“KOYOLXAUHKI”  
From  the  books  
KETZALKOATL  XIUHPOHUALLI-­‐CHIKOZE  TONATIUH  
THE  CALENDAR  OF  KETZALKOATL  &  THE  SIXTH  SUN  
And  
TLAKOKUAUHTLI  
THE  EAGLE  OF  THE  SUN  
By  
Oscar  Ayotzintli  
 
REBIRTH  OF  HUITZILOPOCHTLI  IN  KOATEPEK:  DAY:  13  TOCHTLI,  MONTH:  PANKETZALIZTLI,  
YEAR:  1  TOCHTLI  /  DEC  19TH,  1090  AD  
 
The  festivity  of  the  rebirth  of  the  Lord  Huitzilopochtli  was  celebrated  the  last  day  of  the  15th  
month   Panketzaliztli   (Raising   of   the   Flags),   we   just   need   to   know   the   year.   We   calculated  
the  rebirth  of  the  Lord  Huitzilopochtli  to  have  happened  while  the  Mezitin  lived  on  the  top  
of  Koatepek  (Serpent  Mountain);  recently  found  as  the  misspelled  Hualtepec,  Hidalgo.    
 
The   myth   mentions   how   the   Lady   Koatlikue   (Serpent   Skirt)   gives   birth   to   the   Lord  
Huitzilopochtli,   who   immediately   tries   to   save   her   form   his   brothers   and   sister   Koyolxauhki  
(Rattle  Adorned),  he  kills  the  brothers  and  cuts  his  sister  into  pieces,  including  her  head.  
 
The  “Folios  5  and  6  of  the  Codex  Boturini-­‐Tira  de  la  Peregrinación”  shows  that  the  Mezitin  
stayed  there  from  the  year  “2  Kalli”  to  the  year  “3  Tekpatl,”  a  total  of  28  years,  and  at  some  
point  between  those  years  they  experienced  a  grand  event  that  started  the  myth.    
 
The  “History  of  the  Mexicans  as  Told  by  Their  Paintings”  says  that  “[they]  fulfill  11  years  of  
the   second   cycle   of   13   years,”   and   a   few   years   later   in   Koatepek,   Koatlikue   gave  
Huitzilopochtli  new  life.1  
   
One   key   to   finding   the   date   is   under   the   colossal   head   sculpture   of   Koyolxauhki   at   the  
Museo   Nacional   de   Antropología;   this   magnificent   head   has   a   carving   under   it:   a  
“Makizkoatl”  (Bracelet  Serpent),  the  “Atl-­‐Tlachinolli”  (Burning  Water),  and  less  noticeable  
on  its  side  the  year  “1  Tochtli”  (Rabbit),  a  date  that  suggests  her  death.    
 
The   “Folio   10   of   the   Codex   Azcatitlan”   shows   the   year   “1   Tochtli”   above   the   figure   of  
Huitzilopochtli   in   Koatepek,   and   the   “Folio   6   of   the   Tira   de   la   Peregrinación”   the   year   “1  
Tochtli”   is   placed   only   two   years   before   the   Mezitin   left   Koatepek,   and   one   year   before  
they  did  their  New  Fire  Celebration  (Year  “2  Akatl”).  This  correlation  makes  perfect  sense,  
since   the   myth   is   a   reflection   of   an   internal   conflict   between   the   clans,   the   battle,   a   victory,  
and  finally  their  separation.                        
 
                                                                                                               
1
 History  of  the  Mexicans  as  Told  by  Their  Paintings  Chap  11  
 KOYOLXAUHKI-­‐TONATIUH,  THE  SIXTH  SUN  
 
We   weren’t   certain   of   what   the   Sixth   Sun   should   be   called   or   when   it   was   born.   We   first  
thought   that   the   cyclical   count   of   the   Suns   should   repeat   itself   starting   again   with   “4  
Ozelotl”   (Jaguar).   But   we   came   upon   very   interesting   data   from   the   discovery   of  
Koyolxauhki’s  monolith.    
 
On   the   night   of   Feb   21st,   1978,   while   digging,   and   by   chance,   workers   for   the   electric  
company   struck   this   giant   stone   sculpture.   But   it   would   not   be   until   the   morning   of   the   23rd  
that   the   company   decided   to   call   and   report   it   to   INAH’s   Office   of   Archeological   Rescue,  
ending  with  the  total  excavation  of  the  piece  on  the  28th.2  This  event  is  extremely  important  
because   it   marks   the   beginning   of   the   “Proyecto   Templo   Mayor”   (Great   Temple   Project),  
which   gave   excellent   results   like   rescuing   more   than   7,000   valuable   Mexika   artifacts,  
building   the   Templo   Mayor   Museum   and   reviving   a   cultural   interest.   Even   though   the  
discovery  was  on  the  21st,  it  was  the  23rd  that  we  hold  most  important,  because  without  that  
phone  call  “Koyolxauhki”  (Rattle  Adorned)  -­‐and  Templo  Mayor  by  proxy-­‐  would  never  have  
been  recued.  It  wouldn’t  have  survived.  That  phone  call  changed  history.    
 
The   Correlation   of   the   date   Feb   23rd,   1978   =   day-­‐sign   “4   Atl”   (Water),   year   “5   Tochtli”  
(Rabbit).  Here  we  encounter  a  very  nice  combination.  Her  numeral  is  “4”  representing  the  
movements  of  the  Sun  -­‐just  like  all  the  other  Suns-­‐   and  her  sign  is  “Atl,”  the  same  element  
as  the  4th  Sun  (Table  5).  Koyolxauhki  was  officially  found  the  first  day  of  the  year,  and  only  
five  years  after  the  beginning  of  the  Sixth  Sun  (1974).  Her  brother  Huitzilopochtli  was  born  
on  Feb  22nd,  the  last  day  of  the  year,  which  amazingly  connects  these  siblings  even  more.    
 
We   can   poetically   say   that   on   Feb   23rd,   1978,   the   fallen   female   warrior   Koyolxauhki,   who  
could   be   linked   to   the   Lord   Tezkatlipoka   because   of   her   nocturnal   origin,   who   was   killed  
and   sacrificed   centuries   ago   by   her   brother   Huitzilopochtli,   traveled   to   the   Underworld   and  
returned.   Like   Huitzilopochtli,   she   was   reborn   from   her   mother   Koatlikue/the   Earth,   and  
reincarnated,   like   all   the   brave   warriors   do   after   dying   in   war,   as   a   “Tonal-­‐
Tlazopapatlantinemi”   (Worthy   Solar   Flyer).   Her   new   home   is   “Tonatiuhichan-­‐Yaotlanpa”  
(Sun’s  Home-­‐Warriors’  Place),  she  now  has  light,  and  is  no  longer  a  threat  to  the  Earth.    
 
Because  of  the  significance  of  her  discovery  and  her  perfect  fit  with  the  beliefs  and  customs  
of  the  natives,  we  want  to  nominate  the  powerful  Lady  Koyolxauhki  as  “Nahui  Atl-­‐Chikoze  
Tonatiuh”   (Four   Water-­‐The   Sixth   Sun).   Her   story   is   a   beautiful   metaphor.   She   died   in   battle  
and  disappeared,  just  like  the  Anahuak  Nation,  its  culture,  and  its  people.  But  from  out  of  
nowhere   she   reappeared   and   started   a   new   cultural   movement.   She   fought   against   her  
tribe,  and  centuries  later  reconciled  with  it,  just  like  the  contemporary  Mexican  people  are  
learning  to  reconcile  with  their  past,  accept  it  and  fully  embrace  it.  She  is  ready  to  be  the  
New  Anahuak’s  Sun:  Nahui  Atl-­‐Koyolxauhki-­‐Tonatiuh,  the  Sixth  Sun!    

                                                                                                               
2
 Historia  de  México,  Gloria  M.  Delgado  de  Cantú  p  234  
  
Xiuhkoatl  as  a  Weapon:    
 
The   ceremony   of   the   Rebirth   of   the   Lord   Huitzilopochtli   on   Dec   19th   culminated   with   a  
special  Fire  Celebration  at  the  end  of  the  month  “Panketzaliztli”  (Raising  of  the  Flags).  The  
“Folio   11   of   the   Codex   Azcatitlan”   shows   the   Xiuhkoatl   coming   out   from   a   temple   on   top   of  
“Koatepek”  (Serpent  Mountain)  during  that  event,  which  was  then  used  by  Huitzilopochtli  
as  a  deadly  weapon.  
 
The  entire  second  half  of  the  Codex  Borbonicus  depicts  each  native  festivity  that  took  place  
during  the  year-­‐sign  “1  Tochtli”  (Rabbit).  Its  folio  34  particularly  shows  Huitzilopochtli  and  
his   Fire   Celebration   during   Panketzaliztli.   But   even   though   this   ceremony   was   held   during   a  
year   “1   Tochtli,”   the   codex   depicts   the   year-­‐sign   “2   Akatl”   (Reed)   on   top   of   the   page,  
misleading   many   experts   to   believe   that   this   is   the   cyclical   52-­‐year   New   Fire   Celebration  
held  on  Feb  22nd.  
 
Let  us  revisit  the  origin  of  Panketzaliztli.  Huitzilopochtli’s  rebirth  happened  on  the  day-­‐sign  
“13  Tochtli”  (Rabbit)  of  the  year  “1  Tochtli,”  which  we  correlated  with  Dec  19th,  1090  AD.3  On  
top   of   “Koatepek”   (Serpent   Mountain)   the   Lady   “Koatlikue”   (Serpent   Skirt)   got  
miraculously   pregnant.   Her   daughter   “Koyolxauhki”   (Rattle   Adorned)   found   out   and   saw   it  
as   a   shameful   act   and   decided   to   call   her   brothers,   the   “Zentzonhuitznahua”   (400  
Southerners),   to   kill   her.   The   Lord   Huitzilopochtli   waited   inside   Koatlikue’s   womb,  
anxiously   asking   for   updates   on   the   whereabouts   of   his   approaching   sister   and   her   army   of  
brothers.  Just  as  Koatlikue  was  about  to  be  killed,  the  Lord  Huitzilopochtli  was  reborn  as  a  
full-­‐fledged   warrior   and   began   to   battle.   In   the   midst   of   fighting   he   asked   a   mountain  
dweller  of  Koatepek  named  “Tochan-­‐Kalki”  (Place  and  House  of  the  Rabbit)  to  pass  him  a  
Xiuhkoatl  and  set  it  on  fire  for  him.  Huitzilopochtli  used  this  deadly  weapon  to  slay  his  sister  
and  brothers,  and  saved  his  mother’s  life.    
 
Before  we  continue,  we  must  clarify  that  most  historians  and  scholars  describe  both  solar  
Lords   “Nanahuatzin-­‐Tonatiuh”   (Blistered   Noble-­‐The   Sun)   and   Huitzilopochtli   as   if   they   are  
the  same  entity,  but  there  is  a  main  difference  between  them.  Nanahuatzin  represents  the  
Sun   in   its   physical   celestial   body   form,   while   Huitzilopochtli   represents   the   heat   of   the   Sun,  
or   the   energy   of   the   Sun   coming   down   to   Earth.   The   same   happens   with   the   Lord/Lady  
“Tlalteotl”   (Earth   Divinity),   “Zipaktli”   (Crocodile)   and   Koatlikue.   Tlalteotl   is   the   Earth   at  
night,  Zipaktli  is  its  “Nahualli”  (Nature-­‐Mate),  and  Koatlikue  is  a  female  aspect  of  the  Earth’s  
mountains.   Koatepek   is   her   synonym.   She   is   a   womb   and   an   origin,   just   like   the   sacred  
mountain   “Chikomoztok”   (Seven   Caves   Place).   And   the   reliefs   of   the   mountains   resemble  
large  serpents  coming  down  from  the  top,  creating  an  inmense  serpent  skirt.    
 
As  a  cosmogony  event  we  found  that  the  Lady  Koatlikue  represents  the  Earth’s  womb,  the  
Lord  Huitzilopochtli  represents  the  energy  of  the  Sun,  and  the  400  Southerner  Lords  are  the  
stars   of   the   South.   The   name   of   the   mountain   dweller   Tochan-­‐Kalki   breaks   down   as:  
“Tochan”  (Rabbit’s  Place),  representing  the  day-­‐sign  “13  Tochtli,”  and  “Kalki”  (At  Its  Home),  
representing   the   year-­‐sign   “1   Tochtli,”   a   year-­‐sign   that   was   ruled   by   Huitzilopochtli   himself.  
The  Xiuhkoatl  represents  the  successfully  lit  ceremonial  fire  during  that  night.    
 
                                                                                                               
3
 The  Calendar  of  Ketzalkoatl,  Oscar  Ayotzintli  p  32  33  
Finally  Koyolxauhki  is  some  kind  of  leading  Star,  and  not  the  Moon  as  some  have  claimed.  
The  Lord  “Tekziztekatl”  (Snail  Host)  is  already  proven  to  be  a  representation  of  the  Moon  
as  a  celestial  body  in  myths,  depictions,  and  more  recent  and  intense  studies  do  not  find  any  
lunar  glyphs  or  iconography  that  would  make  Koyolxauhki  a  Moon  deity.4  The  descriptions  
of   the   Lady   Koyolxauhki   mention   warrior   qualities,   making   her   a   “Zihuapilli”   (Noble  
Woman),   and   her   depictions   show   other   attributes   such   as   a   semi-­‐naked   body,   adornments  
on  her  cheeks  and  wrists  made  of  gold  and  rattle  seeds,  two  long  earrings  in  the  shape  of  
year-­‐signs,   animal   skulls   on   her   knees   and   elbows,   life   serpents   around   her   body,   and   a  
serpent  belt  holding  a  human  skull  on  her  back.    
 
To   us,   this   physical   description   closely   resembles   a   young   “Tzitzimitl”   (Shooting,  
Penetrating   and   Stinging   Arrow):   female,   fanged   arms   and   legs,   semi-­‐naked   body,   and   long  
earrings.   Her   skull   belt   and   cheek   adornments   can   be   related   to   the   nocturnal   creature  
“Tlalteotl”   (Earth   Divinity)   -­‐who   is   also   associated   to   a   Tzitzimitl-­‐.   Koyolxauhki,   whose   main  
goal  is  to  destroy  the  Earth’s  womb,  is  not  just  a  simple  deity  of  the  night.  She  is  a  powerful  
and   dangerous   “Zihuapilli-­‐Tzitzimitl”   (Noble   Woman-­‐Shooting,   Penetrating   and   Stinging  
Arrow)!  In  the  myth,  because  the  only  way  for  Huitzilopochtli  to  stop  Koyolxauhki  was  to  
set  a  Xiuhkoatl/Fire  Ceremony,  and  since  we  know  Koyolxauhki  is  a  Tzitzimitl,  we  can  now  
label  the  Xiuhkoatl  a  Tzitzimitl  slaying  weapon.      
 
Looking  at  the  story  metaphorically,  the  Lady  Koatlikue,  as  the  Earth’s  womb,  gives  new  life  
to   the   Lord   Huitzilopochtli.   As   the   Sun   rises   from   the   East,   Huitzilopochtli   starts   to   gain  
energy   from   the   Sun   until   it   reaches   its   highest   point   at   noon,   representing   the   time   that  
Huitzilopochtli   spent   inside   his   mother’s   womb   to   become   a   full   warrior.   Finally,   the  Lord  
was   completely   reborn   and   fought   his   brothers,   killing   most   of   them   during   daytime.   But  
the   Lady   Koyolxauhki   was   special;   she   was   the   strongest.   The   obscurity   of   the   night   was  
taking   over   the   Earth   and   Huitzilopochtli   needed   a   new   strategy.   He   decided   to   light   up   the  
powerful   Xiuhkoatl!   Huitzilopochtli   used   it   to   destroy   his   sister   and   cut   her   into   pieces,  
leaving   her   body   at   the   bottom   of   the   mountain   and   her   head   on   the   top,   signaling   the   end  
of  a  total  failed  attempt  by  Koyolxauhki  to  destroy  the  Earth’s  uterus.  Keeping  this  idea,  it  
makes  sense  that  a  powerful  falling  star  -­‐called  Tzitzimitl  by  the  natives-­‐   may  represent  an  
actual  giant  asteroid  that  has  the  potential  to  destroy  the  planet.    
 
But,   how   powerful   is   this   Xiuhkoatl   weapon   and   how   does   it   look   in   real   life?   We   believe  
that  the  “Axiuhkoatl”  (Water-­‐Fire  Serpent)  holds  half  of  the  answer.  We  instantly  associate  
the  powerful  lightning  bolt  energy  of  the  Axiuhkoatl  and  its  ability  to  cause  devastating  and  
irreversible   damage   with   the   descriptions   of   the   deadly   weapon   of   Huitzilopochtli,   which  
also   causes   unimaginable   fire-­‐like   destruction.   The   other   half   of   the   answer   was   recently  
discovered   by   Dr.   McDavitt   when   he   compared   the   fire   serpents   in   the   “Folio   37   of   the  
Codex   Borgia,”   the   “Bilimek   Vessel,”   the   “Koyolxauhki   Templo   Mayor   Fragment”   (Figure  
29),  the  “Mapa  de  Cuauhtinchan  1,”  and  Sahagún’s  description:    
 
“…  our  god  Huitzilopochtli  used  two  things  against  his  enemies  to  terrify  or  drive  them  away;  
one  is  called  Xiuhkoatl,  and  the  other  Mamalhuaztli…  and  he  had  a  royal  scepter  in  his  hand,  a  
snake  made  of  mosaic,  which  they  called  Xiuhkoatl,  not  straight  but  tortuous  or  warped,  and  

                                                                                                               
4
 The  New  Tenochtitlan  Templo  Mayor  Coyolxauhqui-­‐Chantico  Monument,  H.  B.  Nicholson  p  84    
that,  being  alive,  like  a  necromancer  in  battles  [with  the]  great  living  serpent,  he  threw  it  on  
his  enemies  with  which  he  frightened  them  to  flee."5  
 
McDavitt’s  conclusion  was  that:    
 
“The  blue  Xiuhkoatl  carried  by  Huitzilopochtli  is  a  turquoise  mosaic  encrusted  “Atlatl”  (Dart  
Thrower)   called   Xiuhatlatl   (Fire   Dart   Thrower)   -­‐Atlatls   were   depicted   as   snakes   because   the  
Atlatl   warrior   was   a   “striker”   who   pierced   enemies   with   his   deadly   darts   like   venomous   snake  
fangs…  If  the  Xiuhkoatl  was  ever  a  real  weapon,  it  likely  was  a  fire-­‐dart,  where  the  top  was  lit  
on  fire  before  casting.”  
 
The  Codex  Florentino  actually  shows  the  Lord  Huitzilopochtli  holding  the  classic  Xiuhkoatl  
but  as  the  mentioned  Xiuhatlatl  (Figure  35).  The  great  power  of  this  burning  flying  dart  was  
compared  -­‐by  the  natives-­‐  to  a  serpent’s  fangs  that  stroke  like  a  lightning  bolt;  and  that  was  
how  Huitzilopochtli  used  it  to  killed  his  sister  Koyolxauhki  (Figure  29).                
 
A   more   realistic   account   by   Durán   tells   us   that   Koyolxauhki   was   a   female   warrior   leader  
who   accompanied   the   Mezitin   tribe   on   their   journey   to   Tenochtitlan,   and   started   a   war  
between  the  clans.6  Judging  her  story  we  think  that  the  actual  event  was  a  civil  war  within  
the  clans,  which  many  years  later  was  turned  into  a  myth  to  remember  the  epic  battle.    
 
On  a  side  note,  this  story  also  reminds  us  how  the  Lady  “Meyahualli”  (Round  Agave)  was  
originally  related  to  a  Tzitzimitl.  She  came  from  the  heavens  and  died,  becoming  an  agave  
plant.  It  is  possible  that  the  lifeless  body  of  Koyolxauhki  turned  into  the  “Koyotlikuahuitl”  
(Rattle   Tree)   or   Yellow   Oleander   (Cascabela   Ovata),   the   seeds   of   which   are   still   used   for  
ceremonial  dances.    
 

                                                                                                                                   
Fig  29.  Koyolxauhki  &  Xiuhkoatl  [Xiuhatlatl]                                                                                          Fig  35.  Huitzilopochtli  &  Xiuhkoatl  [Xiuhatlatl]    
 
   
 
 

                                                                                                               
5
 Historia  General  de  las  Cosas  de  Nueva  España,  Bernardino  de  Sahagún  Vol  4  p  101  
6
 Estudios  de  Cultura  Nahuatl,  Justino  Fernández  Vol  4  p  40  41  45  46  52