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:
| Day-sign | Patron God | Day-sign | Patron God | |
| Cipactli | Tonacatecutli | Ozomatli | Xochipilli | |
| Eecatl | Quetzalcoatl | Malinalli | Patecatl | |
| Calli | Tepeyollotl | Acatl | Tezcatlipocâ (or variant) | |
| Cuetzpallin | Ueuecoyotl | Ocelotl | Tlazolteotl | |
| Coatl | Chalchihuitlicue | Quauhtli | Xipe | |
| Miquiztli | Tecciztecatl | Cozcaquauhtli | Itzpapalotl | |
| Mazatl | Tlaloc | Olin | Xolotl | |
| Tochtli | Mayauel | Tecpatl | Tezcatlipocâ (or variant) | |
| Atl | Xiuhtecutli | Quiauitl | Chantico | |
| Itzcuintli | Mictlantecutli[[363]] | Xochitl | Xochiquetzal |
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.
GODS OF THE “WEEKS”
Each of the 20 tonalamatl divisions, or “weeks” of 13 days each, as they are sometimes erroneously but usefully designated, had also a patron god of its own which ruled over its fortunes. The initial days of these “weeks” gave the name to the entire “week,” therefore the designation of the 20 weeks was the same as that of the 20 day-signs; but the “weeks,” or rather the week-names, did not follow each other in the same incidence as the days, as will be seen from the foregoing table. The patron gods of the 20 weeks were, however, the same as those of the 20 days, with this exception, that whereas the gods of the first 10 day-signs were taken also as the rulers of the first ten weeks,[3] the god of the eleventh day, Xochipilli, was allowed to drop out, the god of the twelfth day, Patecatl, taking his place, the god of the thirteenth day taking the twelfth place, and so on, the deficiency in the twentieth place being made up by adopting Itztli and Xiuhtecutli as joint gods of the twentieth “week.” The list of gods of the “weeks” would thus be as follows:
| 1 | Ce cipactli | Tonacatecutli | 11 | Ce ozomatli | Patecatl | |
| 2 | Ce ocelotl | Quetzalcoatl | 12 | Ce quetzpallin | Itzlacoliuhqui | |
| 3 | Ce mazatl | Tepeyollotl | 13 | Ce ollin | Tlazolteotl | |
| 4 | Ce xochitl | Ueuecoyotl | 14 | Ce itzcuintli | Xipe Totec | |
| 5 | Ce acatl | Chalchihuitlicue | 15 | Ce calli | Itzpapalotl | |
| 6 | Ce miquiztli | Tecciztecatl | 16 | Ce cozcaquauhtli | Xolotl | |
| 7 | Ce quiauitl | Tlaloc | 17 | Ce atl | Chalchiuhtotolin | |
| 8 | Ce malinalli | Mayauel | 18 | Ce eecatl | Chantico | |
| 9 | Ce coatl | Xiuhtecutli | 19 | Ce quauhtli | Xochiquetzal | |
| 10 | Ce tecpatl | Mictlantecutli | 20 | Ce tochtli | Xiuhtecutli and Itztli |
[[364]]
“LORDS OF THE NIGHT”
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:
| 1 | Xiuhtecutli | Good | 6 | Chalchihuitlicue | Indifferent | |
| 2 | Itztli | Bad | 7 | Tlazolteotl | Bad | |
| 3 | Piltzintecutli | Good | 8 | Tepeyollotl | Good | |
| 4 | Centeotl | Indifferent | 9 | Tlaloc | Indifferent | |
| 5 | Mictlantecutli | Bad |