ACATITLAN

St. Cecilia Acatitlan, meaning between the canes, is located north of modern day Mexico City. This Chichimec city was occupied later by the Mexica-Aztecs and was transformed into one of the numerous religious enclaves that surrounded the Tetzcoco lake region. Sta. Cecilia Acatitlan has a double pyramid-temple that faces a cobbled stone plaza that may have been used as a public arena during ceremonies in the plaza, in front of the pyramid, there is a small church built in late 16 century with stones taken from the Pre-Columbian site.
The Pyramid
The pyramidal platform is composed of a double stairway that faces west and is separated by a balustrade (alfarda) that is twice as wide as the other two balustrades that form the extremes of the platform . On top of it there are two temples. The North Temple was dedicated to Tlaloc . A sculpture of Chac Mool (messenger of the gods who carry the human sacrifice offerings) used to accompany Tlaloc inside his temple, but because the deterioration of this North Temple, the Chac Mool is placed in the contiguous temple. The South Temple was dedicated to Huitzilopochtli. The roof of this temple was made out of inclining tableros (panels) that were decorated with naillike stones . The doorway of the shrine has a wood lintel. Next to the figure of the Chac Mool, there can be seen a techcatl (sacrificial stone) and a brazier .
The dual pyramid-temple of Santa Cecilia Acatitlan, with some variants, follows the traditional Aztec pattern of twin pyramids dedicated to Tlaloc and Huitzilopochtli.

TENAYUCAN

Tenayuca, meaning the Place Where Walls Are Made, was a Chichimec city founded in 1224 C.E., and was located northwest of Mexico City. Tenayuca was an enclosed and fortified city founded by king Xolotl, and was the capital of the Chichimecs until a later king, Quinatzin moved to Tetzcoco. It had six major construction phases from 1224 to 1507 C.E. Aztec influence was visible by 1325 C.E. Although its temple was built during the Post-Classic period, archaeological materials found inside the temple indicate that Tenayuca was inhabited long before. The early phases of Tenayuca’s pyramid construction began after the fall of Tula (1200 C.E.) and before the founding of Tenochtitlán. It is believed by some scholars that the Great Temple of Tenochtitlán was modeled after the great temple of Tenayuca. The double-pyramid was four-tiered, faced the plaza, and was ornamented with rows of serpents surrounding all three sides of the base, forming a coatepantli (serpent wall) inspired by the one in Tula. As the snakes in the coatepantli have a spiral-like crest in their heads, they are identified as xiuhcoatls, or fire serpents, the weapon of Huitzilopochtli. This symbol signified an association of Tenayuca with sun god cult and fire renewal. The gods Huitzilopochtli, Tlaloc, Mixcoatl, Itzpapalotl, Chicomecoatl, and Coatlicue were worshiped there.
The Pyramid
Tenayuca’s pyramid is composed of several superimposed layers . All layers follow the same system of construction, patterns of decoration, and layout. The earliest

structure has carved stone slabs facing a rock core. There after, the current pyramid would be used as a core for the next successive layering/construction phase . Slabs were coated with cement made from sand, lime, and crushed tezontle. Color would then be applied. Carved stone serpent heads, year glyphs, shields, knives, and other symbols were used for decoration. The low platform that projected from the pyramid was ornamented with bones and sculpted crossed skulls.
Wall of Serpents
Known as the coatepantli, the Wall of Serpents, covers all three sides of the pyramid’s platform . It was found that there are 43, 50 and 45 serpent heads on the north, east and south walls . Greenish blue paint is visible on the snakes’ bodies of the south side and half of the bodies on the east side. Their bodies’ scales were outlined in black. The north wall’s serpents were garnished in black with white ovals. Snakes’ rattles were detailed by carving three stepped planes at the tip of their tails. It is believed that the color schemes used on the bodies were related to the symbolism of sun worship.
On the north and south ground level of the pyramid, coiled serpents were positioned. The heads of stone are ornamented with a spiral crest that identifies the fire serpent as a xiuhcoatl, which is associated with fire renewal, sun worship, and the 52-year calendar . The stone heads were decorated with bulging dots that are believed to symbolize stars.
The rocky stairway has visible engravings from the last structural addition. A year glyph, a linked rectangle and triangle, banners, concentric circles, a knife, turquoise, chimallis or shields, and precious stones are still visible. The carvings do not appear to have a systematic order.
Tomb-Altar
Located in front of the pyramid, there is a combined tomb and altar with colored paintings of crossbones and skulls inside. The outside has carved stone reliefs illustrating skulls

IZTAC OCTLI

Pulque, or octli, is an alcoholic beverage made from the fermented juice sap of the maguey plant, and is a traditional native beverage of Mexico.[1] The drink’s history extends far back into the Mesoamerican period, when it was considered sacred, and its use was limited to certain classes of people. it is made by fermenting the sap of certain types of maguey (agave) plants. In contrast, mescal is made from the cooked heart of certain agave plants, and tequila, a variety of mescal, is made all or mostly from the blue agave. There are about six varieties of maguey that are best used for the production of pulque.[1][2] The name “pulque” is derived from Nahuatl. The original name of the drink was “iztac octli,” the term pulque was probably mistakenly derived by the Spanish from the “octli poliuhqui” which meant spoiled pulque.
THE MAGUEY PLANT
The maguey plant, also called a “century plant” in English is native to Mexico. It grows best in the cold, dry climates of the rocky central highlands to the north and east of Mexico City, especially in Hidalgo and Tlaxcala states. Maguey has been cultivated at least since 200 C.E. in Tula, Tulancingo and Teotihuacan, and wild plants have been exploited for far longer. The plant historically has had a number of uses. Fibers can be extracted from the thick leaves to make rope or fabric, its thorns can be used as needles or punches and the membrane covering the leaves can be used as paper or for cooking.The name “maguey” was given by the Spanish, who picked it up from the Taíno. This is still its common name in Spanish, with “agave” being its technical name. The ancient Nahuatl name was “metl.
It is not known who invented pulque; its origins go back at least 1,000 years. Various stories and myths have developed as to its origins. Most involve Mayahuel, the goddess of the maguey. It was thought that the aguamiel collecting in the center of the plant was her blood. Other deities, such as the Centzon Totochtin (400 rabbits) are associated with it, by representing the drink's effects, and are the children of Mayahuel. Another version involving Mayahuel has her as a mortal woman who discovered how to collect aguamiel but someone named Pantecalt discovered how to make pulque.

Another story states that pulque was discovered by the Tlacuache (opossum), who used his human-like hands to dig into the maguey and extract the naturally fermenting juice. He became the first drunk. Tlacuache was thought to set the course of rivers. The rivers he set were generally straight except when he was drunk. Then they follow Tlacuache’s meandering path from cantina to cantina. Another story traces the discovery of aguamiel to the Toltec Empire, when a noble named Papantzin was trying to get the emperor to marry his daughter Xochitl. He sent her to the capital with an offering of aguamiel. The emperor and princess wed, and their son was named Meconetzin (maguey boy).[10]In other versions of the story, Xochitl is credited with discovering pulque .
The maguey was one of the most sacred and important plants in ancient Mexico, having a privileged place in mythology, religious rituals and the Mesoamerican economy. During the this period, pulque appears in a number of graphic representations. Pulque first appears on stone carvings about 200 C.E. The first major work involving pulque is a large mural called the “Pulque Drinkers,” which was unearthed in 1968 during excavations at the pyramid of Cholula, Puebla. The most likely means of the discovery of aguamiel and fermented pulque was from the observation of rodents who gnaw and scratch at the plant to drink the seeping sap. Fermentation of the aguamiel can take place within the plant itself.[11]

For the Indians of the central highlands of Mexico, the imbibing of pulque was done only by certain people, under certain conditions. It was a ritual drink, consumed during certain festivals, such as that of the goddess Mayahuel, and the god Mixcoatl. It was drunk by priests and sacrificial victims, to increase the priests’ enthusiasm and to ease the suffering of the victim.[2] There are many references in Aztec codices, such as the Borbonicus Codex) of pulque’s use by nobility and priesthood to celebrate victories. Among commoners, it was permitted only to the elderly and pregnant women

XOCHICALCO

Xochicalco, which means "In the place of the House of the Flowers", lies atop an array of low-lying hills, the main ones of which are known as La Bodega, La Malinche, and Xochicalco. The site was laid out and built in accordance with a carefully contrived urbanization plan. The summit of Xochicalco hill was graded so as to facilitate the construction of the main buildings, and the slopes, too, were altered to provide room for homes and terraces to prevent easy access to the site. Xochicalco reached its height as one of the great cities of Meso-America in Late Classic times (AD 650-900). Most of the monumental architecture now visible was constructed during that period. I think this could be considered one of the most beautiful cities in the world at the time it was constructed. It is a very well thought out design of terraces, streets, plazas and buildings. And located on the top of the mountain there is a fantastic view in every direction.

The rise and development of Xochicalco is best understood in its relation to Teotihuacan, the dominant urban center in Meso-America throughout the Classic Period. According to some researchers, Xochicalco must have risen following the abandonment of that center of the central plateau in order to fill in the economic and political power vacuum created by the decline.
The distribution of Xochicalco followed a hierarchical order; on the peak, surrounded by barriers, is the Acropolis, a residential area for the leaders and their families. At the Main Plaza is the Pyramid of the Feathered Snakes and other buildings, where the political, economic and religious goals of the city were decided. On a lower terrace is the Great Pyramid, where religious ceremonies took place.
One of the most outstanding constructions of Xochicalco, is the the temple of Quetzalcoatl, widely recognized by his refined high - relieves wich represent different symbols and passages from this God, symbolized by the effigy of the feathered snake.
The Pyramid of the Feathered Snakes has beautiful sculpted relieves, representing eight huge feathered snakes embellished with great headpieces, snails, important leaders and the new fire symbol. On the panel there is a series of persons holding a bag that represents the symbol for speech and a disc divided into four, possibly representing a solar eclipse, phenomenon visible from Xochicalco in 743 A.D.
In 1963 remains were found of two substructures built previously to those visible today, as well as of ferings and burials. The main motif depicts Quetzalcoatl as the plumed serpent. It is to be noted that the wooden beams of the stairway look like the ventral scales of a snake's body. The rest of the decorative elements are related to personages, cylindrical signs, and places. On the upper part there are, between the undulations of the serpent, several human figures, some with the slash denoting the spoken word. The may represent priests or great chieftains. In combination with these dignitaries can be seen the sign for fire together with a date (symbolized by one bar and four dots). On the sides, above this first body, there are reproductions of priests with their calendar names. On the upper part of the structure are found human figures identifiable as warriors because some wear helmets and feathered headdress and hold atlatl, that is, lance throwers. These figures are shown with place symbols and their names. On the left of the staircase there is a remarkable carving which shows sign 5 calli, "house", being joined with sign 11 ozomatli, "monkey", by a personage standing behind and pulling "monkey" with a rope. This has been interpreted as a calendar correction or adjustment. Thus the most common idea as to the function of the structure is that it commemorates a meeting of priests and great chieftains for the adjustment of the Meso-American calendar, although the monument may have other meanings..
Archaeologists state there was an astronomer recording the sunrise every day, for many generations, in order to observe the sun’s dynamic, thus establishing climate patterns according to the stars. It was the venue for a gathering of priests from all Mesoamerican cultures that made an adjustment to the calendar. This event was recorded on the Pyramid of Quetzalcoatl.

The plaza faces the sunset, marking equinoxes and solstices because the inhabitants of Xochicalco depended on agriculture. This issue led them to develop a very precise system for establishing the cycles of the sun, moon, planets and stars in a ritual revolving around the agricultural calendar. Every March 21 at sunrise, the sun shines exactly through the middle of a sculpture, aligning with an inscription and the central monument.
Estructura A. Around a court yard at its top there are two halls and the Temple of the Steles, so called because of three steles found in a stone encasement beneath the flooring. These steles are now on display at the National Museum of Anthropology. They are carved in low relief and exhibit remains of red or vermilion paint. They narrate various events related to Quetzalcoatl such as the Venusian cycle, wherein Venus is transformed into Quetzalcoatl, who represents this god as the lord of time with respect to his invention of the calendar, as well as to his creation of the Fifth Sun in Teotihuacan and his discovery of maize (corn).
The Chamber of Offerings. This is a small building next to Structure A. It contains a single room or chamber in which an offering consisting of two smooth stone yokes related to the cultures of central Veracruz were found together with and anthropomorthic ax and a stone tablet with the hieroglyphs 5 or 10 acatl and 4 tochtli. These findings, as well as the Mayan and Zapotec glyphs uncovered in the Pyramid of the Plumed Serpent, have been interpreted as evidence of close contacts between Xochicalco and distant areas. Ball Court. This is one of the two buildings of this type excavated in the zone (the other, less elaborated, is located on the north side of the Ceremonial Plaza). Because of the size, shape, layout, and other features, it has been compared with several others in Mayan area

The cave is an astronomical observatory, used to recognize the beginning of the agricultural cycle. Originally, it was covered in stucco painted in black, yellow and red. Its observation chimney precisely projects sunlight and during the night, it allows a perfect view of the stars. Two of the many natural underground caves at Xochicalco, show clear evidence of architectural modification, including the perforation of an artificial hole or "chimney" from the cave to the ground above. These vertical shafts would have enabled very precise observations and measurements of solar and possibly planetary events. For instance, the vertical north side of the 5-meter-long "chimney" down into one cave would have resulted in a precisely vertical beam of sunlight on the day of the zenith. The south side of the chimney slopes at an angle of 4o23'. Is it simply a coincidence that this is the exact angle for light to be parallel to this side on June 21, the day of the Summer solstice? Archeo-astronomers think not!

The dimensions and geometry of this chimney ensure that some light enters the cave every day from April 30 (15 days before the first of the two annual zeniths) to August 12 (15 days after the second). Put another way, the cave receives light every day from precisely 52 days before the solstice to 52 days after it. The number 52 was of immense significance in the pre-Columbian calendar, since it took exactly 52 (solar) years for both the solar calendar and the ritual calendar (of 260 days each) to return simultaneously to the equivalent of 0-0.

Another fascinating finding, first published in México Desconocido, is that from the "Acropolis" of the site, on zenith days, the sun rises exactly behind Popocatépetl volcano on the eastern horizon. The effect does not occur even one day before or after the zenith. Given the polluted skies over Mexico City, it is difficult to guarantee witnessing this effect nowadays!

The site of Xochicalco is living proof of one of the most important scientific summits ever held in the history of the Americas. The congress of astronomers from all over the zone held to agree the calendric correction was a landmark event in the history of science worldwide.

Xochicalco is a fascinating place to wander around. Let your imagination wander. Imagine the astronomers and their cohorts engaged in deep philosophical discussions.

“XOCOLATL AZTECA”

The Feathered Serpent Quetzalcoatl, of the Aztecs, was one of the first deities of peace. Within Quetzalcoatl’s mythology is the myth that he flew the sacred cacao tree from paradise to give to the humans. Not only was Quetzalcoatl a peaceful god, he was also the god of wisdom and power. The Aztecs believed that chocolate was a food imbued with the knowledge of Quetzalcoatl. Archaeologists have found evidence that the Mayans used cacao in celebrations. It is thought that as early as 1,500 B.C. these early people had discovered the health benefits of chocolate.the word comes from Nahuatl, "xocolatl" (pronounced [ ʃoˈkolaːtɬ]) made up from the words "xococ" meaning sour or bitter,[2] and "atl" meaning water or drink

Back then it was a bitter beverage revered for its nourishing qualities and ability to boost energy and stamina; treat stomach and intestinal complaints and infections, fever and coughs.

They mixed it with fermented and roasted cocoa paste, water, chilli peppers, cornmeal and other ingredients - blended into a spicy, frothy and sugar-free drink. It was regarded as a ‘divine drink’Drinking chocolate was an important part of Maya and Aztec life.
Many people in Classic Period Maya society could drink chocolate at least on occasion, although it was a particularly favored beverage for royalty. But in Aztec society, primarily rulers, priests, decorated soldiers, and honored merchants could partake of this sacred brew.

Chocolate also played a special role in both Maya and Aztec royal and religious events. Priests presented cacao seeds as offerings to the gods and served chocolate drinks during sacred ceremonies.The cacao tree was looked upon by the Aztecs as a gift from their peaceful god Quetzalcoatl (“feathered serpent”). The Aztecs would ingest cacao together with Psilocybe (enthogenic mushrooms), in religious rituals, a practice still conducted today by numerous tribes throughout the region. The Yucatec Maya venerate a black god named Ek Chuah as their cacao deity and local cacao farmers hold a festival in the god’s honor during the month of Muan in the old Mayan calendar.

Cacao’s psychoactive material manifest in the cacao beans, the cocoa shells, in the cocoa butter and in the fresh fruit pulp. Inebriating effects described by Aztec sources may likely be due to the cacao additives, or to a synergism with added substances such as psilocybe mushrooms. Folk lore has described the traditionally prepared Indian drink to be very stimulating and euphoric. These effects, however, cannot be expected from modern day’s commercially produced cocoa.

An Aztec text from the early colonial period provides a precise description of the tree and of the drink, which it noted to be inebriating. The Aztecs described the cacao tree as being simply round in shape with broad branches. They portray the tree’s fruits to appear much like dried ears of maize, thus they often referred to the fruit as “cacao ears.” Ranging in color from reddish brown to whitish brown to bluish brown, the heart of the fruit looks much like an ear of corn.

When the ceremonial drink made from cacao is imbibed in moderation, especially from those ears which are green and tender, one benefits by feeling happy, refreshed, comforted and stronger than before. The Cacao Tree was worshipped by the Mayan civilisation of Central America and Southern Mexico, who believed it to be of divine origin, Cacao is actually a Mayan word meaning "God Food" hence the tree's modern generic Latin name 'Theobrama Cacao' meaning ‘Food of the Gods’. Cacao was corrupted into the more familiar 'Cocoa' by the early European explorers. The Maya brewed a spicy, bitter sweet drink by roasting and pounding the seeds of the Cacao tree (cocoa beans) with maize and Capsicum (Chilli) peppers and letting the mixture ferment. This drink was reserved for use in ceremonies as well as for drinking by the wealthy and religious elite, they also ate a Cacao porridge.

The Aztecs of central Mexico also prized the beans, but because the Aztec's lived further north in more arid regions at higher altitudes, where the climate was not suitable for cultivation of the tree, they had to acquire the beans through trade and/or the spoils of war. The Aztecs prized the beans so highly they used them as currency - 100 beans bought a Turkey or a slave - and tribute or Taxes were paid in cocoa beans to Aztec emperors. The Aztecs, like the Mayans, also enjoyed Cacao as a beverage fermented from the raw beans, which again featured prominently in ritual and as a luxury available only to the very wealthy. The Aztecs called this drink Xocolatl, the Spanish conquistadors found this almost impossible to pronounce and so corrupted it to the easier 'Chocolat', the English further changed this to Chocolate.

The Aztec's regarded chocolate as an aphrodisiac and their Emperor, Montezuma reputedly drank it fifty times a day from a golden goblet and is quoted as saying of Xocolatl: "The divine drink, which builds up resistance and fights fatigue. A cup of this precious drink permits a man to walk for a whole day without food"

In fact, the Aztec's prized Xocolatl well above Gold and Silver so much so, that when Montezuma was defeated by Cortez in 1519 and the victorious 'conquistadors' searched his palace for the Aztec treasury expecting to find Gold & Silver, all they found were huge quantities of cocoa beans. The Aztec Treasury consisted, not of precious metals, but Cocoa Beans.