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{{Infobox weapon
'''Cozauism''' is a religion based on the doctrine of [[Cozauh Tlecoyani]] as written in the seven codices of the [[Teocuezalin]]. As the state religion of the powerful [[Angatahuaca (historical polity)|Angatahuacan hegemony]], the Cozauist Temple became influential across much of western [[Ajax#Oxidentale|Oxidentale]] and southern [[Ajax#Malaio|Malaio]] where Angatahuaca held significant political and military sway. Today, Cozauism is the majority religion in the [[Nahuasphere]] nations of [[Zacapican]] and [[Pulacan]] that emerged from the core territories of the former Angatahauacan empire. The institution of the Temple holds spiritual authority over matters of religious orthodoxy and the interpretation of the Teocuezalin and is organized according to a regimented hierarchy headed by the ''Tlatocateopixqui'' or "Holy Speaker", the formal head of the Temple and spiritual leader to the many millions of Cozauists around the world. Although the current Tlatocateopixqui no longer wields the considerable temporal powers of their medieval predecessors since the secularization of government in the 20th century, the office retains its centralized authority over the international network of several thousand Cozauist temples. The legitimacy of the Temple as the governing authority of the Cozauist religion is based on the direct line of succession from Cozauh Tlecoyani himself to all subsequent Tlatocateopixqui.
| name = O17
| image = Alabino05042017-37.jpg
| caption = O17 parade through [[Yaoyotepec]] outer ring.
| type = {{wp|Main battle tank}}
| is_vehicle = yes
| designer = [[Tzaqapu Armor Workshop]]
| number = 16 (including prototype unit), 65 additional units anticipated</br>75 total by 2025 (planned)
| width = {{convert|3.5|m|ft|abbr=on}}
| height = {{convert|3.3|m|ft|abbr=on}}
| image_size = 300
| origin = [[Zacapican]]
| used_by =
| manufacturer = [[Axinitlan CCC|Axinitlan Caximillco Calpolli Coalition]]
| production_date = 2017–present
| crew = 3
| weight = 55 tonnes
| armour = 13-44-AB Composite
| primary_armament = 610-ZZZT 125 mm (4.92 in) smoothbore cannon with 45 rounds (32 of them in the {{wp|autoloader}}).
| secondary_armament = {{convert|12.7|mm|in|2|abbr=on}} {{wp|Kord machine gun|Quetzal}} (6P49), {{convert|7.62|mm|in|2|abbr=on}} {{wp|PKTM machine gun|Xiuhcoatl}}
| engine = Diesel
| engine_power = 1,200/1,350/1,500 hp
| suspension =
| pw_ratio = 31hp/t
| transmission = 12-speed {{wp|automatic gearbox}}
| speed = {{convert|80|km/h|mph|abbr=on}}–{{convert|90|km/h|mph|abbr=on}}
| vehicle_range = min {{convert|500|km|mi}}
}}
The '''O17''' ({{wp|Nahuatl}}: ''Octacatl 2017'', development designation ''Tepoztetl-121'') is a [[Zacapican|Zacapine]] {{wp|main battle tank}} based on the experimental platform [[Tepoztetl-100]] designed in the 1980s, and the [[Tepoztetl-41]] from the 1950s. It was formally adopted by the Zacapine military in 2017, with a test batch of 15 units already in service while delivery for the main production run of 65 O17s is expected to begin in 2025. The O17 is considered to be a {{wp|List_of_main_battle_tanks_by_generation#Fourth_generation/next_generation|next generation}} armored vehicle and represents the most sophisticated piece of equipment in service with the Zacapine ground forces, rivalling many naval and aerial projects in other branches of service. As a result of the extensive technical and financial requirements of the project, the development of "Tepoztetl-121" has been ongoing for 25 years and has become the central project of the Zacapine army's development wing for the better part of a decade.


==Development History==
The Cozauist religion is neither fully polytheistic nor monotheistic, incorporating aspects of both cosmological systems into a semi-{{wp|henotheism|henotheistic}} form of {{wp|monolatry}}. [[Xotlatozca]] is the supreme god of Cozauism and the focus of worship, but other gods are acknowledged in in specific circumstances permitted to be worshipped in parallel within the Temple. Cozauist mythology and cosmology draws heavily from its polytheistic precursor, a system of traditional religion practiced in pre-Cozauist Zacapican that was comparable to the [[White Path]] still prevalent in the modern-day [[Mutul]]. The origins of the Cozauist creed and the Teocuezalin's seven codices that modern Cozauists hold sacred can be found in the efforts of Cozauh Tlecoyani, an important lord in medieval Angatahuaca and a notable religious reformer, to establish a centralized and consolidated religious system integrating the beliefs, mythology and ritual practices of Angatahuaca's subject peoples into a single organized institution.
Developmnent of what is now the O17 began in 1997 under the designation Tepoztetl-121 at the [[Tzaqapu Armor Workshop]] in [[Coyoacan]]. The orders to come up with an entirely new tank project followed on the heels of four years of debate following a 1993 report showing that the turret was the most often targetted and hit part of any tank, as it would often be the first part of the tank to become visible to an enemy as it navigates terrain. The same study found that the O74Y tanks in service, despite being upgraded with improved {{wp|explosive reactive armor}} protection, were critically flawed due to the increasingly inadequate quartz filled cavity coposite armor design of the underlying turret which was the standard for the [[O74]], the basis for the O74Y modernization. This report convinced the designers and military officials in control of the Zacapine armored forces that it was necessary to develop an entirely new design rather than another O74 modernization, one that would prioritize a smaller, better protected turret. Initial proposals revolved around a one man turret which would hold only the commander, while the gunner would operate the tank's main weapon from below in the hull. However, this quickly evolved into a concept with an entirely unmanned turret with all crew housed safely in the hull. Designers promised that this would not only improve crew protection, but would allow for a turret with better protection and a much smaller target profile.  


===Preceding Designs===
==Beleifs==
Armored vehicle concepts with unmanned turrets had been proposed twice before, both times by the Tzaqapu design team. The first was a concept for a {{wp|self propelled gun}} proposed in 1955, designated Tepoztetl-41, with a completley unmanned turret armed with a 105mm howitzer and a crew of four enclosed in the hull. A mockup of the Tepoztetl-41 was built for demonstration purposes but no fully functioning prototype was ever built. The concept would be revived three decades later with the Tepoztetl-100, this time in the form of a main battle tank design armed with a 125mm smoothbore canon. In order for the design to function, the crew had to be positioned directly below the turret, which required the carousel of the autoloader to be removed and a complex mechanism for manual loading of the gun to be implimented. Two examples of the Tepoztetl-100 were built and were functional enough to enter practical testing. However, the Tepoztetl-100 suffered from many serious issues, namely problems with the weak engine, and many complications with the turret control and unusual manual loading system for operating the gun from below. The prototypes were considered unsatisfactory and could not compete with baseline O74 tanks already in service at the time, let alone the O74Y modernization that had just been approved in 1986.  
The Cozauist worldview is based on the interactions of numerous cyclical processes of metaphorical and literal life, death and rebirth, which govern mortal life and cycles of the rain and the seasons. Each cycle is represented by a particular mythological being and is thought to be infinitely recurrent containing and being contained by the same cycle on a larger and smaller scale sometimes to grand or infinitesimal to be appreciated by mortal perception. The grandest of the sacred cycles is that of the Sun, which is governed by the unseen god Xotlatozca, the "Throat of Blossoming Flames". In the Cozauist conception of the universe, all of creation is centered on a metaphorical Sun, the source of all light, heat, and life in the universe, which spontaneously ignited itself at the moment of creation and will continue to burn until the time of the apocalypse, when the world will fall into darkness for a time and all cycles of life will be brought to an end. It is then that Xotlatozca, the manifestation of the Universal Sun, will reignite himself and begin a new arc of creation. The cycle of the Universal Sun corresponds to the smaller recurrent cycles of the year, governed by the {{wp|Xiuhtecuhtli|Turquoise Lord}}, who is master of the year and the seasons, and also the cycle of the day governed by the {{wp|Tonatiuh|Day Lord}} who governs the movement of the earthly Sun through the sky every day. Both of these deities were worshipped as independent deities in the pre-Cozauist times, but would be integrated into the mythology of the supreme god Xotlatozca by the unified Temple. Under Cozauist doctrine, all cycles and therefore all of the deities of the natural universe, are subordinated to the Supreme Process, the cyclical creation and destruction of the world and the universe by the life cycle of Xotlatozca.


===Prototyping Process===
A number of Cozauist scholars theorize that Xotlatozca is the deity governing the metaphorical rebirth of all things, and and so is not only a part of the apocalyptic cycle but is also present within all other cycles. This is the most monotheistic interpretation of Cozauist doctrine that is still accepted within the orthodoxy, as this version of Xotlatozca is the closest to the omnipotent, omniscient and omnipresent God of the monotheistic faiths, comparable to the [[Sarpetic religions|Sarpetic God]]. The more polytheistic interpretations of Cozauist mythology and cosmology portray Xotlatozca as the unseen god of creation and destruction, supreme among the other deities in his power and importance to the universe, but closer in essence to the pre-Cozauist deities.
Following the release of the 1993 report, the Tepoztetl-100 design was brought back to the drawing board as the Tepoztetl-121 with the expectation that implimenting new technology and electronics would overcome the shortcomings of the original Tepoztetl-100 design. What followed was three rounds of redesigns, which produced prototypes designated by their completion date. The Tepoztetl-121-2004 was the first to release and the most flawed of the prototypes, having many of the same problems with turret control and gun operation as it had retained the ancestral layout of the Tepoztetl-100 with the crew underneath the turret. Such a layout was deemed flawed and the 2004 prototype was scrapped and the project again returned to the drawing board. This time, a carousel autoloader system lifted directly from the O74 would be implimented, with the crew moved out from under the turret into the front of the hull with the Tepoztetl-121-2009. The 2009 prototype was much improved with regards to control of the turret, but was deemed in need of modernizations and improvements. This time, the same 2009 prototype vehicle would be directly modified to produce the finished prototype.  


The carousel and autoloader were redesigned to house more modern {{wp|armor piercing fin-stabilized discarding sabot|APFSDS}} ammunition with longer penetrators required to defeat modern composite and explosive reactive armor. Machineguns, which were initially left off the design as they could not be operated by the crew when mounted on the turret, were added using the same remote control technology also implimented with the main gun. Modernized thermals and night vision as well as an improved commander sight and battle management system were among the technological improvements installed in the prototype, which were added on the basis of frequent complaints by Zacapine tank crews with regards to the by then increasingly obsolete and limited O74Y tanks. Many of the systems installed in the final prototype were directly lifted from the O74YZA modernization project running concurrent with the Tepoztetl-121 program. The final improvement added to the design was an {{wp|active protection system#Hard-kill measures|hard kill APS}}, which was chosen in favor of the existing soft kill system used on O74Y and O74YZ. This final prototype, Tepoztetl-121-2015, was subjected to rigorous testing and was eventually approved in late 2015 with a test batch of 15 of the finished Tepoztetl-121 tanks ordered. They entered service in 2017, at which point Tepoztetl-121 was redesignated Octacatl 2017 or "O17"
Cozauism reincorporates the pre-Cozauist concept that the gods could be sustained and empowered through sacrifice, although the Teocuezalin explicitly forbade the sacrifice of human lives, considering this to be an insult to the gifts of the gods. Instead, those objects that are burned or given up as offerings in other ways, most often incense, special sacrificial paper, or foods and beverages, are though to give sustenance to the gods, the spirits of the dead, and can similarly influence supernatural factors. It is the Cozauist belief that, although the cycle must inevitably conclude and begin again, it can be extended or otherwise manipulated through the intervention of the divine and the good or bad actions of mortals. In this way, the cycles of rains, life, and the prolonged existence of the world can be influenced through the diligent worship and regime of offerings, sacrifices and prayers of those who follow Cozauh's covenant with the divine.
 
==Practices==
===Thanksgiving===
The ''Tlazocamati'' or Thanksgiving is an important daily ritual conducted in the early morning that involves the burning of incense and offerings. The Thanksgiving prayer is the most common daily recitation, giving thanks to the creator Lord Xotlatozca for the gifts and life and creation, and is usually the first prayer taught to children and new converts. The words of the Thanksgiving prayer, as the name suggests, praise Xotlatozca for creating and sustaining the universe by becoming the Sun, and demonstrates humility before the divine which is thought to be the most important Cozauist virtue. The sacrificial portion of the ritual involves burning incense and objects of real or symbolic value to demonstrate commitment to the virtue of humility and to sustain the supreme being through sacrifice.
===Ritual Substances===

Latest revision as of 19:39, 26 June 2024

Cozauism is a religion based on the doctrine of Cozauh Tlecoyani as written in the seven codices of the Teocuezalin. As the state religion of the powerful Angatahuacan hegemony, the Cozauist Temple became influential across much of western Oxidentale and southern Malaio where Angatahuaca held significant political and military sway. Today, Cozauism is the majority religion in the Nahuasphere nations of Zacapican and Pulacan that emerged from the core territories of the former Angatahauacan empire. The institution of the Temple holds spiritual authority over matters of religious orthodoxy and the interpretation of the Teocuezalin and is organized according to a regimented hierarchy headed by the Tlatocateopixqui or "Holy Speaker", the formal head of the Temple and spiritual leader to the many millions of Cozauists around the world. Although the current Tlatocateopixqui no longer wields the considerable temporal powers of their medieval predecessors since the secularization of government in the 20th century, the office retains its centralized authority over the international network of several thousand Cozauist temples. The legitimacy of the Temple as the governing authority of the Cozauist religion is based on the direct line of succession from Cozauh Tlecoyani himself to all subsequent Tlatocateopixqui.

The Cozauist religion is neither fully polytheistic nor monotheistic, incorporating aspects of both cosmological systems into a semi-henotheistic form of monolatry. Xotlatozca is the supreme god of Cozauism and the focus of worship, but other gods are acknowledged in in specific circumstances permitted to be worshipped in parallel within the Temple. Cozauist mythology and cosmology draws heavily from its polytheistic precursor, a system of traditional religion practiced in pre-Cozauist Zacapican that was comparable to the White Path still prevalent in the modern-day Mutul. The origins of the Cozauist creed and the Teocuezalin's seven codices that modern Cozauists hold sacred can be found in the efforts of Cozauh Tlecoyani, an important lord in medieval Angatahuaca and a notable religious reformer, to establish a centralized and consolidated religious system integrating the beliefs, mythology and ritual practices of Angatahuaca's subject peoples into a single organized institution.

Beleifs

The Cozauist worldview is based on the interactions of numerous cyclical processes of metaphorical and literal life, death and rebirth, which govern mortal life and cycles of the rain and the seasons. Each cycle is represented by a particular mythological being and is thought to be infinitely recurrent containing and being contained by the same cycle on a larger and smaller scale sometimes to grand or infinitesimal to be appreciated by mortal perception. The grandest of the sacred cycles is that of the Sun, which is governed by the unseen god Xotlatozca, the "Throat of Blossoming Flames". In the Cozauist conception of the universe, all of creation is centered on a metaphorical Sun, the source of all light, heat, and life in the universe, which spontaneously ignited itself at the moment of creation and will continue to burn until the time of the apocalypse, when the world will fall into darkness for a time and all cycles of life will be brought to an end. It is then that Xotlatozca, the manifestation of the Universal Sun, will reignite himself and begin a new arc of creation. The cycle of the Universal Sun corresponds to the smaller recurrent cycles of the year, governed by the Turquoise Lord, who is master of the year and the seasons, and also the cycle of the day governed by the Day Lord who governs the movement of the earthly Sun through the sky every day. Both of these deities were worshipped as independent deities in the pre-Cozauist times, but would be integrated into the mythology of the supreme god Xotlatozca by the unified Temple. Under Cozauist doctrine, all cycles and therefore all of the deities of the natural universe, are subordinated to the Supreme Process, the cyclical creation and destruction of the world and the universe by the life cycle of Xotlatozca.

A number of Cozauist scholars theorize that Xotlatozca is the deity governing the metaphorical rebirth of all things, and and so is not only a part of the apocalyptic cycle but is also present within all other cycles. This is the most monotheistic interpretation of Cozauist doctrine that is still accepted within the orthodoxy, as this version of Xotlatozca is the closest to the omnipotent, omniscient and omnipresent God of the monotheistic faiths, comparable to the Sarpetic God. The more polytheistic interpretations of Cozauist mythology and cosmology portray Xotlatozca as the unseen god of creation and destruction, supreme among the other deities in his power and importance to the universe, but closer in essence to the pre-Cozauist deities.

Cozauism reincorporates the pre-Cozauist concept that the gods could be sustained and empowered through sacrifice, although the Teocuezalin explicitly forbade the sacrifice of human lives, considering this to be an insult to the gifts of the gods. Instead, those objects that are burned or given up as offerings in other ways, most often incense, special sacrificial paper, or foods and beverages, are though to give sustenance to the gods, the spirits of the dead, and can similarly influence supernatural factors. It is the Cozauist belief that, although the cycle must inevitably conclude and begin again, it can be extended or otherwise manipulated through the intervention of the divine and the good or bad actions of mortals. In this way, the cycles of rains, life, and the prolonged existence of the world can be influenced through the diligent worship and regime of offerings, sacrifices and prayers of those who follow Cozauh's covenant with the divine.

Practices

Thanksgiving

The Tlazocamati or Thanksgiving is an important daily ritual conducted in the early morning that involves the burning of incense and offerings. The Thanksgiving prayer is the most common daily recitation, giving thanks to the creator Lord Xotlatozca for the gifts and life and creation, and is usually the first prayer taught to children and new converts. The words of the Thanksgiving prayer, as the name suggests, praise Xotlatozca for creating and sustaining the universe by becoming the Sun, and demonstrates humility before the divine which is thought to be the most important Cozauist virtue. The sacrificial portion of the ritual involves burning incense and objects of real or symbolic value to demonstrate commitment to the virtue of humility and to sustain the supreme being through sacrifice.

Ritual Substances

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