had no single ruler. Every tribe lived for itself, with its own customs and its own gods.
We found a home at a place that was called Grasshopperhill, Chapultepec. There we chose for the first time a single leader for the whole tribe because we had had to fight too many wars with our neighbors and needed a chief who was experienced at war. Our neighbors were worried when we settled there and had children, and they attacked us. We defended ourselves well, but when they became too strong, they drove us away. Our chief was taken prisoner and sacrificed, and we had to surrender to our neighbors.
The rulers of Culhuacán gave us some land that was two hours away from their city and where it was crawling with snakes. We were supposed to live there because they were afraid of us and didn’t want us near them. But we caught the snakes and fried them because after our long wandering we were used to dealing with hardship. And that’s why they called us snake eaters. But they respected us because we had survived where no one else could have survived. So soon we were able to trade with them. They married our daughters and we married theirs, and we became related to each other. When they had wars with their neighbors, they called on us for help, and we made weapons and saved them. But when they saw how good we were as warriors, they became afraid of us and did not thank us. And then we waged war against them.
We had to flee and came to Acatzintlán. There we made rafts out of our shields and spears and floated over the water to a small island in the lake.
And then one of Huitzilopochtli’s priests had a vision and the god appeared to him and told him we should look for a nopal cactus upon which an eagle would be sitting. This place would be called the “place of the cactus fruit,” Tenochtitlán, and there we should found a city. We searched and found the eagle sitting on the cactus, and he was eating a red cactus fruit, just as the sun eats the hearts of warriors. There we cut grass sod pieces from the earth and piled them into a hill upon which we erected a chapel made of reeds for Huitzilopochtli. “Here,” said Huitzilopochtli to us, “here we shall make ourselves lords over all tribes, over their property, over their sons and daughters. Here they shall serve us and make tribute payments to us. At this place shall be founded the famous city that is destined to become the queen and mistress over all others – where we one day shall receive all kings and princes who must come here in order to pay homage to the mightiest city.”
Thus we were once again in a place that was surrounded by water, like our old homeland, Aztlán.
As we had been accustomed from ancient times, we divided the city into the sacred number four. The city had four fourths, and every fourth was divided into boroughs that were called calpulli. Every calpulli belonged to a clan and had its own temple for the clan God. The land belonged to the whole clan, and it was only loaned to the individual families.
There was an abundance of birds and fish here. But because we had only a limited amount of land, we established gardens in the water. We wove walls out of reeds and between these walls we built layers of mud and water plants until they stuck out of the water. Then we could plant beans and corn on them.
After several years we quarreled, and part of our tribe moved away and founded Tlatelolco on a nearby island.
So we lived among reed and rush on our island and had neither wood nor stone. Two hundred years had passed since our departure from Aztlán.
We gave in to no one because our city lay on the borders of three regions, the regions of the Tepanecs, the Acolhuas, and the people of Culhuacán, all of whom had settled around the lake. We went to their markets and traded with them. We brought them fish, frogs, and other water animals, and they gave us wood and stones for our houses and temples.
When our chief and high priest, Tenoch, died, we asked the ruler of Culhuacán to give us a lord because the Mexicas were despised and unimportant, and we thought it would increase our stature to have the son of a great prince as our leader. We asked him to give us Acamapichtli as our lord, who was the son of a Mexican and of a Culhua princess. He was also related to the Acolhuas. Tlatelolco, on the other hand, chose a son of the chief of the Tepanecs to be their lord. In this way, there was kinship with all the tribes around the lake. Acamapichtli governed peacefully. He had us build houses, water gardens, and canals.
Of all the peoples around the lake, the Tepanecs were the most powerful. They waged wars against other cities, and when they had conquered them, they demanded tribute from them. When they became ever more powerful, we also had to pay tribute to them and march into war with them when they told us to.
When our chief, Acamapichtli, died, our leaders chose his son, Huitzilihuitl, Hummingbird Feathers, as his successor, and he married a granddaughter of the Tepanec chief. In this way our situation improved, and the Tepanecs had to respect us. Huitzilihuitl waged war with the southern lands, where there was an abundance of cotton. This is how the Mexicas got their first clothes made of cotton; before that they knew only rough fabrics made from the fibers of the agave. Then he conquered Cuauhtinchan, Chalco, Otumba, Tulancingo, and still more cities. He started the war with Texcoco.
His son was Chimalpopoca, who was chosen as the chief after him. He ended the war with Texcoco and conquered the city. The ruler of the Tepanecs handed the city over to the Mexicas, and they had to pay tribute to us. But still we had to pay tribute to the Tepanecs.
But when the ruler of the Tepanecs died, we no longer wanted to be their subjects. Our city had become bigger, and we no longer lived in huts, but built our houses of stone. We no longer wanted to serve the Tepanecs. To be sure, the little people, the farmers, were afraid of war because they had experienced the power of the Tepanecs. So the superiors – those were the relatives of the chief, the priests, and the leaders of the warriors – said: “If we have no success with this war, we’ll place ourselves in your hands. You can then take your revenge on us and let us rot in dirty cages.” Thereupon the people answered: “And we promise to serve you and to work for you, to build your houses, and to recognize you as our true lords, if you should win this war.”
So we joined forces with the Texcoco, against whom we had earlier fought wars, and now fought against the Tepanecs. We lay siege to their city for a hundred and fourteen days. Then we conquered them. Their ruler, Maxtla was sacrificed and his heart was cut out. Then he was buried, as is fitting for a ruler.
Now the Mexicas had captured a great deal of land. This land was now distributed, and in accordance with the agreement between the superiors and the people, the leaders and the superiors received the biggest share. The clans, however, received only very little land, only enough to be able to keep their temples. Some say, though, that there never was an agreement between the people and the superiors, and that the superiors had only invented it. The people said that was unjust, and the entire land used to belong to the whole tribe, and everybody had the same rights. But could they defend themselves? The warriors had won the war and expanded the empire. And who was supposed to be powerful in this land? The farmers, who pull a little corn out of the ground? Or the warriors, who expand the empire and make other tribes pay tribute. And who makes sure there are always prisoners who can be sacrificed at festivals, so that the Gods aren’t angry with us and don’t destroy the Earth?
When we were still wandering around as nomads and were poor and despised, then we all had the same rights, that’s true. Everyone was a warrior and a farmer at the same time. But how are we supposed to fight wars and conquer cities if everybody is saying his piece and everybody wants to be a counselor? And do you want the priests, the judges, and the public servants to dig up the soil too? How would they then be able to carry out their duties?
No, the arrangement is just: every young man does his war service. When the boy is ten years old, we cut his hair from his head, and only on the back of his neck remains a mane of hair. Whoever takes a prisoner for the first time, even if it is with the help of some of his comrades, he may cut the mane off. He is an iyac. But not until a warrior has single-handedly captured four prisoners, will he
become a tequia. And aren’t all the offices and honors available to the tequia? A tequia receives a portion of the taxes that the ruler collects. He may wear feathers and leather bracelets. He can become a Jaguar Knight or an Eagle Knight. The emperor can choose a tequia for high office. But whoever does not succeed, after one or two campaigns, in becoming a tequia, he must go to the fields. He must pay taxes and is called upon to work on the public projects. He must clean the streets or repair the dams, and he must work in the fields of the higher public officials. He may not wear cotton clothing or jewelry. Isn’t that just? But whoever distinguishes himself as a warrior or as a public official is bestowed with gifts of clothing, jewelry, and land. The others must work for him and fill his stores with corn.
We have become a great and rich people. There is corn in the market and vegetables, poultry. On little fires women cook many kinds of meals that we can buy from them. Traders offer textiles, shoes, drinks, furs, pottery, ropes, pipes, and all kinds of tools. The fishermen bring fish, snails, and crabs from the lake to the city. From the remotest regions, our merchants bring jade and emeralds, tortoise shells, and