Aztec

The Empire

There was even trade with cities considered enemies. The Purepechas, the only people who defeated the Aztecs, were the main source of copper axes. The main contribution of the Aztec rule was a system of communications between the conquered cities. In Mesoamerica, they had no animals for transport, nor wheeled vehicles, so the roads were designed for travel on foot. Usually these roads were part of the tributes, and travelers had places to rest, eat, and even latrines at regular intervals, every 10 or 15 km. They were constantly watched, so even women could travel alone. Also, couriers (Paynani) were constantly traveling along those ways, keeping the Aztecs informed of events.

The Aztec empire produced the biggest demographic explosion in Mesoamerica: the population grew from an estimated 10 million to 15 million.

The most important official of Tenochtitlan government was often called The Aztec Emperor. The Nahuatl title, Huey Tlatoani (plural huey tlatoque), translates roughly as "Great Speaker"; the tlatoque ("speakers") were an upper class. This office gradually took on more power with the rise of Tenochtitlan. By the time of Auitzotl "Emperor" is an appropriate analogy, although as in the Holy Roman Empire, the title was not hereditary.

Most of the Aztec empire was forged by one man, Tlacaelel (Nahuatl for "manly heart"), who lived from 1397 to 1487. Although he was offered the opportunity to be tlatoani, he preferred to stay behind the throne. Nephew of Tlatoani Itzcoatl, and brother of Chimalpopoca and Motecuhzoma Ilhuicamina, his title was "Cihuacoatl" (in honor of the goddess, roughly equivalent to "counselor"), but as reported in the RamÐ"­rez Codex, "what Tlacaellel ordered, was as soon done". He gave the Aztec government a new structure, he ordered the burning of most Aztec books (his explanation being that they were full of lies) and he rewrote their history. In addition, Tlacaelel reformed Aztec religion, by putting the tribal god Huitzilopochtli at the same level as the old Nahua gods Tlaloc, Tezcatlipoca, and Quetzalcoatl. Tlacaelel thus created a common awareness of history for the Aztecs. He also created the institution of ritual war (the flowery wars) as a way to have trained warriors, and created the necessity of constant sacrifices to keep the Sun moving. Some writers believe upper classes were aware of this forgery, which would explain the later actions of Moctezuma when he met HernÐ"ÐŽn CortÐ"©s (a.k.a. Cortez). But eventually this institution helped to cause the fall of the Aztec empire. The people of Tlaxcala were spared conquest, at the price of participating in the flower wars. When CortÐ"©s came to know this, he approached them and they became his allies. The Tlaxcaltecas provided thousands of men to support the few hundred Spaniards. The Aztec strategy of war was based on the capture of prisoners by individual warriors, not on working as a group to kill the enemy in battle. By the time the Aztecs came to recognize what warfare meant in European terms, it was too late.

Aztec society

Class structure

The society traditionally was divided into two social classes; the macehualli (people) or peasantry and the pilli or nobility. Nobility was not originally hereditary, although the sons of pillis had access to better resources and education, so it was easier for them to become pillis. Eventually, this class system took on the aspects of a hereditary system. The Aztec military had an equivalent to military service with a core of professional warriors; only those that had taken prisoners could become full-time warriors, and eventually the honors and spoils of war would make them pillis. Once an Aztec warrior had captured 4 or 5 captives, he would be called tequiua and could attain a rank of Eagle or Jaguar knight, sometimes translated as "captain", eventually he could reach the rank of tlacateccatl or tlachochcalli. To be elected as tlatoani, one was required to have taken about 17 captives in war. When Aztec boys attained adult age, they stopped cutting their hair until they took their first captive; sometimes two or three youths united to get their first captive; then they would be called iyac. If after a certain time, usually three combats, they could not gain a captive, they became macehualli; their hair would still be quite long, indicating that they had not gotten a captive yet. That was rather shameful.

The abundance of tributes led to the emergence and rise of a third class that was not part of the traditional Aztec society: pochtecas or traders. Their activities were not only commercial: they also were an effective intelligence gathering force. They were scorned by the warriors - who nonetheless sent to them their spoils of war in exchange for blankets, feathers, slaves, and other presents.

In the later days of the empire, the concept of macehualli also had changed. Eduardo Noguera (Annals of Anthropology, UNAM, Vol. xi, 1974, p. 56) estimates only 20% of the population was dedicated to agriculture and food production. The chinampa system of food production was very efficient; it could provide food for about 190,000 people. Also, a significant amount of food was obtained by trade and tribute. The Aztec were not only conquering warriors, but also skilled artisans and aggressive traders. Eventually, most of the macehuallis were dedicated to arts and crafts. Their works were an important source of income for the city (Sanders, William T., Settlement Patterns in Central Mexico. Handbook of Middle American Indians, 1971, vol. 3, p. 3-44).

Excavations of some cities under Aztec rule show that a sizeable number of luxury items were produced in Tenochtitlan. More excavations are needed to show if this was true in other Aztec provinces, but if trade was as important as it seems, this could explain the rise of the Pochteca as a powerful class.

Slavery

Slaves or tlacotin (distinct from war captives) also constituted an important class. This slavery was very different from what Europeans of the same period were to establish in their colonies, although it had much in common with the slaves of classical antiquity. (SahagÐ"Ñ"n doubts the appropriateness even of the term "slavery" for this Aztec institution.) First, slavery was personal, not hereditary: a slave's children were free. A slave could have possessions and even own other slaves. Slaves could buy their liberty, and slaves could be set free if they were able to show they had been mistreated or if they had children with or were married to their masters.

Typically, upon the death of the master, slaves who had

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