By Eugenio Amézquita Velasco
- The Fuego Nuevo Secondary School created a shallow burial dedicated to Emperor Cuauhtémoc, evoking the Mexica rite.
- The Mexica buried their dead in courtyards, with offerings and personal items that guided the soul toward Mictlán.
- Warriors and nobles were cremated; their ashes were kept in urns adorned with jade and divine symbols.
- The xoloitzcuintle was an essential guide for the soul in the underworld, present in both real and symbolic burials.
- Bioarchaeology confirms that Mexica funerary rituals varied according to age, status, and cause of death.
SAN MIGUEL DE ALLENDE – The Mexica civilization, commonly known as the Aztecs, developed one of the most sophisticated worldviews in Mesoamerica regarding death. For them, death was not an end but a transition to other planes of the universe. This belief was reflected in their funerary rituals, which varied depending on the type of death, social status, and spiritual destiny of the deceased. Death was part of a cosmic cycle, and the living had the responsibility to accompany the soul on its journey through precise and symbol-laden ceremonies.
The General Secondary School “Fuego Nuevo” in this municipal seat will present a Mexica-style burial, which for the popular classes was performed in a shallow manner, that is, above ground.
The soul’s destiny depended on how the person had died. Those who died of natural causes undertook a four-year journey to Mictlán, the realm of the dead ruled by Mictlantecuhtli and Mictecacíhuatl. This journey passed through nine levels, each with obstacles the soul had to overcome. In contrast, warriors who died in battle and women who died in childbirth were considered chosen by the gods: their souls went to Tonatiuhichan and Cihuatlampa, respectively. Those who drowned or were struck by lightning were received in Tlalocan, the aquatic paradise of Tláloc.
(https://arqueologiamexicana.mx/mexico-antiguo/los-destinos-de-los-muertos-en-la-cosmovision-mexica)
Shallow burials were common among the lower classes. Bodies were buried in domestic courtyards, in shallow graves, accompanied by offerings that included food, tools, personal items, and amate paper figures. This practice did not imply poverty but rather a deep spiritual connection between the home and the deceased. Burial at home reinforced continuity between generations and the presence of ancestors in daily life.
Nobles, priests, and distinguished warriors were cremated. Fire played a purifying role, and the ashes were placed in urns decorated with jade, turquoise, and religious symbols. These urns were buried in temples or ceremonial spaces, reaffirming the link between earthly power and the divine. In some cases, cremated artifacts were included with the body, such as animal bones, obsidian knives, and deity figures.
The xoloitzcuintle, a hairless dog native to Mesoamerica, played a crucial role in funerary rituals. It was believed that this animal accompanied the soul on its journey through the underworld, helping it cross the river Apanohuacalhuia. Therefore, it was common to bury xoloitzcuintle figures or even real specimens alongside the deceased. Its presence ensured that the soul would not get lost on the way.
Offerings were essential at all social levels. They included maize, beans, water, blankets, tools, toys (in the case of children), and paper figures representing spiritual guides. These offerings not only helped the soul on its journey but also reaffirmed the relationship between the living and the dead. In some burials, skull masks representing Mictlantecuhtli, the god of the underworld, were placed.
Priests led funerary ceremonies with chants, prayers, copal incense, drums, and flowers. The Tonalpohualli calendar determined the auspicious days for each type of ritual. Ceremonies could last several days and required active participation from the family, who fasted, sang, and made pilgrimages. The body was prepared with ointments, wrapped in cotton blankets, and accompanied by ritual objects.
Bioarchaeology has confirmed these practices through the analysis of skeletal remains, urns, and offerings found at sites such as the Templo Mayor. Studies reveal differences in funerary treatment according to age, sex, and cause of death. For example, the perforated skulls of the Huei Tzompantli mostly belonged to young adults sacrificed in religious rituals. These structures were not mere displays but part of the cosmic order the Mexica sought to maintain.
Infant death also had specific rituals. Children were considered pure beings, and their death was seen as a direct return to Tlalocan. Their bodies were buried with toys, flowers, and water—elements symbolizing innocence and rebirth. Mothers performed special chants, and candles were lit for several days to guide the child’s soul. These rituals reflected the tenderness and respect with which the Mexica treated death from infancy.
In conclusion, Mexica funerary rituals were a profound expression of their worldview. Shallow burials, far from being rudimentary, were rich in symbolism and spirituality. Death was understood as part of an eternal cycle, where each passing reaffirmed the cosmic order and the presence of the sacred in everyday life. Thanks to archaeology and physical anthropology, we can now reconstruct these practices with objectivity and detail, revealing the spiritual richness of one of Mesoamerica’s most complex cultures.
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