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Authors: Joseph P. Farrell, Scott D. de Hart
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Xicocotl, thus making payment with little children. This was the first time that the sacrifice of human streamers occurred. 17
We have already encountered Huemac as one of the Aztec kings mentioned in the Codex Chimalpopoca , but now we learn of another presence behind the practice of human sacrifice: sorcerers, in addition to devils. In other words, the Aztec mythology is suggesting that we are looking at the activity of an initiated elite. And once again, sacrifice is referred to as a payment. It is thus difficult to avoid the conclusion that the “devils” were the ones demanding payment.
However, of all the suggestive passages in the Codex that refer to human sacrifice, one in particular stands out above all the rest for the breadth of its implications.
Well, it is told and related that many times during the life of Quetzlcoatl, sorcerers tried to ridicule him into making the human payment, into taking human lives. But he always refused. He did not consent, because he greatly loved his subjects, who were Toltecs. Snakes, birds, and butterflies that he killed were what his sacrifices always were.
And it is told and related that with this he wore out the sorcerers’ patience. So it was then that they started to ridicule him and make fun of him, the sorcerers saying they wanted to torment Quetzlcoatl and make him run away.
And it became true. It happened.
…
Then they tell how Quetzlcoatl departed. It was when he refused to obey the sorcerers about making the human payment, about sarificing humans. Then the sorcerers deliberated among themselves, they whose names were Texcatlipoca, Ihuimecatly, and Toltecatly. They said, “He must leave his city. We shall live there.” 18
This is a significant passage, for in it one finds the clear outlines of a peculiar story emerging:
1) The “old order,” represented by Quetzlcoatl, which refuses to institute human sacrifice;
2) The “new order” represented by three sorcerers, who eventually force Quetzlcoatl to abandon his city and take it over. These three sorcerers, along with King Quetzlcoatl, represent yet another variation, perhaps, of the Aztec version of the Hiram Abiff story, with the dedication of a temple by sacrifice;
3) Sacrifice is again referred to as a “payment,” a debt, and Quetzlcoatl’s refusal to institute the practice is, perhaps, suggestive of the fact that he did not accept the whole notion of payment and debt to begin with.
To put it succinctly, it would appear that one is looking at two ideologies, two conceptions, of the place of mankind within the vast “cosmic machine,” an older one, and a newer one, represented by Queztlcoatl and the sorcerers respectively. Those sorcerers were elsewhere called “devils,” and one in particular, “Yaotl,” was behind the practice.
All of this occurs in the post-Flood world of the Fifth Sun, so it is important to note one final thing. After the flood, the gods create “a new sun from the flames of the ‘spirit oven’ at Teotihuacan…” 19 The notion of sacrifice, in other words, was deeply tied to the most mysterious site on the world Grid in all of the Americas, as it was also tied to the notion of a recreation, a revitalization, of the sun and celestial machinery itself.
But before we look at the implications of these ideas at Teotihuacan, a closer look at the notion of sacrifice, payment, and debt in the culture that confronted the Aztecs is in order.
B. Sacrificial Atonement in Latin Christianity:
Anselm of Canterbury’s Cur Deus Homo
All across Western Europe, from whence the Conquistadores came, sacrifice was being offered in all the hamlet chapels, parish churches, deaneries, monasteries, and cathedrals of Europe: the sacrifice of the mass. Moreover, it would not take a great deal to show that many of these chapels, churches, and cathedrals were built over old pagan shrines or cult centers, occupying places on the
We have already encountered Huemac as one of the Aztec kings mentioned in the Codex Chimalpopoca , but now we learn of another presence behind the practice of human sacrifice: sorcerers, in addition to devils. In other words, the Aztec mythology is suggesting that we are looking at the activity of an initiated elite. And once again, sacrifice is referred to as a payment. It is thus difficult to avoid the conclusion that the “devils” were the ones demanding payment.
However, of all the suggestive passages in the Codex that refer to human sacrifice, one in particular stands out above all the rest for the breadth of its implications.
Well, it is told and related that many times during the life of Quetzlcoatl, sorcerers tried to ridicule him into making the human payment, into taking human lives. But he always refused. He did not consent, because he greatly loved his subjects, who were Toltecs. Snakes, birds, and butterflies that he killed were what his sacrifices always were.
And it is told and related that with this he wore out the sorcerers’ patience. So it was then that they started to ridicule him and make fun of him, the sorcerers saying they wanted to torment Quetzlcoatl and make him run away.
And it became true. It happened.
…
Then they tell how Quetzlcoatl departed. It was when he refused to obey the sorcerers about making the human payment, about sarificing humans. Then the sorcerers deliberated among themselves, they whose names were Texcatlipoca, Ihuimecatly, and Toltecatly. They said, “He must leave his city. We shall live there.” 18
This is a significant passage, for in it one finds the clear outlines of a peculiar story emerging:
1) The “old order,” represented by Quetzlcoatl, which refuses to institute human sacrifice;
2) The “new order” represented by three sorcerers, who eventually force Quetzlcoatl to abandon his city and take it over. These three sorcerers, along with King Quetzlcoatl, represent yet another variation, perhaps, of the Aztec version of the Hiram Abiff story, with the dedication of a temple by sacrifice;
3) Sacrifice is again referred to as a “payment,” a debt, and Quetzlcoatl’s refusal to institute the practice is, perhaps, suggestive of the fact that he did not accept the whole notion of payment and debt to begin with.
To put it succinctly, it would appear that one is looking at two ideologies, two conceptions, of the place of mankind within the vast “cosmic machine,” an older one, and a newer one, represented by Queztlcoatl and the sorcerers respectively. Those sorcerers were elsewhere called “devils,” and one in particular, “Yaotl,” was behind the practice.
All of this occurs in the post-Flood world of the Fifth Sun, so it is important to note one final thing. After the flood, the gods create “a new sun from the flames of the ‘spirit oven’ at Teotihuacan…” 19 The notion of sacrifice, in other words, was deeply tied to the most mysterious site on the world Grid in all of the Americas, as it was also tied to the notion of a recreation, a revitalization, of the sun and celestial machinery itself.
But before we look at the implications of these ideas at Teotihuacan, a closer look at the notion of sacrifice, payment, and debt in the culture that confronted the Aztecs is in order.
B. Sacrificial Atonement in Latin Christianity:
Anselm of Canterbury’s Cur Deus Homo
All across Western Europe, from whence the Conquistadores came, sacrifice was being offered in all the hamlet chapels, parish churches, deaneries, monasteries, and cathedrals of Europe: the sacrifice of the mass. Moreover, it would not take a great deal to show that many of these chapels, churches, and cathedrals were built over old pagan shrines or cult centers, occupying places on the
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