Xiuhcoatl Picture

XIUHCOATL (meaning either "fire serpent" or "turquoise serpent" in nahuatl, the language of the Mexica) is originally the weapon of Huitzilopochtli, the Mexica/Aztec War God, patron of Tenochtitlán and of all Mexico. One of the most feared and revered deities among the ancient Mexica, the cult of Huitzilopochtli has been mostly popularized during the reign of the Tlatoani ("speaker" in nahuatl, Tlatoani is practically the ruler of the Mexica Confederation) Chimalpopoca, whose brother was Tlacaelel, his Tlacochcalcatl (literally "The man from the house of darts", the highest rank of the Mexica military) and the first Cihuacoatl (literally "snake woman" in nahuatl, it was a political position of adviser to the Tlatoani, an office which Tlacaelel occupied during four consecutive Tlatoani).
Tlacaelel recast or strengthened the concept of the Aztecs as a chosen people, elevated the tribal god/hero Huitzilopochtli to top of the pantheon of gods, and increased militarism. In tandem with this, Tlacaelel is said to have increased the level and prevalence of human sacrifice, particularly during a period of natural disasters that started in 1446. It's also stated that it was during the reign of Moctezuma I, as an invention of Tlacaelel that the Xochiyaoyotl ("Flower Wars" in nahuatl, a series of battles ritually practiced between different altepetl [a concept roughly similar to that of city-states, they were geopolitical divisions of the Mexica Alliance] of Nahua peoples), in which the Mexica fought Tlaxcala and other Nahuan city-states, were instigated.
To strengthen the Mexica nobility, he helped create and enforce sumptuary laws, prohibiting commoners from wearing certain adornments such as lip plugs, gold armbands, and cotton cloaks. He also instigated a policy of burning the books of conquered peoples with the aim of erasing all memories of a pre-Mexica past.
When he dedicated the seventh reconstruction of the Huey Teocally (a.k.a "Templo Mayor") in Tenochtitlán, Tlacaelel had brought his nation to the height of its power. The dedication took place in 1484 and was celebrated with the sacrifice of many war captives. After Tlacaelel's death in 1487, the Mexica Confederation continued to expand north into the Gran Chichimeca and south towards the Maya lands.
In the Mexica Cosmology, as the weapon of Huitzilopochtli, the Xiuhcoatl is often equated to lightning (and is also thought as an atlatl [spear or dart]). It's also the Nahual (or spirit form) of the god Xiuhtecuhtli, the lord of the year (god of fire and the measurement of time, patron of the xiuhpohualli (the calendar of 365 days used by the Mexica). The iconography which represents the Xiuhcoatl, though, is even older than the Mexica, and is present among the imagery of Toltec and Teotihuacan cultures, as well as that of some Classic Maya cities. As a lightning-like weapon borne by Huitzilopochtli, soon after his birth (he was born from Coatlicue ["Serpent Skirt", an Earth Goddess] fully armed and grown up, at Coatepec ["Snake Mountain"]) he pierced his sister Coyolxauhqui, destroying her, and also defeated the Centzon Huitznahua (four hundred southerners, his brothers & sisters who tried to kill their mother). This incident is illustrated on a fragment of broken sculpture excavated from the Huey Teocalli of Tenochtitlán. The fragment was originally a part of a large stone disk that depicted the fallen Coyolxauhqui with the Xiuhcoatl fire serpent penetrating her chest. This Xiuhcoatl wielded by Huitzilopochtli symbolises the forces of darkness being driven out by the fiery rays of the sun.

- - -

In my original Story, the CUETZPALIN Mythos, there have been several "Xiuhcoatl Weapons", produced in mass scale by the Aztec Confederation of Aztlán during the Third Sun Era (between the 20th and 27th Centuries a.X), a period when the Aztecs, Cuetzpalin and hunahu alike, have joined forces with the Ahuitzotl from Aztlán's underworld and the No Fayan Akhs from Tredius, who arrived alongside Xiuhtecuhtli in Aztlán just after the Confederation regenerated its political stability since the past Ice Age. During this time, because of the militarized spacial expansion of the Aztec Confederation (mostly due to the fabrication and use of the Xiuhcoatl weapons), it's been known as "Xiuhcoatl Empire", and it has colonized several realms across the galaxy, one of its representatives in the planet of Tredius has been Teotihuacan, by then the most populated city of the planet, a vast and developed metropolis.

The Xiuhcoatl weapons are dark versions of the Hidden Element Weapons crafted by the Ahuitzotl's genetic relatives, the Pelasgian/Helladean Telkhines: instead of using Triton spines (a.k.a "Kratozoa"), they used the Tonalcoatl of fallen Cuetzpalin (the Tonalcoatl are pineal gland-like structures of the reptilian Cuetzpalin species, which is both the original and latter form of all Cuetzpalin. The Cuetzpalin are able to parasite other beings as Tonalcoatl and even take over the consciousness of their host). Unlike the Telkhine's Sekhem, Caduceus and Trident weapons, the Ahuitzotl's Xiuhcoatl weapons aren't able of using the external abilities of each hidden element, but rather manifest its inner properties (for example, a Xiuhcoatl weapon made with Xnobius can ignite or fire up itself, but not control other Xnobius stones. One made with Serapel can isolate substances like Teyoliatl in the very weapon but can't isolate other substances out of its reach like a Serapel Sekhem or Caduceus could) and are also like "living weapons" which keeps symbiotic relations with their users. The Xiuhcoatl were crafted in Aztec territory by the Ahuitzotl, and reproduced by the No Fayan industry, which was made possible in Aztlán by the development of a Xnobius chain over the foundation of the plan of Aztlán - Cipactli, the Huehueyolcatl, itself a source of endless energy - but of all the five hidden elements, only three were used: Xnobius (called by the Aztecs as Copalli), Serapel (in its activated state equated to jade, and in its hidden state equated to other silver metals under the generic term Tepoztli) and Cozauhqui.

The specific Xiuhcoatl Weapon depicted here is the weapon of the Aztec God of War, Wind, Movement, Blood Sacrifice, Dark Magic and patron of altepetl Yaoyotepetl: Huitzopoca. This weapon is older than most of the Xiuhcoatl weapons, and has been crafted before any possible alliance of Aztecs and Ahuitzotl, in the 9th Century b.X. It's size is that of a long spear thrown by an atlatl , but it and its blades can act as a double macahuitl. In its activated form, the fire snakes are able to consume the victims and grant more vital energy to its user. It's composed of all the three hidden elements which a Xiuhcoatl weapon can have:
  • Tepoztli in its inner structure to both isolate the Teyoliatl substance and channel it on the obsidian blades;
  • Cozauhqui on its outside structure both to make it endure any oxidation, climatic change and even destruction by several other materials, and to make it able of causing earthquakes on its own accord;
  • Copalli on its teeth-like inner structures and on its obsidian blade pieces, both to ignite the Teyoliatl substance (thus being the only technology able to convert such a substance -originally the blood of some Huehueyolcatl, and the only substance able to destroy the shadow-like Centzonmimixcoa- into plasma or gas-like states, proving to be extremely useful in battlefield against the hordes of darkness) and create fire.
After the disintegration of the Xiuhcoatl Empire, most of the Xiuhcoatl weapons in the galaxy have been destroyed, alongside the Xnobius chain which was formerly built over Cipactli, as a result of the battle between several rebels and the Aztec authorities, that caused a catastrophe in altepetl Teotlatlauhco, and almost released Cipactli from the entire plan of Aztlán. Huitzopoca's weapon, though, just as Xiuhtecuhtli's Kwandao, though, have remained as the weapons of those powerful gods for many generations to come.

- - -

Overall, the Xiuhcoatl's history and representation among several "precolumbian" cultures, as well the "appropriation" of such a concept as a weapon of Huitzilopochtli, and its eventual cult's popularization through the influence and force of Tlacaelel shows us the political and spiritual realms cannot be divided, and both act not through words, but through battle and bloodshed. The deities sacrificed themselves to shape the world, and just as they always renew throughout the ages (no matter we acknowledge them under one or another name, or even if we don't acknowledge them at all), the exercise of battle is the only way to prevent a state of existence based on the mediocricity of reproduction, and on the tyranny of speech and rationality. Battle, sacrifice and violence are expressions of creativity, renewal and autonomy. Too bad that in this age violence is increasingly being monopolized by the same few hands, institutions like the State, that only defend the interests of parasite-like bureaucrats and their true masters, those who detain the means of production. People end up criminalizing others' will of creating and renewing their own lives. Destruam et aedificabo.

Continue Reading: Places