An excellent idea of the sacrificial stone, will be obtained from the plates which are annexed. Neat and graceful ornaments, are raised in relief on the surface, and in the centre is a deep bowl, whence a canal or gutter leads to the edge of the cylinder. It is a mass of basaltic rock nine feet in diameter and three in height, and was found in the great square in 1790, near the site of the large teocalli or pyramid. On its sides are repeated, all round the stone, the same two figures which are drawn in the second plate. They evidently represent a victor and a prisoner. The conqueror is in the act of tearing the plumes from the crest of the vanquished, who bows beneath the blow and lowers his weapons. The similarity of these figures to some that are delineated in the first volume of Stephens' Yucatan is remarkable.
SIDE OF SACRIFICIAL STONE.
The Aztec Calendar Stone, another monument of Mexican antiquity, was found in December, 1790, buried under ground in the great square of the capital. Like the idol image of Teoyaomiqui, and the sacrificial stone, it is carved from a mass of basalt, and is eleven feet eight inches in diameter, the depth of its circular edge being about seven and a half inches from the fractured square of rock out of which it was originally cut. It is supposed, from the fact that it was found beneath the pavement of the present plaza, that it was part of the fixtures of the great Teocalli of Tenochtitlan, or that it was placed in some of the adjoining edifices on palaces surrounding the temple. It is now walled into the west side of the cathedral, and is a remarkable specimen of the talent of the Indians for sculpture, at the same time that its huge mass, together with those of the sacrificial stone and the idol Teoyaomiqui, denote the skill of their inventors in the movement of immense weights, without the aid of horses.
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The Aztecs calculated their civil year by the solar; they divided it into eighteen months of twenty days each, and added five complimentary days, as in Egypt, to make up the complete number of three hundred and sixty-five. After the last of these months the five nemontemi or "useless days" were intercalated, and, belonging to no particular month, were regarded as unlucky, by the superstitious natives. Their week consisted of five days, the last of which was the market day; and a month was composed of four of these weeks. As the tropical year is composed of about six hours more than three hundred and sixty-five days, they lost a day every fourth year, which they supplied, not at the termination of that period, but at the expiration of their cycle of fifty-two years, when they intercalated the twelve days and a half that were lost. Thus it was found, at the period of the Spanish conquest, that their computation of time corresponded with the European, as calculated by the most accurate astronomers.
At the end of the Aztec or Toltec cycle of fifty-two years,—for it is not accurately ascertained to which of the tribes the astronomical science of Tenochtitlan is to be attributed,—these primitive children of the New World believed that the world was in danger of instant destruction. Accordingly, its termination became one of their most serious and awful epochs, and they anxiously awaited the moment when the sun would be blotted out from the heavens, and the globe itself once more resolved unto chaos. As the cycle ended in the winter, the season of the year, with its drearier sky and colder air, in the lofty regions of the valley, added to the gloom that fell upon the hearts of the people. On the last day of the fifty-two years, all the fires in temples and dwellings were extinguished, and the natives devoted themselves to fasting and prayer. They destroyed alike their valuable and worthless wares; rent their garments; put out their lights, and hid themselves, for awhile in solitude. Pregnant women seem to have been the objects of their especial dread at this moment. They covered their faces with masks and imprisoned them securely, for they imagined, that on the occurrence of the grand and final catastrophe, these beings, who, elsewhere, are always the objects of peculiar interest and tenderness, would be suddenly turned into beasts of prey and would join the descending legions of demons, to revenge the injustice or cruelty of man.
At dark, on the last dread evening,—as soon as the sun had set, as they imagined, forever,—a sad and solemn procession of priests and people marched forth from the city to a neighboring hill, to rekindle the "New Fire." This mournful march was called the "procession of the gods," and was supposed to be their final departure from their temples and altars.
As soon as the melancholy array reached the summit of the hill, it reposed in fearful anxiety until the Pleiades reached the zenith in the sky, whereupon the priests immediately began the sacrifice of a human victim, whose breast was covered with a wooden shield, which the chief flamen kindled by friction. When the sufferer received the fatal stab from the sacrificial knife of obsidian, the machine was set in motion on his bosom, until the blaze had kindled. The anxious crowd stood round with fear and trembling. Silence reigned over nature and man. Not a word was uttered among the countless multitude that thronged the hill-sides and plains, whilst the priest performed his direful duty to the gods. At length, as the first sparks gleamed faintly from the whirling instrument, low sobs and ejaculations were whispered among the eager masses. As the sparks kindled into a blaze, and the blaze into a flame, and the flaming shield and victim were cast together on a pile of combustibles which burst at once into the brightness of a conflagration, the air was rent with the joyous shouts of the relieved and panic stricken Indians. Far and wide over the dusky crowds beamed the blaze like a star of promise. Myriads of upturned faces greeted it from hills, mountains, temples, terraces, teocallis, house tops and city walls; and the prostrate multitudes hailed the emblem of light, life and fruition as a blessed omen of the restored favor of their gods and the preservation of the race for another cycle. At regular intervals, Indian couriers held aloft brands of resinous wood, by which they transmitted the "New Fire" from hand to hand, from village to village, and town to town, throughout the Aztec empire. Light was radiated from the imperial or ecclesiastical centre of the realm. In every temple and dwelling it was rekindled, from the sacred source; and when the sun rose again on the following morning, the solemn procession of priests, princes and subjects, which had taken up its march from the capital on the preceding night, with solemn steps, returned once more to the abandoned capital, and restoring the gods to their altars, abandoned themselves to joy and festivity in token of gratitude and relief from impending doom.