The beliefs, mythology and rituals described here come from two sources: the religions of the Mesoamerican peoples, such as the Aztec (Mexica), Maya, Olmec and Zapotec, and Catholicism, which arrived with the Spanish conquest. The conquest and the colonial rule that followed, from the 1520s to the 1820s, were often violent and brought epidemic disease. Spanish conquerors destroyed temples and religious images, and the Catholic orders, mainly Franciscans, Dominicans and Augustinians, carried out a campaign of conversion. Encyclopedia.com's entry on colonial Mesoamerican religions says religion was the one part of Mesoamerican culture the Spanish were determined to destroy. It also says scholars since the 1970s have challenged the idea that native peoples were "spiritually conquered," and have documented a range of Nahua responses to Christianity. Encyclopedia.com, Mesoamerican Religions: Colonial Cultures; Georgetown Berkley Center, Mexican Catholicism: Conquest, Faith, and Resistance
Today about 80 percent of Mexicans identify as Catholic. The same Berkley Center post, citing a Pew Research Center survey, reports that about half of Mexican Catholics describe medium to high engagement with Indigenous beliefs and practices. The Day of the Dead is one example. UNESCO describes it, as practised by Indigenous communities, as a return of the souls of deceased relatives in late October and early November, at the end of the maize cultivation cycle. Families lay flower petals, candles and offerings along the path from the cemetery to the home, and prepare the dead person's favourite dishes. They believe the dead can bring prosperity or misfortune depending on how well the rituals are carried out. UNESCO calls the festival a fusion of pre-Hispanic rites and Catholic feasts. Georgetown Berkley Center, Mexican Catholicism: Conquest, Faith, and Resistance; UNESCO, Indigenous festivity dedicated to the dead
"Mexican" covers many peoples, languages and religious traditions. This page gives an overview centered on Mesoamerican belief. Separate pages cover the Aztec, Nahua, Zapotec, Mixtec, Purépecha and Huichol peoples.
Pre-Columbian Beliefs and the Mesoamerican Cosmos
Before Spanish colonization, Mesoamerican civilizations held a cosmological view that emphasized balance between the material world and the divine forces. The universe was seen as divided into different realms: the heavens, the earth, and the underworld, with each realm inhabited by gods, spirits, and other supernatural beings. This worldview permeated every aspect of daily life, including agriculture, war, and social organization. The Mesoamerican people believed that the gods were deeply involved in the natural processes of the world, especially in relation to the sun, moon, and cycles of the seasons.
Major Deities in Mexican Mythology
Quetzalcoatl - The Feathered Serpent
One of the most well-known and revered gods in Mexican mythology is Quetzalcoatl, the Feathered Serpent. He was worshipped by the Aztecs, Toltecs, and other Mesoamerican cultures, and was considered a creator god, a deity of knowledge, and the patron of priests, artists, and merchants. Quetzalcoatl was associated with the wind, the dawn, and learning. His image as a feathered serpent symbolized the connection between the sky and the earth.
In Aztec mythology, Quetzalcoatl was a culture hero who contributed to the creation of humanity. He played a role in the creation of the fifth sun, the current era in Aztec belief, by descending to the underworld to retrieve bones of previous generations to give life to new humans. Quetzalcoatl’s personality was often depicted as benevolent, wise, and loving, though he also had moments of conflict with other gods, such as Tezcatlipoca, leading to his eventual exile.
Huitzilopochtli - The Hummingbird God
Huitzilopochtli, the god of war and the sun, was one of the most important deities in the Aztec pantheon. He was associated with the sun’s daily journey across the sky, and his followers believed that he required constant nourishment in the form of human sacrifice to maintain his strength and the sun’s movement. The myth of Huitzilopochtli's birth is dramatic: he emerged fully grown and armed from his mother Coatlicue’s womb, and with his divine power, he led his followers in battles against the forces of darkness and chaos.
Huitzilopochtli's warlike nature was connected to the Aztec concept of xochiyaoyotl (the flower war), a ritualized form of warfare that both honored the gods and provided captives for sacrifice. Huitzilopochtli’s festivals and rituals often involved grand ceremonies, including sacrifices that reflected his role in maintaining the sun’s passage through the sky.
Tezcatlipoca - The Smoking Mirror
Tezcatlipoca was another prominent deity of the Aztecs, associated with the night, sorcery, and fate. He was the god of the jaguar and the protector of warriors, but also the deity of conflict, destruction, and death. Tezcatlipoca’s personality was complex: he was both a creator and a destroyer, and his relationship with Quetzalcoatl was characterized by rivalry and competition for supremacy among the gods.
In Aztec mythology, Tezcatlipoca was also a god of vision and had the ability to see into people’s hearts. His symbol, the smoking mirror, represented the duality of creation and destruction, as well as his association with obsidian, a volcanic glass used to make mirrors and weapons.
Tlaloc - The God of Rain and Water
Tlaloc was the Aztec god of rain, water, and fertility, responsible for ensuring the agricultural productivity of the people. Tlaloc was a highly revered deity, with his temples and rituals dedicated to bringing rain to the crops. He was depicted as a powerful and often capricious god who could both bless the land with water and bring devastating storms or droughts.
Tlaloc’s role in the agricultural cycle made him central to the survival of the Mesoamerican people, especially those who relied on maize. The Tlaloc mythos involved stories of his residence in the mountain of Tlalocan, where it was believed that the dead, especially those who had died by water-related causes, went to rest.
Coatlicue - The Earth Goddess
Coatlicue, the mother of Huitzilopochtli, was a powerful earth goddess associated with fertility, life, and death. She was depicted as a fearsome figure, wearing a skirt made of serpents and adorned with a necklace of human hearts. Coatlicue’s mythology embodies the duality of life and death, as she gave birth to many gods and also gave up her life to provide sustenance to the earth.
Coatlicue’s myth tells of her conception of Huitzilopochtli after being impregnated by a ball of feathers. Her children, angered by this miraculous pregnancy, sought to kill her, but Huitzilopochtli was born fully armed and defeated them. This myth reflects the recurring theme in Mexican mythology of cosmic cycles involving creation, destruction, and rebirth.
Heroes and Mythological Figures
Popocatépetl and Iztaccíhuatl
The story of Popocatépetl and Iztaccíhuatl is a well-known myth in Mexican culture. Popocatépetl was a warrior who fell in love with Iztaccíhuatl, the daughter of an emperor. After Popocatépetl went to war, a messenger falsely reported that he had died, causing Iztaccíhuatl to die from grief. When Popocatépetl returned, he found his beloved dead and, in his sorrow, carried her body to the top of a mountain where they were transformed into volcanoes.
Popocatépetl became the active volcano, constantly smoking in his mourning for his lost love, while Iztaccíhuatl became the dormant volcano, lying still and quiet. This myth is a symbol of eternal love and the natural forces of destruction and creation that are present in the world.
La Llorona (The Weeping Woman)
La Llorona, or "The Weeping Woman," is a famous mythic figure in Mexican folklore. The story of La Llorona varies, but the central theme involves a woman who, after drowning her children in a fit of rage or desperation, is condemned to wander near rivers, weeping for the loss of her children. Her haunting cries are said to be heard at night, and she is often portrayed as a cautionary figure, representing the consequences of unchecked emotional turmoil and the sorrow that follows.
La Llorona’s myth has taken on a significant cultural role, especially in Mexican communities, where she is sometimes viewed as a figure that embodies the suffering of women and the dangers of maternal abandonment or neglect.
Mythological Creatures and Spirits
Xolotl - The Dog God
Xolotl is a deity of the Aztec pantheon who is often depicted as a dog or a monster-like figure. He is the twin brother of Quetzalcoatl and the god of misfortune, the underworld, and death. Xolotl was also associated with the evening star and is said to have helped the souls of the dead pass through the underworld.
Xolotl’s role in Aztec mythology is ambiguous, and he is often portrayed as a trickster figure who guides the souls of the dead and helps them navigate the difficult journey to their final resting place.
Chaneques - Forest Spirits
In Mexican folklore, Chaneques are forest spirits believed to inhabit the woods. These mischievous beings are known to lead travelers astray, causing them to become lost in the forest. They are also thought to protect the natural world, ensuring that people do not harm the environment. Chaneques are typically depicted as small, impish figures, and their myths serve as reminders of the need for respect and balance in nature.
Alebrijes - Fantastic Creatures
The alebrijes are brightly colored, fantastical creatures made as folk-art sculptures of papier-mâché or carved wood, often in the form of hybrid animals or imaginative beings. They were first made in Mexico City in the 1930s by the cartonería artist Pedro Linares López, who said he saw the creatures in a fever dream, and the craft was later taken up by wood carvers in Oaxaca. They are a modern art form, not a pre-Columbian tradition, although they are now widely seen as a symbol of Mexican folk art.
Rituals and Ceremonies
The Day of the Dead (Día de los Muertos)
One of the most famous Mexican rituals is the Day of the Dead, or Día de los Muertos, a celebration held on November 1st and 2nd to honor deceased loved ones. This ritual draws on both Aztec and Catholic traditions, and it expresses the belief that the dead return to the living world to be with their families. Families create altars (ofrendas) adorned with flowers, candles, and offerings such as food, drinks, and mementos for the deceased. This celebratory tradition views death as a part of life.