[628] 'Izcalia, abiuar, tornar en si, o resuscitar.' Molina, Vocabulario.
[629] 'Quiahuitl-ehua ... significa la lluvia levanta.' Cabrera, in Ilustracion Mex., tom. iv., p. 464.
[630] 'Toçoliztli vela, el acto de velar o de no dormir.' Molina, Vocabulario.
[631] 'Garganta totuzcatlan, tuzquitl.' Ib.
[632] For the various etymologies of the names of months, see: Spiegazione delle Tavole del Codice Mexicano (Vaticano), in Kingsborough's Mex. Antiq., vol. v., pp. 190-97; Explicacion del Codex Telleriano-Remensis, in Id., pp. 129-34; Leon, Camino del Cielo, fol. 96-100; Boturini, Idea, pp. 50-52; Veytia, Hist. Ant. Mej., tom. i., pp. 64-5; Clavigero, Storia Ant. del Messico, tom. ii., pp. 66-83; Humboldt, Vues, tom. i., pp. 349-352; Brasseur de Bourbourg, Hist. Nat. Civ., tom. iii., pp. 502-36; Torquemada, Monarq. Ind., tom. ii., pp. 250-300.
[633] This order is varied by a few authors. Veytia gives the following entirely different system: 'Si el año era del carácter Tecpatl, con este se señalaba el primer dia de cada mes, y seguian anotándose los demas con los geroglificos siguientes en el órden en que los he puesto; de manera que el vigésimo dia de cada mes se hallaba Ollin.... Si el año era del segundo geroglifico Calli, por este se comenzaba á contar, y á todos los dias primeros de cada mes se les daba este nombre.' The same method he contends is followed also in those years of each tlalpilli which commence with Tochtli and Acatl. For cozcaquauhtli he uses the name temeztlatl, or metate. Hist. Ant. Mej., tom. i., pp. 76-80; Gomara, Conq. Mex., fol. 294-5. Gemelli Careri states that Cipactli was not always the first day of the month. Churchill's Col. Voyages, tom. iv., p. 489; Duran, Hist. Indias, MS., tom. iii., appendix, cap. ii.; Ritos Antiguos, p. 22, in Kingsborough's Mex. Antiq., vol. ix.; Motolinia, Hist. Indios, in Icazbalceta, Col. de Doc., tom. i., p. 36. Boturini adds to Ollin the word Tonatiuh, and translates it 'movement of the sun.' Idea, p. 45. Gama places Ollin between Atl and Itzcuintli. Dos Piedras, pt i., p. 26; Gallatin, in Amer. Ethno. Soc., Transact., tom. i., p. 59; Brasseur de Bourbourg, Hist. Nat. Civ., tom. iii., p. 463. See also hieroglyphics in Codex Telleriano-Remensis, pl. ix., in Kingsborough's Mex. Antiq., vol. i., and Codex Borgian, in Id., vol. iii., pl. 24; Torquemada, Monarq. Ind., tom. ii., p. 304. In Nicaragua where the Aztec language was spoken by a large portion of the population, the calendar and the names of the days were the same as Aztec, with but some slight differences in spelling. Oviedo gives the names of the days as follows: 'Agat, oçelot, oate, coscagoate, olin, tapecat, quiaüit, sochit, çipat, acat, cali, quespal, coat, misiste, maçat, toste, at, izquindi, ocomate, malinal, acato.... Un año ... tiene diez çempuales, é cada çempual es veynte dias.' Hist. Gen., tom. iv., p. 52.
[634] Sahagun, and after him several others, do not agree with this, but pretend that one day was added every fourth year, on which occasion a certain feast was celebrated, but Gama has clearly demonstrated that this is a mistake. 'El año visiesto, que era de cuatro en cuatro años.' Hist. Gen., tom. i., lib. ii., p. 75. 'Otra fiesta hacian de cuatro en cuatro años á honra del fuego, en la que ahugeraban las orejas á todos los niños; y la llamaban Pillabanaliztli, y en esta fiesta es verosimil, y hay congeturas que hacian su visiesto contando seis dias de nemontemi.' Id., tom. iv., pp. 347-8. Boturini expresses the same opinion. 'Determinaron cada quatro años añadir un dia mas, que recogiesse las horas, que se desperdiciaban, lo que supongo executaron contando dos veces uno de los Symbolos de el ultimo mes de el año, á la manera de los Romanos.' Idea, p. 137. 'El año de visiesto que era de quatro à quatro años.' Leon, Camino del Cielo, fol. 100. 'They order'd the bissextile, or leap-year, after this manner. The first year of the age began on the tenth of April, and so did the second and third, but the fourth or leap-year, on the ninth, the eighth on the eighth, the twelfth on the seventh, the sixteenth on the sixth, till the end of the age, which was on the twenty-eighth of March, when the thirteen days of the leap-years, till the tenth of April, were spent in rejoicing.' Gemelli Careri, in Churchill's Col. Voyages, vol. iv., p. 490. Veytia following Boturini adds one day every fourth year by repeating the last day. Hist. Ant. Mej., tom. i., pp. 110-20. 'La correccion no se hacia hasta el fin del ciclo, en que se intercalaban juntos los 13 dias.' Leon y Gama, Dos Piedras, pt. i., p. 24. 'Les Mexicains ont évidemment suivi le système des Perses: ils conservoient l'année vague jusqu'à ce que les heures excédantes formassent une demilunaison; ils intercaloient, par conséquent, treize jours toutes les ligatures ou cycles de cinquante-deux ans ... à chaque année du signe tochtli, les Mexicains perdoient un jour; et, par l'effet de cette rétrogradation, l'année calli de la quatriéme indiction commençoit le 27 décembre, et finissoit au solstice d'hiver, le 21 décembre, en ne faisant pas entrer en ligne de compte les cinq jours inutiles ou complémentaires. Il en résulte que ... treize jours intercalaires ramènent le commencement de l'année au 9 janvier.' Humboldt, Vues, tom. ii., pp. 60-1. 'Non frammettevano un giorno ogni quattro anni, ma tredici giorni ... ogni cinquanta due anni.' Clavigero, Storia Ant. del Messico, tom. ii., p. 62. 'They waited till the expiration of fifty-two vague years, when they interposed thirteen days, or rather twelve and a half, this being the number which had fallen in arrear.' Prescott's Mex., vol. i., p. 112; Brasseur de Bourbourg, Hist. Nat. Civ., tom. iii., p. 469. In this connection I also give the remarkable statement of Pedro de los Rios in his interpretation of the Codex Vaticanus: 'Item, si ha da notare, che il loro bisesto andava solo in quattro lettere, anni, o segni che sono Canna, Pietra, Casa, e Coniglio, perchè come hanno bisesto delli giorni a fare di quattro in quattro anni un mese di quelli cinque giorni morti che avanzavano di ciascun anno, cosi avevano bisesto di anni perchè di cinquantadue in cinquantadue anni, che è una loro Età, aggiungevano un anno, il quale sempre veniva in una di queste lettere o segni perchè come ogni lettera o segno di questi vinti habbia tredici del suo genere che le servano, verbi gratiâ.' Kingsborough's Mex. Antiq., vol. v., pp. 174-5. In the Explicacion del Codex Telleriano-Remensis we read: 'Á 19 de Fevrero los cinco dias muertos que no avia sacrificios; estos eran los dias que sobravan de los de veynte en veynte del año: y siempre en cumpliendose los 365 dias, dexavan pasar estos, y luego tornavan a tomar el año en la letra que entrava.' Id., p. 134. To this Lord Kingsborough adds in a note: 'The Mexicans reckoned 365 days to their year; the last five of which had no sign or place appropriated to them in the calendar; since, if they had been admitted, the order of the signs would have been inverted, and the new year would not always have commenced with Ce Cipactli. These days, therefore, although included in the computation of the year, were rejected from the calendar, until at the expiration of four years an intercalation of twenty corresponding signs might be effected without producing any confusion in it. It would appear, however, that this intercalation did not actually take place till at the expiration of 52 years; for it is impossible, except on this supposition, to understand the intercalation of years mentioned in the Vatican MS. as occurring at the expiration of every period of 52 years, when an entire year was intercalated: but admitting the postponement of an intercalation of a month every four years during a period of 52 years, such an intercalation would then become quite intelligible; since thirteen Mexican months, of 20 days each, exactly constitute a ritual year of the Mexicans which contained 260 days, and was shorter than the civil year by 105 days; and this is the precise number of months of which the intercalation would have been postponed.' Mex. Antiq., vol. vi., pp. 103-4.
[635] Leon y Gama, Dos Piedras, pt i., pp. 62-89; Gallatin, in Amer. Ethno. Soc., Transact., vol. i., pp. 69-86. Veytia's reason for commencing the year with Atemoztli is, that on the calendar circle which he saw, and of which I insert a copy, this was the month following the five nemontemi. This appears very reasonable, but nevertheless Gama and Gallatin's calculations show it to be an error. See Veytia, Hist. Ant. Mej., tom. i., pp. 74-5.
[636] Boturini gives the rulers of the night as follows: Xiuhteucyòhua, Señor de el Año; Ytzteucyòhua, Señor de el Fuego; Piltzinteucyòhua, Señor de los Niños; Cinteucyòhua, Señor de el Maiz; Mictlanteucyòhua, Señor de el Infierno; Chalchihuitlicueyòhua, Señor de el Agua; Tlazolyòhua, Señor de el Amor deshonesto; Tepeyoloyòhua, Señor de los Entrañas de los Montes; Quiauhteucyòhua, Señor de las Lluvias. Idea, p. 58.
[637] Leon y Gama, Dos Piedras, pt i., pp. 29-31, 52-3; Boturini, Idea, pp. 57-9; Gallatin, in Amer. Ethno. Soc., Transact., vol. i., p. 61.