Sociedad Mexicana y Nican-tlaca — para Restaurar lo Sagrado de la Vida.
El universo es una dualidad de energía. Esta es constante. No puede ser destruida. La energía únicamente cambia de forma. Algunos de los estados en los que la energía puede existir son masa o luz. La masa puede ser llamada potencial, fría, sólida, etc. A la luz puede dársele el nombre de cinética, calida, fluida. Cuando nuestros abuelos vieron estos hermosos sucesos, percibieron que todo esta relacionado a unos u otros; Y así entendieron que todo en nuestro planeta también tiene estas dualidades incluyéndonos a nosotros mismos. Pues cada partícula en nuestros cuerpos fue alguna vez parte del naciente universo. Para ellos, nosotros los humanos no éramos alguna forma de seres extraterrestres. Sino que somos parte de esta energía y movimiento: el sistema solar. A su vez, el sistema solar es una molécula de nuestra galaxia, y nuestra galaxia del universo. Nuestros ancestros llamaron a este universo creador nuestro Ometeotl. Como resultado, los miembros de la comunidad del Anahuac obedecieron los ciclos que gobiernan nuestro planeta, todos los movimientos y reverberaciones que son Ometeotl.
The Tlamatinime stated, "We know on Whom life is dependent; on Whom the perpetuation of la raza depends; by Whom begetting is determined; by Whom growth is made possible; how it is that one must invoke; how it is that one must pray." The Sacred dimension has disappeared in our urban existence, thus many of our gente have become corrupt; on a crooked path astray from reverence for the whole of our mother earth, an irreplacable gift from the Creator. If the Traditions of Mexico are to thrive again in this age, if our next Sun is to rise, then our people must restore primacy to the One on Whom life depends — Ipalnemohuani — and learn once again how it is that one must invoke and how it is that one must pray.
The alphabetic representation of the sound units of the words from the Anahuac and Quauhtlemallan (Maya) languages follows the system introduced by the Spanish missionaries immediately after the Conquest. Although there are modern phonetic alphabets to write Nahuatl, Yucatec-Maya, Quiche-Maya, and Mixtec, we have preferred to stay close to the traditional system preserved in the ancient manuscripts.
In general, all the letters have the same phonetic value as in Spanish. Nevertheless there are some exceptions and other points in particular that ought to be clarified for English-speaking readers:
a as in father au as in out c before /e/ and /i/ as in set; elsewhere, as in cap ch as in chew cu as in queen e as in met h with a soft aspiration as in horse hu as in wet i as in machine l as in lamb (except in final -tl) m as in more n as in no o as in organ p as in spoke qu as in kept t as in ton tl (word ending) as in Atlantic. Pronounce by touching the back of the front teeth with the tip of the tongue and releasing the air laterally (side of the tongue). Do not pronounce as kettle, sprinkle, or metal. ts and tz as in bits, pizza, or see u as in foot. u or hu- before a, e, i and o is pronounced as the English w. uh as in when x as in shoe y as in you z as in sun
The Maya language has several explosive consonants: h, k, p, t, tz. While Nahuatl words are stressed on the next to last syllable, Maya are often accented on the last.
Accent
The accent in Nahuatl falls on the second from last syllable, as illustrated in the examples below. Bold type indicates the accented syllable.
nican (here) coyotl (coyote)
The exception to this pattern occurs in direct address. When a person is being addressed, an accented /e/ is suffixed, as in the examples below. Bold type indicates the accented syllable.
Simple form
nonantzin
(mother)
nopilhuan
(my children)
~ Direct address
~ nonantzine
~ (oh, mother)
~ nopilhuane
~ (oh, my children)
Terminal /-ia/ is pronounced as two separate sounds: ee-a, with the accent on /i/, as in the examples below. Bold type indicates accented syllable.
Word
machtia (to teach)
ahuia (to be happy)
pia (to have)
Begin the song in pleasure, singer, enjoy, give pleasure to all, even to the Life Giver.
Delight, for the Life Giver adorns us. All the flower bracelets, your flowers, are dancing. Our songs are strewn in this jewel house, this golden house. The Flower Tree grows and shakes, already it scatters. The quetzal breathes honey, the golden quéchol breathes honey.
You have transformed into a Flower Tree, you have emerged, you bend and scatter. You have appeared before Ometeotl's face as multi-colored flowers.
Live here on earth, blossom! As you move and shake, flowers fall. My flowers are eternal, my songs are forever: I raise them: I, a singer. I scatter them, I spill them, the flowers become gold: they are carried inside the golden place.
Flowers of raven, flowers you scatter, you let them fall in the house of flowers.
Ah, yes: I am happy, I prince Nezahualcoyotl, gathering jewels, wide plumes of quetzal, I contemplate the faces of jades: they are the princes! I gaze into the faces of Eagles and Jaguars, and behold the faces of jades and jewels!
Not forever on earth, only a brief time here! Even jades fracture; even gold ruptures, even quetzal plumes tear: Not forever on earth: only a brief time here!
We will pass away. I, Nezahualcoyotl, say, Enjoy! Do we really live on earth?
