Aztec Social Heirarchy

The Priests (Tlamacazqui): Central to the Aztec civilization's spiritual and educational frameworks, the Tlamacazqui—or Aztec priests—were revered as conduits to the divine. Derived from Nahuatl, meaning "giver of things," this term encapsulates their role as intermediaries between the earthly and the celestial realms. Their profound connection with the gods positioned them uniquely within Aztec society, where they were both guardians of sacred knowledge and pivotal in maintaining cosmic equilibrium.

The Tlamacazqui's intimate relationship with the gods empowered them to conduct rituals and sacrifices critical for preserving the balance of the universe. Through elaborate ceremonies, often marked by the seasons or agricultural cycles, they communicated with deities to ensure the community's prosperity and survival. For instance, the annual "Toxcatl" ceremony, dedicated to the god Tezcatlipoca.

As custodians of the Aztecs' theological and cosmological wisdom, the Tlamacazqui were experts in interpreting sacred texts, such as the tonalamatl (a divinatory calendar), and codices that chronicled celestial knowledge and rituals. Their profound understanding of the universe and the divine will was disseminated through rigorous instruction in the Calmecac, where they molded the minds of the nobility's youth, imparting lessons on ethics, spirituality, and the intricate calendar system.

While primarily spiritual figures, the Tlamacazqui often intersected with the political realm, advising the Tlatoani (the Aztec ruler) and nobility on matters of statecraft and divine law. Their authority to interpret the gods' will granted them a subtle but profound influence over Aztec governance, aligning the spiritual and temporal orders.

Beyond their religious duties, the Tlamacazqui were esteemed educators, overseeing the Calmecac's curriculum. Here, they instructed future leaders in their schooling in not only theology and history but also astronomy, math, and philosophy, emphasizing the moral and ethical underpinnings of Aztec society. Their revered status was reflected in their participation in nearly all aspects of public life, from the most private rituals to grand state ceremonies.

The Tlamacazqui orchestrated the Aztec religious calendar's numerous ceremonies, guiding the populace through the observance of rituals that ranged from household offerings to the grandiose public sacrifices that defined major festivals. Their meticulous execution of these rituals underscored their pivotal role in sustaining the spiritual well-being of their civilization.

In every public ceremony, the presence of the Tlamacazqui lent an air of solemnity and sacredness, whether invoking the gods during harvest festivals or leading the solemn rites of coronation. Their ability to bridge the human and divine realms was manifest in their conduct of sacrifices, prayer, and ritualistic storytelling, ensuring the continued favor of the gods.

The Tlamacazqui were far more than ritual specialists; they were integral to the fabric of Aztec society, embodying its spiritual aspirations and ethical principles. Their legacy, a testament to the depth of Aztec spirituality and intellectualism, continues to inform our understanding of this complex civilization. Through their teachings, rituals, and guidance, they nurtured a cosmology that intricately linked the Aztec people to the universe's natural and divine orders, making them indispensable to the spiritual and cultural vitality of their world.

Eagle Warriors (Cuauhtli): These were elite warriors representing Quetzalcoatl. They were among the most prestigious military orders in Aztec society. Eagle Warriors wore attire that resembled eagles, they specialized in reconnaissance and day warfare, symbolizing the sun and its journey across the sky.

Jaguar Warriors (Cuauhocelotl): Equally Prestigious, Jaguar Warriors representing Tezcatlipoca wore skins and helmets that resembled jaguars, symbolizing the night and their mastery of ambush tactics. Jaguars were believed to represent Tezcatlipoca, a major deity associated with creation and destruction.

Cuachicqueh (Shorn Ones): This was a title given to the most feared and respected warriors who had taken many prisoners in battle. They shaved their heads except for a braid until they died in battle or captured another four enemies. The Cuachicqueh vowed not to take a step backward in battle usually interpreted as under penalty of death though this is not directly stated in any source only referenced by Duran who is known to like to throw dramatic flair to his writing. 

(The actual quote, from Durán, is:

"The first warriors marched into action were those called Cuachic, who were similar to an order of knights. Each one had sworn not to flee if faced by twenty enemies, nor to retreat on step even if this meant their death."

Tlamani: These were warriors who had captured at least one enemy. The act of capturing enemies was highly valued in Aztec society, as prisoners of war were often sacrificed to the gods. Becoming a Tlamani was the first step for a commoner to ascend the ranks and gain prestige in Aztec military and society.

Pipiltin: Though not a warrior class per se, the Pipiltin were the noble class in Aztec society. Nobles were expected to be warriors and leaders in battle, and their military achievements could enhance their status and that of their families.

Tequihua: This term referred to the experienced warriors who had demonstrated bravery and skill in battle but might not belong to one of the more elite orders like the Eagle or Jaguar warriors.

The Aztec military structure was complex, with a clear hierarchy and a system that rewarded bravery, skill, and the capture of enemies. Achievements in warfare were a means for individuals to gain status, wealth, and power within Aztec society.

The Aztec civilization (Mexica civilization) was intricately structured, with the Macehualtin (meh-SHWAHL-tin) forming the backbone of everyday economic and cultural life. They were the essential workers of their time, engaging in agriculture, craftsmanship, trade, and other labors.

• Farming: The majority of Macehualtin were engaged in agriculture, cultivating crops like maize (centli), beans (etl), squash (ayotli), and chilies (chilli). They utilized sophisticated methods such as the chinampa (chinamitl) system, or floating gardens, to maximize agricultural output in marshy areas surrounding Lake Texcoco.
• Craftsmanship and Trade: Artisans, known as tolteca (craftsmen, a term borrowed from the earlier Toltec civilization and used to denote skilled artisans), created pottery, textiles, and jewelry. These goods were essential for both local use and trade. The pochteca (pohch-TEH-kah) were merchants who traveled extensively to trade Aztec goods for luxury items and resources that were not locally available. Their role was crucial in connecting the Aztec economy with that of distant regions.
• Military Service: Military service was a significant aspect of Macehualtin life, providing an avenue for social advancement through bravery and success in battle.
• Tribute and Taxation: The Macehualtin were required to contribute tributes and taxes to the nobility and the state. This could be in the form of goods, labor (tequitl), or military service, supporting the empire's expansion and the elite's wealth.

• Calpulli: The calpulli (kal-POO-lee) was the fundamental community unit within Aztec society, comprising extended families who lived and worked together. Each calpulli had its own leadership, temple (teocalli), and lands. This system was crucial for land allocation, labor organization, and providing education and religious instruction.
• Education: Emphasis on education was strong, with children taught about history, religion, and crafts appropriate to their gender—military skills for boys and domestic crafts for girls. Education took place within the calpulli or in neighborhood schools.
• Religion and Festivals: The Macehualtin were deeply involved in the religious life of their community, participating in ceremonies and festivals that were vital for appeasing the gods and ensuring cosmic and social harmony.

The Mayeque were a class within the Aztec society who worked the land but did not own it. Their status was below that of the Macehualtin, the commoner class, and they were tied to the estates of the nobility or the temples, providing labor on these lands.

The Mayeque played a crucial role in the agricultural productivity of the Aztec empire, working primarily on lands owned by the nobility (Pipiltin) or the state. Unlike the Macehualtin, who could own land and had a certain degree of autonomy within the calpulli system, the Mayeque had limited rights and freedoms. They could not own land independently and were bound to serve on the estates to which they were attached.

Their primary responsibility was agricultural labor, including planting, tending, and harvesting crops essential to the Aztec economy and sustenance. In addition to farming, they might have been involved in construction projects, such as building temples and palaces, and in maintaining the infrastructure of the Aztec cities, such as roads and canals.

The Mayeque lived in modest conditions, often on the lands where they worked. Their living standards and the specifics of their duties varied depending on the wealth and status of the landowners they served. Some Mayeque might have had relatively stable and secure lives if they worked for benevolent or wealthy nobles, while others could experience hardship and heavy burdens.

Although their status was low and options limited, there were pathways for the Mayeque to improve their circumstances. Exceptional service, especially in military campaigns, could elevate a Mayeque or their family to a higher status, potentially even to that of a Macehualtin. This system of social mobility underscored the importance of military valor and service in Aztec society, offering a means of advancement for those who distinguished themselves.

Despite their lower status, the Mayeque were integral to the Aztec economy and society. Their labor ensured the production of the food and goods that sustained the empire. They contributed to the wealth and grandeur of the Aztec civilization, even though their own share in its riches was limited.

The Tlacotin (singular: Tlacotli) were another distinct class within the Aztec social structure, occupying a position that can be compared to that of slaves or indentured servants in other cultures. However, it's important to note that the concept of slavery in Aztec society had unique characteristics that differentiated it from the forms of slavery familiar in other parts of the world.

Tlacotin were individuals who found themselves in servitude for a variety of reasons. Some were captives taken in war. Others entered into servitude because of debts they could not pay, as a form of punishment for certain crimes, or through voluntary self-sale in times of extreme poverty, ensuring survival for themselves and their families. Interestingly, parents could sell their children into servitude, usually as a last resort during dire circumstances.

Despite their status, Tlacotin held certain rights that were protected by Aztec laws, marking a significant difference from other forms of slavery:

• They could own personal property.
• They were allowed to marry and have children, who were born free rather than in servitude.
• Tlacotin could buy their freedom, and they were often set free upon the death of their master.
• Their treatment by masters was subject to legal scrutiny; abuse could lead to their emancipation.

The duties of Tlacotin varied depending on their masters' needs. They could work in households, farming, construction, or any labor-intensive tasks. Their roles were not strictly defined, and they could perform a wide range of tasks as required.

There were avenues for Tlacotin to leave servitude. As mentioned, they could be emancipated for various reasons, including as a reward for good service, through purchase of their freedom, or upon the death of their master. This potential for mobility, though limited, was a key feature distinguishing them from slaves in societies with systems of chattel slavery, where enslaved individuals and their offspring remained property for life without rights or opportunities for emancipation.