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Original Post: https://tezcatlipocaism.forumotion....nd-the-birth-of-the-last-avatar-elliot-rodger
In the book that is one of the main primary historical sources of the conquest of the Aztec/Mexica empire, called Historia de Las Indias de Nueva España y Islas de Tierra Firme by Diego Duran, in its volume 1, we find that the king of Texcoco, Nezahualphili, 10 years before the arrival of the Spanish, warned the Mexica emperor, Montezuma 2, of the destruction not only of the Empire, but of all of Mesoamerica by a foreign people, who turned out to be the Europeans:
"Mighty and great Lord: I would very much like not to disturb your powerful, quiet, and calm spirit; but the obligation I have to serve you forces me to inform you of a strange and marvelous thing, which by permission and will of the Lord of the heavens, of the night and the day and the air, is to happen in your time; for which reason you must be warned and warned and with great care, because I have learned, as a very real thing, that within a few years our cities will be destroyed and devastated, we and our children dead and our vassals humiliated and destroyed, and of this have no doubt; and to further verify what I tell you, and so that you know it to be true, I know very certain that never if you wish to make war on the Vexotzincas, Tlaxcalans, or Cholutecas will you achieve victory, but rather yours will always be defeated with the loss of your people and lords; and you will go, I tell you, that before many days have passed You will see signs in the sky that will be a prediction of what I am telling you: and do not be disquieted and worried, for what is to happen is impossible and will hide its face..."
Everything Nezahualphili said was confirmed. There were defeats in battle and signs, 8 signs in total, which today are called in Mexico los presagios funestos de la conquista de Mexico. Historical and academic books, such as the Florentine Codex in its book 12, chapter 1 and Vision de los Vencidos by Miguel Leon Portilla, declare the sequence and nature of these signs. However, Nezahualphili, in addition to indicating what would happen, also said who would cause all of this: the god he said was the lord of the skies, the wind, the day and the night. It turns out that in the city of Texcoco, the god who was treated as the lord of these and many other elements and capacities, was the same god who, using an obsidian mirror, had led the people who created the city of Texcoco to that region. This god is Tezcatlipoca. The Florentine Codex, one of the greatest primary historical sources on Mexica/Aztec culture, states about this god in Book 1, Chapter 3:
Chapter III deals with the god called Tezcatlipuca, who was generally considered a god among these natives of this New Spain. He is another Jupiter.
The god called Tezcatlipuca was considered a true and invisible god, who walked everywhere: in Heaven, on Earth, and in Hell. They believed that when he walked on Earth, he stirred up wars, enmities, and discord, from which much hardship and unrest resulted. They said that he himself incited one against another to war, and for this reason they called him Nécoc Yáutl; it means "sower of discord on both sides." And they said that he alone was the one who understood the rule of the world, and that he alone gave prosperity and riches, and that he only took them away when he pleased. He gave riches, prosperity, fame, strength, dominions, dignities, and honors, and took them away whenever he pleased. For this reason, they feared and revered him, because they believed that it was in his power to raise and to destroy.
In book 3 of the Florentine Codex, chapter 2 we have a deeper analysis of this god and his capabilities:
Chapter II: The esteem in which the god called Titlacahua or Tezcatlipuca was held
The god called Titlacahuan was said to be the creator of heaven and earth, and to be all-powerful, who gave the living everything they needed. of eating and drinking and riches. And the said Titlacahuan was invisible and like darkness and air, and when he appeared or spoke to any man, it was like a shadow. And he knew the secrets of men, which were in their hearts. And they acclaimed him, praying and saying: "O almighty God, who gives life to men, who call yourselves Titlacahuan, do me the favor of giving me everything I need to eat and drink, and to enjoy your sweetness and delight, because I suffer great toil and need in this world! Have mercy on me, because I am so poor and naked, and I work to serve you, and for your service I sweep and clean, and I light a fire in this poor house where I am waiting for whatever you wish to command me, or make me die soon and end this laborious and miserable life so that I may rest and enjoy my body!"
And they also said that the said god who was called Titlacahuan gave the living poverty and misery, and incurable and contagious diseases of leprosy and bubas, and gout and scabies and dropsy, which diseases he gave when he was angry with those who did not comply and broke the vow and penance to which they were obliged to fast, or if they slept with their wives, or the wives with their husbands or friends during the time of fasting.And the aforementioned sick people, being very distressed and aggrieved, cried out, praying and saying: "Oh God who calls yourself Titlacahuan, do me the favor of relieving me and removing this illness that is killing me, for I will do nothing but mend my ways. If I am healed of this illness, I make a vow to serve you and seek a living. If I earn anything through my work, I will not eat it or spend it on anything else, but to honor you, I will hold a party and a banquet to dance in this poor house!"
And the desperate sick person who could not be cured scolded angrily and said: "Oh Titlacahuan, you bastard, you make fun of me! Why don't you kill me?" And some of the sick people were cured, and others died.
And the aforementioned Titlacahuan was also called Tezcatlipuca, Moyocoyatzin, Yaotzin, Nécoc Yáutl, and Nezahualpilli. They called him Moyocoyatzin because he did whatever he wanted and thought, and no one could stop him or contradict him, neither in heaven nor in this world. He enriched whomever he wanted, and also brought poverty and misery to whomever he wanted. Furthermore, they said that the day he was pleased to destroy and overthrow heaven, he would do it, and the living would be destroyed.
And everyone worshipped and prayed to the aforementioned Titlacahuan, and on all the roads and streets they placed a seat made of stones for him, who was called momuztli, and they placed certain bouquets on the said seat, for his honor and service, every five days, in addition to the twenty days of celebration that they held for him, and thus they had the custom and order of always doing it.
Each of the Omens is also related to Tezcatlipoca and his cult, which further confirms that he was responsible for the destruction of Mesoamerica. Furthermore, after the arrival of the Spanish, in one of his avatars, he appeared to a group of sorcerers sent by Montezuma II to prevent the Spanish from reaching the capital of the Mexica/Aztec Empire, Tenochtitlan, as noted in Book 12 of the Florentine Codice, Chapter 13:
Chapter XIII. How Motecuzoma Sent Other Sorcerers Against the Spaniards, and What Happened to Them on the Road
When Motecuzoma learned that the Spaniards were already on their way to Mexico, he sent many satraps of the idols, soothsayers, enchanters, and necromancers to meet them, so that with their enchantments and sorceries they would harass and bewitch them. And they could do nothing, nor could their enchantments hinder them, nor did they even reach them; because before they reached them, they met a drunkard on the road and did not go any further. It seemed to them It seemed to them that he was an Indian from the Chalcos. He seemed to be drunk. He had eight halters or ropes made of hay, like esparto grass, tied around his chest, and he was coming from where the Spaniards were. Arriving near them, he began to scold them in great anger, saying: "Why do you insist on coming here again? What do you want? What does Motecuzoma intend to do? Is he now determined to wake up? Is he now beginning to fear? He is already mistaken; he is beyond help, for he has committed many unjust deaths; he has destroyed many; he has committed many wrongs, deceits, and mockeries."
When the enchanters saw this man, they were greatly afraid and prostrated themselves before him. They began to entreat him and made a mound of earth, like an altar, and laid green hay on top of it for him to sit on. And he, like an angry man, would neither sit nor look at him nor do what they asked him; they made the altar or seat in vain; but rather he became more and more fiercely angry and rebuked them more fiercely with loud voices, and with great courage he said to them:
"You have come in vain. I will never again speak of Mexico. I am leaving you forever. I will no longer take charge of you, nor will I protect you. Leave me. What you want cannot be done. Turn back and look toward Mexico."
And they turned to look toward Mexico and saw that all the cúes were burning, and the calpules and calmecates, and all the houses of Mexico. It seemed to them that there was a great war within the city of Mexico. When they saw this, the enchanters fainted greatly and could not speak; a lump formed in their throats. This happened on the slope leading up to Tlalmanalco.
After this, the one who was speaking to them disappeared. And coming to, they said: "What we have seen should have been seen by Motecuzoma and not by us. This one who has spoken to us is not a human person: he is the god Tezcatlipuca." These messengers did not bother to go any further, but returned to inform Motecuzoma of what had happened.
Tezcatlipoca is known for assuming human form from time to time, or assuming other material forms as well, such as animals, giants or frightening beings that were seen as signs. This is why he is also the god of Nagualism, a Mesoamerican practice that consisted of transforming man into animal. Another historical case that makes this clear, which is also found in Book 3 of the Florentine Codex, is about the myths regarding the fall of Tula (capital of the Toltec empire) through a sequence of manifestations of reaper and deceiver avatars of Tezcatlipoca in the city, which led to its destruction and complete abandonment. And all of this happened because the high priest of the city, who was seen as an incarnation of the god Quetzalcoatl, prohibited human sacrifices:
Chapter IV: How the Fortune of Quetzalcóatl Came to an End and How Three Sorcerers Came Against Him, and What They Did
The time came for the fortune of Quetzalcóatl and the Toltecs to end. Three sorcerers came against them, named Huitzilopochtli, Titlacahuan, and Tlacahuepan, who performed many deceptions in Tula. Titlacahuan was the first to carry out a deceit. He transformed himself into an old man—very gray and short—and went to Quetzalcóatl’s house, saying to his pages:
"I want to see and speak with King Quetzalcóatl."
They replied,
"Go away, old man. You cannot see him because he is sick. You’ll just upset and disturb him."
Then the old man said,
"I must see him."
The pages said,
"Wait, we will tell him."
So they went to Quetzalcóatl and said:
"Lord, an old man has come here and wants to speak with you and see you. We tried to send him away, but he refuses, saying he must see you by force."
Quetzalcóatl said:
"Let him come in, I have been waiting for him for many days."
They called the old man, and he entered where Quetzalcóatl was. Upon entering, he said:
"My lord son, how are you? I bring a medicine for you to drink."
Quetzalcóatl replied:
"Welcome, old man. I have been waiting for you for many days."
The old man said to Quetzalcóatl:
"My lord, how is your body and health?"
Quetzalcóatl responded:
"I am in poor condition. My whole body hurts, and I cannot move my hands or feet."
Then the old man said:
"My lord, here is the medicine I bring you. It is very good and healing, and whoever drinks it becomes drunk. If you drink it, you will become intoxicated and healed, your heart will soften, and you will remember the labors, the sufferings, and death—or your departure."
Quetzalcóatl replied:
"Oh, old man, where am I to go?"
And the old man said:
"You must go to Tullan Tlapallan, where another old man awaits you. You and he will speak together, and after your return, you will be as a young man again. In fact, you will become like a child once more."
Hearing these words, Quetzalcóatl's heart was moved.
Then the old man again said:
"My lord, command that this medicine be drunk."
Quetzalcóatl replied:
"Oh, old man, I do not want to drink it."
The old man responded:
"My lord, drink it, because if you do not, later you will wish you had. At least place it on your forehead or drink just a little."
Quetzalcóatl tasted and tried it, and then drank it, saying:
"What is this? It seems to be a very good and pleasant thing. Now I am cured, and the illness is gone. I am well again."
Then the old man said once more:
"My lord, drink it again, for the medicine is very good, and you will feel even better."
Quetzalcóatl drank it again and became drunk. He began to cry bitterly, and his heart was softened and moved to leave. The thoughts planted by the deception and trickery of that old sorcerer would not leave his mind.
The medicine that Quetzalcóatl drank was a white wine of the land, made from maguey, called téumetl.
Chapter five: On another trick that that necromancer called Titlacahuan played
This Titlacahuan played another trick, in which he turned into and assumed the appearance of a foreign Indian who is called a Tohueyo, with his body completely naked, just as those of his ilk used to go about; and he would go around selling green chile, and he took a seat in the marketplace, in front of the palace.
And Huemac, who was lord of the Toltecs in the secular realm—for this Quetzalcoatl was like a priest and had no children—had a very beautiful daughter; and these Toltecs coveted and desired her because of her beauty, and they wanted to marry her. And this Huemac did not want to give her to these Toltecs. And this daughter of lord Huemac looked in the direction of the tianquiz and saw this Tohueyo naked, as well as [his] genital member. And once she had seen it, this daughter went back to the palace and lusted after that Tohueyo’s member so much that she then began to become very sick out of love for what she had just seen. Her entire body swelled up, and [when] this lord Huemac found out how terribly ill his daughter was, he asked the women who were watching over his daughter, “What illness does my daughter have? What sickness is this that has swollen up her entire body?” And the women replied to him, saying, “Lord, the cause and reason for this illness was the Tohueyo Indian, who was going around naked. And your daughter saw and looked at that Tohueyo’s genital member, and [now] is lovesick.”
And when this lord Huemac heard these words, he gave the following command, saying, “Ah, Toltecs! Seek out for me the Tohueyo who was going around here selling green chile. He must be found!” And so they looked everywhere for him. And since he could not be found anywhere, a herald climbed up the sierra called Tzatzitepec and made an announcement, saying, “Ah, Toltecs! If you happen to find a Tohueyo who was going around here selling green chile, bring him before lord Huemac!” And so they looked everywhere, but they were not able to find him; and they came to tell lord Huemac that this Tohueyo was nowhere to be found. And later on, this Tohueyo appeared, sitting in the tianquiz, right where he had been before, selling this green chile. And once they found him, they went to tell lord Huemac how this Tohueyo had appeared. And the lord said, “Bring him here to me immediately!” And these Toltecs went to summon and fetch this Tohueyo for him. And as soon as he was brought before lord Huemac, lord Huemac spoke to him, asking this Tohueyo, “Where are you from?” And this Tohueyo answered, saying, “Lord, I am a foreigner. I come to these parts to sell green chile.” And the lord asked him further, “Ah, Tohueyo, where did you get delayed? Why do you not put on the maxtlatl and cover yourself with a cape?” And this Tohueyo answered him, saying, “Lord, we have this custom in our land.” And the lord told this Tohueyo, “You have filled my daughter with desire. You are now obliged to heal her.” And this Tohueyo answered him, saying, “My lord, there is no way that such a thing can happen, so just kill me. I want to die because I am not worthy of hearing these words, having come here just to make a living selling green chile.” The lord told him, “You have no choice but to heal my daughter. Have no fear.” And then they took him in order to wash him and shave his hair; and they stained his entire body with ink and put the maxtlatl on him; and they covered this Tohueyo with a cape. And lord Huemac said to him, “Go and see my daughter, there inside where they are watching over her.” And this Tohueyo did just that, and he slept with this daughter of lord Huemac; and as a result, she then recovered [good]. And in this way the said tohueyo was the son-in-law of the said lord Huémac.
Sixth chapter: On how those from Tulla became angry because of the wedding, and on another trick that Titlacahuan played
After the marriage between this Tohueyo and the daughter of lord Huemac had been performed and fulfilled, these Toltecs started to get angry and throw insulting and denigrating words against lord Huemac, saying among themselves, “Why did lord Huemac marry his daughter to a Tohueyo?” And when this lord Huemac heard and understood the insulting words that these Toltecs were saying against him, he called them, saying, “Come here. I have understood all the offensive words that you have said against me because of my love for my son-in-law, who is a Tohueyo. I order you to take him under the pretense of fighting in the war of Zacatepec and Coatepec, so that our enemies may kill him.”
And upon hearing these words from this lord Huemac, the Toltecs armed themselves, assembled, and went to war, along with many peons and with the Tohueyo, son-in-law of this lord Huemac. And when they arrived at the battlefield, they buried this Tohueyo, in order to wait for the enemy with the pages, dwarfs, and those men missing a limb. After having buried all of those dwarfs and disabled men, which is something of a ruse that they had and practiced in warfare, these Toltecs went to fight against their enemies from Coatepec. And this Tohueyo kept telling these pages, dwarfs, and disabled men, “Do not be afraid. Take heart, for we will kill all of our enemies.”
And these enemies from Coatepec took the upper hand, chasing and defeating the Toltecs, who were fleeing before the enemy and escaping from the hands of their enemies. And these Toltecs, cunningly and deceivingly, left this Tohueyo alone, buried alongside these pages, while they [the Toltecs] themselves fled from their enemies. And they had been thinking that these enemies would kill this Tohueyo along with the pages, since he was alone with these pages. And they [the Toltecs] arrived to bring and give the news to lord Huemac, saying, “Lord, we have already left your son-in-law, the Tohueyo, alone at war, along with the pages, under our enemies’ power.” And when lord Huemac heard of the betrayal that these Toltecs had inflicted upon this Tohueyo, his son-in-law, he was very pleased, thinking that this Tohueyo son-in-law of his was already dead, because he was extremely ashamed of having such a foreigner Tohueyo as his son-in-law.
And this Tohueyo, while he was being buried, kept watching the enemies and telling these pages, “Do not be afraid. The enemy is already upon us. I know that I have to kill them all.” And so he rose up and charged against the enemies from Coatepec and Zacatepec, chasing and killing a countless number of them.
And when lord Huemac received notice of this, he became frightened and regretted it very much. And he called these Toltecs, telling them, “Let us go and greet your son-in-law.” And so everyone went out with lord Huemac to greet him, bringing along with them some arms or insignias called quetzalapanecayotl and shields called xiuhchimalli, which they gave to this Tohueyo. And thus they greeted him, dancing and singing and playing their flutes with these pages, rejoicing in great triumph. And all of these Toltecs, upon arriving at this lord Huemac’s palace, placed feathers on his [the Tohueyo’s] head and dyed his entire body a yellow color and his face a red color; and [they did the same with] the pages. This is the gift that they [the Toltecs] used to give to those who returned victorious from war.
And afterward, lord Huemac told his son-in-law, “Now I am happy with what you have done, and now the Toltecs are also happy. You have performed very well against our enemies. Sleep and rest.”
Seventh chapter: On another trick by the same necromancer, by which he killed many Tulans while they were singing and dancing
This necromancer called Titlacahuan played yet another trick. After having fought and defeated these enemies, and while his entire body was covered in this way, with the precious feathers that are called tocihuitl, he ordered all the Toltecs to sway and dance, and he had a herald call out from the sierra of Tzatzitepec, telling all the foreign Indians to come sway and dance at a party. And then a great many Indians—a countless number of them—came to Tulla; and when they had all gathered, this Titlacahuan went to a place called Texcalapa with all of the people—too many to count—both young men and maidens. And this necromancer Titlacahuan began to sway and dance and sing while playing the drum. And so all of the people began to dance and have a lot of fun, singing the verse that this necromancer was singing, saying and singing each verse for those who were dancing. Then they all started singing the same verse, even though they did not know the song from memory, and they would begin to sing and dance from sunset until almost midnight, which was called tlatlapitzalizpa. And since there were so many people dancing, they were all pushing against each other, and a great many of them were falling down, falling over a cliff along the gorge of the river called Texcalatlauhco; and they were turning into stones.
And these Toltecs were not even able to notice or see all of the things that this necromancer was doing because it was as if they were drunk, senseless. And every time these Toltecs would sway and dance, they would fall off the cliff into that same river, since they kept pushing against each other.
Eighth chapter: On another trick played by the same necromancer, by which he killed many of the people from Tulla
This necromancer played another trick, in that he appeared in the guise of a brave man who was called a tequihua. And he ordered a herald to call out and summon all of Tulla’s neighbors to come and perform a certain task in a flower orchard that is called Xochitlan, with the goal of improving and cultivating this orchard, since that is how they call it, Xochitlan. It is said that this was the orchard of this Quetzalcoatl.
And that is what everyone did, and they came to perform this task in this orchard of Quetzalcoatl. And as soon as all of these Toltecs had assembled, this necromancer then began killing these Toltecs, striking them with a coa. And he killed a great many of them—too many to count. And some would try to get away and flee in order to escape from his grasp, and after stumbling and falling, they would then die. And others kept pushing each other. They were all killing each other in this way.
Chapter 9: On another trick that the same necromancer played, by which he killed many more of the Toltecs
The necromancer, already mentioned, played another trick. He took a seat in the middle of the tianquiz market, saying that he was called Tlacahuepan, or by another name, Cuexcoch. And he would make a tiny boy dance in the palm of his hands. It is said that it was Huitzilopochtli. And he would place this tiny boy dancing in his hands. And as soon as these Toltecs saw him, they all got up and went to take a look at him. And they would push against each other; and many of them died in this way, trampled and suffocated. And it happened many, many times that these Toltecs would end up dying by pushing against each other.
This necromancer said to these Toltecs, “Ah, Toltecs! What is this? What kind of trick is this? How can you not notice it? A trick that makes a tiny boy dance! Kill them! Stone them!”
And so they stoned to death both this necromancer and the tiny boy. And after having killed him, this necromancer’s body started to stink, and the stench was polluting the air, as the wind was carrying a horrible stench from where it was coming to these Toltecs; and a great many of them died because of that.
And this necromancer told these Toltecs, “Throw this corpse away somewhere here, for a great many of the Toltecs are dying because of the stench from this necromancer.” And these Toltecs did just that, tying the dead body with some ropes in order to carry and throw away the corpse, which stank so much and was so heavy that these Toltecs could not carry it away—[even though] they previously thought that they would be able to quickly throw it out of Tulla. And a herald called out, saying, “Ah, Toltecs! Come here, all of you, and bring your ropes to tie the corpse and throw it away!” And when all of these Toltecs assembled, they then tied the corpse with the ropes and began to take it away, dragging this corpse while telling each other, “Oh, Toltecs! Come on, now! Drag this corpse with your ropes!” And this corpse was so heavy that they could not move it, and the ropes started to break And every time a rope would break, those who were holding it would suddenly fall down and die, falling on top of each other. And so, since they could not drag this corpse, this necromancer said to these Toltecs, “Ah, Toltecs! This corpse wants a verse to be sung!” And he himself sang the song, telling them, “Drag away the dead necromancer Tlacahuepan.” And so they then began to drag away the corpse while singing this verse, shouting and yelling all the while. And every time a rope would snap, all those who were holding the rope would die. And those who were pushing against each other and kept falling over each other would all die. And they dragged the corpse all the way to the bush. And those who returned would not have the slightest notion of what had just happened to them, because it was as if they were drunk.
Chapter 10: On other tricks by the same necromancer
This necromancer played another trick in this [city of] Tulla. For they say that a white bird called iztaccuixtli was flying around and was pierced by an arrow, fairly high above the ground, and these Toltecs could see it clearly by looking up.
This necromancer played another trick on these Toltecs, who would see a mountain called Zacatepec burning at night, and the flames could be seen from far away. And whenever they would see it, they would get agitated and would scream and shout. And they were distraught, saying to each other, “Oh, Toltecs! Our luck is coming to an end! Now we are going to die! Now tultecayotl is ending! Now bad luck is upon us! Woe to us! Where shall we go? Oh, we are so unlucky! Take courage!”
Likewise, another trick that was played on these Toltecs by this necromancer was to rain stones upon them. And once this had ended, a large stone called techcatl fell upon them from the sky. And ever since then, an old Indian woman would go around a place called Chapultepec Cuitlapilco, or by another name, Huetzinco. She was selling some little paper flags, saying, “Ah, the flags!” Whoever was determined to die would then say, “Buy a little flag for me.” And once the little flag had been bought for this person, he or she would go where this techcatl stone was placed, and they [the Toltecs] would kill this person there. And there was no one who could say, “What is this that is happening to us?” And they were like people gone mad.
Chapter 11: On another trick by the same necromancer, by which he killed many other Tulans
Likewise, this necromancer played another trick against these Toltecs. They say that all the food became bitter, and no one was able to eat it. And an old Indian woman appeared. They say that she was this very necromancer, who now appeared as an old Indian woman. And she took her seat at a place called Xochitla. And she would toast maize. And the aroma of this toasted maize would reach the towns of the entire region. And when these Toltecs would smell the maize, they would then come running, swiftly arriving at this place Xochitla, where this old woman was. For they say that the Toltecs were light-footed; no matter how far away they were, they could come quickly, and they were able to reach any place they wanted. And no matter how many of these Toltecs would come and gather together, this old woman would kill them all. And not one of them would ever return.
He would greatly mock and deceive them. And this necromancer killed a great many Toltecs with this trick that he played on them.
And so, Tezcatlipoca did all of this according to the Mexica myth, to destroy and defeat him, which ended up happening. Tezcatlipoca is known for assuming human form from time to time, or assuming other material forms as well, such as animals, giants or frightening beings that were seen as signs. This is why he is also the god of Nagualism, a Mesoamerican practice that consisted of transforming man into animal. Another historical case that makes this clear, which is also found in Book 3 of the Florentine codex, is about the myths regarding the fall of Tula (capital of the Toltec empire) through a sequence of manifestations of reaper and deceiver avatars of Tezcatlipoca in the city, which led to its destruction and complete abandonment. And all of this happened because the high priest of the city, who was seen as an incarnation of the god Quetzalcoatl, prohibited human sacrifices. And so, Tezcatlipoca did all of this according to the Mexica myth, to destroy and defeat him, which ended up happening. After Tezcatlipoca's manifestation to the sorcerers, the Spanish arrived in Tenochtitlan and from there, the massacre of the largest temple occurred, during the ritual of Toxcatl, in honor of Tezcatlipoca and Huitzilopochtli on May 21 or 22, 1520, which provoked the war between the Spanish and the Mexicas that would culminate in 1521 in the destruction of the empire and the capitulation of Mexico-Tenochtitlan. It is important to say that the year 1519, which was the first time that the Spanish arrived in Mexico, is configured in the Tonalpohualli and Xiuhpohualli calendars as the calendar symbol of the year that Quetzalcoatl, after being defeated by Tezcatlipoca or his followers, in other sources, promised to return, a clear blasphemy to this prophecy made by Tezcatlipoca. The same desecration occurs in the Toxcatl massacre, since the ritual involved the worship of the god who supposedly guided the Mexica people on their pilgrimage to the lake that would form the city of Tenochtitlan, Huitzilopochtli. After understanding this, it becomes clear that Tezcatlipoca was responsible for the destruction of Mesoamerica and the founding of the countries of the current American continent. Furthermore, it becomes clear not only his existence, but his metamorphic nature, and that from time to time he comes to Earth to warn or cause destruction and revolutions. This will be very important for what we will discuss next. The Mexica believed that contemporary humanity in their time was not the first, but rather the fifth, just like the sun and the world itself. the world had already existed before, in previous ages, which they classified as Suns. they believed they were in the Fifth Sun (4th movement) which would be destroyed by Earthquakes as all historical sources state. According to Leyenda de los Soles, a Nahuatl writing that tells one of the myths of the birth of the sun from the Aztec period, the Fifth Sun was born in Teotihuacan, when all the gods gathered to generate the new sun, after the fourth was destroyed. Two gods, Nanahuatzin and Tecciztecatl threw themselves into a fire and both became the Sun and Moon respectively:
It is night; the sun has not yet shone, there is no dawn yet.
The gods gathered, they met in council where Teotihuacan now stands. United, they said:
“Come now, gods, gather here: who will take upon himself, who will shoulder the duty of being the sun, of bringing the dawn?”
Then the one who spoke and stepped forward was the Lord of the Conch. He said to the gods: “Gods, I will be the one!”
Once more the gods spoke and asked: “Who else?”
Immediately they all looked at one another, paused in their gaze, and said among themselves:
“How shall this be? What shall become of us?”
No one dared to volunteer as another; rather, all were afraid—they stepped back, and not a single one stepped forward.
There was one, whose body was covered in sores, who was listening attentively as the discussion unfolded. The gods then called upon him:
“Hey, Nanahuatzin, you shall be the other one!”
He gladly accepted the command and said with full willingness:
“Very well, gods, you have done me great honor.”
Then they began their penance: for four days, Nanahuatzin and the Lord of the Conch fasted. That was when the fire was lit. And the hearth burned there, the one called the Stone of the Gods.
The instruments of penance for the Lord of the Conch were all of great value: instead of fir branches, he had quetzal feathers; instead of a grass ball for piercing himself, he had a ball of gold; instead of common thorns, he had jade thorns; and the clotted, dirty blood from his wounds was coral. The incense he offered was the richest of all.
In contrast, Nanahuatzin had green reeds instead of fir branches—bundles of fresh cane shoots, tied in groups of nine, three by three; instead of grass balls, he had balls made of dried pine leaves. The thorns he used to draw blood were true maguey spines, and the blood that flowed was truly his own. Instead of incense, he offered the scrapings from his own sores.
A mountain was prepared for each, where they did their penance for four days and nights. When the fourth night ended, they threw away their fir branches and all that they had used during their penance. This was done at the end of their sacrifice, when night came and they were to take on their divine duty—they were to become gods.
When the night arrived, they were dressed in ceremonial garments.
The Lord of the Conch was given a helmet of white heron feathers in the shape of a cone, and a rich woven tunic.
Nanahuatzin, by contrast, was only given paper: a paper wig to bind around his head, a paper crown, and a paper loincloth.
At midnight, all the gods assembled around the hearth known as the Stone of the Gods, where the fire had been burning for four days. They lined up on both sides, forming two rows. In the middle, they placed the two—Lord of the Conch and Nanahuatzin—facing the fire, positioned directly toward the flames.
Then the gods raised their voices and said to the Lord of the Conch:
“Come now, Lord of the Conch, cast yourself into the fire!”
He went immediately to throw himself into the fire, but as he approached, the heat was unbearable, insufferable, intolerable—the hearth had burned for so long that it had become a searing blaze, a mass of embers.
He grew afraid, stopped halfway, and turned back.
He tried again, making every effort to throw himself in forcefully, to launch himself into the fire—but he could not bring himself to do it. As soon as the heat of the fire touched him, he retreated and fled—he could not endure it.
Four times he tried, and four times he failed.
At last, he could not throw himself into the fire. He was only allowed four attempts.
When the gods saw this, they cried out to Nanahuatzin:
“Now you, now it is your turn, little Nanahuatzin—go ahead.”
Nanahuatzin surged forward and, with a single motion, bravely threw himself into the fire.
He hardened his heart and closed his eyes so he would not feel fear.
He was not afraid, did not stop, did not turn back—at once he threw himself in, hurling himself straight into the flames.
In an instant, he was consumed by fire, crackling noisily and radiantly burning—his flesh sizzled in the flames.
When the Lord of the Conch saw that Nanahuatzin was already burning, he too jumped in and was also consumed by the fire.
And it is said that the Eagle also entered the fire—following them, it hurled itself into the flames and was completely burned. That is why its feathers are dark and scorched.
The Tiger also entered, but was not burned completely. When it fell into the fire, it was only singed—it was marked by the fire, not entirely consumed. It only partially felt the effects of the flames. That is why it has spotted skin, as if stained with ink—partially scorched, flecked with black.
And it is said that ever since, this was the origin of the title given to brave warriors: Eagle-Tiger.
The Eagle is mentioned first because she was the first to leap into the fire. Only then did the Tiger follow. That is why the title of the brave warrior is Eagle-Tiger.
When both had thrown themselves into the fire, they burned completely until nothing remained.
Then all the gods sat and waited to see where Nanahuatzin, the one who had thrown himself in first, would emerge—to become the sun, to bring the dawn.
After a long time had passed as they waited, the sky began to redden. Dawn encircled the entire horizon—the brilliance of light spread all around.
It is said that then all the gods knelt to see from which direction the one who had become the sun would rise.
They looked everywhere, turning in a circle.
Their words lacked agreement, their reasoning was uncertain—nothing they said turned out to be true.
Some thought he would rise from the north, and turned their faces that way.
Others thought he would rise in the west, or in the south, and fixed their gaze accordingly. They guessed in every direction, as the light surrounded the sky on all sides.
But some looked to the east and said:
“Right here—he must rise from here. That’s where the sun will appear.”
And their word was true and powerful.
Those who looked to the east were the Wind God, Our Lord of the Ring, the Lord of the Smoking Red Mirror, and the countless Cloud Serpents.
Also four women: Our Elder Sister, the Second Sister, the Third, and the Youngest Sister.
At last the Sun rose—it finally appeared, completely red, as if dyed in color.
Once it rose, it swayed from side to side.
No one could look directly at its face—it hurt their eyes, it shone intensely and sent out rays of light.
Its radiance reached everywhere; its heat penetrated all corners.
Remember what the Mexica said about the end of the fifth sun and a great earthquake and famine? Well, the prophecy was symbolically fulfilled. First of all, it is important to say that the world for these people was mainly the central region of Mexico (Anahuac), where the Triple Alliance and other peoples who were allies, servants or enemies of the Mexica lived. After understanding this, we need to go back to September 19, 1985, when an earthquake of magnitude 8.1 with its epicenter in the state of Michoacan struck the city of Mexico, ancient Tenochtitlan, destroying it. Six years later, on July 11, 1991, a total solar eclipse passed over the same city where, according to the Mexica, the fifth sun, symbolically destroyed after the earthquake, was born, Teotihuacan, as well as over the site of ancient Mexico-Tenochtitlan. When the eclipse passed over Teotihuacan, the sky became completely cloudy, it rained during the beginning and period of the eclipse and only when the eclipse ended did the rain and darkness provided by the eclipse dissipate. Symbolically, it was the birth of the Sixth Sun. Tezcatlipoca used Mesoamerican mythology and its symbolism and prophecies once again to attest to his supremacy, but also to demonstrate the birth of his next and last reaper avatar to date, 13 days later, on July 24, 1991, at 8 am, in Lambeth, London: Elliot Rodger. Elliot's birth was announced by 3 eclipses in sequence, 2 lunar and a total solar eclipse already mentioned. The position of the stars aligned with the eclipse generates a concise symbolism that fits perfectly with Elliot's personality and the events that would mark his life.
Stars aligned for the eclipses of June 27, July 11 and July 26, 1991:
Propus: (Brings success in various degrees, a sharp mindset, a superficial nature, a love for ease and luxury.)
Castor: (Sudden fame or loss, distinction, sharp mind, mischief, many travels, loss of fortune and misfortune, illness, problems, and great afflictions.)
Wasat: (Of the nature of Saturn (misfortune, ruin, calamity). It imparts violence, malevolence, destructiveness as its primary principle and is related to chemicals, poisons, and gases.)
Kaus Media: (Favorable for coronations, expiatory ceremonies, tree planting, sowing, city construction, and matters of a permanent nature; educated, popular, many friends; danger of earthquakes, natural disasters, political conflicts. In the middle of the Archer's bow.)
Kaus Borealis: (Promoters of idealistic and humane ideas, promoters of mental stimuli, business, and a sense of justice. In the upper end (North) of the Archer's bow.)
Kaus Australis: (Silent nature; strong members, sharp intellect, quick movement, tireless spirit. At the lower end (South) of the Archer's bow.)
Dabih: (Beneficial for healing; prone to melancholy; problems through sexual relations; a double star. The fixed star Dabih has the nature of Saturn and Venus, being negligent, highly immoral, shameless, repugnant, mean, sadness in love.)
Furthermore, this same symbolism manifested itself in a sequence of events during the period between eclipses, all related to manifestations of Tezcatlipoca known in Mesoamerica, such as Tepeyollotl, Itztlacoliuhqui, Itztli and others. Tezcatlipoca is also related to the moon, an essential star in the formation of eclipses. He uses eclipses as signs of his direct action on Earth, as lord of all and destiny. Academic Books like Tezcatlipoca: elementos de una teología nahua, Tezcatlipoca: Trickster and Supreme Deity and Enciclopedia Gráfica Del México Antiguo. IV. Los Dioses Menores are excellent sources for studying the manifestations of Tezcatlipoca known throughout history. Elliot Rodger is a killer avatar of Tezcatlipoca, just as the myths about the fall of Tula claim. The whole story involving misogyny and the incel issue is nothing more than a lie, created by him to stir up conflicts and generate the known historiography, a full incarnation of known aspects of Tezcatlipoca such as Necoc Yaotl (Sower of discord on both sides), Itztlacoliuhqui, Itztli and Huracán. The massacre itself is nothing more than a rehash of the massacre of the greater temple and the Toxcatl ritual itself, which was a ritual of human sacrifice because Tezcatlipoca is the god of human sacrifices. In fact, the manifesto and diaries themselves were deliberately manipulated by him, as the script found in his room and data that were left out of his media confirm. Much of what is portrayed in his manifesto is also related to Mesoamerican mythology. An example of this has to do with Elliot's broken left foot and leg when he was pushed from a balcony. A similar story exists in Mesoamerica, when Huracán/Tezcatlipoca, after drinking heavily, got into a fight in a tavern and one of the people there threw him out of the sky, falling into the sea and breaking his left leg. Elliot himself is a sign that the new historical era, born since 1991, will consist of the end of the values of Western civilization and subsequent violent destruction. Elliot, therefore, is the same as Tohueyo who appeared to the Toltecs, and the drunkard of Chalco, a killer avatar, an omen of what will occur later in the era that began in 1991. Furthermore, it is worth noting that the constellation that the Mexica called Ocelotl (Jaguar) that today we call Great Bear was to the east, exactly aligned in the cardinal direction that for the Mexica, represented the house of the sun, the birthplace, the origin of all life, in counterpart to the east. Regarding the nature of what the Great Bear Constellation represents, Historia de Los Mexicanos por Sus Pinturas gives us a full knowledge of what it means:
Returning to the giants who were created during the time Tezcatlipuca was the sun, they say that as he ceased to be the sun, they perished, and the tigers were consumed and ate, leaving none left. These tigers became like this: after thirteen times and fifty-two years, Quetzalcoatl became the sun, and ceased to be Tezcatlipuca because he struck him with a large stick and knocked him into the water. There he became a tiger and went out to kill the giants. This is recorded in the sky, because they say that the Great Bear descends into the water because she is Tezcatlipoca, and she stands tall in memory of him.
The same Great Bear that in Egypt was seen as the severed leg of Seth (Manifestation of Tezcatlipoca worshipped by the Egyptians since prehistoric times), placed in the care of Isis, called Mesjetiu as the Pyramid Texts say:
It is the leg (Mesjetiu) of Seth that is in the northern sky,
attached to two stone bollards by a golden chain. It is entrusted to Isis, as a hippopotamus, its guardian.
The reason why most mass killings occur in the United States and why native peoples were the first to provoke them, especially school shootings, is that, because Europeans and other Eurasian peoples invaded America, they wiped out the peoples who performed sacrificial rituals. Now, these invading peoples will involuntarily perform the same rituals, in a much more violent way. In addition, each of the perpetrators symbolically corresponds to a negative effect caused by civilization on humanity. The Otomi people sacrificed children to Tezcatlipoca. The Mexicas in Toxcatl killed a young man in honor of the god. In his form as Tlaloc, the same thing the Otomi did, occurred so that he would bring rain and prosperity. Skinning rituals and others were also offered to his various manifestations.
In the book that is one of the main primary historical sources of the conquest of the Aztec/Mexica empire, called Historia de Las Indias de Nueva España y Islas de Tierra Firme by Diego Duran, in its volume 1, we find that the king of Texcoco, Nezahualphili, 10 years before the arrival of the Spanish, warned the Mexica emperor, Montezuma 2, of the destruction not only of the Empire, but of all of Mesoamerica by a foreign people, who turned out to be the Europeans:
"Mighty and great Lord: I would very much like not to disturb your powerful, quiet, and calm spirit; but the obligation I have to serve you forces me to inform you of a strange and marvelous thing, which by permission and will of the Lord of the heavens, of the night and the day and the air, is to happen in your time; for which reason you must be warned and warned and with great care, because I have learned, as a very real thing, that within a few years our cities will be destroyed and devastated, we and our children dead and our vassals humiliated and destroyed, and of this have no doubt; and to further verify what I tell you, and so that you know it to be true, I know very certain that never if you wish to make war on the Vexotzincas, Tlaxcalans, or Cholutecas will you achieve victory, but rather yours will always be defeated with the loss of your people and lords; and you will go, I tell you, that before many days have passed You will see signs in the sky that will be a prediction of what I am telling you: and do not be disquieted and worried, for what is to happen is impossible and will hide its face..."
Everything Nezahualphili said was confirmed. There were defeats in battle and signs, 8 signs in total, which today are called in Mexico los presagios funestos de la conquista de Mexico. Historical and academic books, such as the Florentine Codex in its book 12, chapter 1 and Vision de los Vencidos by Miguel Leon Portilla, declare the sequence and nature of these signs. However, Nezahualphili, in addition to indicating what would happen, also said who would cause all of this: the god he said was the lord of the skies, the wind, the day and the night. It turns out that in the city of Texcoco, the god who was treated as the lord of these and many other elements and capacities, was the same god who, using an obsidian mirror, had led the people who created the city of Texcoco to that region. This god is Tezcatlipoca. The Florentine Codex, one of the greatest primary historical sources on Mexica/Aztec culture, states about this god in Book 1, Chapter 3:
Chapter III deals with the god called Tezcatlipuca, who was generally considered a god among these natives of this New Spain. He is another Jupiter.
The god called Tezcatlipuca was considered a true and invisible god, who walked everywhere: in Heaven, on Earth, and in Hell. They believed that when he walked on Earth, he stirred up wars, enmities, and discord, from which much hardship and unrest resulted. They said that he himself incited one against another to war, and for this reason they called him Nécoc Yáutl; it means "sower of discord on both sides." And they said that he alone was the one who understood the rule of the world, and that he alone gave prosperity and riches, and that he only took them away when he pleased. He gave riches, prosperity, fame, strength, dominions, dignities, and honors, and took them away whenever he pleased. For this reason, they feared and revered him, because they believed that it was in his power to raise and to destroy.
In book 3 of the Florentine Codex, chapter 2 we have a deeper analysis of this god and his capabilities:
Chapter II: The esteem in which the god called Titlacahua or Tezcatlipuca was held
The god called Titlacahuan was said to be the creator of heaven and earth, and to be all-powerful, who gave the living everything they needed. of eating and drinking and riches. And the said Titlacahuan was invisible and like darkness and air, and when he appeared or spoke to any man, it was like a shadow. And he knew the secrets of men, which were in their hearts. And they acclaimed him, praying and saying: "O almighty God, who gives life to men, who call yourselves Titlacahuan, do me the favor of giving me everything I need to eat and drink, and to enjoy your sweetness and delight, because I suffer great toil and need in this world! Have mercy on me, because I am so poor and naked, and I work to serve you, and for your service I sweep and clean, and I light a fire in this poor house where I am waiting for whatever you wish to command me, or make me die soon and end this laborious and miserable life so that I may rest and enjoy my body!"
And they also said that the said god who was called Titlacahuan gave the living poverty and misery, and incurable and contagious diseases of leprosy and bubas, and gout and scabies and dropsy, which diseases he gave when he was angry with those who did not comply and broke the vow and penance to which they were obliged to fast, or if they slept with their wives, or the wives with their husbands or friends during the time of fasting.And the aforementioned sick people, being very distressed and aggrieved, cried out, praying and saying: "Oh God who calls yourself Titlacahuan, do me the favor of relieving me and removing this illness that is killing me, for I will do nothing but mend my ways. If I am healed of this illness, I make a vow to serve you and seek a living. If I earn anything through my work, I will not eat it or spend it on anything else, but to honor you, I will hold a party and a banquet to dance in this poor house!"
And the desperate sick person who could not be cured scolded angrily and said: "Oh Titlacahuan, you bastard, you make fun of me! Why don't you kill me?" And some of the sick people were cured, and others died.
And the aforementioned Titlacahuan was also called Tezcatlipuca, Moyocoyatzin, Yaotzin, Nécoc Yáutl, and Nezahualpilli. They called him Moyocoyatzin because he did whatever he wanted and thought, and no one could stop him or contradict him, neither in heaven nor in this world. He enriched whomever he wanted, and also brought poverty and misery to whomever he wanted. Furthermore, they said that the day he was pleased to destroy and overthrow heaven, he would do it, and the living would be destroyed.
And everyone worshipped and prayed to the aforementioned Titlacahuan, and on all the roads and streets they placed a seat made of stones for him, who was called momuztli, and they placed certain bouquets on the said seat, for his honor and service, every five days, in addition to the twenty days of celebration that they held for him, and thus they had the custom and order of always doing it.
Each of the Omens is also related to Tezcatlipoca and his cult, which further confirms that he was responsible for the destruction of Mesoamerica. Furthermore, after the arrival of the Spanish, in one of his avatars, he appeared to a group of sorcerers sent by Montezuma II to prevent the Spanish from reaching the capital of the Mexica/Aztec Empire, Tenochtitlan, as noted in Book 12 of the Florentine Codice, Chapter 13:
Chapter XIII. How Motecuzoma Sent Other Sorcerers Against the Spaniards, and What Happened to Them on the Road
When Motecuzoma learned that the Spaniards were already on their way to Mexico, he sent many satraps of the idols, soothsayers, enchanters, and necromancers to meet them, so that with their enchantments and sorceries they would harass and bewitch them. And they could do nothing, nor could their enchantments hinder them, nor did they even reach them; because before they reached them, they met a drunkard on the road and did not go any further. It seemed to them It seemed to them that he was an Indian from the Chalcos. He seemed to be drunk. He had eight halters or ropes made of hay, like esparto grass, tied around his chest, and he was coming from where the Spaniards were. Arriving near them, he began to scold them in great anger, saying: "Why do you insist on coming here again? What do you want? What does Motecuzoma intend to do? Is he now determined to wake up? Is he now beginning to fear? He is already mistaken; he is beyond help, for he has committed many unjust deaths; he has destroyed many; he has committed many wrongs, deceits, and mockeries."
When the enchanters saw this man, they were greatly afraid and prostrated themselves before him. They began to entreat him and made a mound of earth, like an altar, and laid green hay on top of it for him to sit on. And he, like an angry man, would neither sit nor look at him nor do what they asked him; they made the altar or seat in vain; but rather he became more and more fiercely angry and rebuked them more fiercely with loud voices, and with great courage he said to them:
"You have come in vain. I will never again speak of Mexico. I am leaving you forever. I will no longer take charge of you, nor will I protect you. Leave me. What you want cannot be done. Turn back and look toward Mexico."
And they turned to look toward Mexico and saw that all the cúes were burning, and the calpules and calmecates, and all the houses of Mexico. It seemed to them that there was a great war within the city of Mexico. When they saw this, the enchanters fainted greatly and could not speak; a lump formed in their throats. This happened on the slope leading up to Tlalmanalco.
After this, the one who was speaking to them disappeared. And coming to, they said: "What we have seen should have been seen by Motecuzoma and not by us. This one who has spoken to us is not a human person: he is the god Tezcatlipuca." These messengers did not bother to go any further, but returned to inform Motecuzoma of what had happened.
Tezcatlipoca is known for assuming human form from time to time, or assuming other material forms as well, such as animals, giants or frightening beings that were seen as signs. This is why he is also the god of Nagualism, a Mesoamerican practice that consisted of transforming man into animal. Another historical case that makes this clear, which is also found in Book 3 of the Florentine Codex, is about the myths regarding the fall of Tula (capital of the Toltec empire) through a sequence of manifestations of reaper and deceiver avatars of Tezcatlipoca in the city, which led to its destruction and complete abandonment. And all of this happened because the high priest of the city, who was seen as an incarnation of the god Quetzalcoatl, prohibited human sacrifices:
Chapter IV: How the Fortune of Quetzalcóatl Came to an End and How Three Sorcerers Came Against Him, and What They Did
The time came for the fortune of Quetzalcóatl and the Toltecs to end. Three sorcerers came against them, named Huitzilopochtli, Titlacahuan, and Tlacahuepan, who performed many deceptions in Tula. Titlacahuan was the first to carry out a deceit. He transformed himself into an old man—very gray and short—and went to Quetzalcóatl’s house, saying to his pages:
"I want to see and speak with King Quetzalcóatl."
They replied,
"Go away, old man. You cannot see him because he is sick. You’ll just upset and disturb him."
Then the old man said,
"I must see him."
The pages said,
"Wait, we will tell him."
So they went to Quetzalcóatl and said:
"Lord, an old man has come here and wants to speak with you and see you. We tried to send him away, but he refuses, saying he must see you by force."
Quetzalcóatl said:
"Let him come in, I have been waiting for him for many days."
They called the old man, and he entered where Quetzalcóatl was. Upon entering, he said:
"My lord son, how are you? I bring a medicine for you to drink."
Quetzalcóatl replied:
"Welcome, old man. I have been waiting for you for many days."
The old man said to Quetzalcóatl:
"My lord, how is your body and health?"
Quetzalcóatl responded:
"I am in poor condition. My whole body hurts, and I cannot move my hands or feet."
Then the old man said:
"My lord, here is the medicine I bring you. It is very good and healing, and whoever drinks it becomes drunk. If you drink it, you will become intoxicated and healed, your heart will soften, and you will remember the labors, the sufferings, and death—or your departure."
Quetzalcóatl replied:
"Oh, old man, where am I to go?"
And the old man said:
"You must go to Tullan Tlapallan, where another old man awaits you. You and he will speak together, and after your return, you will be as a young man again. In fact, you will become like a child once more."
Hearing these words, Quetzalcóatl's heart was moved.
Then the old man again said:
"My lord, command that this medicine be drunk."
Quetzalcóatl replied:
"Oh, old man, I do not want to drink it."
The old man responded:
"My lord, drink it, because if you do not, later you will wish you had. At least place it on your forehead or drink just a little."
Quetzalcóatl tasted and tried it, and then drank it, saying:
"What is this? It seems to be a very good and pleasant thing. Now I am cured, and the illness is gone. I am well again."
Then the old man said once more:
"My lord, drink it again, for the medicine is very good, and you will feel even better."
Quetzalcóatl drank it again and became drunk. He began to cry bitterly, and his heart was softened and moved to leave. The thoughts planted by the deception and trickery of that old sorcerer would not leave his mind.
The medicine that Quetzalcóatl drank was a white wine of the land, made from maguey, called téumetl.
Chapter five: On another trick that that necromancer called Titlacahuan played
This Titlacahuan played another trick, in which he turned into and assumed the appearance of a foreign Indian who is called a Tohueyo, with his body completely naked, just as those of his ilk used to go about; and he would go around selling green chile, and he took a seat in the marketplace, in front of the palace.
And Huemac, who was lord of the Toltecs in the secular realm—for this Quetzalcoatl was like a priest and had no children—had a very beautiful daughter; and these Toltecs coveted and desired her because of her beauty, and they wanted to marry her. And this Huemac did not want to give her to these Toltecs. And this daughter of lord Huemac looked in the direction of the tianquiz and saw this Tohueyo naked, as well as [his] genital member. And once she had seen it, this daughter went back to the palace and lusted after that Tohueyo’s member so much that she then began to become very sick out of love for what she had just seen. Her entire body swelled up, and [when] this lord Huemac found out how terribly ill his daughter was, he asked the women who were watching over his daughter, “What illness does my daughter have? What sickness is this that has swollen up her entire body?” And the women replied to him, saying, “Lord, the cause and reason for this illness was the Tohueyo Indian, who was going around naked. And your daughter saw and looked at that Tohueyo’s genital member, and [now] is lovesick.”
And when this lord Huemac heard these words, he gave the following command, saying, “Ah, Toltecs! Seek out for me the Tohueyo who was going around here selling green chile. He must be found!” And so they looked everywhere for him. And since he could not be found anywhere, a herald climbed up the sierra called Tzatzitepec and made an announcement, saying, “Ah, Toltecs! If you happen to find a Tohueyo who was going around here selling green chile, bring him before lord Huemac!” And so they looked everywhere, but they were not able to find him; and they came to tell lord Huemac that this Tohueyo was nowhere to be found. And later on, this Tohueyo appeared, sitting in the tianquiz, right where he had been before, selling this green chile. And once they found him, they went to tell lord Huemac how this Tohueyo had appeared. And the lord said, “Bring him here to me immediately!” And these Toltecs went to summon and fetch this Tohueyo for him. And as soon as he was brought before lord Huemac, lord Huemac spoke to him, asking this Tohueyo, “Where are you from?” And this Tohueyo answered, saying, “Lord, I am a foreigner. I come to these parts to sell green chile.” And the lord asked him further, “Ah, Tohueyo, where did you get delayed? Why do you not put on the maxtlatl and cover yourself with a cape?” And this Tohueyo answered him, saying, “Lord, we have this custom in our land.” And the lord told this Tohueyo, “You have filled my daughter with desire. You are now obliged to heal her.” And this Tohueyo answered him, saying, “My lord, there is no way that such a thing can happen, so just kill me. I want to die because I am not worthy of hearing these words, having come here just to make a living selling green chile.” The lord told him, “You have no choice but to heal my daughter. Have no fear.” And then they took him in order to wash him and shave his hair; and they stained his entire body with ink and put the maxtlatl on him; and they covered this Tohueyo with a cape. And lord Huemac said to him, “Go and see my daughter, there inside where they are watching over her.” And this Tohueyo did just that, and he slept with this daughter of lord Huemac; and as a result, she then recovered [good]. And in this way the said tohueyo was the son-in-law of the said lord Huémac.
Sixth chapter: On how those from Tulla became angry because of the wedding, and on another trick that Titlacahuan played
After the marriage between this Tohueyo and the daughter of lord Huemac had been performed and fulfilled, these Toltecs started to get angry and throw insulting and denigrating words against lord Huemac, saying among themselves, “Why did lord Huemac marry his daughter to a Tohueyo?” And when this lord Huemac heard and understood the insulting words that these Toltecs were saying against him, he called them, saying, “Come here. I have understood all the offensive words that you have said against me because of my love for my son-in-law, who is a Tohueyo. I order you to take him under the pretense of fighting in the war of Zacatepec and Coatepec, so that our enemies may kill him.”
And upon hearing these words from this lord Huemac, the Toltecs armed themselves, assembled, and went to war, along with many peons and with the Tohueyo, son-in-law of this lord Huemac. And when they arrived at the battlefield, they buried this Tohueyo, in order to wait for the enemy with the pages, dwarfs, and those men missing a limb. After having buried all of those dwarfs and disabled men, which is something of a ruse that they had and practiced in warfare, these Toltecs went to fight against their enemies from Coatepec. And this Tohueyo kept telling these pages, dwarfs, and disabled men, “Do not be afraid. Take heart, for we will kill all of our enemies.”
And these enemies from Coatepec took the upper hand, chasing and defeating the Toltecs, who were fleeing before the enemy and escaping from the hands of their enemies. And these Toltecs, cunningly and deceivingly, left this Tohueyo alone, buried alongside these pages, while they [the Toltecs] themselves fled from their enemies. And they had been thinking that these enemies would kill this Tohueyo along with the pages, since he was alone with these pages. And they [the Toltecs] arrived to bring and give the news to lord Huemac, saying, “Lord, we have already left your son-in-law, the Tohueyo, alone at war, along with the pages, under our enemies’ power.” And when lord Huemac heard of the betrayal that these Toltecs had inflicted upon this Tohueyo, his son-in-law, he was very pleased, thinking that this Tohueyo son-in-law of his was already dead, because he was extremely ashamed of having such a foreigner Tohueyo as his son-in-law.
And this Tohueyo, while he was being buried, kept watching the enemies and telling these pages, “Do not be afraid. The enemy is already upon us. I know that I have to kill them all.” And so he rose up and charged against the enemies from Coatepec and Zacatepec, chasing and killing a countless number of them.
And when lord Huemac received notice of this, he became frightened and regretted it very much. And he called these Toltecs, telling them, “Let us go and greet your son-in-law.” And so everyone went out with lord Huemac to greet him, bringing along with them some arms or insignias called quetzalapanecayotl and shields called xiuhchimalli, which they gave to this Tohueyo. And thus they greeted him, dancing and singing and playing their flutes with these pages, rejoicing in great triumph. And all of these Toltecs, upon arriving at this lord Huemac’s palace, placed feathers on his [the Tohueyo’s] head and dyed his entire body a yellow color and his face a red color; and [they did the same with] the pages. This is the gift that they [the Toltecs] used to give to those who returned victorious from war.
And afterward, lord Huemac told his son-in-law, “Now I am happy with what you have done, and now the Toltecs are also happy. You have performed very well against our enemies. Sleep and rest.”
Seventh chapter: On another trick by the same necromancer, by which he killed many Tulans while they were singing and dancing
This necromancer called Titlacahuan played yet another trick. After having fought and defeated these enemies, and while his entire body was covered in this way, with the precious feathers that are called tocihuitl, he ordered all the Toltecs to sway and dance, and he had a herald call out from the sierra of Tzatzitepec, telling all the foreign Indians to come sway and dance at a party. And then a great many Indians—a countless number of them—came to Tulla; and when they had all gathered, this Titlacahuan went to a place called Texcalapa with all of the people—too many to count—both young men and maidens. And this necromancer Titlacahuan began to sway and dance and sing while playing the drum. And so all of the people began to dance and have a lot of fun, singing the verse that this necromancer was singing, saying and singing each verse for those who were dancing. Then they all started singing the same verse, even though they did not know the song from memory, and they would begin to sing and dance from sunset until almost midnight, which was called tlatlapitzalizpa. And since there were so many people dancing, they were all pushing against each other, and a great many of them were falling down, falling over a cliff along the gorge of the river called Texcalatlauhco; and they were turning into stones.
And these Toltecs were not even able to notice or see all of the things that this necromancer was doing because it was as if they were drunk, senseless. And every time these Toltecs would sway and dance, they would fall off the cliff into that same river, since they kept pushing against each other.
Eighth chapter: On another trick played by the same necromancer, by which he killed many of the people from Tulla
This necromancer played another trick, in that he appeared in the guise of a brave man who was called a tequihua. And he ordered a herald to call out and summon all of Tulla’s neighbors to come and perform a certain task in a flower orchard that is called Xochitlan, with the goal of improving and cultivating this orchard, since that is how they call it, Xochitlan. It is said that this was the orchard of this Quetzalcoatl.
And that is what everyone did, and they came to perform this task in this orchard of Quetzalcoatl. And as soon as all of these Toltecs had assembled, this necromancer then began killing these Toltecs, striking them with a coa. And he killed a great many of them—too many to count. And some would try to get away and flee in order to escape from his grasp, and after stumbling and falling, they would then die. And others kept pushing each other. They were all killing each other in this way.
Chapter 9: On another trick that the same necromancer played, by which he killed many more of the Toltecs
The necromancer, already mentioned, played another trick. He took a seat in the middle of the tianquiz market, saying that he was called Tlacahuepan, or by another name, Cuexcoch. And he would make a tiny boy dance in the palm of his hands. It is said that it was Huitzilopochtli. And he would place this tiny boy dancing in his hands. And as soon as these Toltecs saw him, they all got up and went to take a look at him. And they would push against each other; and many of them died in this way, trampled and suffocated. And it happened many, many times that these Toltecs would end up dying by pushing against each other.
This necromancer said to these Toltecs, “Ah, Toltecs! What is this? What kind of trick is this? How can you not notice it? A trick that makes a tiny boy dance! Kill them! Stone them!”
And so they stoned to death both this necromancer and the tiny boy. And after having killed him, this necromancer’s body started to stink, and the stench was polluting the air, as the wind was carrying a horrible stench from where it was coming to these Toltecs; and a great many of them died because of that.
And this necromancer told these Toltecs, “Throw this corpse away somewhere here, for a great many of the Toltecs are dying because of the stench from this necromancer.” And these Toltecs did just that, tying the dead body with some ropes in order to carry and throw away the corpse, which stank so much and was so heavy that these Toltecs could not carry it away—[even though] they previously thought that they would be able to quickly throw it out of Tulla. And a herald called out, saying, “Ah, Toltecs! Come here, all of you, and bring your ropes to tie the corpse and throw it away!” And when all of these Toltecs assembled, they then tied the corpse with the ropes and began to take it away, dragging this corpse while telling each other, “Oh, Toltecs! Come on, now! Drag this corpse with your ropes!” And this corpse was so heavy that they could not move it, and the ropes started to break And every time a rope would break, those who were holding it would suddenly fall down and die, falling on top of each other. And so, since they could not drag this corpse, this necromancer said to these Toltecs, “Ah, Toltecs! This corpse wants a verse to be sung!” And he himself sang the song, telling them, “Drag away the dead necromancer Tlacahuepan.” And so they then began to drag away the corpse while singing this verse, shouting and yelling all the while. And every time a rope would snap, all those who were holding the rope would die. And those who were pushing against each other and kept falling over each other would all die. And they dragged the corpse all the way to the bush. And those who returned would not have the slightest notion of what had just happened to them, because it was as if they were drunk.
Chapter 10: On other tricks by the same necromancer
This necromancer played another trick in this [city of] Tulla. For they say that a white bird called iztaccuixtli was flying around and was pierced by an arrow, fairly high above the ground, and these Toltecs could see it clearly by looking up.
This necromancer played another trick on these Toltecs, who would see a mountain called Zacatepec burning at night, and the flames could be seen from far away. And whenever they would see it, they would get agitated and would scream and shout. And they were distraught, saying to each other, “Oh, Toltecs! Our luck is coming to an end! Now we are going to die! Now tultecayotl is ending! Now bad luck is upon us! Woe to us! Where shall we go? Oh, we are so unlucky! Take courage!”
Likewise, another trick that was played on these Toltecs by this necromancer was to rain stones upon them. And once this had ended, a large stone called techcatl fell upon them from the sky. And ever since then, an old Indian woman would go around a place called Chapultepec Cuitlapilco, or by another name, Huetzinco. She was selling some little paper flags, saying, “Ah, the flags!” Whoever was determined to die would then say, “Buy a little flag for me.” And once the little flag had been bought for this person, he or she would go where this techcatl stone was placed, and they [the Toltecs] would kill this person there. And there was no one who could say, “What is this that is happening to us?” And they were like people gone mad.
Chapter 11: On another trick by the same necromancer, by which he killed many other Tulans
Likewise, this necromancer played another trick against these Toltecs. They say that all the food became bitter, and no one was able to eat it. And an old Indian woman appeared. They say that she was this very necromancer, who now appeared as an old Indian woman. And she took her seat at a place called Xochitla. And she would toast maize. And the aroma of this toasted maize would reach the towns of the entire region. And when these Toltecs would smell the maize, they would then come running, swiftly arriving at this place Xochitla, where this old woman was. For they say that the Toltecs were light-footed; no matter how far away they were, they could come quickly, and they were able to reach any place they wanted. And no matter how many of these Toltecs would come and gather together, this old woman would kill them all. And not one of them would ever return.
He would greatly mock and deceive them. And this necromancer killed a great many Toltecs with this trick that he played on them.
And so, Tezcatlipoca did all of this according to the Mexica myth, to destroy and defeat him, which ended up happening. Tezcatlipoca is known for assuming human form from time to time, or assuming other material forms as well, such as animals, giants or frightening beings that were seen as signs. This is why he is also the god of Nagualism, a Mesoamerican practice that consisted of transforming man into animal. Another historical case that makes this clear, which is also found in Book 3 of the Florentine codex, is about the myths regarding the fall of Tula (capital of the Toltec empire) through a sequence of manifestations of reaper and deceiver avatars of Tezcatlipoca in the city, which led to its destruction and complete abandonment. And all of this happened because the high priest of the city, who was seen as an incarnation of the god Quetzalcoatl, prohibited human sacrifices. And so, Tezcatlipoca did all of this according to the Mexica myth, to destroy and defeat him, which ended up happening. After Tezcatlipoca's manifestation to the sorcerers, the Spanish arrived in Tenochtitlan and from there, the massacre of the largest temple occurred, during the ritual of Toxcatl, in honor of Tezcatlipoca and Huitzilopochtli on May 21 or 22, 1520, which provoked the war between the Spanish and the Mexicas that would culminate in 1521 in the destruction of the empire and the capitulation of Mexico-Tenochtitlan. It is important to say that the year 1519, which was the first time that the Spanish arrived in Mexico, is configured in the Tonalpohualli and Xiuhpohualli calendars as the calendar symbol of the year that Quetzalcoatl, after being defeated by Tezcatlipoca or his followers, in other sources, promised to return, a clear blasphemy to this prophecy made by Tezcatlipoca. The same desecration occurs in the Toxcatl massacre, since the ritual involved the worship of the god who supposedly guided the Mexica people on their pilgrimage to the lake that would form the city of Tenochtitlan, Huitzilopochtli. After understanding this, it becomes clear that Tezcatlipoca was responsible for the destruction of Mesoamerica and the founding of the countries of the current American continent. Furthermore, it becomes clear not only his existence, but his metamorphic nature, and that from time to time he comes to Earth to warn or cause destruction and revolutions. This will be very important for what we will discuss next. The Mexica believed that contemporary humanity in their time was not the first, but rather the fifth, just like the sun and the world itself. the world had already existed before, in previous ages, which they classified as Suns. they believed they were in the Fifth Sun (4th movement) which would be destroyed by Earthquakes as all historical sources state. According to Leyenda de los Soles, a Nahuatl writing that tells one of the myths of the birth of the sun from the Aztec period, the Fifth Sun was born in Teotihuacan, when all the gods gathered to generate the new sun, after the fourth was destroyed. Two gods, Nanahuatzin and Tecciztecatl threw themselves into a fire and both became the Sun and Moon respectively:
It is night; the sun has not yet shone, there is no dawn yet.
The gods gathered, they met in council where Teotihuacan now stands. United, they said:
“Come now, gods, gather here: who will take upon himself, who will shoulder the duty of being the sun, of bringing the dawn?”
Then the one who spoke and stepped forward was the Lord of the Conch. He said to the gods: “Gods, I will be the one!”
Once more the gods spoke and asked: “Who else?”
Immediately they all looked at one another, paused in their gaze, and said among themselves:
“How shall this be? What shall become of us?”
No one dared to volunteer as another; rather, all were afraid—they stepped back, and not a single one stepped forward.
There was one, whose body was covered in sores, who was listening attentively as the discussion unfolded. The gods then called upon him:
“Hey, Nanahuatzin, you shall be the other one!”
He gladly accepted the command and said with full willingness:
“Very well, gods, you have done me great honor.”
Then they began their penance: for four days, Nanahuatzin and the Lord of the Conch fasted. That was when the fire was lit. And the hearth burned there, the one called the Stone of the Gods.
The instruments of penance for the Lord of the Conch were all of great value: instead of fir branches, he had quetzal feathers; instead of a grass ball for piercing himself, he had a ball of gold; instead of common thorns, he had jade thorns; and the clotted, dirty blood from his wounds was coral. The incense he offered was the richest of all.
In contrast, Nanahuatzin had green reeds instead of fir branches—bundles of fresh cane shoots, tied in groups of nine, three by three; instead of grass balls, he had balls made of dried pine leaves. The thorns he used to draw blood were true maguey spines, and the blood that flowed was truly his own. Instead of incense, he offered the scrapings from his own sores.
A mountain was prepared for each, where they did their penance for four days and nights. When the fourth night ended, they threw away their fir branches and all that they had used during their penance. This was done at the end of their sacrifice, when night came and they were to take on their divine duty—they were to become gods.
When the night arrived, they were dressed in ceremonial garments.
The Lord of the Conch was given a helmet of white heron feathers in the shape of a cone, and a rich woven tunic.
Nanahuatzin, by contrast, was only given paper: a paper wig to bind around his head, a paper crown, and a paper loincloth.
At midnight, all the gods assembled around the hearth known as the Stone of the Gods, where the fire had been burning for four days. They lined up on both sides, forming two rows. In the middle, they placed the two—Lord of the Conch and Nanahuatzin—facing the fire, positioned directly toward the flames.
Then the gods raised their voices and said to the Lord of the Conch:
“Come now, Lord of the Conch, cast yourself into the fire!”
He went immediately to throw himself into the fire, but as he approached, the heat was unbearable, insufferable, intolerable—the hearth had burned for so long that it had become a searing blaze, a mass of embers.
He grew afraid, stopped halfway, and turned back.
He tried again, making every effort to throw himself in forcefully, to launch himself into the fire—but he could not bring himself to do it. As soon as the heat of the fire touched him, he retreated and fled—he could not endure it.
Four times he tried, and four times he failed.
At last, he could not throw himself into the fire. He was only allowed four attempts.
When the gods saw this, they cried out to Nanahuatzin:
“Now you, now it is your turn, little Nanahuatzin—go ahead.”
Nanahuatzin surged forward and, with a single motion, bravely threw himself into the fire.
He hardened his heart and closed his eyes so he would not feel fear.
He was not afraid, did not stop, did not turn back—at once he threw himself in, hurling himself straight into the flames.
In an instant, he was consumed by fire, crackling noisily and radiantly burning—his flesh sizzled in the flames.
When the Lord of the Conch saw that Nanahuatzin was already burning, he too jumped in and was also consumed by the fire.
And it is said that the Eagle also entered the fire—following them, it hurled itself into the flames and was completely burned. That is why its feathers are dark and scorched.
The Tiger also entered, but was not burned completely. When it fell into the fire, it was only singed—it was marked by the fire, not entirely consumed. It only partially felt the effects of the flames. That is why it has spotted skin, as if stained with ink—partially scorched, flecked with black.
And it is said that ever since, this was the origin of the title given to brave warriors: Eagle-Tiger.
The Eagle is mentioned first because she was the first to leap into the fire. Only then did the Tiger follow. That is why the title of the brave warrior is Eagle-Tiger.
When both had thrown themselves into the fire, they burned completely until nothing remained.
Then all the gods sat and waited to see where Nanahuatzin, the one who had thrown himself in first, would emerge—to become the sun, to bring the dawn.
After a long time had passed as they waited, the sky began to redden. Dawn encircled the entire horizon—the brilliance of light spread all around.
It is said that then all the gods knelt to see from which direction the one who had become the sun would rise.
They looked everywhere, turning in a circle.
Their words lacked agreement, their reasoning was uncertain—nothing they said turned out to be true.
Some thought he would rise from the north, and turned their faces that way.
Others thought he would rise in the west, or in the south, and fixed their gaze accordingly. They guessed in every direction, as the light surrounded the sky on all sides.
But some looked to the east and said:
“Right here—he must rise from here. That’s where the sun will appear.”
And their word was true and powerful.
Those who looked to the east were the Wind God, Our Lord of the Ring, the Lord of the Smoking Red Mirror, and the countless Cloud Serpents.
Also four women: Our Elder Sister, the Second Sister, the Third, and the Youngest Sister.
At last the Sun rose—it finally appeared, completely red, as if dyed in color.
Once it rose, it swayed from side to side.
No one could look directly at its face—it hurt their eyes, it shone intensely and sent out rays of light.
Its radiance reached everywhere; its heat penetrated all corners.
Stars aligned for the eclipses of June 27, July 11 and July 26, 1991:
Propus: (Brings success in various degrees, a sharp mindset, a superficial nature, a love for ease and luxury.)
Castor: (Sudden fame or loss, distinction, sharp mind, mischief, many travels, loss of fortune and misfortune, illness, problems, and great afflictions.)
Wasat: (Of the nature of Saturn (misfortune, ruin, calamity). It imparts violence, malevolence, destructiveness as its primary principle and is related to chemicals, poisons, and gases.)
Kaus Media: (Favorable for coronations, expiatory ceremonies, tree planting, sowing, city construction, and matters of a permanent nature; educated, popular, many friends; danger of earthquakes, natural disasters, political conflicts. In the middle of the Archer's bow.)
Kaus Borealis: (Promoters of idealistic and humane ideas, promoters of mental stimuli, business, and a sense of justice. In the upper end (North) of the Archer's bow.)
Kaus Australis: (Silent nature; strong members, sharp intellect, quick movement, tireless spirit. At the lower end (South) of the Archer's bow.)
Dabih: (Beneficial for healing; prone to melancholy; problems through sexual relations; a double star. The fixed star Dabih has the nature of Saturn and Venus, being negligent, highly immoral, shameless, repugnant, mean, sadness in love.)
Furthermore, this same symbolism manifested itself in a sequence of events during the period between eclipses, all related to manifestations of Tezcatlipoca known in Mesoamerica, such as Tepeyollotl, Itztlacoliuhqui, Itztli and others. Tezcatlipoca is also related to the moon, an essential star in the formation of eclipses. He uses eclipses as signs of his direct action on Earth, as lord of all and destiny. Academic Books like Tezcatlipoca: elementos de una teología nahua, Tezcatlipoca: Trickster and Supreme Deity and Enciclopedia Gráfica Del México Antiguo. IV. Los Dioses Menores are excellent sources for studying the manifestations of Tezcatlipoca known throughout history. Elliot Rodger is a killer avatar of Tezcatlipoca, just as the myths about the fall of Tula claim. The whole story involving misogyny and the incel issue is nothing more than a lie, created by him to stir up conflicts and generate the known historiography, a full incarnation of known aspects of Tezcatlipoca such as Necoc Yaotl (Sower of discord on both sides), Itztlacoliuhqui, Itztli and Huracán. The massacre itself is nothing more than a rehash of the massacre of the greater temple and the Toxcatl ritual itself, which was a ritual of human sacrifice because Tezcatlipoca is the god of human sacrifices. In fact, the manifesto and diaries themselves were deliberately manipulated by him, as the script found in his room and data that were left out of his media confirm. Much of what is portrayed in his manifesto is also related to Mesoamerican mythology. An example of this has to do with Elliot's broken left foot and leg when he was pushed from a balcony. A similar story exists in Mesoamerica, when Huracán/Tezcatlipoca, after drinking heavily, got into a fight in a tavern and one of the people there threw him out of the sky, falling into the sea and breaking his left leg. Elliot himself is a sign that the new historical era, born since 1991, will consist of the end of the values of Western civilization and subsequent violent destruction. Elliot, therefore, is the same as Tohueyo who appeared to the Toltecs, and the drunkard of Chalco, a killer avatar, an omen of what will occur later in the era that began in 1991. Furthermore, it is worth noting that the constellation that the Mexica called Ocelotl (Jaguar) that today we call Great Bear was to the east, exactly aligned in the cardinal direction that for the Mexica, represented the house of the sun, the birthplace, the origin of all life, in counterpart to the east. Regarding the nature of what the Great Bear Constellation represents, Historia de Los Mexicanos por Sus Pinturas gives us a full knowledge of what it means:
Returning to the giants who were created during the time Tezcatlipuca was the sun, they say that as he ceased to be the sun, they perished, and the tigers were consumed and ate, leaving none left. These tigers became like this: after thirteen times and fifty-two years, Quetzalcoatl became the sun, and ceased to be Tezcatlipuca because he struck him with a large stick and knocked him into the water. There he became a tiger and went out to kill the giants. This is recorded in the sky, because they say that the Great Bear descends into the water because she is Tezcatlipoca, and she stands tall in memory of him.
It is the leg (Mesjetiu) of Seth that is in the northern sky,
attached to two stone bollards by a golden chain. It is entrusted to Isis, as a hippopotamus, its guardian.
The reason why most mass killings occur in the United States and why native peoples were the first to provoke them, especially school shootings, is that, because Europeans and other Eurasian peoples invaded America, they wiped out the peoples who performed sacrificial rituals. Now, these invading peoples will involuntarily perform the same rituals, in a much more violent way. In addition, each of the perpetrators symbolically corresponds to a negative effect caused by civilization on humanity. The Otomi people sacrificed children to Tezcatlipoca. The Mexicas in Toxcatl killed a young man in honor of the god. In his form as Tlaloc, the same thing the Otomi did, occurred so that he would bring rain and prosperity. Skinning rituals and others were also offered to his various manifestations.
