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(12) coatl (12) itzcuintli (12) quauhtli (12) xochitl
(13) miquiztli (13) ocomatli (13) cozcaquauhtli (13) cipactli
Ce Mazatl Ce Malinalli Ce Ollin Ce Eecatl
(1) mazatl (1) malinalli (1) ollin (1) eecatl
(2) tochtli (2) acatl (2) tecpatl (2) calli
(3) atl (3) ocelotl (3) quiauitl (3) cuetzpallin
(4) itzcuintli (4) quauhtli (4) xochitl (4) coatl
(5) ocomatli (5) cozcaquauhtli (5) cipactli (5) miquiztli
(6) malinalli (6) ollin (6) eecatl (6) mazatl
(7) acatl (7) tecpatl (7) calli (7) tochtli
(8) ocelotl (8) quiauitl (8) cuetzpallin (8) atl
(9) quauhtli (9) xochitl (9) coatl (9) itzcuintli
(10) cozcaquauhtli (10) cipactli (10) miquiztli (10) ocomatli
(11) ollin (11) eecatl (11) mazatl (11) malinalli
(12) tecpatl (12) calli (12) tochtli (12) acatl
(13) quiauitl (13) cuetzpallin (13) atl (13) ocelotl
Ce Xochitl Ce Coatl Ce Itzcuintli Ce Quauhtli
(1) xochitl (1) coatl (1) itzcuintli (1) quauhtli
(2) cipactli (2) miquiztli (2) ocomatli (2) cozcaquauhtli
(3) eecatl (3) mazatl (3) malinalli (3) ollin
(4) calli (4) tochtli (4) acatl (4) tecpatl
(5) cuetzpallin (5) atl (5) ocelotl (5) quiauitl
(6) coatl (6) itzcuintli (6) quauhtli (6) xochitl
(7) miquiztli (7) ocomatli (7) cozcaquauhtli (7) cipactli
(8) mazatl (8) malinalli (8) ollin (8) eecatl
(9) tochtli (9) acatl (9) tecpatl (9) calli
(10) atl (10) ocelotl (10) quiauitl (10) cuetzpallin
(11) itzcuintli (11) quauhtli[362] (11) xochitl (11) coatl
(12) ocomatli (12) cozcaquauhtli (12) cipactli (12) miquiztli
(13) malinalli (13) ollin (13) eecatl (13) mazatl
Ce Acatl Ce Tecpatl Ce Calli Ce Tochtli
(1) acatl (1) tecpatl (1) calli (1) tochtli
(2) ocelotl (2) quiauitl (2) cuetzpallin (2) atl
(3) quauhtli (3) xochitl (3) coatl (3) itzcuintli
(4) cozcaquauhtli (4) cipactli (4) miquiztli (4) ocomatl
(5) ollin (5) eecatl (5) mazatl (5) malinalli
(6) tecpatl (6) calli (6) tochtli (6) acatl
(7) quiauitl (7) cuetzpallin (7) atl (7) ocelotl
(8) xochitl (8) coatl (8) itzcuintli (8) quauhtli
(9) cipactli (9) miquiztli (9) ocomatli (9) cozcaquauhtli
(10) eecatl (10) mazatl (10) malinalli (10) ollin
(11) calli (11) tochtli (11) acatl (11) tecpatl
(12) cuetzpallin (12) atl (12) ocelotl (12) quiauitl
(13) coatl (13) itzcuintli (13) quauhtli (13) xochitl
THE DAY-GODS
Each of the day-signs of the tonalamatl was presided over by a god who was
supposed to exercise a special influence over it. These patron gods were as
follow:
There are slight divergencies from the standard list in some of the codices, but
such are usually accounted for by the interpolation of variant phases of the
deities given. Illustrations of these signs will be found in the several codices.
[364]
Besides the patron gods of the days and the weeks there were nine “Lords of
the Night,” which, I am inclined to think with Seler, were not “lords” or governors
of nine consecutive nights, but of nine hours of each night. Perhaps the best
example of these is in the tonalamatl of the Aubin collection, where they are
displayed in continuous and unbroken squares in the same small, square
compartments as the day-signs and ciphers, and occupy the third and second
last vertical row of the upper and the third cross-row of the lower half. In Codex
Telleriano-Remensis and Codex Vaticanus A they form a special series above
or else facing the day-signs. We also find them displayed on sheet 14 of Codex
Borgia, on sheets 19–23 of Codex Vaticanus B, and on sheets 2–4 of Codex
Fejérváry-Mayer. We know the names of these gods from the first interpreter of
Codex Vaticanus A, who gives them as follows, with their influences:
[365]
This of course applies with equal force to the thirteen so-called “Lords of the
Day,” who almost certainly acted as gods of the thirteen hours of the day. They
were 5:
1 Xiuhtecutli 8 Tlaloc
2 Tlaltecutli 9 Quetzalcoatl
3 Chalchihuitlicue 10 Tezcatlipocâ
4 Tonatiuh 11 Mictlantecutli
5 Tlazolteotl 12 Tlauizcalpantecutli
6 Teoyaomiqui 13 Ilamatecutli
7 Xochipilli
Seler, in his Commentary on the Aubin Tonalamatl, gives the following table of
the gods of the night and day hours:
(Noon)
7. Xochipilli-Cinteotl
6. Teoyaomiqui 8. Tlaloc
5. Tlacolteotl 9. Quetzalcoatl
4. Tonatiuh 10. Tezcatlipocâ
3. Chalchiuhtlicue (Day) 11. Mictlantecutli
2. Tlaltecutli 12. Tlauizcalpantecutli
1. Xiuhtecutli 13. Ilamatecutli
——————————————————————————————————
—
IX. Tlaloc I. Xiuhtecutli
VIII. Tepeyollotl (Night) II. Itztli
VII. Tlacolteotl III. Piltzintecutli-Tonatiuh
VI. Chalchihuitlicue IV. Cinteotl
V. Mictlantecutli
(Midnight)
This casts light on the method of augury of the priests. Thus the hour of noon
was auspicious because it was connected with the mystic number 7, and 9 was
a number of good augury with sorcerers because it gave the number of the
underworlds and of the night-hours. 6 [366]
TONALAMATL FESTIVALS
Although the tonalamatl has been called the “ritual calendar,” most of the feast-
days theoretically vested in the “months” of the solar calendar and were called
after them; but certain of the festivals appear to have been connected with the
tonalamatl, to have vested in it, so to speak. We know these by their names, as
they are called after the several tonalamatl dates on which they fall. Thus a
festival taking the name of a day-sign theoretically belongs to the tonalamatl,
and one called after a month-name to the solar calendar proper. Moreover, the
former were known as “movable,” the latter as “fixed,” feasts. Occasionally
these clashed, as Sahagun states, with the result that the tonalamatl feasts
usurped the place of the calendar celebrations. 7
RECAPITULATION
Recapitulating, we find:
1. That the tonalamatl was a “Book of Fate,” and not in itself a calendar or time-
count.
3. That these were usually divided into 20 groups of 13 days each, erroneously
but usefully called “weeks.” The initial days of these “weeks” gave the name to
the entire “week.”
5. That by this arrangement each day-sign had a number that did not recur in
connection with that sign for a space of 260 days.
6. That the name of a day-sign in the tonalamatl was not complete without its
accompanying number.
7. Each of the day-signs of the tonalamatl was presided over by a god who was
supposed to exercise a special influence over it. (See list.)
Each of the 20 tonalamatl divisions or “weeks” had also a patron god of its own.
(See list.)
8. Besides the patron gods of the days and “weeks” there were:
Nine(a)
“lords” or patron gods of the night-hours.
Thirteen
(b) “lords” of the day-hours.
[367]
It will be asked: “In what manner did the soothsayers reconcile the days of the
tonalamatl with those of the calendar?” By what method did they find such and
such a day in the tonalamatl in the tonalpohualli, or solar calendar? How was
the one adjusted to the other? In order to reply clearly to this question, it will
first be necessary to describe briefly the nature of the Mexican solar calendar or
time-count proper. The Mexican solar year consisted of 365 days, divided into
18 periods of 20 days each, called cempohualli, or “months,” and one period of
5 days, known as nemontemi, or “useless” or “unlucky” days.
Eight out of eighteen of these festivals are thus connected with the appeal for
rain, or the celebration of its appearance. The remainder celebrate the growth
of the maize in its various stages, rejoice at the appearance of these blossoms
which were [368]so dear to the Mexican heart, are held in honour of the Earth-
mother, or mark the solstices.
To the combination of the tonalamatl and the solar calendar the tonalamatl
contributed the names of the days, and the solar calendar the divisions of the
year in which the days found positions. The tonalamatl and the solar year thus
went side by side, each recommencing whenever it reached its own limits. The
days in the solar year were known by the names of the days in the tonalamatl
which were affixed to them. Thus it is plain that 105 of the 260 tonalamatl day-
names had to be repeated in the solar year of 365 days.
The year was known by the tonalamatl sign of the day with which it began. As
there were 20 day-signs, and 5, the least common multiple of 365 and 20, goes
into 20 exactly 4 times, the year could begin with one of the four signs only.
These were Acatl, Tecpatl, Calli, Tochtli.
Each month of a given year began with the same tonalamatl day-sign. The 20
day-signs always occupied the same position in all the months of a given year,
as there were 20 days in a Mexican month. But since the last month was
followed by the 5 nemontemi, or “unlucky” days, it follows that each year began
with a day-sign five days later than the last. Also, since 365, the number of days
in a year, is divisible by 13 with 1 as remainder, it follows that each year began
with a day-number one in advance of the last.
The commencement of the year coincided with the commencement of the
tonalamatl once in four years.
Fifty-two years made up what has been called by modern students the
Calendar Round, and by the Mexicans was known as xiuhmolpilli or
toxiuhmolpio, “year bundle” or “our years will be bound.” The Mexicans, differing
in this from the Maya, never progressed beyond the Calendar Round in the
development of their chronological system, as is proved by the fact that dates of
precisely the same designation occurred at intervals of every 52 years.
The four signs which alone might commence the year—acatl (reed), tecpatl
(flint), calli (house), tochtli (rabbit), took the [369]numbers 1 to 13 continuously.
The numbering of the years thus provided that every one of the 52 years of the
xiuhmolpilli (or Calendar Round) was distinguished from every other. The whole
cycle of 52 years was thus divided into four quarters of 13 years each. These
year-names were each referred to a particular quarter of the heavens, the acatl
years to the east, tecpatl to the north, calli to the west, and tochtli to the south.
The computation began in the east with the acatl years, strangely enough with
2 acatl, the cycle thus closing with 1 tochtli. The Aztecs believed that the
current epoch had begun with the year 1 tochtli, for it was in this period that the
world had undergone reconstruction. Not until this was completed could the first
cycle of 52 years be begun. Therefore 2 acatl is the opening year of the first
and of all following cycles, and is usually represented by the picture of a fire-
drill. The years had also colours and patron gods of their own as follows: acatl
—yellow (gods Tonatiuh and Itztli); tecpatl—red (god Mictlantecutli); calli—blue
(earth-goddesses); tochtli—white (Tlaloc).
To Förstemann and Seler is due the discovery that the Mexicans possessed a
system of computing time based upon the synodic revolution of the planet
Venus. The Venus period or “year” comprised 584 days. It would seem as if the
Maya and Mexicans had striven to discover a common measure for the
numbers 584, 365, and 260. Five synodical revolutions of Venus are equivalent
to eight solar years (5 × 584) = 2,920 = (8 × 365), but the number 2,920 is not
divisible by 260, the number of days in the tonalamatl. Any accord between the
two periods is not possible until the sum of 104 years is reached, that is to say,
65 Venus periods are equal to 146 tonalamatl periods both of which contain
37,960 days.
Like the tonalamatl, the Venus period was productive of sacerdotal speculation,
commencing with the day cipactli. At the end of six periods the Venus “year”
recommenced with the same sign affected by a different figure. At the end of
thirteen periods the sign differed, but the figure was the same. The question
has been learnedly discussed in its entirety by Seler, to whose work the reader
is referred. 9 [371]
1 The most convincing modern writers on the tonalamatl are Morley, Bowditch, De Jonghe,
and Seler. A bibliography of works on the subject will be found at the end of this appendix. ↑
2 We speak of “numbers.” More accurately, the numbers employed by the Mexicans were
merely simple dots. Thus a single dot represented our numeral 1, and thirteen dots our
numeral 13. ↑
3 It will be seen that, although the first ten day-gods take the first ten week-signs, these signs
are, naturally, not in the same order as the day-signs, as has been pointed out, therefore
these gods could not take precisely the same sign as in the day-signs, but only the same
place. ↑
4 For Seler’s point of view on this question see his Commentary on the Aubin Tonalamatl,
London and Berlin, 1900–1, pp. 197–228.
De Jonghe, Le Calendrier Mexicain (Journal of the Americanist Society of Paris, New Series,
vol. iii, 1906, pp. 197–228), believes that the “Lords of the Night” are connected with the days of
the tonalamatl. He states that the combination of these “Lords of the Night” with the day-names
sufficed to distinguish the days of the year which by the tonalamatl reckoning would take the
same numeral and sign. Thus if the year began with 1 acatl, the 261st day would also be 1
acatl, but would have a different “Lord of the Night.” This is denied by Seler. ↑
5 These are depicted in the Aubin tonalamatl along with their thirteen bird-disguises in the
second and first vertical rows of the upper and the second, and first cross-rows of the lower
half of the sheets, and are displayed in a similar manner in Codex Borbonicus. There are
discrepancies between the two MSS., but these are by no means irreconcilable. Thus in the
seventh place Codex Borbonicus has the Maize-god Cinteotl and the Aubin tonalamatl
Macuilxochitl or Xochipilli, who, however, in one of the songs to the gods, is addressed as
“Cinteotl,” and so forth. ↑
6 This, however, clashes with Seler’s enumeration of the day and night hours elsewhere. ↑
7 Sahagun, bk. ii, c. xix. ↑
8 These month-names bear a striking resemblance to those of certain North American Indian
tribes, and are certainly seasonal in their origin. ↑
9 The Venus Period in the Borgian Codex Groups, English translation in Bull. 28 of the U.S.
Bureau of Ethnology. ↑
[Contents]
SHORT BIBLIOGRAPHY OF WORKS RELATING TO THE
TONALAMATL
The beginner is strongly advised to peruse these works before approaching the
subject in the pages of the older Spanish writers, most of whom possessed very
hazy notions regarding it. By far the best textbook is that of Morley, who,
although dealing with the Maya calendar at much greater length, writes with
great clarity upon the Mexican system, which is indeed identical with the Maya
tonalamatl in its simpler manifestations. Bowditch’s book is more for advanced
students of the Maya hieroglyphical system, the senior wranglers of the subject,
so to speak. But in places he dwells upon the Mexican tonalamatl in an
illuminating and suggestive manner. The papers of Seler and other German
writers on the tonalamatl, although most valuable, by no means possess the
admirable clarity and simplicity of Morley’s invaluable essay. A good short
article on the calendar is that of Dr. Preuss in Dr. Hastings’ Encyclopædia of
Religion and Ethics, vol. iii, pp. 124 ff.
[Contents]
A BIBLIOGRAPHY OF MEXICAN RELIGION
The works contained in this bibliography are included because they refer to the
religion of ancient Mexico. It must be distinctly understood that it does not aim
at providing a comprehensive list of works on Mexican history or archæology or
on the religion of the Maya. It is believed that no work of importance, old or
new, which deals with Mexican religion has been omitted. The books contained
in the first part are arranged in accordance with an estimate of their degree of
importance to the student. Those in the second part are alphabetically
arranged. The bibliography at the end of the appendix on the Tonalamatl should
also be consulted.
[Contents]
PART I
Historia de los Mexicanos por sus Pinturas, in Annals of the Mexican Museum,
vol. ii. Translated by T. Phillips, Proc. Am. Phil. Soc., vol. xxi.
Thevet, “Histoire de Mechyque” (in Journ. Soc. Amer. de Paris, 1905, pp. 1–
41).
The first volume of series i contains Motolinia’s Hist. de los Indios, and the third
volume of the second series the work of Pomar y Zurita.
Many texts and rare works are also to be found in Lord Kingsborough’s
Antiquities of Mexico (London, 1830–1848), especially Dupaix, Monuments of
New Spain (in vols. iv and vi); translation of the text of the interpretative codices
(see Appendix of this work), Sahagun (in vol. viii), Veytia, Historia del origen de
las Gentes que Poblaron La America Septentrional (in vol. viii). Tezozomoc,
Cronica Mexicana (in vol. ix), Ixtlilxochitl, Hist. Chichimeca (in vol. ix), Pimentel,
Ritos, Antiguos, Sacrificios, etc. (in vol. x). [375]
[Contents]
PART II
Anales del Museo Nacional de Mexico. Tom. i, Mexico, 1877. (In progress.)
Bancroft, Hubert Howe, The Native Races of the Pacific States, 5 vols.
(New York and London, 1875–1876.)
Brinton’s books are all well written, but his ideas regarding mythology generally
are now a little out-of-date. His works, [376]however, will repay perusal. The
student must be on his guard against Brinton’s etymologies, as his knowledge
of the native languages, though extensive, was not exact.
This enthusiastic and painstaking antiquary did much for the elucidation of all
subjects relating to ancient Mexico, especially as regards the discovery and
criticism of ancient works and manuscripts. But his zeal frequently betrayed him
into somewhat fanciful explanations.
Chevalier, M., Le Mexique Ancien et Moderne. (Paris, 1886.)
Dieseldorff, E. P., “Cuculcan” (Zeit. für Ethnol., xxvii, Verhand., pp. 780–873).
Chapters ii, iii, and iv give a useful summary of Mexican Mythology, the
Calendar and Calendrical Feasts, and Writing, Priesthood, Medicine, and
Burial.
An industrious compilation, which must be used with caution. Its quotations are
nearly all at second-hand and its hypotheses are not a little strained.
Payne, Edward James, History of the New World called America. (London,
1892–1899.)
This exhaustive work, which deals with the evolution of culture on the American
continent, is admirably conceived, and is obviously the result of much thought
and research. As regards mythology, however, the author, although well versed
in the early writings relating to Mexico, seems to have been unacquainted with
those of modern specialists on the subject, and this, of course, limits his
outlook. Nor does he display any acquaintance with the Mexican native
codices.
Peñafiel, A., Monumentos del arte Mexicano antiguo, 3 vols. (Berlin, 1890.)
Destruccion del templo mayor de Mexico y los monumentos encontrados
en la ciudad en la excavaciones de 1897 y 1902. (Mexico, 1910.)
The few pages in which Prescott describes the religion of ancient Mexico are
now quite useless for the purposes of the serious student.
The former work is a digest of the strictly verifiable material of Mexican history
and religion; the latter a sketch of the subject on popular lines.
Spinden, Herbert J., A Study of Maya Art (Memoirs of the Peabody Museum,
Harvard, vol. vi). (Cambridge, Mass., 1913.)
This admirable work, which is chiefly concerned with the subject-matter and
development of Maya art, touches in places upon the forms and insignia of the
Mexican deities.
[Contents]
BIBLIOGRAPHY OF THE CODICES RELATING TO
MEXICAN MYTHOLOGY
I. Interpretative Codices
Codex Telleriano-Remensis.
Codex Magliabecchiano.
(B) Reproduced by Zelia Nuttall as The Book of the Life of the Ancient
Mexicans. (Berkeley, California, 1903.)
Codex Borgia.
Codex Fejérváry-Mayer.
Codex Vaticanus B.
Codex Laud.
Codex Borbonicus.
[Contents]
GLOSSARY
[384]
[Contents]
INDEX
[Contents]
Animal gods, 17
Aztecâ, the, 3
[Contents]
Bird-gods, 18