Early Aztecs

Here the migration myth enters the realm of actual history. Returning to Chapultepec, the Mexica soon faced another threat, this time from a coalition led by the Tepanecs of Atzcapotzalco and supported by neighboring Culhuacan. The coalition aimed to regain control of the springs at Chaputlepec, and a coveted resource located between the territories of the two communities. The Mexica were seen to be dangerous squatters and were decisively defeated in the woods in the area of modern Chapultepec Park in Mexico City. The refugees dispersed around the countryside and nearby marshes of the lagoon, while the Mexica leader weas taken to Calhuacan for sacrifice. Eventually the main group of refugees made their way to Caulhuacan to beg protection of its rulers. The council decided to grant the refugees some land. The Mexica proceeded to adapt themselves to this environment. Small agricultural plots were built among the crags and boulders, and gradually the people were allowed to trade in nearby Culhuacan.

As a degree of acceptance grew, courtship and intermarriages also began. Soon the Mexica were establishing bonds of kinship and began to regard themselves in some measure as a part of "Toltec" civilization. The Mexica position within Culhuacan was strengthened when they enlisted as allies in a small-scale war against Xochimilco. During this battle, the Mexica proved to be the deciding factor of this battle and presented the Culhua ruler with a pile of ears from warriors captured or killed in the battle. The Mexica began to feel as if they deserved a higher level of respect. The Mexica were viewed as inferior and looked down on as barbarians.

As discontent rose, the Mexica precipitated their own violent departure. The next day they made their way in canoes and makeshift rafts across the water to the uninhabited islands. When the Mexica arrived in the reedbeds, one of Huitzilopochtli's priests is said to have had a vision in which the ancestral deity appeared deity appeared reminding him that Copil's heart had been thrown to land nearby, and that this sacred spot would be marked by a large nopal cactus upon which an eagle would perch. This would be Huitzilopochtli's sacred sign for where the tribe was to found their city. As the Mexica spread out the following morning they saw an eagle on the cactus, where they quickly erected a rude platform with a reed hut temple as the shrine of their tribal divinity. This structure was the precursor of the Great Pyramid of Tenochtitlan that was eventually built on the foundation place. The Mexica thus claimed the island as their permanent home. The name Tenochtitlan refers to tetl, "rock", nochtli, "cactus," and tlan. The locative suffix.

The founding of Tenochtitlan, and within a few years the neighboring community Tlateloco, brought the long period of migration to a close. The Mexica were now established in their place of permanent residence. There were positive features of the island site. Birds, fish, and many other edible forms of aquatic life were abundant. Communication and transport by canoe to other lakeshore cities could be achieved with minimal effort.

Changes in social organization began to take place as the communities settled. At the time of the city's foundation the Mexica were lead by the chieftain Tenoch. After Tenoch died, a Mexica delegation approached the Culhua lords with a petition to ask for Acamapichtli to become tlatani as a noble descended from Mexica and Culhua families.

The Mexica leaders began to intermarry with the nobility of neighboring towns, the community became increasingly separated in terms of socio-economics classes. In the early years of Tenochtitlan private control of land was hardly established, but as the practice of war gegan to increase, land was to become a priciple reward for the rising warrior class, as a dominant factor in the changing economy.