AZTEC STUDENT TEACHER RESOURCE CENTER
(C)1997 Thomas H. Frederiksen
All rights reserved
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THE AZTEC MONTHLY FESTIVAL SYSTEM
The Mexica worshiped gods and planned their festivals in a fixed
eighteen month cycle, or "Xiuitl". The (18) month system fit
neatly into the (365) day yearly cycle with (5) days left over.
These extra five days were a period of great danger and concern
to the population. These days where a time when the world could
come to an end (*78). These years were grouped together in units
of (52) years to form their centuries.
Each month contained twenty days with each of the days named as
follows: First, Cipactli, "head of Serpent", second, "wind",
third, "house, fourth, "lizard, fifth, "serpent", sixth, "death",
seventh, "deer", eighth, "rabbit, ninth, "water", tenth, "dog",
eleventh, "monkey", twelfth, "wild grass", thirteenth, "reed",
fourteenth, "jaguar", fifteenth, "eagle", sixteenth, "buzzard",
seventeenth, "motion", eighteenth, "flint knife", nineteenth,
"rain", and the twentieth, "flower". The first day of each month
was a solemn day with no activity allowed or encouraged.
____________________
78 Sahagun and Duran offer slightly different exact starting
dates of the months of the Aztec calendar. I choose to accept
Sahagun's accounts as I believe he had the more accurate sources
and paid more attention to such matters. Duran relates how he
tried to question old men as to the beginnings of the mythology
of the traits associated with day signs, and he could only obtain
that the system was bequeathed to the Aztec by ancient ones.
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The Mexica had no concept of weeks
and a more proper graphical representation may have been in a
continuing line format, much like a coiled snake, with each day
of the month following the next allowing for a continuing chain
with no break in the flow of days(*79). The Mexica yearly system
may be more accurately described in our frame of reference as
(18) long weeks to the year instead of months as we know them.
The Mexica referred to the calendar as "Xiuhpohualli"(*80).
MONTH 1. Feb 13 - Mar 4 ATL CAUALO- The Ceasing of Water.
Tlaloc, Chalchihuitlicue, Chicomecoatl, Xilonen, and
Quetzalcoatl were greatly worshiped. Poles erected and decorated
with banners in both the homes and temples of the population.
Corn gods were greatly worshiped. Children were carried to the
mountains, home of several rain deities, and sacrificed there in
various places. The dead children were named and honored after
the mountain they were killed upon. Gladiatorial sacrifice rites
were preformed to Xpie Totec. The dead victim was cut up,
distributed and eaten. Much praying to all rain gods and to
Quetzalcoatl in his guise as "the god of the wind", to push the
rain clouds before him.
Month also referred to as Atlcaualo Cuauhitleua(*81).
Cuauhitleua meaning "The Raising of Trees". May have been
referred to as "Xilomanaliztli"(*82)
____________________
79 I am working on placing a graphic image here.
80 The months themselves were called "veintena", the fifty two
year cycle was called the "xiuhmopilli", or binding of the years.
81 Townsend, p. 212.
82 Boone, p. 186. Boone further translated the month name as
being "Atlcahualo". The reference to Xilomanaliztli may be to
the practice of painting an image of the corn goddess with corn
held in the fist. During this month Boone relates that
fishermen would abandon the water and stop fishing. Other
ceremonies held during this month was the practice of ritual
drowning of children in canoes.
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MONTH 2. Mar 5 - Mar 24 TLACAXIPEUALIZTLI- The Flaying of Men.
Xipe Totec was worshiped and many temple and gladiatorial
sacrifices were made. A great feast, Tlacaxipehualiztli, meaning
Skinning of Men, would last for twenty days and during this
month. Priests wore skins of victims for twenty days. The
flesh(*83) of the sacrificed victims was cooked with corn in a
broth, the stew was called "tlacatlaolli". After eating, there
was much drinking(*84) of pulque. Slaves were scalped and the
hair kept as a trophy. Young warriors(*85) played games of mock
battles, some dressed in the skins of victims. The owner of a
sacrificed slave would often receive blood from the victim into
an ornately decorated bowl and then travel to all of the temples
in the area to donate blood to the various gods that he
worshiped. The owner would not eat of the flesh of his captive
almost developing a father/son relationship. Special
agricultural dances.
MONTH 3. Mar 25 - Apr 13 TOCOZTONTLI- Little Vigil. Tlaloc,
Centeotl, Chalchihuitlicue, and Chicomecoatl were worshiped.
Agricultural planting rituals were practiced. Flowers offered.
Children would let blood in their homes. Coatlicue, "She of the
Serpent Skirt" was greatly honored in a ritual flower sacrifice.
The flowers offered to her symbolized the first fruits of
springtime. Until ceremonial flowers were offered to this
goddess, the general population was not allowed to smell the new
flowers. Today a ceremony of offering flowers to the Virgin of
Guadalupe survives, inheriting the ancient cult of Coatlicue.
Month also referred to as Tocoztontli Xochimanaloya.
Xochimanaloya meaning, "The Offering of Flowers"(*86). The skin
worn by priests in the previous month were ritually carried and
____________________
83 Cannibalism was well established with the ancient Chichimecs
who were known to kill their fellows for the only purpose of
eating. In Mexica society the unwanted parts of the sacrificial
victims would be sold in the marketplace as protein. A common
cooking method was to stew human flesh with corn and serve the
dish as "tlacatlaolli", meaning human stew. The captor was
often given the corpse of the person he took in battle and
provided a feast for his friends and relatives but did not eat
the flesh of the victim as he considered the dead victim as "his
beloved son". Others at the party ate with no such feelings.
The captor viewed the victim as his mirrored self.
84 If we are to believe Sahagun, all common people drank, but
privately. For references to the making of pulque see Sahagun's
Florentine Codex.
85 In Nahuatl the word for warrior is Yaoquizque, "He Who Goes to
War", or Yaochihuani, "He Who Makes War".
86 Townsend, p. 212.
PAGE 4
placed in the Yopico temple(*87). Ceremonial first plantings of
corn occurred. Month may have been called "Tozoztli"(*88).
MONTH 4. Apr 14- May 3 UEY TOCOZTLI- Great Vigil. The deities
Centeotl, Chicomecoatl, and Tlaloc were primarily worshiped
during this time. Ritual sacrifice of children on Mt. Tlaloc and
at Pantitlan in Lake Tezcoco. A blessing of the sacred "seed
corn" occurred. Virgins of Tenochtitlan would lead a procession
through the city while carrying seven ears of corn. A great feast
to Toci(*89) occurred. A feast to the purification of women who
had died in childbirth was ritualized and practiced. Men of
Tenochtitlan would play flutes(*90) in the corn fields. Human
sacrifice was not practiced but as in the previous month,
offerings of the fruits of the earth were given. Townsend(*91),
refers to this month as Huey Tozoztli. Dried seed corn
consecrated by Chicomecoatl priestesses(*92) was thrown to the
people who gathered it and saved the seeds for the next planting
season.
MONTH 5. May 4 - May 23 TOXCATL- Dryness. Tezcatlipoca,
Huitzilopochtli, Mixcoatl, and Camaxtli were revered. Special
sacrifice to Tezcatlipoca (*93). A time of courting for worthy
____________________
87 Townsend, p. 204, describes this cave as having a depressed
inner chamber with a sunken receptacle in the floor to receive
offerings during the spring festivals of Tlacaxipehualiztli and
Tozoztontli. The Yopico was considered a place for rituals
dealing with communication with the earth. A sacrifice to the
earth was often made to transfer legal power from ruler to ruler
of the Mexica.
88 Boone, p. 193. This author further translates the Codex
Magliabechiano, verso 30, to indicate that newly born children
were sacrificed during this festival. Boone relates that the
great festival held during this month was called " Teizopue
pipiltontli", according to the Ixtlilxochitl Codex the festival
was called "teycoquezpipiltontli".
89 In Mexica myth, Toci was credited with teaching the Mexica to
cook food.
90 The flute was closely associated with Tezcatliopoca in Mexica
deity worship. The leader of the Mexica was referred to as the
Great Speaker, or the flute of Tezcatlipoca.
91 Page 212. Boone, p. 193 refers to the month as being called
"Hueytozoztli" and related that parents offered nursing children
to the corn god Centeotl.
92 Chicomecoatl was considered the deity of dried seed corn.
93 This special sacrifice to Tezcatlipoca seems to be one of the
more important events of the year. A young man said to be of
perfect physical qualities was chosen and spent an entire year
being adored and playing his flutes in the city. On his day to
die he was taken to an island in the lake and sacrificed quietly
and away from the public. During his last few days in the city
Moctezuma II was said to go into seclusion and turn the city over
to the impersonator. As the victim was being killed the flutes
of the new Tezcatlipoca impersonator were already being heard in
the streets of Tenochtitlan. A twin also called "Titlacahuan",
followed the impersonator for the full year and at the time of
the private death of the Tezcatlipoca impersonator the twin
climbed the stairs of the great temple and was sacrificed in
front of the temple of Huitzilopochtli. His severed head
eventually was placed on the great public skull rack next to his
twin.
PAGE 5
Mexica men/warriors. In a great ceremony a Tezcatlipoca
youth/impersonator was put to death. The four wives given to the
impersonator were called Xochiquetzatl, Xilonen, Atlatonan, and
Vixtocioatl, named for gods. For five days before his ritual
death his wives treated the impersonator as a god. Image of
Huitzilopochtli was made from dough(*94) and adorned. Boys and
girls would receive ritual cuts with a flint knife on the
stomach, arms or wrist. Priests would enter homes and incense
the entire house and bless it. Much praying for rain by the
priests and people. This month was considered a festival of
renewal for the Mexica. Originally, month was a continual
praying for rain. Month eventually was turned over to
Huitzilopochtil.
MONTH 6. May 24 - June 12 ETZALQUALIZTLI- Eating of Maize-bean
stew. Priest fasting. Offering of precious stones to Tlaloc.
End of dry season and beginning of rain. Reeds brought to
temples from lake for new mats and adornments. Tlaloques were
honored and great festival to the rain makers. Priests fasted for
four days and let blood. After the fast, the priests would take
ritual baths and on one of the baths throw themselves into the
water of the lake and splash around pretending to be ducks,
squawking and generally making quite a disturbance. Priests
would carry jars full of human hearts to the mountains to honor
Tlaloc. Hearts were thrown into water and it is said that the
hearts would make the water foam and shake. Priests would put
jade into the lake waters for Tlaloc as well as tie jade to poles
and hang the jade above the water line in the hopes that Tlaloc
would fill the lake to touch the hanging jade(*95).
___________________________
94 The making of "seed dough" images of the gods was well
practiced and even commented on by Cortes. The image was made
from vegetables and seeds which was bound together by blood from
human hearts.
95 Month may have been referred to as Etzalcualiztli, meaning
meal of etzalli. Boone, p. 194, relates that during this
festival the Indians would let blood from their genitals and
sacrificed infants during a rite they called Teizoque.
Quetzalcoatl was honored as well as Tlaloc during this month.
PAGE 6
MONTH 7. June 13 - July 2 TECUILHUITONTLI- Little Feast Day of
the Lords. Xochipilli and Huixtocihuatl were worshiped. Much
Pulque drinking by all. Lords of the city host commoners at
feasts. Worship to salt goddess. People that made salt would
dance for ten days in pairs each person holding the end of a rope
and sing in a high soprano voice. Special woman sacrifice was
made. Concubines of great lords were allowed out of their houses
and walked about the streets with flowers on their heads and
around their necks. In this and the previous month, special
ceremonies to the deities of rain and the goddess of salt,
considered their elder sister, were practiced. Name of month may
also be translated to "Small Feast of the Lords". Deities of the
feast and general vegetation were offered sacrifices. The Great
Speaker of Tenochtitlan would publicly dance and distribute gifts
to the people. Month may have been named Tecuilhuitl(*96).
MONTH 8. July 3 - July 22 UEY TECUILHUITL- Great Feast Day of the
Lords. Rich feed the poor(*97). Public dancing of Warriors with
women. Xilonen and Cihuacoatl were worshiped. Young warriors and
women dance. Feast of the rich feeding the poor lasted for eight
days (*98). This was the time of year when food supplies were
running low and the development of corn crops in the field was of
primary importance. Special sacrifice of woman to Xilonen, corn
goddess(*99). Her head was cut off and then her heart removed.
__________________________
96 Boone, p. 195. Boone further relates the story of dressing an
image of the deity Tlazopilli as a parrot and carrying this image
on their shoulders. In the hand of this image they placed a
staff called yollotopil, meaning "heart staff".
97 The Mexica seemed to treat the poor, "those without
possessions", much the same as we treat them today. Several
times a year they went out of their way to feed them with great
reverence, much as we do today on Thanksgiving and Christmas,
leaving our hearts full and their stomachs empty the rest of the
year.
98 This ceremony may have grown to importance following the great
famine of 1450-1454 where the people were released by Moctezuma I
to fend for themselves, some even selling themselves into slavery
for a few ears of corn. Slavery in the Mexica state was managed
by professional slave merchants and slavery could be a form of
punishment or a simple matter of contract, selling labor for an
agreed period of time. In times of want a family might sell the
labor of their children until another child grew old enough and
big enough to take the place of the first child. Slavery was a
security net in the Mexica state and used as a form of survival
for the individual.
99 Also worshiped during this month was Huixtocihuatl, goddess of
salt, Boone, p. 195.
PAGE 7
Special sacrificial rites for members of the midwives and healers
guilds was held. Month spelling may be Huey Tecuilhuitl and be
translated as meaning "Great Feast of the Lords". A feast given
by the Lords for the common people occurs and the Great Speaker
again dances and distributes gifts. Public dancing between
warriors and young women was socially accepted during this month.
Month may have been called Hueytecuilhuitl.
MONTH 9. July 23- Aug 11 TLAXOCHIMACO(*100)- The Offering of
Flowers. Little Feast Day of the Dead. All gods in general and
ancestors were worshiped. The dead were greatly honored.
Tezcatlipoca, Huitzilopochtli, and ancestors were greatly
revered. The people of the city would gather for two days to
pick wild flowers outside the city. Solemn ritual dancing
occurred. In this "Coming of Flowers" ceremony, Huitzilopochtli
was honored with feasts consisting of turkey and maize cakes for
in one of his guises he was known as the "Jeweled Turkey" and as
such indicated the prophesy of the year's events. During the
public dancing of this festival men were allowed to touch the
hands of the women they faced during dancing. Townsend(*101),
refers to this month as Miccaihuitontli "Little Feast of the
Dead" Tlaxochimaco "Birth of Flowers". Special sacrifice to
Huitzilopochtli. Month may have been known as
Miccailhuitl(*102).
MONTH 10. Aug 12 - Aug 31 XOCOTLHUETZI- Great Feast Day of the
Dead. Many fire sacrifices were held throughout the month. The
deities Yacatecuhtli, Xiuhtecutli and Xocotl were worshiped.
Competition by boys and a pole climbing (*103) ceremony occurred
in this time. A great tree was selected and felled in the forest
and brought to Tenochtitlan with great ceremony. The tree was
____________________
100 Duran refers to this month as being called Micalhuitontli.
101 Page 213.
102 Boone, p. 195. Boone further relates in her translation
that dead children were honored and living children were
sacrificed to the dead children. Her translation also refers to
the month being called "Tlaxochimaco". During this month the
feast known as Pachtontli, meaning moss, was held.
103 In Duran's book the translator's notes, p. 163, relate the
article in the "Excelsior", a Mexico City newspaper published
August 14, 1966, and the story of two dancers who sustained
injury during a Pole Dance ceremony at a state fair. The head of
the group claimed that the accident was due to not sprinkling
the base of the pole with chicken blood and a liter of mescal.
Townsend, p. 213, refers to these poles as being made from what
the Mexica called the "xocotl" tree.
PAGE 8
publicly groomed and adorned(*104). Great fire ceremonies where
victims were half roasted (*105) and then killed by removing
their hearts occurred. The old fire god Xiutecuhtli was
especially revered in special sacrifices. Month may also have
been referred to as Huey Miccailhuitl(*106), "Great Feast of the
Dead", or Xocotlhuetzi, "Great Fall of the Xocotl Fruit"(*107).
The ancestors of the Mexica were also greatly revered and
remembered during this month.
MONTH 11. Sep 1 - Sep 20 OCHPANIZTLI- The Month of
Sweeping(*108). Centeotl, Chicomecoatl, Innan-Toci, Tlazolteotl,
Coatlicue, and Cinteotl were worshiped. The much awaited
harvesting of corn occurred. War season is initiated with the
distribution of warrior insignia by the Great Speaker. Priests
begin 80 day fasting. Special female sacrifice in honor of Toci,
"our grandmother". She was be-headed, skinned, and her skin worn
by a priest, I'm assuming they cut her heart out too. This
priest would reign over the killing of other victims and dancing
festivals. Impaling of men in special sacrifice. Cleaning of
houses by sweeping occurred. Baths were cleaned(*109). A
____________________
104 According to Boone, p. 196, during this tree ceremony a man
would climb up the pole only to be thrown off and killed. His
body was then thrown into a fire and his head covered with a
liquid so that the head would not be roasted or the hair damaged.
His roasted body would then be eaten. The head would be used in
special dancing celebration to the fire god, and the skin and the
hair flayed from the severed head and worn by celebrants.
105 Both Bernal Diaz and Sahagun make references to this roasting
of victims, then pulling them from the fire still alive,
presumably screaming, and then removing their hearts. The Codex
Magliabechiano depicts such a scene in recto 40. Other codices
of the Magliabechiano group, the Codex Tudela folio 22 recto, and
the Codex Ixtlilxochitl folio 99 verso, also depict this ceremony
in conjunction with the feast of the Pachtli.
106 Boone p. 196, refers to the month as Hueymiccailhuitl.
107 Townsend p. 213.
108 This month was the last of three maize festivals, or months.
The earth and the harvest were celebrated symbolizing the deities
of earth and maize, and most importantly the coming dry season.
The final four days of this month were of particular interest as
Toci, the earth mother, scattered corn as she took leave of the
marketplace. A special sacrifice was made to Toci and the
victims skin publicly hung to symbolize the coming dry season.
As a final act for the month an impersonator of Chicomecoatl, a
priestess, would throw out seed corn, and other seeds, which the
people would scramble for to keep for the next years planting.
PAGE 9
specially selected woman past child bearing age was ritually be-
headed in the guise of "Toci". She was flayed and a priest wore
her skin and assumed her identity for the rest of the
festival(*110). At the borders of traditional enemies,
military ceremonies take place.
MONTH 12. Sep 21 - Oct 10. TEOTLECO- The Arrival of the Gods. A
time of re-birth of the gods worshiped by the Mexica. Great
fire sacrifice and revelry among the people. All gods worshiped.
General feasting publicly and in the homes of the Mexica,
rejoicing and dancing. Merchants celebrated greatly during this
month burning alive a great many slaves. People would glue
feathers on their bodies and parade and dance publicly. All
gods were thought to return to take part in a grand harvest
festival. The youngest god, Tlamazincatl, would arrive first and
the oldest god, Huehueteotl, would arrive last(*111). A general
offering of food would take placer amid festivities of dancing.
Boone,(112), refers to this month as being called "Pachtli" with
Tezcatlipoca and Ometochtli, the latter a pulque god, being
honored. Boone further defines the meaning of "Teotleco" as being
"ascending to God"(*113).
MONTH 13. Oct 11 - Oct 30 TEPEILHUITL(*114)- The Feast of the
Mountains. Tlaloc, Xochiquetzal, and all Pulque deities(*115),
______________________________
109 Of interest the Aztec would never enter a bath alone. It
was horrible for a man to bath without a woman, and a woman
would never bath without a man. After the conquest the Catholic
priests tried to change this custom but to little success as
grown men would take young girls, and women little boys into
their bath.
110 This may have been a representation of the unity of male and
female.
111 Townsend, p. 213, makes note that the arrival of the gods
would be signaled by the midnight appearance of a footprint in a
bowl of ground maize, located in a temple.
112 P. 197.
113 Probably due special sacrifices which had selected Indians
climbing or "ascending" the steps of the temple for eventual
sacrifice.
114 Boone, p. 197, refers to this month as being called
Hueypachtli, meaning "great grass". Boone related in her
translation that a feast called "Pilahuana", meaning "drunkenness
of the children" occurred. Indication from the translated text
is a general drunken revelry that may have followed the drinking.
115 Pulque gods, over four hundred in all, were collectively
known to the Mexica as "Octli".
PAGE 10
were worshiped. The revered rain mountains of Popocatepetl,
Ixtaccihuatl, Mt. Tlaloc and Matlalcueye were worshiped. Eating
of seed-dough and victims flesh occurred. Special sacrifices
during the month to the mountains. Men and women were carried by
litters up to a temple and then sacrificed. Instead of throwing
the bodies down the steps of the pyramids they were carefully
dragged down the steps over to the Great Speaker's palace, where
the victim's were be-headed and their heads placed on poles.
The bodies were then carefully cut up and distributed (*116) for
eating. Special sacrifice of two young sisters representing
famine and plenty was held. Great feast in honor of the
mountains. Snakes were revered as representatives of
lightning(*117).
MONTH 14. Oct 31 - Nov 19 QUECHOLLI- The Precious Feather(*118).
Honoring of the dead through Mixcoatl. All men spend time
outside. A time of hunting. Slaves dressed as deer were
sacrificed. Manufacture of weapons. The first five days of this
month were spent quietly, then the festive Mexica took children
to the top of pyramids and let blood from their ears in honor of
the deer they were about to hunt. Special blood letting police
would punish non blood letters(*119). At the end of the month
victims were required to burn all their clothing before having
their hearts cut out. The women were killed first and brought
down the steps of the temple where old women were waiting who be-
headed them and put their heads on poles (*120). The great
festival of war "Quecholli" also known as the "small bird",
occurred. Old people were explicitly expected to refrain from
all pleasures(*121).
____________________
116 Moctezuma II was said to be particularly fond of the taste of
fingers and palms of the hands.
117 The Codex Laud depicts a glyph of Tlaloc holding a serpent as
a representation of lightening.
118 Boone, p. 198, translates this to mean "arrow".
119 These special police were called "tepanmani", and among other
punishments, would take the blankets owned by these non-
participants from them, for good.
120 The practice of displaying the heads or skulls of past
victims was described by Bernal Diaz where he claims to have seen
thousands of skulls on public display.
121 This practice was believed important as the newly made
weapons should remain pure from weakness and uncertainties of old
age. Also during this month warriors would fast and prisoners
were bound like deer and ritually killed.
PAGE 11
MONTH 15. Nov 20 - Dec 9 PANQUETZALIZTLI- Raising of Banners.
Huitzilopochtli, and Tezcatlipoca were worshiped(*122). Large
parades through the city occurred. Marathon races and
festivities were held. The eating of a seed-dough image of
Huitzilopochtli. Large sacrifice of prisoners. The owners of
slaves destined for sacrifice fasted for five days. Ritual
bathing. Victims would dance and sing for their masters. A
ritualistic race called Ipaina Huitzilopochtli, "Haste or
Velocity of Huitzilopochtli", was held. Warriors not quite able
to publicly drink pulque would often drink during this festival
period, secretly. After worship the image was broken apart
and eaten. Sahagun and Duran differ on the adornments of this
"Tzoalli Teixiptla" and a painting of his Tzoalli at the feast of
Panquetzaliztli can be found in the Codex Magliabechiano(*123).
Selected Priests prepared for this month forty days in
advance(*124).
MONTH 16. Dec 10 - Dec 29 ATEMOZTLI- The Descent of Water or The
Falling of Water. Tlaloc, the Tlaloque, and the mountains were
greatly worshiped. Exchange of grain for food and drink.
Priests would not wash their heads, men abstained from sex, and
images of mountains were made and adorned with paper. Poles were
erected and adorned. Much blood letting by the general
population(*125). This time of the year may bring light rain the
Valley of Mexico and the gods were encouraged. Aramanth seed-
dough images of rain deities and the mountains would be made and
then ritually "killed", by either household women or a visiting
priest. The instrument used to kill these images was a woman's
weaving stick. Boone(*126), relates that this month was primarily
____________________
122 A man-sized image of Huitzilopochtli would be adorned by
priests and carried on a liter made from long poles carved with
the image of serpent heads and tails and carried by young men
around the city in a procession called "Ipaina Huitzilopochtli",
meaning the haste or swiftness of Huitzilopochtli. The
procession ended at the temple of Huitzilopochtli where the young
men placed the image of human bones formed from seed dough about
the feet of the image. According to Boone's translation, p.
198, the image would be adorned with a blue paper banner, called
pantli and given a would leather shield. The image would be
referred to as "Tecutli", meaning lord.
123 Sahagun used the image to illustrate his text and Duran
relates in more detail the liter and details of adornment.
124 The formal festivities with singing and dancing for this
festival began on the second day of the month.
125 The deity Quetzalcoatl is credited with teaching the Mexica
the art of blood letting, or auto-sacrifice. Ears and genitals
were the most common parts of the body selected for this rite.
126 P. 199.
PAGE 12
celebrated by the lords and nobles of Mexico. These lords would
sacrifice children by drowning and sacrificed slaves in the hills
with feather offerings.
MONTH 17. Dec 30 - Jan 18 TITITL- The Stretching. Cihuacoatl,
Ilamatecuhtli, Tonantzin, Yacatecuhtli, and all other Gods to
some degree were worshiped. Ritual harassment of women. Priests
dressed as deities for special ceremonies. Special sacrifice of
woman to the deity Illamatecutli occurred. Before killing the
victim, she was made to sing and dance (*127). After cutting out
her heart she was be-headed and her head handed to a priest, also
dressed as Illamatecutli, where he danced holding her head in his
right hand by the hair. Young boys would torment girls walking
in the street by hitting them with small bags full of various
things. Camaxtli, God of the Chase, was honored. The earth
goddess in her form as Tonan, "Our Mother", was greatly revered.
To honor their god, Yacatecuhtli, merchants would sacrifice
slaves in initiation ceremonies into the merchant guilds.
Weavers would honor their principal god, Ilamatecuhtli.(*128)
MONTH 18. Jan 19 Feb 7 IZCALLI- Growth and Rebirth(*129).
Pruning of the Maguay(*130) plant. General public drinking of
Pulque. Children were pulled at the neck, symbolically to make
____________________
127 The practice of making the victim dance at the altar was
witnessed by Cortes as some of his men were captured during the
siege of the city and Cortes's men watched in horror as their
fellows were made to dance in front of the alter of
Huitziopoctli, knowing they were about to be sacrificed. Inga
Clendinnen's book, Aztecs, has an interesting chapter on the
concept of victim management that is worth reading. In this
chapter she explains how the Aztec were able to control the
events and ceremonies and have the victim behave as they wanted,
even knowing they were about to die. Management of the entire
society was well controlled. Pressure was placed on young men to
capture warriors in battle by young girls taunting them. There
were accounts of fathers killing effeminate sons. The society
was well regulated.
128 Boone further relates a special ceremony to the dead called
"quixehuilotia", meaning a type of memorial, was held in which
food and other items were placed in front of a deceased relative
in the home and the offerings then burned. This is a confusing
rite as it is unclear if this type of ceremony was held at other
times of the year or only for those fortunate enough to die
during this month.
129 Townsend, p. 214, refers to this month as Izcalli "Growth"
Huauhquiltamalcualiztli "Eating of Tamales Stuffed With Greens".
130 The Mexica placed many social controls on drinking the pulque
made from this plant. It was to be revered and was considered a
god. To drink to excess was considered to dishonor the god.
PAGE 13
them grow. Children have ears pierced and are assigned
godparents(*131). Tlaloc was worshipped. Month also known as
Cuahuitlehua, meaning "To Bud or When the Trees Grow Green".
Month was dedicated to the old fire god and old men were honored,
reflecting the god's great age and wisdom. The year was now
dying. Special and symbolic tamales were made in large numbers
and presented to temples of worship and neighbors. People would
gather in circles and make offerings of five tamales to the
hearth fire. Offering to the dead. The people made communion
with the dead and the gods in the hope that the world would not
end and yet another year would be born, life cycle beginning
anew. Seed dough image made to Xiuhtecuhtli, the Fire God(*132).
EXTRA FIVE DAYS. Feb 8 - Feb 12 NEMONTEMI- The Barren Days-The
Useless Days. Fasting and the avoidance of conflict with others
marked this evil period. General business was not conducted by
the people. Gods not restrained by ritual were unleased to
create havoc on the population. A great time of danger for the
world as it may end. Considered a very unlucky time and
generally dreaded by the population. Boys born during this
unlucky time were called "Nemoquichtli", meaning useless men, and
girls were called "Nemihuatl", meaning useless women. People
would only eat once a day during this period and then only dry
tortillas. Self inflicted bloodletting and sexual abstinence was
greatly practiced. The days were not named. These days were
considered so unlucky that babies born during this time were not
expected to survive.
____________________
131 Clendinnen, pp. 189-190, makes note of a particular event
held during this last month that involved children. All children
of a certain age, probably two-six, were made to dance and
participate in maize cake rituals. Young children were kept
awake until midnight and then carried to a temple in the care of
temporary "aunts" and "uncles", probably strangers to both the
children and parents. Once at a temple the children had holes
bored into their ears with a bone awl and cotton passed through
the holes. Naturally the children cried and made quite a fuss.
Old men of the temple would hold the arms of the children over
live coals and incense. The children would then be taken back to
their homes and kept up until dawn. Once home the children would
be made to dance and then taken back to a temple and immersed in
a ritual of noise, their first involvement in mass ritual. That
night pulque was poured down the throats of the children, and
adults as well. This ritual would occur only once every four
years and directly preceded the "useless days".
132 According to Boone's translation, p. 200, this month had
twenty five days. Probably due to a counting of the following
"useless days". Boone further relates a special sacrifice of two
Indians called Ixcozauhqui and Comulco. These two Indians were
sacrificed to the Turquoise Lord, Xiuhtecutli. The feast was
called Izcalli and according to Boone fell on February 4th.
PAGE 14
This was a time of contemplation for the Mexica, a time to
reflect and meditate. Arguing and disputes were forbidden and no
fires were lit. The quiet offered a yearly respite from the
regulation that dominated the daily lives of the Mexica.
SPECIAL NON-ANNUAL CEREMONIES
CEXOCHITL - "One Flower". Feast that fell twenty days after the
last one.(*133)
TOXIUHMOLPILIA- "Binding of the Years" Occurred every fifty two
years in the year two Acatl. All temple fires were extinguished
and activities ceased. A slave was sacrificed with a fire made
on his chest. This new fire lit all other fires in the valley by
way of special runners. Old clothing and utensils were
discarded. Every thing began anew. It was during this time that
the Aztecs thought to be in the greatest danger as their world
would destroy itself during this period(*134).
XOCHILHUITL - "Feast of Flowers". Young men are called
telpochtli and dance in their neighborhoods. This feast comes
twice a year every two hundred days so that one year it would
fall twice, the next only once. During this feast collected
eggshells were scattered on roads in the memory of the mercy
their god had for having given them chickens. The deity
Chicomexochitl, or seven flowers was honored(*135).
ATAMALCUATIZTLI- "Eating of Water Tamales" Occurred every eight
years in Tecpatl. Seven day initial fast with the eating of
tamales, to "give the maize a rest". Public dancing and
ceremonial swallowing of water snakes and frogs.
____________________
133 Boone, p. 200. Apparently the scribe that made notes
concerning this festival in the Codex Magliabechiano did not see
fit to expand on the meaning or details of this feast.
134 Cortes arrived in Mexico during this period of time, an
argument could be made that the prophecy came to pass.
135 Boone, p. 200.
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