Tlaxochimaco, the ninth month (July 12th), was symbolized either by a figure of Uitzilopochtli or of a mummy; and on this occasion the god appeared in benevolent guise. The festival was a flower-feast, and quantities of blossoms were collected to be offered as first-fruits to the god. It comes as a welcome relief to note that no human victims were offered during these ceremonies, which must have afforded a spectacle of great beauty.
The tenth month, Xocouetzi (August 1st), however, made up in gruesomeness for the simplicity of the last. A festival was held in honour of Xiuhtecutli, the figure of a mummy appearing as symbol, and the terrible fire-sacrifice mentioned on p. 53 was made. A feature of the proceedings was the erection of a lofty pole, surmounted by a figure of the god made of flour-paste, and the final ceremony consisted in a contest on the part of the young men to swarm up the pole and reach the figure, the victor being entitled to certain rewards and insignia. Both the last two month-festivals had a certain connection with honours paid to the dead. During the latter the Tlaxcalans especially performed rites in memory of deceased warriors and princes.
Ochpaniztli, the eleventh month (August 21st), was symbolized by a figure of Teteoinnan, in whose honour the ceremonies were held. A woman, dressed as the goddess, was decapitated by a priest of Chicome Coatl, and flayed, the skin from her thigh being made into a mask for the priest of Cinteotl; she was not told of her fate, since it was of great importance that she should not weep. Sacrifices were also made to Uitzilopochtli, and the proceedings included a battle of flowers and the distribution by the king of military rewards and insignia. The skin-mask worn by the priest of Cinteotl was finally deposited on a hostile frontier, and the occasion was often marked by a skirmish with the foe who lay in wait for the escort.
Teotleco, the twelfth month (September 10th), symbolized by a figure of Tezcatlipoca, was signalized by a feast in honour of all the gods, who were believed to have left the country for a season, and were now about to return. Tezcatlipoca, the god of perennial youth, was believed to arrive in advance of the rest, while Yacatecutli and Xiuhtecutli came a day after the main body; the former because, as the god of travelling merchants, he might be supposed to have wandered further afield, the latter because he was essentially the old god, and could not be expected to travel so fast. For the arrival of the main body, a heap of maize-meal was prepared by a priest, who visited it at intervals until the mark of a footprint announced the arrival of the holy travellers; this was the signal for universal rejoicing. A large amount of octli was consumed, this proceeding being termed “washing the feet of the gods.” The festival terminated with the burning alive of a number of slaves.
Tepeiluitl, the thirteenth month (September 30th), ushered in the festival in honour of the mountain-gods, and was signified by the figure of a mountain with the head of Tlaloc. Numbers of snake-figures of wood (emblems of the lightning) were prepared, as well as images of the mountains in meal-paste, and certain victims, identified with fertility-deities were sacrificed to Tlaloc. The festival was held partly in honour of those who had perished by drowning or the lightning stroke, or by some other death which necessitated burial as opposed to cremation.
In Quecholli, the fourteenth month (October 20th), was held the festival of Mixcoatl, whose figure appears as its symbol. A strict fast was observed, during which large numbers of arrows were made, which were offered in bundles of twenty to Uitzilopochtli. Miniature arrows were deposited on the graves of the dead, and, on the tenth day, a great communal hunt was organized, on the mountain called Zacatepec, in which various surrounding tribes joined. A victim, the representative of the god, was offered to Mixcoatl, and a number of slaves to Tezcatlipoca; some of the latter being carried up the temple steps bound hand and foot like captive deer.
Panquetzaliztli, the fifteenth month (November 9th), ushered in the great feast of Uitzilopochtli, whose figure is shown as its emblem. The proceedings were symbolical in part of the mythical fight between this god and his hostile brothers, the Centzon Uitznaua, since a great ceremonial combat was organized between the slaves destined as sacrifices. In this one party represented the god, the other the Uitznaua, and a great figure of the Xiuhcoatl, the mythical weapon of Uitzilopochtli, figured later in the proceedings. During the fight, the image of Paynal made a rapid ceremonial tour of certain temples, and the sacrifice which terminated the festival was accompanied by music.
In the sixteenth month, Atemoztli (November 29th), the first rains usually appeared in the mountains (according to Sahagun, but see footnote on p. 65), and sacrifices were offered to Tlaloc, who appears as the symbol. Figures of the mountain-gods were made from meal-paste, and these were “sacrificed” with a weaver’s sword.
The seventeenth month, Tititl (December 19th), was symbolized by a figure of Ilamatecutli, whose representative, a woman, was sacrificed in the ordinary way in the temple of Uitzilopochtli, though her head was immediately removed, and carried by the officiating priest in the ceremonial dance which followed.
The last month, Izcalli (January 8th), was dedicated to Xiuhtecutli, whose portrait appears as emblem. Various land and water animals were captured by children and young men, who gave them to the officiating priest to cast into the sacrificial fire before the god. Human sacrifice was offered only every fourth year, and the ears of children born in the interval were pierced in the presence of the god.