_Tochtli_--_Acatl_--_Tecpatl_--_Calli_
Veytia -- Air -- Water -- Fire -- Earth.
Gemelli -- Earth -- Water -- Air -- Fire.
Boturini -- Air -- Water -- Fire -- Earth.
Chavero -- Earth -- Water -- Fire -- Air.
Orozco y Berra -- Air -- Water -- Fire -- Earth.
As will be seen from this list, there is entire uniformity in the
assignment of the years or year symbols to the cardinal points, with the
single exception of Boturini. As this author's views in regard to the
calendar are so radically different from all other authorities as to
induce the belief that it applies to some other than the Aztec or true
Mexican calendar we will probably be justified in eliminating his
opinion from the discussion.
Omitting this author, we have entire uniformity among the authorities
named in regard to the reference of the years to the cardinal points, as
follows:
_Tochtli_ to the _south_; _Acatl_ to the _east_; _Tecpatl_ to the
_north_, and _Calli_ to the _west_.
The reference of the colors and the elements to the cardinal points is
too varied to afford us any assistance in arriving at a conclusion in
this respect. In the assignment of the elements to the years we find
that, water is referred by all the authorities named to _Acatl_, and
fire by all but one (Gemelli), to _Tecpatl_.
One thing more must be mentioned before we appeal directly to the
codices. As the groups of five days, so often heretofore referred to,
were assigned to the cardinal points, it is proper to notice here what
is said on this point. So far, I have found it referred to only in the
Exposition of the Vatican Codex and by Schultz-Sellack in the article
before cited.
As the latter refers to them by numbers only, I give here a list of the
Mexican days, with numbers corresponding with the positions they
severally hold in their regular order.
_First column._ _Second column._ _Third column._ _Fourth column._
1. Cipactli. 2. Ehecatl. 3. Calli. 4. Cuetzpalin.
5. Coatl. 6. Miquitzli.[TN-16] 7. Mazatl. 8. Tochtli.
9. Atl. 10. Itzquintli. 11. Ozomatli. 12. Malinalli.
13. Acatl. 14. Ocelotl. 15. Quauhtli. 16. Cozcaquauhtli.
17. Ollin. 18. Tecpatl. 19. Quiahuitl. 20. Xochitl.
Using the numbers only, 1, 5, 9, 13, and 17 will denote the first
column; 2, 6, 10, 14, and 18 the second, &c.
Schultz-Sellack states that:
4, 8, 12, 16, 20 were assigned to the south.
1, 5, 9, 13, 17, to the east.
2, 6, 10, 14, 18, to the north.
3, 7, 11, 15, 19, to the west.
But, as he only quotes from the explanation of the Vatican Codex as
given by Kingsborough,[42] will present here the statement of this
authority:
"Thus they commenced reckoning from the sign of One Cane. For example:
One Cane, two, three, &c., proceeding to thirteen; for, in the same way,
as we have calculations in our repertories by which to find what sign
rules over each of the seven-days of the week, so the natives of that
country had thirteen signs for the thirteen days of their week; and this
will be better understood by an example. To signify the first day of the
world, they painted a figure like the moon, surrounded with splendor,
which is emblematical of the deliberation which they say their god held
respecting the creation, because the first day after the commencement of
time began with the second figure, which was One Cane. Accordingly,
completing their reckoning of a cycle at the sign of Two Canes, they
counted an Age, which is a period of fifty-two years, because, on
account of the bissextile years which necessarily fell in this sign of
the Cane, it occurred at the expiration of every period of fifty-two
years. Their third sign was a certain figure which we shall presently
see, resembling a serpent or viper, by which they intended to signify
the poverty and labors which men suffer in this life. Their fourth sign
represented an earthquake, which they called Nahuolin, because they say
that in that sign, the sun was created. Their fifth sign was Water, for,
according to their account, abundance was given to them in that sign.
[The five days Cipactli, Acatl, Coatl, Ollin, Atl.] These five signs
they placed in the upper part, which they called Tlacpac, that is to
say, the east. They placed five other signs at the south, which they
named Uitzlan, which means a place of thorns--the first of which was a
flower, emblematical of the shortness of life, which passes away
quickly, like a blossom or flower. The second was a certain very green
herb, in like manner denoting the shortness of life, which is as grass.
The third sign was a lizard, to show that the life of man, besides being
brief, is destitute, and replete with the ills of nakedness and cold,
and with other miseries. The fourth was a certain very cruel species of
bird which inhabits that country. The fifth sign was a rabbit, because
they say that in this sign their food was created, and accordingly they
believed that it presided over drunken revels. [Xochitl, Malinalli,
Cuetzpalin, Cozcaquauhtli, Tochtli.] They placed five other signs at the
west, which region they called Tetziuatlan. The first was a deer, by
which they indicated the diligence of mankind in seeking the necessaries
of life for their sustenance. The second sign was a shower of rain
falling from the skies, by which they signified pleasure and worldly
content. The third sign was an ape, denoting leisure time. The fourth
was a house, meaning repose and tranquillity. The fifth was an eagle,
the symbol of freedom and dexterity. [Mazatl, Quiahuitl, Ozomatli,
Calli, Quauhtli.] At the north, which they call Teutletlapan, which
signifies the place of the gods, they placed the other five signs which
were wanting to complete the twenty. The first was a tiger, which is a
very ferocious animal, and accordingly they considered the echo of the
voice as a bad omen and the most unlucky of any, because they say that
it has reference to that sign. The second was a skull or death, by which
they signified that death commenced with the first existence of mankind.
The third sign was a razor or stone knife, by which are meant the wars
and dissensions of the world; they call it Tequepatl. The fourth sign is
the head of a cane, which signifies the devil, who takes souls to hell.
The fifth and last of all the twenty signs was a winged head, by which
they represented the wind, indicative of the variety of worldly
affairs." [Ocelotl, Miquiztli, Tecpatl, Itzquintli, Ehecatl.]
According, therefore, to this author the first column was assigned to
the East, the second to the North, the third to the West, and the
fourth to the South. He also says that the counting of the years began
with 1 Cane.[43]
Turning now to Plate 44 of the Fejervary Codex (our Plate III), we
notice that the symbols of the days of the first column are wedged in
between the loops of the upper left-hand corner, and that here we also
find the symbol of the year-bearer, _Acatl_, in the red circle at the
outer extremity of the loop. Here, then, according to the expounder of
the Vatican Codex, is the east, and this agrees also with all the other
authorities except Boturini. As these day symbols are between the red
and yellow loops, the next point to be determined is to which of the two
they belong.
This is a very important point, the determination of which must have a
strong bearing on our decision as to the cardinal points. As it is here
that the apparently strongest evidence against my conclusion is to be
found, it is necessary that I explain somewhat fully my reasons for
deciding against this apparent evidence.
If we take for granted that the day columns relate to the large angular
loops, then the column in the upper right-hand corner would seem to
belong to the top or red loop and not to the one on the right; and the
column in the upper left-hand corner to the left or yellow loop and not
to that at the top, and so on. This I concede is a natural inference
which it is necessary to outweigh by stronger evidence.
In the first place it is necessary to bear in mind that although the
sides of the plate, that is to say the large loops, are spoken of as
facing the cardinal points, yet it is possible the artist intended that
the corner or round loops should indicate the cardinal points, as here
are found the days assigned to these quarters.
Even admitting that the large angular loops indicate the cardinal
points, we must suppose the figures of one corner, either those at the
right or left, belong respectively to them. As the symbols of the
year-bearers Acatl, Tecpatl, Calli, and Tochtli have peculiar marks of
distinction, we are justified in believing that this distinction is for
the purpose of signifying the quarter to which they belong. Examining
carefully the bird on the symbol for Acatl in the upper left-hand corner
loop, we find that it can be identified only with that on the tree in
the top or red angular loop. It is true the identification in the other
cases is not so certain, but in this case there can be very little
doubt, as the green top-knot, the peculiar beak, and green feathers are
sufficient of themselves to connect the upper left-hand white loop and
figures of this corner with the top red loop and figures embraced in it.
Studying the plate carefully and also our scheme of it--Fig. 6--we
observe that Cipactli is found at the right base of the red loop,
Miquitzli[TN-17] at the right base of the yellow loop (the center of the
plate being considered the point of observation), Ozomatli at the right
base of the blue loop, and Cozcaquauhtli at the right base of the green
loop (but in this case it can be determined only by the order, not by
the figure). These are the four days, as is well known, on which the
Mexican years begin.
I take for granted, therefore, that the year _Acatl_ or Cane applies to
the top or red loop. This, I am aware, necessitates commencing the year
with 1 Cipactli, thus apparently contradicting the statement of Gemelli
that the Tochtli year began with Cipactli. But it must be borne in mind
that this author expressly proceeds upon the theory that the counting of
the years began in the south with Tochtli. If the count began with 1
Cane, as both the expounder of the Vatican Codex and Duran affirm,
Cipactli would be the first day of this year, as it appears evident from
the day lists in the Codices that the first year of all the systems
commenced with this day. That Acatl was assigned to the east is affirmed
by all authorities save Boturini, and this agrees very well with the
plate now under consideration. There is one statement made by the
expounder of the Vatican Codex which not only enables us to understand
his confused explanation, but indicates clearly the kind of painting he
had in view, and tends to confirm the opinion here advanced.
He says that "to signify the first day of the world they painted a
figure like the moon," &c. Let us guess this to be Cipactli, as nothing
of the kind named is to be found. The next figure was a cane; their
third figure was a serpent; their fourth, earthquake (Ollin); their
fifth, water. "These five signs they placed in the _upper part_, which
they called _Tlacpac_, that is to say, the _east_." That he does not
mean that these days followed each other consecutively in counting time
must be admitted. That he saw them placed in this order in some painting
may be inferred with positive certainty. It is also apparent that they
are the five days of the first column in the arrangement of the Mexican
days shown in Table No. XI, though not in the order there given, which
is as follows:
Dragon, Snake, Water, Cane, Movement.
The order in which they are placed by this author is this:
Dragon? Cane, Serpent, Movement, Water.
Which, by referring to page 35, we find to be precisely the same as that
of the five days wedged in between the loops in the _upper_ left-hand
corner of Plate 44 of the Fejervary Codex; thus agreeing in order and
position with this author's statement. Duran, as we have seen, also
places the east at the top. The same thing is true in regard to the
calendar wheel from the book of Chilan Balam hereafter shown.
Accordingly, I conclude that the top of this plate--the red loop--will
be east; the left-hand or yellow loop, north; the bottom or blue loop,
west, and the right-hand or green loop, south. This also brings the year
Acatl to the east, Tecpatl to the north, Calli to the west, and Tochtli
to the south. As the commencement was afterwards changed to Tochtli, as
we are informed by Chavero (and as appears to be the case in the Borgian
Codex), it would begin at the south, just as stated by Gemelli and other
early writers, who probably refer to the system in vogue at the time of
the conquest.
Shultz-Sellack[TN-18] alludes to this plate in his article heretofore
quoted, but considers the red loop the south, notwithstanding his
assignment of red among the Aztecs to the east. He was led to this
conclusion, I presume, by two facts: First, the close proximity of the
fourth column of days to this red loop, and second, the figure of the
sun at the foot of the tree or cross, the sun of the first creation
having made its appearance, according to Mexican mythology, in the
south. But it is far more likely that the artist intended here to be
true to known phenomena rather than to a tradition which was in
contradiction to them. The presence of this figure _above_ the horizon
is, I think, one of the strongest possible proofs that this part of the
plate denotes the east.
According to Gemelli[44] the south was denoted by a "blue field," and
the symbol Tochtli; east by a red field, and the symbol Acatl; the north
by a "yellow field," and the symbol Tecpatl, and the west by a "green
field," and the symbol Calli. In this plate we have precisely the colors
he mentions, red in the east, and yellow in the north, but green is at
the south, and blue at the west.
Sahagun remarks[45] that "at the end of fifty-two years the count came
back to _Cetochtliacatl_ (one-Rabbit-Cane), which is the figure of the
reed dedicated to the east, which they called _Tlapcopcopa_ and
_Tlavilcopa_, nearly towards the fire or sun."[46]
This language is peculiar and important, and indicates that he had a
Mexican painting similar to the plate now under discussion before him,
in which the year symbols were at the _corners_ instead of at the
_sides_. On this supposition only can we understand his use of the term
"_Cetochtli-acatl_," and the expression "nearly towards the fire," &c.
His use of the term "fire" in this connection undoubtedly indicates red.
His language is therefore in entire harmony with what we find on this
plate.
According to Gemelli and Chavero the element _earth_ was assigned to the
south; in this plate, in the right space inclosed by the green loop, we
see the great open jaws representing the earth out of which the tree
arises. From a careful examination of this figure, so frequently found
in this and other Mexican Codices, I am convinced it is used as the
symbol of the grave and of the earth. The presence of this symbol and of
the figure of death in this space, as also the figures of the gods of
death and the under world in the corresponding space of the Cortesian
plate, strongly inclined me for a time to believe that this should be
considered the north, as in the Aztec superstitions one class of the
dead was located in that region; but a more thorough study leads me to
the conclusion that these figures are intended to represent the earth
and to symbolize the fact that here is to be found the point where the
old cycle ends and the new begins. I will refer to this again when I
return to the description of the Cortesian plate.
All the authorities, except Boturini, refer the year Tecpatl or Flint to
the north, which agrees with the theory I am advancing, and in the lower
left-hand corner we find in the red circle the figure of a flint, which
according to my arrangement applies to the north, represented by the
yellow loop.
How, then, are we to account for the presence of this symbol on the head
of the right figure in the red or eastern loop? Veytia says, "They (the
Mexicans) gave to fire the first place as the most noble of all (the
elements), and symbolized it by the flint." This I acknowledge presents
a difficulty that I am unable to account for only on the supposition
that this author has misinterpreted his authorities, for no one so far
as I can find gives the "sun" or "age of fire" as the first, the only
difference in this respect being as to whether the "sun of water" or the
"sun of earth" was first. This difference I am inclined to believe
(though without a thorough examination of the subject) arises chiefly
from a variation of the cardinal point with which they commence the
count, those starting at the south commencing with the element earth,
those beginning at the east with water.[47] Not that the authors
themselves always indicated these points, but that a proper
interpretation of the original authorities would have resulted in this
conclusion, supposing a proper adjustment of the different calendar
systems of the Nahua nations to have been made. I think it quite
probable that the artist who painted this plate, of the Fejervary Codex
believed the first "sun" or "age" should be assigned to the east, and
that here the flint indicates origin, first creative power or that out
of which the first creation issued, an idea which I believe is consonant
with Nahua traditions. I may as well state here as elsewhere that
notwithstanding the statement made by Gemelli and others that it was the
belief or tradition of the Mexicans that the sun first appeared in the
south, I am somewhat skeptical on this point.
Such a tradition might be possible in an extreme northern country, but
it is impossible to conceive how it would have originated in a tropical
region.
The calendar and religious observances were the great and all-absorbing
topics of the Nahua nations, and hence it is to these, and especially
the first, that we must look for an explanation of their paintings and
sculpture, and not so much to the traditions given by the old Spanish
authors.
Finally, the assignment of the year symbols to the four points at which
we find them was not, as these early authors supposed, because of their
significance, but because in forming the circle of the days they fell at
these points. This fact is so apparent from the plates of the Codices
that it seems to me to forbid any other conclusion.
In the bottom, blue loop, which we call the west, we see two female
figures, one of them with cross-bones on her dress. This agrees
precisely with the statement of Sahagun heretofore given, to wit, "for
they held the opinion that the dead women, who are goddesses, live in
the west, and that the dead men, who are in the house of the sun, guide
him from the east with rejoicings every day, until they arrive at
midday, and that the defunct women, whom they regard as goddesses and
call _Cioapipiltin_, come out from the west to receive him at midday (or
south?), and carry him with rejoicing to the west." Before comparing
with the plate of the Cortesian Codex, we call attention to some other
plates of the Mexican Codices, in order to see how far our
interpretation of the plates of the Fejervary Codex will be borne out.
Turning now to Plates 65 and 66 of the Vatican Codes B[48] (shown in our
Plate IV), we observe four trees (or crosses) each with an individual
clasping the trunk. One of these individuals is red, the other white,
with slender red stripes and with the face black, another green, and the
other black. On the top of each tree, except the one at the right, is a
bird; on the right tree, or rather broad-leaved tropical plant, which is
clasped by the black individual, is the figure of the tiger or rabbit.
As these are probably intended to represent the seasons (spring, summer,
&c.), the ages, or the years, and consequently the cardinal points, let
us see with what parts of the plate of the Fejervary Codex they
respectively correspond.
By turning back to page 50 the reader will see that the days of the
first column, viz, Cipactli, Coatl, &c., or numbers 1, 5, 9, 13, 17 were
referred to the east, the second column 2, 6, 8, 12, 16 to the north,
&c. Each of the four trees has below it, in a line, five day characters.
Below the fourth one are Xochitl, Malinalli, Cuetzpalin, Cozcaquauhtli,
and Tochtli, precisely those of the fourth column, and which, in
accordance with our interpretation of the Fejervary Codex, are assigned
to the south.
Referring to the first or left-hand of these four groups, we observe
that the clasping figure is red, and that the days in the line
underneath are 1, 5, 9, 13, 17, those of the east, agreeing in all
respects with our interpretation of the Fejervary plate.
[Illustration: PL. IV