This of course applies with equal force to the thirteen so-called “Lords of the Day,” who almost certainly acted as gods of the thirteen hours of the day. They were[5]:
| 1 | Xiuhtecutli | 8 | Tlaloc | |
| 2 | Tlaltecutli | 9 | Quetzalcoatl | |
| 3 | Chalchihuitlicue | 10 | Tezcatlipocâ | |
| 4 | Tonatiuh | 11 | Mictlantecutli | |
| 5 | Tlazolteotl | 12 | Tlauizcalpantecutli | |
| 6 | Teoyaomiqui | 13 | Ilamatecutli | |
| 7 | Xochipilli |
Seler, in his Commentary on the Aubin Tonalamatl, gives the following table of the gods of the night and day hours:
| (Noon) | |||||||||||||||||||
| 7. Xochipilli-Cinteotl | |||||||||||||||||||
| 6. Teoyaomiqui | 8. Tlaloc | ||||||||||||||||||
| 5. Tlacolteotl | 9. Quetzalcoatl | ||||||||||||||||||
| 4. Tonatiuh | 10. Tezcatlipocâ | ||||||||||||||||||
| 3. Chalchiuhtlicue | (Day) | 11. Mictlantecutli | |||||||||||||||||
| 2. Tlaltecutli | 12. Tlauizcalpantecutli | ||||||||||||||||||
| 1. Xiuhtecutli | 13. Ilamatecutli | ||||||||||||||||||
| ——————————————————————————————————— | |||||||||||||||||||
| IX. Tlaloc | I. Xiuhtecutli | ||||||||||||||||||
| VIII. Tepeyollotl | (Night) | II. Itztli | |||||||||||||||||
| VII. Tlacolteotl | III. Piltzintecutli-Tonatiuh | ||||||||||||||||||
| VI. Chalchihuitlicue | IV. Cinteotl | ||||||||||||||||||
| V. Mictlantecutli | |||||||||||||||||||
| (Midnight) | |||||||||||||||||||
This casts light on the method of augury of the priests. Thus the hour of noon was auspicious because it was connected with the mystic number 7, and 9 was a number of good augury with sorcerers because it gave the number of the underworlds and of the night-hours.[6] [[366]]
TONALAMATL FESTIVALS
Although the tonalamatl has been called the “ritual calendar,” most of the feast-days theoretically vested in the “months” of the solar calendar and were called after them; but certain of the festivals appear to have been connected with the tonalamatl, to have vested in it, so to speak. We know these by their names, as they are called after the several tonalamatl dates on which they fall. Thus a festival taking the name of a day-sign theoretically belongs to the tonalamatl, and one called after a month-name to the solar calendar proper. Moreover, the former were known as “movable,” the latter as “fixed,” feasts. Occasionally these clashed, as Sahagun states, with the result that the tonalamatl feasts usurped the place of the calendar celebrations.[7]
RECAPITULATION
Recapitulating, we find:
1. That the tonalamatl was a “Book of Fate,” and not in itself a calendar or time-count.