper Wars
The Defense of Duffer's Drift
The Battle of the Bulge
Truth and Falsehood in War-Time
The Bryce Report
Sun Tzu: Arte de Guerra
Sun Tzu: On Spies
We Believe and Profess
Mushashi: Cinco Anillos
Sixth Chapter, which telleth of the men, the valiant men
Seeds of Revolt in the Americas: Synopsis
'Jihad Against Jews and Crusaders' & 'License To Kill'
CALIFORNIA SENATE BILL No. 670
Jose Ortega Y Gasset: On Plato's 'Republic' and On Forms of Government
Thomas Paine (17371809). Common Sense. 1776 [Excerpts]
Against Exploiters of Lakota Spirituality
Introduction to Deloria's "We Talk, You Listen"
My Tayta Jose Maria and the Indian aspect of the Peruvian Revolution
TO THE SUNDANCE NATIONS OF THE GREAT PLAINS
Philip Deere, Longest Walk speech
Bacbi'awak: 'Made To Die'
Born Gods!
Prologue: "The Stars We Know: Crow Indian Astronomy and Life-ways"
Black Elk Speaks: Visions of the Other World
Miantinomo, Acuera, and Tecumseh, Hatuey Speaks
Chief Seattle Speaks
Chief Red Cloud Speaks
Hopi: A Message for All People
On Judeo-Christianity
"LET'S MAKE A SLAVE" by Willie Lynch
On Slavery
On Indian Casinos
Protocols
¿Quién Gobierna el Mundo?
Frida Kahlo is Not Our Hero!
Links to Movies and Films
General Links to Musica del Pueblo (Songs and Music Videos)
General Philosophy & Mytho-Religious Links
Links to Online Magazines and Newspaper
Researchers Tools and Links
Links to General Science, Almanacs & Geography
Search Engines
Literature & Biography Links
Links to Art, Architecture, & Museums
LINKS: AMERICA INDIGENA / MEXICO INDIGENA
LINKS to Political and Cultural Pro-American-Indigenous Organizations

On the Word: Ixiptla
 
 
"The grandchild is beloved, a noble descendant, one's descendant, a jewel, a precious feather. The child resembles the family in appearance and works. The good grandchild is a living likeness, an ixiptla, an image of the family. The grandchild provides fame and glory; the child buds, the child blossoms."
 

`Cronica Mexicayotl'
 
 
Thus they have come to tell it,
Thus they have come to record it in their narration,
And for us they have painted it in their codices,
The ancient men, the ancient women.

They were our grandfathers, our grandmothers,
Our great-grandfathers, great-grandmothers,
Our great-great grandfathers, our ancestors.

Their account was repeated,
They left it to us;
They bequeathed it forever
To us who live now,
To us who come down from them.

Never will it be lost, never will it be forgotten,
That which they came to do,
That which they came to record in their paintings:
Their renown, their history, their memory.

Thus in the future
Never will it perish, never will it be forgotten,
Always we will treasure it,
We, their children, their grandchildren,
Brothers, great-grandchildren,
Great-great grandchildren, Descendants,
We who carry their Blood and their Color,
We will tell it, we will pass it on
To those who do not yet live, who are yet to be born,
The children of the Mexicans, the children of the Tenochcans.

Alvarado Tezozomoc: `Cronica Mexicayotl'

 

 

And these little women (cioatzintli) who died in childbirth, those said to become mociuaquetzque, when they died, they said to have become goddesses (in jquac oonmjc in qujtoa oonteu).

And the midwife spoke to the dying woman:

«Go, accompany our Mother, our Father, The Sun! (in tonan, in tota, tonatiuh) May his older sisters, the ciuapipiltin, the celestial women, bring thee to him /---/ For thou will forever live, be glad, be content near (om jnnaoac) [and] by our goddesses, the ciuapipiltin (totecujiooan cioapipilti), and already thou livest by [and] near our lord (inao intinemj in totecujo) for already thou beholdest the lord. /---/

Pray for us, intercede for us (xitechmotlatlauhtiliti, ma xitechnochili) /---/ (FC, Book VI: 164)

[FC = Florentine Codex]

 

 



The gods assembled at Teotihuacán

when yet no sun had shone and no dawn had broken .... it is said ...
And they debated who would bear the burden, who would carry on his back - would become - the sun. /---/
One of them Tecuciztecatl who was there spoke: 'O gods I shall be the one.'
Again the gods spoke: /---/ who else? /---/
And not present was one man (ce tlacatl) Nanahuatzin ... listening among the others. They said to him: Thou shalt be the one, O Nanahuatzin.


For these two, for each on singly, a hill was made (cecentetl intepeuh muchiuh). They are now called pyramids (tetepe tzacuilli) - the pyramid of the sun and the pyramid of the moon (itzacuil tonatiuh, yoan itzacoal metztli). /---/
There they remained, performing penances for four nights. /---/ at the time of the lifting [of the penance], they were to do their labour (tlacolozque), they were to become gods (teutizque). /---/
The gods spoke: Take courage, O Tecuciztecatl, fall - cast thyself - into the fire. /---/ Four times he tried ... he could cast himself no more. /---/ thereupon they cried out to Nanahuatzin: Onward, thou, O Nanahuatzin. Take heart!
All at once he quickly threw and cast himself upon [the fire].
And when Tecuciztecatl saw that already he burned, then, afterwards he cast himself upon [the fire]. Thereupon he also burned.
And when the sun came to rise. /---/ Intensely did he shine, his brilliant rays penetrated everywhere.
And afterwards Tecuciztecatl came to rise following behind him from the same place - the east.
And so they tell it: Exactly equal had they become in their appearances as they shone.
Then one of the gods came out running. With a rabbit he came to wound in the face this Tecuciztecatl; with it he darkened his face. Thus doth it appear today.
When both appeared [over the earth] together, they could - not move nor follow their paths. /---/ So once again the gods spoke: /---/ through us the sun may be revived. Let us all die.
Thus the sun cometh forth once, and spendeth the whole day [in his work]; and the moon undertaketh the night's task; he worketh all night.

Here endeth this legend and fable, which was told in times past, and was in the keeping of the old people.» (FC, Book III: 1, VII: 4-8)

we shall /---/ establish ourselves and settle down, and we shall conquer all peoples of the universe; and /---/ I will make you lords and kings of all that is in the world; and when you become rulers, you shall have countless and infinite numbers of vassals, who will pay you tribute /---/ precious stone, gold, quetzal feathers /---/ and multicoloured cacao and cotton; and all this you shall see, since this is in truth my task, and for this have I been sent here. (Davies 1977: 10)

 

The story of Huitzilopochtli's miraculous «birth»  [from Sahagún's FC Books I and III]:

The following they believed of his beginning. /---/ At Coatepec, near Tollan, /---/ there lived a woman (cihoatl) named (itoca) Coatl icue, mother (innan) of the Centzonhuitznaua [the four hundred from the south or southerners] /---/ And their elder sister (auh inveltiuh itoca) Coiolxahquj. /---/ (FC, Book III: 1). And this Coatl icue performed penances /---/ sweeping [in the temple] at Coatepetl. /---/ a ball of feathers descended upon her /---/ which she /---/ placed in her bosom (en el seno junto a la barriga). Thereupon Coatl icue conceived. (Quetzalcoatl is in some stories also said to have been miraculously conceived - a virgin birth. FC, Book III: 1, notes 4, 5)

Now her other children were angry with the mother:

she hath affronted us, we must slay our mother, the wicked one who is already with child. Who is the cause of what is in her womb?

Cotl icue became frightened /---/ And her child who was in her womb spoke to her «Have no fear (maca ximomauhti); already I know (ie ne nicmati) /---/ (FC, Book III: 2). And the Centzonnuitznaua /---/ prepared themselves for war /---/ Thereupon they set forth; they went in order, in columns, in armed display moving with deliberation. Coyolxauhquj led them. /---/

But Quauitl idae [their uncle i.e. Coatlicue's brother probably] warned Huitzilopochtli all along their advancement /---/ When he asked «watch where they now come.» /---/ Finally Quazitl said: «At last they are coming up here, at last they reach here. Coyolxauhquj cometh ahead of them.»

And Uitzilopochtli burst forth, born (njman jc callat). (FC, Book III: 3)

With the 'xiuhcoatl' - fire serpent - he pierced Coyolxauhquj and

/---/ struck off her head. Then he pursued the four hundred [brothers] and killed them /---/ few escaped the hands of Uitzilopochtli /---/. (FC, Book III: 4)

 


The migration story of the Aztecs is summarised from different versions shaped over long times and based on political facts and fantasies along with religious visions. On Huitzilopochtli's order they changed their name from Aztecs (Aztlan was the name of their mythical point of departure) to «Mexica». He told them: «Now you shall not call yourselves Aztecs any more, now you are Mexicans.» And his gifts to the people were the arrow (mitl), the bow (tlahuitolli), the spear-thrower (atlatl) and the «little net» (chitatli) (Davies 1977: 7; see also Tezozomoc 1949: 23; cf. Molina 1944: 22 chitatli 'redezilla para lleuar de como por el camino').

The people few in number was led by four priest-leaders (teomamas) i.e. «bearers of the god»:

They had an idol [sic!] called Huitzilopochtli, who was borne by four guardians who served him; to these he spoke very secretly of the events of their route and journey, telling them of all that was to happen. And this idol was held in such awe and reverence that no one else but they dared to approach or touch it. (Davies 1977: 8)

 

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I turn to Simplicity, I turn again to Purity!
 
 
 

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¡De nican para tech quixtizque xtopa tech mictizque!
De aquí para poder sacarnos, primero tendrán que matarnos!
 
 
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