Aztec Quotes

Just the other day, I was in my neighborhood Starbucks, waiting for the post office to open. I was enjoying a chocolatey cafe mocha when it occurred to me that to drink a mocha is to gulp down the entire history of the New World. From the Spanish exportation of Aztec cacao, and the Dutch invention of the chemical process for making cocoa, on down to the capitalist empire of Hershey, PA, and the lifestyle marketing of Seattle's Starbucks, the modern mocha is a bittersweet concoction of imperialism, genocide, invention, and consumerism served with whipped cream on top.

Now tequila may be the favored beverage of outlaws but that doesn't mean it gives them preferential treatment. In fact, tequila probably has betrayed as many outlaws as has the central nervous system and dissatisfied wives. Tequila, scorpion honey, harsh dew of the doglands, essence of Aztec, crema de cacti; tequila, oily and thermal like the sun in solution; tequila, liquid geometry of passion; Tequila, the buzzard god who copulates in midair with the ascending souls of dying virgins; tequila, firebug in the house of good taste; O tequila, savage water of sorcery, what confusion and mischief your sly, rebellious drops do generate!

Of all that I have possessed in my life, my memories are the only things remaining to me. Indeed, I believe that memories are the only real treasure any human can hope to hold always.

The decorator of Las Colimas must have been a great admirer of both early Aztec and late Taco Bell architectural styles.

Of course, even without my help, other forces would keep the cosmos chugging along. Many different belief systems powered the revolution of the planets and stars. Wolves would still chase Sol across the sky. Ra would continue his daily journey in his sun barque. Tonatiuh would keep running on his surplus blood from human sacrifices back in the Aztec days. And that other thing—science— would still generate gravity and quantum physics or whatever.

See it was like this when we waltz into this place. A couple of papish cats is doing an Aztec two-step And I says Dad let's cut but then this dame comes up behind me see and says you and me could really exist Wow I says Only the next day she has bad teeth and really hates poetry.

There were car gods there: a powerful, serious-faced contingent, with blood on their black gloves and on their chrome teeth: recipients of human sacrifice on a scale undreamed-of since the Aztecs.

We aren't here to eat, we are being eaten. Come, pretty girl. Let us devour our lives.

Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king of the gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus. But where in all the world is there a man who worships Jupiter today? And who of Huitzilopochtli? In one year - and it is no more than five hundred years ago - 50,000 youths and maidens were slain in sacrifice to him. Today, if he is remembered at all, it is only by some vagrant savage in the depths of the Mexican forest. Huitzilopochtli, like many other gods, had no human father; his mother was a virtuous widow; he was born of an apparently innocent flirtation that she carried out with the sun. When he frowned, his father, the sun, stood still. When he roared with rage, earthquakes engulfed whole cities. When he thirsted he was watered with 10,000 gallons of human blood. But today Huitzilopochtli is as magnificently forgotten as Allen G. Thurman. Once the peer of Allah, Buddha and Wotan, he is now the peer of Richmond P. Hobson, Alton B. Parker, Adelina Patti, General Weyler and Tom Sharkey. Speaking of Huitzilopochtli recalls his brother Tezcatlipoca. Tezcatlipoca was almost as powerful; he consumed 25,000 virgins a year. Lead me to his tomb: I would weep, and hang a couronne des perles. But who knows where it is? Or where the grave of Quetzalcoatl is? Or Xiuhtecuhtli? Or Centeotl, that sweet one? Or Tlazolteotl, the goddess of love? Of Mictlan? Or Xipe? Or all the host of Tzitzimitl? Where are their bones? Where is the willow on which they hung their harps? In what forlorn and unheard-of Hell do they await their resurrection morn? Who enjoys their residuary estates? Or that of Dis, whom Caesar found to be the chief god of the Celts? Of that of Tarves, the bull? Or that of Moccos, the pig? Or that of Epona, the mare? Or that of Mullo, the celestial jackass? There was a time when the Irish revered all these gods, but today even the drunkest Irishman laughs at them. But they have company in oblivion: the Hell of dead gods is as crowded as the Presbyterian Hell for babies. Damona is there, and Esus, and Drunemeton, and Silvana, and Dervones, and Adsullata, and Deva, and Bellisima, and Uxellimus, and Borvo, and Grannos, and Mogons. All mighty gods in their day, worshipped by millions, full of demands and impositions, able to bind and loose - all gods of the first class. Men labored for generations to build vast temples to them - temples with stones as large as hay-wagons. The business of interpreting their whims occupied thousands of priests, bishops, archbishops. To doubt them was to die, usually at the stake. Armies took to the field to defend them against infidels; villages were burned, women and children butchered, cattle were driven off. Yet in the end they all withered and died, and today there is none so poor to do them reverence. What has become of Sutekh, once the high god of the whole Nile Valley? What has become of: Resheph Anath Ashtoreth El Nergal Nebo Ninib Melek Ahijah Isis Ptah Anubis Baal Astarte Hadad Addu Shalem Dagon Sharaab Yau Amon-Re Osiris Sebek Molech? All there were gods of the highest eminence. Many of them are mentioned with fear and trembling in the Old Testament. They ranked, five or six thousand years ago, with Yahweh Himself; the worst of them stood far higher than Thor. Yet they have all gone down the chute, and with them the following: Bilé Ler Arianrhod Morrigu Govannon Gunfled Sokk-mimi Nemetona Dagda Robigus Pluto Ops Meditrina Vesta You may think I spoof. That I invent the names. I do not. Ask the rector to lend you any good treatise on comparative religion: You will find them all listed. They were gods of the highest standing and dignity-gods of civilized peoples-worshiped and believed in by millions. All were omnipotent, omniscient and immortal. And all are dead.

It was apparent...that, all over America, thousands of people threw down a book or got up from a television show and said, 'I can write better than that!' It was amazing how many of them were wrong.

Human nature doesn’t change, Randy. Education is hopeless. The most educated people in the world can turn into Aztecs or Nazis just like that.” He snaps his fingers.

...among the Aztecs, for example, who had a number of heavens to which people's souls would be assigned according to the conditions of their death, the heaven for warriors killed in battle was the same for mothers who died in childbirth. Giving birth is definitely a heroic deed, in that it is the giving over of oneself to the life of another.

In 1491 the Inka ruled the greatest empire on earth. Bigger than Ming Dynasty China, bigger than Ivan the Great’s expanding Russia, bigger than Songhay in the Sahel or powerful Great Zimbabwe in the West Africa tablelands, bigger than the cresting Ottoman Empire, bigger than the Triple Alliance (as the Aztec empire is more precisely known), bigger by far than any European state, the Inka dominion extended over a staggering thirty-two degrees of latitude—as if a single power held sway from St. Petersburg to Cairo.

The Aztec word for the psilocybin mushroom was teonanacatl, which means literally "god's flesh"; when it was eaten in religious ceremonies, it gave many the experience of a direct encounter with God.

Truly do we live on earth? Not forever on earth; only a little while here. Although it be jade, it will be broken, Although it be gold, it is crushed, Although it be quetzal feather, it is torn asunder. Not forever on earth; only a little while here.

Susan: Well they've treated us alright so far. Doctor: The Aztecs always showed the utmost courtesy toward their intended victims.

Eskimos have five words for different kinds of snow, because they live with it and it is important to them. But the Aztec language has but one word for snow, rain, and hail.

Ask the Aztecs and the Incas whether or not they would have liked to have access to vaccines. Oh, wait, you can't. They're dead. Vaccination is one of the best things that has happened to civilization. Empires toppled like sandcastles in the wake of diseases we do not give a second thought to today. If taking a moment to elaborate on that point will make this book unpopular with a large group of antivaxxers, that’s okay. This feels like a good hill to die on. It’s surely a better one than the Incas got.

I am the woman who glows in the dark, I'll stay awake forever if I have to.

It’s only here on earth, my friends, We’re lent to each other, for at the end We leave the beautiful songs behind… We leave the beautiful blooms behind.

breeds of dogs were developed and raised for food in Aztec Mexico, Polynesia, and ancient China.

You leave behind your fine poems. You leave behind your beautiful flowers. And the earth that was only leant to you. You ascend into the Light, O Quechomitl, you leave behind the flowers and the singing and the earth. Safe journey, O friend.

He tried to live a good life and devote that life to helping others, but he never thought the world would reward him for his efforts. Such a thought would be the ultimate in self-deluding self-aggrandizement, for why would the world care one iota about him? Now, however, he wondered if he had been wrong. Now, he thought that maybe, just maybe, if you lived a good life, the universe—this cold, cold world—might just reward you. And he did feel rewarded—rewarded beyond all the gold in the Aztec capital of Tenochtitlan.

This fifth and final sun will die, Like every sun before— But for a moment we laughed in its light, Like wind-blown petals Sparkling near an exile’s campfire Before the flames take them.

I’ll try out the pencils sharpened to the point of infinity which always sees ahead: Green — good warm light Magenta — Aztec. old TLAPALI blood of prickly pear, the brightest and oldest [Brown —] color of mole, of leaves becoming earth [Yellow —] madness sickness fear part of the sun and of happiness [Blue —] electricity and purity love [Black —] nothing is black — really nothing [Olive —] leaves, sadness, science, the whole of Germany is this color [Yellow —] more madness and mystery all the ghosts wear clothes of this color, or at least their underclothes [Dark blue —] color of bad advertisements and of good business [Blue —]distance. Tenderness can also be this blue blood?

Amor y tiempo son las únicas dos cosas en el mundo que no se pueden comprar, sólo gastar

I asked him once what he believed to be the basic flaw in the character of Germans, and he replied “obedience.” When I consider the ghastly orders obeyed by underlings of Columbus, or of Aztec priests supervising human sacrifices, or of senile Chinese bureaucrats wishing to silence unarmed, peaceful protesters in Tiananmen Square only three years ago as I write, I have to wonder if obedience isn’t the basic flaw in most of humankind.

The boy will grow older, and over time there will be other songs – not many – ten or maybe twenty in a lifespan, that stand apart from the rest of the music he will discover. He will realise as he grows older still, and crosses the Canadian border and drives down into Seattle, that not only are these songs holy or sacred, they are hiding songs – what the Aztec Indians call carrion songs – that deal exclusively in darkness, obfuscation, concealment and secrecy. He will realize that, for him, the purpose of these songs has been to shut off the sun, to draw a long shadow down and protect him from the corrosive glare of the world.

Hispanics have a long tradition of defiance against authority. Come to that, the Irish and Italians and Jews also have a long tradition of defiance against authority. Thinking it over, everybody has a long tradition of defiance against authority. (Except the Germans, of course.)

...fortune always favors the bold.

Worry tastes so dirty when it's spread out like a banquet.

They call us lonely when we're really just alone.

Uncle Earl believes strongly in Jesus, Moses, the healing power of crystals, the Freemasons, the Illuminati, that aliens landed at Roswell but the government is suppressing it, secret histories, faith-healing, snake-handling, that there is an invention that will replace gasoline but the oil companies are suppressing it, chemtrails, demon-possession, the astonishing powers of Vicks VapoRub, and that there’s proof that aliens contacted the Mayans and the Aztecs and probably the Egyptians, but the scientists are suppressing it. He believes in Skunk Ape, Chupacabras, and he positively adores Mothman. He is not Catholic, but he believes in the miracle of Fatima, visions of Mary appearing on toast, and he is nearly positive that the end times are upon us, but seems to be okay with this, provided it does not interfere with museum hours.

Who could truly set His shield to rest? His throne? His mighty spear? Think on that. Remember it well, O princes. Who could lay waste to Tenochtitlan? Who dares assail the foundation of heaven?

The boy will grow older, and over time there will be other songs – not many – ten or maybe twenty in a lifespan, that stand apar from the rest of the music he will discover. He will realise as he grows older still, and crosses the Canadian border and drives down into Seattle, that not only are these songs holy or sacred, they are hiding songs – what the Aztec Indians call carrion songs – that deal exclusively in darkness, obfuscation, concealment and secrecy. He will realize that, for him, the purpose of these songs has been to shut off the sun, to draw a long shadow down and protect him from the corrosive glare of the world.

For the English, life is about not happiness but muddling through, getting by. In that sense, they are like the ancient Aztecs. When an Aztec child was born, a priest would say, “You are born into a world of suffering; suffer then and hold your peace.

Mere children, ha!" said Jane. "I say we tie up the knave and then discuss his fate." Since everyone thought this a good idea, Batty and Hound donated Jeffrey's neckties, and soon Bug Man, aka Sock or Spock, aka Norman Birnbaum, was bound hand and foot. Jane, Batty, and Hound then took a few minutes to be Aztec priests calling for blood, until Rosalind quieted them down. Norman was slime, but that was no reason to terrify him. Then came a long discussion about what they should do next... Jane's suggestion of throwing Norman into their basement so that he could dwell on his sins was rejected outright.

No matter how successful and rich you become, you will not be happy.

And so I just grieve, groaning, 'Let me not go To the Place of the Shorn: My heart is now precious... For I, I am a poet— And my flower is golden.

I love the song of the mockingbird, Bird of four hundred voices, I love the color of jade And the intoxicating scent of flowers, But more than all I love my brother, man.

Rome versus the Visigoths, Ancient Egypt versus the Hyksos, Aztecs versus the Spaniards.

He thought of death in its infinite groanings, of Aztecs ripping out living hearts and of cancer and three-year-olds buried alive and he wondered whether God was alien and cruel, but then remembered Beethoven and the dappling of things and “Hurrah for Karamazov” and kindness. He

In the place of the bells, where battle is waged, The reeds all lie broken in Chalco today. Dust yellows the air, our houses are smoking, The sobbing is rising—from the lips of your Chalcans!

Societies may die a violent death, like the Inca and Aztec societies which the Spaniards destroyed with gunpowder in the sixteenth century; and it is sometimes thought by people who have been reading historical thrillers that the Roman Empire died in the same way, at the hands of barbarian invaders. That theory is amusing but untrue. It died of disease, not of violence, and the disease was a long-growing and deep-seated conviction that its own way of life was not worth preserving.

Another of the great civilizations, the Aztecs, raised a breed of hairless chihuahuas especially for eating. When the Conquistadors arrived and found dog on the menu, they were of the same opinion as Mademoiselle, that this was evidence of the worst form of barbarism. They, the Spaniards, used dogs as befits civilized and Christian men - to hunt down fugitive Indians and tear them to pieces.

Okay, okay,' I said to my husband as he picked up a food dehydrator off the table and shot me a look. 'Maybe I did get carried away. Maybe the world won't end in a year, maybe it won't end until 2028, when the Aztec calendar stops.' 'The Bugles will be very old by then,' my husband said. 'They will have lost their snappy crunch.' 'They weren't to eat,' I said. 'They were to put on our fingers and poke the eyes out of looters.

The Aztecs, so the story goes, routinely disemboweled eight thousand faithful a week in their temples of the sun, a sacrifice to the god of the clouds to make him send them rain. Such things are hard to believe until you get mixed up in a war. Once you’re in a war, you see how it is: the Aztecs’ contempt for other people’s bodies was the same as my humble viscera must have inspired in our above-mentioned General Celadon des Entrayes, who, thanks to a series of promotions, had become a kind of chickenshit god, an abominably exigent little sun.

What we take from granted in the United States as being Mexican, to those from southern Mexico, is almost completely foreign. Rural Mexicans don't have the spare money to drown their food in melted cheese. They don't smother their food in mounds of sour cream. Who would pay for it? They have never seen "nachos." In some regions of the south, they eat soup with bananas; some tribal folks not far from Veracruz eat termite tacos; turkey, when there are turkeys, is not filled with "stuffing"―but with dry pineapples, papaya, pecans. Meat is killed behind the house, or it is bought, dripping and flyblown, off a wooden plank in the village market. They eat cheeks, ears, feet, tails, lips, fried blood, intestines filled with curdled milk. Southerners grew up eating corn tortillas, and they never varied in their diet. You find them eating food the Aztecs once ate. Flour tortillas, burritos, chimichangas―it's foreign food to them, invented on the border. They were alliens before they ever crossed the line.

According to Annabeth, our family, the Chases, had some sort of special appeal to the ancient gods. Maybe it was our winning personalities. Maybe it was our brand of shampoo. Annabeth’s mom, the Greek goddess Athena, had fallen in love with her dad, Frederick. My dad, Frey, had fallen in love with my mother, Natalie. If somebody came up to me tomorrow and told me—surprise!—the Aztec gods were alive and well in Houston and my second cousin was the granddaughter of Quetzalcoatl, I would totally believe them. Then I would run screaming off a cliff into Ginnungagap.

The early Sumerian pictograph for god was an asterisk, the symbol of the stars. The early Aztec word for god was Teotl, and its glyph was a representation of the Sun. The heavens were called Teoatl, the godsea, the cosmic ocean.

I still couldn’t banish the image of the Quetzal Flower. In my mind, it merged with that of Priestess Eleuia: everything a man could desire or aspire to, a woman who would suck the marrow from your bones and still leave you smiling.

The junk virus is public health problem number one of the world today. Since Naked Lunch treats this health problem, it is necessarily brutal, obscene and disgusting. . . . As always the lunch is naked. If civilized countries want to return to Druid Hanging Rites in the Sacred Grove or to drink blood with the Aztecs and feed their Gods with blood of human sacrifice, let them see what they actually eat and drink. Let them see what is on the end of that long newspaper spoon.

In time of rain I come: I can sing among the flowers: I utter my song: my heart is glad. Water of flowers foams over the earth: My heart was intoxicated.

The children were kept by the priests for some weeks before their deaths (those kindergartens of doomed infants are difficult to contemplate).

Tonight I am riddled by this thick skull this white bowling ball zipped in the sad-sack carrying case of my face

Los dioses han arreglado que por un tiempo estemos separados, para que nunca más lo estemos.

En la tarde de ese día, en medio del tumulto causado por la tormenta, en una pequeña casa en la isla de Xaltocan, nací de mi madre para empezar a morir.

O friends, to a good place we've come to live, come in springtime! In that place a very brief moment! So brief is life!

I want to sit around a fire with rascals and bank robbers and ex-prisoners and Gypsies and Gurkhas and Aztecs and Apaches and talk about the afterlife and Voodoo and Witchcraft and prophesies and genius and star clusters. I want to sit with these people and discuss their anxieties and indecisions and what scares them. And I want to laugh at our spontaneity.

Pienso que te he amado siempre... pero no hablemos de lo pasado. Solamente te digo que te amo hoy y que te amaré mañana. Porque el pasado se ha ido. Los hoy y los mañanas serán todos los días que podrán ser. Y en cada uno de estos días te diré, te amo.

The Maya’s economy was based on extensive occupational specialization, with skilled potters, weavers, woodworkers, and tool and ornament makers. They also traded obsidian, jaguar pelts, marine shells, cacao, salt, and feathers among themselves and other polities over long distances in Mexico. They probably had money, too, and like the Aztecs, used cacao beans for currency. The

All the earth is a grave, and nought escapes it; nothing is so perfect that it does not fall and disappear. The rivers, brooks, fountains and waters flow on, and never return to their joyous beginnings; they hasten on to the vast realms of Tlaloc, and the wider they spread between their marges the more rapidly do they mould their own sepulchral urns. That which was yesterday is not to-day; and let not that which is to-day trust to live to-morrow.

Casiopea, meanwhile, looked at a heavy silver bracelet with black enamel triangles, of the "Aztec" style, which was much in vogue and meant to attract the eye of tourists with its faux pre-Hispanic motifs. It was a new concoction, of the kind that abound in a Mexico happy to invent traditions for mass consumption, eager to forge an identity after the fires of revolution--but it was pretty.

Now the moon of the Aztecs is at the zenith, and all the world lies still. Full and white, the white of bones, the white of a skull; blistering the center of the sky well with its throbbing, not touching it on any side. Now the patio is a piebald place of black and white, burning in the downward-teeming light. Not a leaf moves, not a petal falls, in this fierce amalgam. ("The Moon Of Montezuma")

The Aztecs invented the wheel, but didn't know how to use it except as a children's toy. Even though they built roads that to us scream out to have a wheel put on them, nonetheless they continued to drag things around. The society itself was blind to the possibilities.

He thought of death in its infinite groanings, of Aztecs ripping out living hearts and of cancer and three-year-olds buried alive and he wondered whether God was alien and cruel, but then remembered Beethoven and the dappling of things and “Hurrah for Karamazov” and kindness.

Throughout Mesoamerica it was a common belief that a dog carried the soul of a newly deceased person across a body of water. According to the Aztecs, the first level of the Underworld was a place called Apanoayan (where one crosses the river) or Itzcuintlan (the Place of Dogs).

Looking desultorily about, his attention had been drawn by a dull glimmering on one of the tables; and he had extricated the queer orblike stone from its shadowy, crowded position between an ugly little Aztec idol, the fossil egg of a dinornis, and an obscene fetish of black wood from the Niger.

There is no greater motor for architecture than religious fervor. Ancient examples include the Inca, Aztec Egyptian civilizations. In more recent times, Christianity gave rise to the Gothic and Romanesque architecture of the European middle ages and Islam produced the wonders of the Ottoman Empire.

On May 26, the troops under Alvarado and Olid approached the aqueduct that carried water from the springs of Chapultepec to the city. The Aztecs had expected this attack on their water supply and were prepared to meet it. But after a very brief skirmish, they were routed, and the invaders smashed the aqueduct.

There is a kind of alchemy in the transformation of base chocolate into this wise fool's-gold, a layman's magic that even my mother might have relished. As I work, I clear my mind, breathing deeply. The windows are open, and the through-draft would be cold if it were not for the heat of the stoves, the copper pans, the rising vapor from the melting couverture. The mingled scents of chocolate, vanilla, heated copper, and cinnamon are intoxicating, powerfully suggestive; the raw and earthy tang of the Americas, the hot and resinous perfume of the rain forest. This is how I travel now, as the Aztecs did in their sacred rituals: Mexico, Venezuela, Columbia. The court of Montezuma. Cortez and Columbus. The Food of the Gods, bubbling and frothing in ceremonial goblets. The bitter elixir of life.

Marco Polo had been to China; Vasco de Gama had discovered the route to the Cape. The continent was in ferment, in movement, whereas the Mexican world was … absolutely hermetically closed. The arrival of the Spaniards must have been like the arrival of people from Mars... totally unsuspected aliens. The shock must have been profound…I think it’s one of the reasons behind the downfall of the Aztec Empire. In a sense, I think the Aztec Empire died of astonishment, more than anything else.

(Novelists, when their characters drive cars, never feel compelled to describe precisely what the physical actions are of hands, feet, eyes, knees, elbows. Yet many of these same novelists, when their characters copulate, get into such detailed physical description you’d think they were writing an exercise book. We all know the interrelation between the right ankle and the accelerator when driving a car, and we needn’t be told.

The ancient Aztec and the ancient Greek words for “God” are nearly the same. Is this evidence of some contact or commonality between the two civilizations, or should we expect occasional such coincidences between two wholly unrelated languages merely by chance? Or could, as Plato thought in the Cratylus, certain words be built into us from birth?

Mis señores, yo no estoy hecho de piedra. Sólo soy un hombre y un hombre es el más frágil de los monumentos

They hungered after gold like pigs.

Love and time, those are the only two things in all the world and all of life that cannot be bought, but only spent.

he wanted to understand to the very end —Pascal's night —the nature of a diamond —the melancholy of the prophets —Achille's wrath —the madness of those who kill —the dreams of Mary Stuart —Neanderthal fear —the despair of the last Aztecs —Nietzsche's long death throes —the joy of the painter of Lascaux —the rise and fall of an oak —the rise and fall of Rome

Poor Antigone. Bury the horses, instead, I tell her. What will we eat then? she weeps, not knowing weeping isn't what it used to be, not here. Poor, poor Antigone.

We will pass away. I, Nezahualcoyotl, say, enjoy! Do we really live on earth? Ohuaya, ohuaya. Not forever on earth, only a brief time here! Even jades fracture; even gold ruptures, even quetzal plumes tear: Not forever on earth: only a brief time here! Ohuaya, ohuaya.

After seventy-five days, Tenochtitlán had finally been subdued by the persistent Spaniards and abandoned by its people. The war with the Mexicans had come to an end. The Aztec empire had crumbled with the destruction of its great and beautiful city. The breaking of the siege of Tenochtitlán marked the beginning of Spanish rule on the mainland of the New World.

Given the Western ability to produce deadly weapons, its propensity to create cheap, plentiful goods, and its tradition of seeing war in pragmatic rather than ritual terms as a mechanism to advance political ends, it is no surprise that Mesoamericans, African tribes, and native North Americans all joined European forces to help kill off Aztecs, Zulus, and Lakotas.

He probably didn’t know Aztecs from Mayans. None of the gods, none of the mythology, none of the names she’d learned since childhood. There had been vampires in America before the Aztecs rose to power, and they had interacted with humans, of course. But the Tlahuelpocmimi had blended so seamlessly into Aztec culture it was difficult to determine who had influenced whom, whether the emphasis on blood and sacrifice had come from exposure to the vampires or whether the vampires had gravitated toward this tribe because it meshed with their worldviews.

call attention of course to the breasts. Some of these women have been within inches of getting Ed to put his head down on their chests, right there in Sally’s living room. Watching all this out of the corners of her eyes while serving the liqueurs, Sally feels the Aztec rise within her. Trouble with your heart? Get it removed, she thinks. Then you’ll have no more problems.

The magnitude of these shattering changes can perhaps be grasped by imagining that the invasion had been in the reverse direction and that the Aztecs or Incas had arrived suddenly in Europe, imposed their culture and calendar, outlawed Christianity, set up sacrificial altars for thousands of victims in Madrid and Amsterdam, unwittingly spread disease on a scale that virtually matched the Black Death, melted down the golden images of Christ and the saints, threw stones at the stained-glass windows and converted the cathedral aisles into arms or food warehouses, toppled unfamiliar Greek statues and Roman columns, and carried home to the Mexican and Peruvian highlands their loot in precious metals along with slaves, indentured servants and other human trophies.

¿Perdonar? Nunca perdonéis, pero fingid que perdonáis. Decid amistosamente que perdonáis. Convenced de que habéis perdonado. Así devastador es el efecto cuando al final os lanzáis y buscáis la garganta.

The magic here is not spectacular courage in one or two battles but the glamour of commitment to death at the peak of youth and beauty: the poignancy of the exhib-itionistic narcissism of youth determined once and for all on magnificent expenditure rather than slow wasting and remorseless physical deterioration.

Like the young Aztec men and women selected for sacrifice, who lived in delightful ease and luxury until the appointed day where their hearts were to be carved from their chests, journalistic subjects know all too well what awaits them when the days of wine and roses — the days of interviews — are over. And still they say yes when a journalist calls, and still they are astonished when they see the flash of the knife.

The more history I learn, the more the world fills up with stories. Just the other day, I was in my neighborhood Starbucks, waiting for the post office to open. I was enjoying a chocolatey caffé mocha when it occurred to me that to drink a mocha is to gulp down the entire history of the New World. From the Spanish exportation of Aztec cacao, and the Dutch invention of the chemical process for making cocoa, on down to the capitalist empire of Hershey, PA, and the lifestyle marketing of Seattle’s Starbucks, the modern mocha is a bitter-sweet concoction of imperialism, genocide, invention, and consumerism served with whipped cream on top. No wonder it costs so much.

Most of what's known about religious practices in pre-Hispanic Mexico has come to us through a Catholic parish priest named Hernando Ruiz de Alarcón, one of the few who ever became fluent in the Nahuatl language. He spent the 1620s writing his "Treatise on the Superstitions and Heathen Customs that Today Live Among the Indians Native to This New Spain". He'd originally meant it to be something of a "field guide to the heathens" to help priests recognize and exterminate indigenous religious rites and their practitioners. In the process of his documentation, though, it's clear from his writings that Father Ruiz de Alarcón grew sympathetic. He was particularly fascinated with how Nahuatl people celebrated the sacred in ordinary objects, and encouraged living and spirit realities to meet up in the here and now. He noted that the concept of "death" as an ending did not exactly exist for them. When Aztec people left their bodies, they were presumed to be on an exciting trip through the ether. It wasn't something to cry about, except that the living still wanted to visit with them. People's sadness was not for the departed, but for themselves, and could be addressed through ritual visiting called Xantolo, an ordinary communion between the dead and the living. Mexican tradition still holds that Xantolo is always present in certain places and activities, including marigold fields, the cultivation of corn, the preparation of tamales and pan de muerto. Interestingly, farmers' markets are said to be loaded with Xantolo.

THERE ARE HUGE DIFFERENCES in living standards around the world. Even the poorest citizens of the United States have incomes and access to health care, education, public services, and economic and social opportunities that are far superior to those available to the vast mass of people living in sub-Saharan Africa, South Asia, and Central America. The contrast of South and North Korea, the two Nogaleses, and the United States and Mexico reminds us that these are relatively recent phenomena. Five hundred years ago, Mexico, home to the Aztec state, was certainly richer than the polities to the north, and the United States did not pull ahead of Mexico until the nineteenth century. The gap between the two Nogaleses is even more recent. South and North Korea were economically, as well as socially and culturally, indistinguishable before the country was divided at the 38th parallel after the Second World War. Similarly, most of the huge economic differences we observe around us today emerged over the last two hundred years. Did

Then one morning, a great causeway appeared in the distance. Spreading before them was the broad avenue leading toward Moctezuma’s capital. Years later, Bernal Díaz del Castillo wrote: “We saw so many cities and villages built in the water and other great towns on dry land, and that straight and level causeway going toward Mexico, we were amazed . . . and some of our soldiers even asked whether the things that we saw were not a dream. [We were] seeing things . . . that had never been heard of or seen before, not even dreamed about.

When the British invaders confronted the Iroquois on the east coast of North America, the British were able to draw upon technology, science, and other cultural developments from China, India, and Egypt, not to mention various other peoples from continental Europe. But the Iroquois could not draw upon the cultural developments of the Aztecs or Incas, who remained unknown to them, though located only a fraction of the distance away as China is from Britain. While the immediate confrontation was between the British settlers and the Iroquois, the cultural resources mobilized on one side represented many more cultures from many more societies around the world. It was by no means a question of the genetic or even cultural superiority of the British by themselves, as compared to the Iroquois, for the British were by no means by themselves. They had the advantage of centuries of cultural diffusion from numerous sources, scattered over thousands of miles.

Just as the god Jupiter defended Rome and Huitzilopochtli protected the Aztec Empire, so every Christian kingdom had its own patron saint who helped it overcome difficulties and win wars. England was protected by St George, Scotland by St Andrew, Hungary by St Stephen, and France had St Martin. Cities and towns, professions, and even diseases – each had their own saint. The city of Milan had St Ambrose, while St Mark watched over Venice. St Florian protected chimney cleaners, whereas St Mathew lent a hand to tax collectors in distress. If you suffered from headaches you had to pray to St Agathius, but if from toothaches, then St Apollonia was a much better audience.

But even among the great traditional peoples, the situation is not different: from China to Greece, from Rome to the primordial Nordic groups, then up to Aztecs and the Incas, nobility was not characterised by the simple fact of having ancestors, but by the fact that the ancestors of the nobility were divine, unlike those of plebeians and to which it can remain faithful, also through the integrity of blood. The nobles originated from 'demigods', that is to say, from beings who had actually followed a transcendent form of life, forming the origin of tradition in the higher sense, transmitting to their lineage a blood made divine, and, along with it, rites, that is, determinate operations, whose secret every noble family preserved, which allowed their descendants to continue the spiritual conquest from where it had previously reached, and to lead it from the virtual to the actual.

I love the word Quetzalcoatl.' 'The word!' he repeated. His eyes laughed at her teasingly all the time. 'What do you think, Mrs Leslie,' cried the pale-faced young Mirabal, in curiously resonant English, with a French accent. 'Don't you think it would be wonderful if the gods came back to Mexico? our own gods?' He sat in intense expectation, his blue eyes fixed on Kate's face, his soup-spoon suspended. Kate's face was baffled with incomprehension. 'Not those Aztec horrors!' she said. 'The Aztec horrors! The Aztec horrors! Well, perhaps they were not so horrible after all. But if they were, it was because the Aztecs were all tied up. They were in a cul de sac, so they saw nothing but death. Don't you think so?' 'I don't know enough!' said Kate. 'Nobody knows any more. But if you like the word Quetzalcoatl, don't you think it would be wonderful if he came back again? Ah, the names of the gods! Don't you think the names are like seeds, so full of magic, of the unexplored magic? Huitzilopochtli!--how wonderful! And Tlaloc! Ah! I love them! I say them over and over, like they say Mani padma Om! in Tibet. I believe in the fertility of sound. Itzpapalotl--the Obsidian Butterfly! Itzpapalotl! But say it, and you will see it does good to your soul. Itzpapalotl! Tezcatlipocá! They were old when the Spaniards came, they needed the bath of life again. But now, re-bathed in youth, how wonderful they must be!

His name was Victor, we learned, and the background wallpaper on Victor's cellphone was an Aztec image, he told us, so imbued with powers that just the contemplation of said image made you smarter. He was convinced that world events were orchestrated by complicated and persistent conspiracies.He took out a dollar bill to show us how the Illuminati communicated with one another. 'Why would a secret society lay out their plans on common currency?' I asked. He nodded like he'd anticipated the question. 'To display the reach of their power.' I envied Victor's certainty, the idiot syntax of the righteous. This belief--that the world had a visible order, and all we had to do was look for the symbols--as if evil were a code that could be cracked. He kept talking. His teeth wet from drink, the gray blush of a dead molar. He had plenty of conspiracies to explain to us in detail, plenty of inside information he could clue us into. He spoke of 'getting on the level." Of 'hidden frequencies' and 'shadow governments.

As Cortés turned to descend the steps of the high temple, a view of the great city spread out before him. He described it in a letter to his king: “This great city is built on a salt lake, and from the mainland to the city is a distance of two leagues from any side from which you enter. It has four approaches by means of artificial causeways, two cavalry lances in width. The city is as large as Seville or Córdoba. The principal streets are very broad and well-constructed. Over them ten horsemen can ride abreast. . . .

Cultural relativists prefer to wrap the issue of sharia in the intellectual equivalent of a black jilbab or blue burqa and intone the old platitudes that we should be nonjudgmental about the religious practices of others. Why? The ancient Aztecs and other peoples practiced human sacrifice, tearing the still-beating hearts out of their sacrificial victims. We teach our children that this happened five hundred years ago, but we don't condone it -- and wouldn't if the practice were suddenly revived in Mexico today. So why do we condone the 'sacrifice' of women or homosexuals or lapsed Muslims for 'crimes' such as apostasy, adultery, blasphemy, marrying outside of their faith, or simply wishing to marry the partner of their choice? Why, aside from the publication of reports by human rights organizations, is there no discernible reaction? In the twenty-first century, I believe that all decent human beings can agree that such barbarous acts should not be tolerated. They can and must be condemned and prosecuted as crimes, not accepted as legitimate punishments. The abuses carried out under sharia are irrefutable. If we are to have any hope for a more peaceful, more stable planet, these punishments must be set aside.

FUCK IT, I’M BORED.” “Here he comes.” Theo didn’t even look up when Miles rounded the corner and tossed his notebook onto the counter. “I don’t think cursing is going to help,” she told him. “Maybe it fucking will.” Miles seethed. “I hate everyone in that gym. Pick someone.” “No, I don’t want to play.” “It won’t take that long.” “That’s why I don’t want to play.” “Can I do one?” I raised my hand. “It might actually take you more than five questions, too.” Miles quirked his eyebrow. “Oh, you think so?” “If you get this in five, I’ll be thoroughly impressed.” He leaned over the counter, looking eager. Weirdly, weirdly eager. Not like he wanted to rub my face into the floor. Not like he knew he was going to beat me. Just . . . excited. “Okay,” he said. “Are you fictional?” Broad question. He didn’t know me as well as he knew Theo, so it was to be expected. “No,” I said. “Are you still alive?” “No.” “Are you a leader?” “Yes.” “Was your civilization conquered by a European nation?” “Yes.” “Are you . . . a leader of the Olmec?” “How’d you get there?” Theo blurted out, but Miles ignored her. “No,” I said, trying not to let him see how close he’d come. “And the Olmec weren’t conquered by the Europeans. They died out.” Miles frowned. “Mayan?” “No.” “Incan.” “No.” “Aztec.” “Yes.” The corners of his lips twisted up, but he said, “Shouldn’t have taken so many guesses for that one.” Then he said, “Did you found the Tlatocan?” “No.” “Did you reign after 1500?” “No.” Theo watched the conversation like a tennis match. “Are you Ahuitzotl?” “No.” I smiled. This kid knew his history. “Tizoc?” “No.” “Axayacatl?” “No.” “Moctezuma I?” “Nope.” “Itzcoatl?” “No.” “Chimalpopoca?” “No.” “Huitzilihuitl?” “What the hell are you saying?” Theo cried. He’d cut off a chunk of the Aztec emperors and whittled them down until there was only one remaining. But now he had three questions left—two he didn’t need. Why hadn’t he cut it down again? Surely he could have shortened his options and not guessed his way through all the emperors. Was this some kind of test? Or was . . . was he showing off? “You’re Acamapichtli.” There was a fanatical gleam in his eye, another smile playing on his lips. Both were gone as soon as I said, “Almost twenty. Not quite, but I almost had you.” “I’m never playing this game again,” said Theo, sighing and returning to her homework.