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Cempoalilhuitl

2023-04-25T17:45:42Z

Itztli ehecatl: /* Meaning, Associated Dates and Teteo */

The Cempoalilhuitl literally means "20 days". This period of 20 days is also referred to as metztli and veintena in various sources. For each 20 day period, a feast dedicated to the designated Teotl took place on the first day. <ref>Sahagun, Bernardino. Florentine Codex, Book 2. Pages 1-35.</ref> In addition, there were various ceremonies that took place within each month.

==== Relation to the Xiuhpohualli ====

The cempoalilhuitl is considered to be "fixed" because since it is tied exactly to the xiuhpohualli, it can be used for commemorative dates such as La Noche Triste which takes place on 11-[[Tecuilhuitontli]] and 11-[[Tecuilhuitontli]] in subsequent years will always fall in the same location in the solar year although the [[tonalli]] will be different. Therefore it is the cempoalilhuitl that is used to identify a particular time during the solar year rather than the [[trecena]] or [[tonalli]].

==== Meaning, Associated Dates and Teteo ====
{| class="wikitable"
|-
! Cempohualilhuitl !! Date Range <ref>The given dates correspond to the 2014-2015 Gregorian year. These dates will be the same for all years when the spring equinox occurs on Mach 20th. </ref> !! Glyph !! English Translation <ref>Munro, Edmonson. The Book of the Year Middle American Calendrical Systems. Pages 216-217 of </ref> !! Teotl <ref>Unless otherwise stated, the Teteo are taken from: Sahagun, Bernardino. Florentine Codex, Book 2. Pages 1-35.</ref>
|-
| Tlacaxipehualiztli || 3/21-4/9 || align = "center" | [[Image:Tlaca.fw.png]] || The Flaying of People || Xipe Totec
|-
| Tozoztontli || 4/10-4/29 || align = "center" | [[Image:Tozoz.fw.png]] || The Perforation || Tlaloc
|-
| Huey Tozoztli || 4/30-5/19 || align = "center" | [[Image:Htozoz.fw.png]] || The Great Perforation || Cinteotl
|-
| Toxcatl || 5/20-6/8 || align = "center" | [[Image:Toxcatl.fw.png]] || Dryness || Titlacauan and [[Tezcatlipoca]]
|-
| Etzalcualiztli || 6/9-6/28 || align = "center" | [[Image:Etzalcualiztli.fw.png]] || The Eating of Corn and Beans || Tlaloque
|-
| [[Tecuilhuitontli]] || 6/29-7/18 || align = "center" | [[Image:Tecuil.fw.png]] || Small Feast of the Rulers || [[Huixtocihuatl]]
|-
| [[Huey Tecuilhuitl]] || 7/19-8/7 || align = "center" | [[Image:Htecuil.fw.png]] || Great Feat of the Rulers || Xilonen
|-
| Miccailhuitontli, Tlaxochimaco || 8/8-8/27 || align = "center" | [[Image:Miccail.fw.png]] || The Feast of the Dead, The Gathering of Flowers || Huitzilopochtli
|-
| Huey Miccailhuitontli, Xocotl Huetzi || 8/28-9/16 || align = "center" | [[Image:Hmiccail.fw.png]] || Great Feast of the Dead, The Falling of Fruit || Xiuhtecuhtli or Ixcocauhqui
|-
| Ochpaniztli || 9/17-10/6 || align = "center" | [[Image:Ochpan.fw.png]] || Sweeping || Teteo Innan or Toci
|-
| Teotleco || 10/7-10/26 || align = "center" | [[Image:Pachton.fw.png]] || The Return of Teotl || Nochi Teteo
|-
| Tepeilhuitl || 10/27-11/15 || align = "center" | [[Image:Hpactli.fw.png]] || Feast of the Mountains || Tepetl Popocatepetl, Tepetl Itztaccihuatl, Tepetl Tlaloc, and Tepetl Matlalcueye <ref>Aguilar-Moreno, Manuel. Handbook to Life in the Aztec World. Page 328</ref>
|-
| Quecholli || 11/16-12/5 || align = "center" | [[Image:Quecho.fw.png]] || Roseate Spoonbill || Mixcoatl
|-
| [[Panquetzaliztli]] || 12/6-12/25 || align = "center" | [[Image:Panquet.fw.png]] || Raising of the Flags || Huitzilopochtli
|-
| Atemoztli || 12/26-1/14 || align = "center" | [[Image:Atemoz.fw.png]] || The Descent of Water || Tlaloque
|-
| Tititl|| 1/15-2/3 || align = "center" | [[Image:Tititl.fw.png]] || The Stretching || Ilamatecuhtli, Tonan, and Cozcamiauh
|-
| Izcalli || 2/4-2/23 || align = "center" | [[Image:Izcalli.fw.png]] || Rebirth || Xiuhtecuhtli or Ixcocauhqui
|-
| Atlcahualo || 2/24-3/15 || align = "center" | [[Image:Atlcahu.fw.png]] || The Water has Departed || Tlaloque or Quetzalcoatl or Chalchiutlicue
|-
| Nemontemi || 3/16-3/20 || align = "center" | [[Image:Nemon.fw.png]] || They Fill the Void || None
|}

<references />

Cempoalilhuitl

2023-04-25T17:39:36Z

Itztli ehecatl: /* Meaning, Associated Dates and Teteo */

The Cempoalilhuitl literally means "20 days". This period of 20 days is also referred to as metztli and veintena in various sources. For each 20 day period, a feast dedicated to the designated Teotl took place on the first day. <ref>Sahagun, Bernardino. Florentine Codex, Book 2. Pages 1-35.</ref> In addition, there were various ceremonies that took place within each month.

==== Relation to the Xiuhpohualli ====

The cempoalilhuitl is considered to be "fixed" because since it is tied exactly to the xiuhpohualli, it can be used for commemorative dates such as La Noche Triste which takes place on 11-[[Tecuilhuitontli]] and 11-[[Tecuilhuitontli]] in subsequent years will always fall in the same location in the solar year although the [[tonalli]] will be different. Therefore it is the cempoalilhuitl that is used to identify a particular time during the solar year rather than the [[trecena]] or [[tonalli]].

==== Meaning, Associated Dates and Teteo ====
{| class="wikitable"
|-
! Cempohualilhuitl !! Date Range <ref>The given dates correspond to the 2014-2015 Gregorian year. These dates will be the same for all years when the spring equinox occurs on Mach 20th. </ref> !! Glyph !! English Translation <ref>Munro, Edmonson. The Book of the Year Middle American Calendrical Systems. Pages 216-217 of </ref> !! Teotl <ref>Unless otherwise stated, the Teteo are taken from: Sahagun, Bernardino. Florentine Codex, Book 2. Pages 1-35.</ref>
|-
| Tlacaxipehualiztli || 3/21-4/9 || align = "center" | [[Image:Tlaca.fw.png]] || The Flaying of People || Xipe Totec
|-
| Tozoztontli || 4/10-4/29 || align = "center" | [[Image:Tozoz.fw.png]] || The Perforation || Tlaloc
|-
| Huey Tozoztli || 4/30-5/19 || align = "center" | [[Image:Htozoz.fw.png]] || The Great Perforation || Cinteotl
|-
| Toxcatl || 5/20-6/8 || align = "center" | [[Image:Toxcatl.fw.png]] || Dryness || Titlacauan and [[Tezcatlipoca]]
|-
| Etzalcualiztli || 6/9-6/28 || align = "center" | [[Image:Etzalcualiztli.fw.png]] || The Eating of Corn and Beans || Tlaloque
|-
| [[Tecuilhuitontli]] || 6/29-7/18 || align = "center" | [[Image:Tecuil.fw.png]] || Small Feast of the Rulers || [[Huixtocihuatl]]
|-
| [[Huey Tecuilhuitl]] || 7/19-8/7 || align = "center" | [[Image:Htecuil.fw.png]] || Great Feat of the Rulers || Xilonen
|-
| Miccailhuitontli, Tlaxochimaco || 8/8-8/27 || align = "center" | [[Image:Miccail.fw.png]] || The Feast of the Dead || Huitzilopochtli
|-
| Huey Miccailhuitontli, Xocotl Huetzi || 8/28-9/16 || align = "center" | [[Image:Hmiccail.fw.png]] || Great Feast of the Dead || Xiuhtecuhtli or Ixcocauhqui
|-
| Ochpaniztli || 9/17-10/6 || align = "center" | [[Image:Ochpan.fw.png]] || Sweeping || Teteo Innan or Toci
|-
| Teotleco || 10/7-10/26 || align = "center" | [[Image:Pachton.fw.png]] || The Return of Teotl || Nochi Teteo
|-
| Tepeilhuitl || 10/27-11/15 || align = "center" | [[Image:Hpactli.fw.png]] || Feast of the Mountains || Tepetl Popocatepetl, Tepetl Itztaccihuatl, Tepetl Tlaloc, and Tepetl Matlalcueye <ref>Aguilar-Moreno, Manuel. Handbook to Life in the Aztec World. Page 328</ref>
|-
| Quecholli || 11/16-12/5 || align = "center" | [[Image:Quecho.fw.png]] || Roseate Spoonbill || Mixcoatl
|-
| [[Panquetzaliztli]] || 12/6-12/25 || align = "center" | [[Image:Panquet.fw.png]] || Raising of the Flags || Huitzilopochtli
|-
| Atemoztli || 12/26-1/14 || align = "center" | [[Image:Atemoz.fw.png]] || The Descent of Water || Tlaloque
|-
| Tititl|| 1/15-2/3 || align = "center" | [[Image:Tititl.fw.png]] || The Stretching || Ilamatecuhtli, Tonan, and Cozcamiauh
|-
| Izcalli || 2/4-2/23 || align = "center" | [[Image:Izcalli.fw.png]] || Rebirth || Xiuhtecuhtli or Ixcocauhqui
|-
| Atlcahualo || 2/24-3/15 || align = "center" | [[Image:Atlcahu.fw.png]] || The Water has Departed || Tlaloque or Quetzalcoatl or Chalchiutlicue
|-
| Nemontemi || 3/16-3/20 || align = "center" | [[Image:Nemon.fw.png]] || They Fill the Void || None
|}

<references />

Ruben Ochoa Count

2023-01-21T03:40:41Z

Itztli ehecatl:

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

[[File:Thecalendar.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]
== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== The Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Deriving the Starting Day Pattern Mathematically ====

Ruben Ochoa points out that the year bearer starting days (cipactli, cozcacuauhtli, miquiztli, ozomahtli) discussed above can only be generated by running the 260-day tonalpohualli through 365 solar days without stopping. To view a video that explains how this pattern is derived, click here:

[[File:Correlation.PNG|thumbnail|center|How the calendar correlation naturally unfolds mathematically]]
[https://www.youtube.com/watch?v=H25WvScNK5o&t=4s Click here to view a video lesson on how starting the day on 1-cipactli naturally generates the pattern that leads to the calendar correlation]

==== Vaticanus A/Codex Rios ====

[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Starting Days at Sunrise ==
According to Ruben Ochoa, "all the archaeological evidence supports horizon based astronomy, which by its nature means observation at sunrise, which then supports the idea that the day itself starts at sunrise." Simply put, there is no known mechanism that would allow the ancestors to identify midnight but there are is overwhelming evidence that they utilized many astronomical structures to track sunrise. If they started the day at some other time, we would expect to find a mechanism for how they tracked the passing of hours to then designate that time but that does not exist. In one part of the Florentine Codex, there exists a conversation in which it is claimed that the day started at midnight but the most likely explanation is that this was the result of the scribes no longer using the calendar and therefore they were forced to project Spanish time-keeping practices onto their ancestors <ref name="Sahagun"> 1545 Sahagun, Bernardino de Florentine Codex, Book 6, p.197</ref> As is the case for other components of the calendar, "written sources contradict themselves regarding when the day starts, which is why the focus should always start with pre contact evidence (Ruben Ochoa)."

Diego Duran shared an account in which "at dawn when the sun was rising, the priest again sounded his drum, at the hour when bells ring at daybreak today. With this sound he announced the birth of the day." <ref name="Duran"> 1570 Duran, Diego Book of the Gods and the Rites, p.197</ref> This supports the archaeological evidence and also reinforces the idea that the Spaniards contradicted themselves every time they wrote about the calendar.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

On page 6 of the Telleriano Remensis there is a symbol for the Nemontemi leap year. This symbol shows a total of five Nemontemi days inside of a box with the fifth day with a different coloration than the preceding four days. On top of the box is a sixth day with the same coloration as the fifth day. This symbol is intended to show that in leap years, the 365th and 366th days should carry the same name.

[[File:Telleriano.PNG|thumbnail|right|The Nemontemi Leap Year Symbol]]

In his article "[http://nahuatlstudies.blogspot.com/2017/04/the-aztecs-did-not-need-leap-year.html The Aztecs Did Not Need a Leap Year], Magnus Pharao Hansen argues that because the Aztecs were anchoring the beginning of their calendar to the day after the spring equinox, there was not a need for a leap year in the first place.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

[[File:Leonardo_lopez_lujan.PNG|thumbnail|center|the Templo Mayor alignment]]

In addition to Anthony Aveni, Leonardo Lopez Lujan, a Mexican archaeologist in charge of the Templo Mayor Project since 1991 recently supported the idea that the middle of the Templo Mayor was tied directly to the Spring Equinox based on his own calculations. It should be noted that starting the new year during this time with any other month would throw off the other months including Panquetaliztli and Etzalcualiztli which are also aligned to the Templo Mayor on the respective temples of Huitzilopochtli (red, right) and Tlaloc (blue, left)

== References ==
<references />

Ruben Ochoa Count

2023-01-21T03:39:59Z

Itztli ehecatl:

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

[[File:Thecalendar.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]
== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== The Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Deriving the Starting Day Pattern Mathematically ====

Ruben Ochoa points out that the year bearer starting days (cipactli, cozcacuauhtli, miquiztli, ozomahtli) discussed above can only be generated by running the 260-day tonalpohualli through 365 solar days without stopping. To view a video that explains how this pattern is derived, click here:

[[File:Correlation.PNG|thumbnail|center|How the calendar correlation naturally unfolds mathematically]]
[https://www.youtube.com/watch?v=H25WvScNK5o&t=4s Click here to view a video lesson on how starting the day on 1-cipactli naturally generates the pattern that leads to the calendar correlation]

==== Vaticanus A/Codex Rios ====

[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Starting Days at Sunrise ==
According to Ruben Ochoa, "all the archaeological evidence supports horizon based astronomy, which by its nature means observation at sunrise, which then supports the idea that the day itself starts at sunrise." Simply put, there is no known mechanism that would allow the ancestors to identify midnight but there are is overwhelming evidence that they utilized many astronomical structures to track sunrise. If they started the day at some other time, we would expect to find a mechanism for how they tracked the passing of hours to then designate that time but that does not exist. In one part of the Florentine Codex, there exists a conversation in which it is claimed that the day started at midnight but the most likely explanation is that this was the result of the scribes no longer using the calendar and therefore they were forced to project Spanish time-keeping practices onto their ancestors <ref name="Sahagun"> 1545 Sahagun, Bernardino de Florentine Codex, Book 6, p.197</ref> As is the case for other components of the calendar, "written sources contradict themselves regarding when the day starts, which is why the focus should always start with pre contact evidence (Ruben Ochoa)."

Diego Duran shared an account in which "at dawn when the sun was rising, the priest again sounded his drum, at the hour when bells ring at daybreak today. With this sound he announced the birth of the day." <ref name="Duran"> 1570 Duran, Diego Book of the Gods and the Rites, p.197</ref> This supports the archaeological evidence and also reinforces the idea that the Spaniards contradicted themselves every time they wrote about the calendar.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

On page 6 of the Telleriano Remensis there is a symbol for the Nemontemi leap year symbol. This symbol shows a total of five Nemontemi days inside of a box with the fifth day with a different coloration than the preceding four days. On top of the box is a sixth day with the same coloration as the fifth day. This symbol is intended to show that in leap years, the 365th and 366th days should carry the same name.

[[File:Telleriano.PNG|thumbnail|right|The Nemontemi Leap Year Symbol]]

In his article "[http://nahuatlstudies.blogspot.com/2017/04/the-aztecs-did-not-need-leap-year.html The Aztecs Did Not Need a Leap Year], Magnus Pharao Hansen argues that because the Aztecs were anchoring the beginning of their calendar to the day after the spring equinox, there was not a need for a leap year in the first place.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

[[File:Leonardo_lopez_lujan.PNG|thumbnail|center|the Templo Mayor alignment]]

In addition to Anthony Aveni, Leonardo Lopez Lujan, a Mexican archaeologist in charge of the Templo Mayor Project since 1991 recently supported the idea that the middle of the Templo Mayor was tied directly to the Spring Equinox based on his own calculations. It should be noted that starting the new year during this time with any other month would throw off the other months including Panquetaliztli and Etzalcualiztli which are also aligned to the Templo Mayor on the respective temples of Huitzilopochtli (red, right) and Tlaloc (blue, left)

== References ==
<references />

File:Telleriano.PNG

2023-01-21T03:33:31Z

Itztli ehecatl:

Ruben Ochoa Count

2022-10-03T11:50:28Z

Itztli ehecatl: /* Deriving the Starting Day Pattern Mathematically */

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

[[File:Thecalendar.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]
== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== The Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Deriving the Starting Day Pattern Mathematically ====

Ruben Ochoa points out that the year bearer starting days (cipactli, cozcacuauhtli, miquiztli, ozomahtli) discussed above can only be generated by running the 260-day tonalpohualli through 365 solar days without stopping. To view a video that explains how this pattern is derived, click here:

[[File:Correlation.PNG|thumbnail|center|How the calendar correlation naturally unfolds mathematically]]
[https://www.youtube.com/watch?v=H25WvScNK5o&t=4s Click here to view a video lesson on how starting the day on 1-cipactli naturally generates the pattern that leads to the calendar correlation]

==== Vaticanus A/Codex Rios ====

[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Starting Days at Sunrise ==
According to Ruben Ochoa, "all the archaeological evidence supports horizon based astronomy, which by its nature means observation at sunrise, which then supports the idea that the day itself starts at sunrise." Simply put, there is no known mechanism that would allow the ancestors to identify midnight but there are is overwhelming evidence that they utilized many astronomical structures to track sunrise. If they started the day at some other time, we would expect to find a mechanism for how they tracked the passing of hours to then designate that time but that does not exist. In one part of the Florentine Codex, there exists a conversation in which it is claimed that the day started at midnight but the most likely explanation is that this was the result of the scribes no longer using the calendar and therefore they were forced to project Spanish time-keeping practices onto their ancestors <ref name="Sahagun"> 1545 Sahagun, Bernardino de Florentine Codex, Book 6, p.197</ref> As is the case for other components of the calendar, "written sources contradict themselves regarding when the day starts, which is why the focus should always start with pre contact evidence (Ruben Ochoa)."

Diego Duran shared an account in which "at dawn when the sun was rising, the priest again sounded his drum, at the hour when bells ring at daybreak today. With this sound he announced the birth of the day." <ref name="Duran"> 1570 Duran, Diego Book of the Gods and the Rites, p.197</ref> This supports the archaeological evidence and also reinforces the idea that the Spaniards contradicted themselves every time they wrote about the calendar.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

[[File:Leonardo_lopez_lujan.PNG|thumbnail|center|the Templo Mayor alignment]]

In addition to Anthony Aveni, Leonardo Lopez Lujan, a Mexican archaeologist in charge of the Templo Mayor Project since 1991 recently supported the idea that the middle of the Templo Mayor was tied directly to the Spring Equinox based on his own calculations. It should be noted that starting the new year during this time with any other month would throw off the other months including Panquetaliztli and Etzalcualiztli which are also aligned to the Templo Mayor on the respective temples of Huitzilopochtli (red, right) and Tlaloc (blue, left)

== References ==
<references />

Ruben Ochoa Count

2022-10-03T11:48:30Z

Itztli ehecatl:

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

[[File:Thecalendar.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]
== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== The Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Deriving the Starting Day Pattern Mathematically ====

Ruben Ochoa points out that year bearer starting days discussed above can only be generated by counting without stopping. To view a video that explains how this pattern is derived, click here:

[[File:Correlation.PNG|thumbnail|center|How the calendar correlation naturally unfolds mathematically]]
[https://www.youtube.com/watch?v=H25WvScNK5o&t=4s Click here to view a video lesson on how starting the day on 1-cipactli naturally generates the pattern that leads to the calendar correlation]

==== Vaticanus A/Codex Rios ====

[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Starting Days at Sunrise ==
According to Ruben Ochoa, "all the archaeological evidence supports horizon based astronomy, which by its nature means observation at sunrise, which then supports the idea that the day itself starts at sunrise." Simply put, there is no known mechanism that would allow the ancestors to identify midnight but there are is overwhelming evidence that they utilized many astronomical structures to track sunrise. If they started the day at some other time, we would expect to find a mechanism for how they tracked the passing of hours to then designate that time but that does not exist. In one part of the Florentine Codex, there exists a conversation in which it is claimed that the day started at midnight but the most likely explanation is that this was the result of the scribes no longer using the calendar and therefore they were forced to project Spanish time-keeping practices onto their ancestors <ref name="Sahagun"> 1545 Sahagun, Bernardino de Florentine Codex, Book 6, p.197</ref> As is the case for other components of the calendar, "written sources contradict themselves regarding when the day starts, which is why the focus should always start with pre contact evidence (Ruben Ochoa)."

Diego Duran shared an account in which "at dawn when the sun was rising, the priest again sounded his drum, at the hour when bells ring at daybreak today. With this sound he announced the birth of the day." <ref name="Duran"> 1570 Duran, Diego Book of the Gods and the Rites, p.197</ref> This supports the archaeological evidence and also reinforces the idea that the Spaniards contradicted themselves every time they wrote about the calendar.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

[[File:Leonardo_lopez_lujan.PNG|thumbnail|center|the Templo Mayor alignment]]

In addition to Anthony Aveni, Leonardo Lopez Lujan, a Mexican archaeologist in charge of the Templo Mayor Project since 1991 recently supported the idea that the middle of the Templo Mayor was tied directly to the Spring Equinox based on his own calculations. It should be noted that starting the new year during this time with any other month would throw off the other months including Panquetaliztli and Etzalcualiztli which are also aligned to the Templo Mayor on the respective temples of Huitzilopochtli (red, right) and Tlaloc (blue, left)

== References ==
<references />

Ruben Ochoa Count

2022-10-03T03:08:45Z

Itztli ehecatl:

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

[[File:Thecalendar.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]
== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== The Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Starting Days at Sunrise ==
According to Ruben Ochoa, "all the archaeological evidence supports horizon based astronomy, which by its nature means observation at sunrise, which then supports the idea that the day itself starts at sunrise." Simply put, there is no known mechanism that would allow the ancestors to identify midnight but there are is overwhelming evidence that they utilized many astronomical structures to track sunrise. If they started the day at some other time, we would expect to find a mechanism for how they tracked the passing of hours to then designate that time but that does not exist. In one part of the Florentine Codex, there exists a conversation in which it is claimed that the day started at midnight but the most likely explanation is that this was the result of the scribes no longer using the calendar and therefore they were forced to project Spanish time-keeping practices onto their ancestors <ref name="Sahagun"> 1545 Sahagun, Bernardino de Florentine Codex, Book 6, p.197</ref> As is the case for other components of the calendar, "written sources contradict themselves regarding when the day starts, which is why the focus should always start with pre contact evidence (Ruben Ochoa)."

Diego Duran shared an account in which "at dawn when the sun was rising, the priest again sounded his drum, at the hour when bells ring at daybreak today. With this sound he announced the birth of the day." <ref name="Duran"> 1570 Duran, Diego Book of the Gods and the Rites, p.197</ref> This supports the archaeological evidence and also reinforces the idea that the Spaniards contradicted themselves every time they wrote about the calendar.

[[File:Correlation.PNG|thumbnail|center|How the calendar correlation naturally unfolds mathematically]]
[https://www.youtube.com/watch?v=H25WvScNK5o&t=4s Click here to view a video lesson on how starting the day on 1-cipactli naturally generates the pattern that leads to the calendar correlation]

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

[[File:Leonardo_lopez_lujan.PNG|thumbnail|center|the Templo Mayor alignment]]

In addition to Anthony Aveni, Leonardo Lopez Lujan, a Mexican archaeologist in charge of the Templo Mayor Project since 1991 recently supported the idea that the middle of the Templo Mayor was tied directly to the Spring Equinox based on his own calculations. It should be noted that starting the new year during this time with any other month would throw off the other months including Panquetaliztli and Etzalcualiztli which are also aligned to the Templo Mayor on the respective temples of Huitzilopochtli (red, right) and Tlaloc (blue, left)

== References ==
<references />

File:Correlation.PNG

2022-10-03T03:06:52Z

Itztli ehecatl:

Ruben Ochoa Count

2022-10-03T02:27:21Z

Itztli ehecatl:

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

[[File:Thecalendar.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]
== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== The Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Starting Days at Sunrise ==
According to Ruben Ochoa, "all the archaeological evidence supports horizon based astronomy, which by its nature means observation at sunrise, which then supports the idea that the day itself starts at sunrise." Simply put, there is no known mechanism that would allow the ancestors to identify midnight but there are is overwhelming evidence that they utilized many astronomical structures to track sunrise. If they started the day at some other time, we would expect to find a mechanism for how they tracked the passing of hours to then designate that time but that does not exist. In one part of the Florentine Codex, there exists a conversation in which it is claimed that the day started at midnight but the most likely explanation is that this was the result of the scribes no longer using the calendar and therefore they were forced to project Spanish time-keeping practices onto their ancestors <ref name="Sahagun"> 1545 Sahagun, Bernardino de Florentine Codex, Book 6, p.197</ref> As is the case for other components of the calendar, "written sources contradict themselves regarding when the day starts, which is why the focus should always start with pre contact evidence (Ruben Ochoa)."

Diego Duran shared an account in which "at dawn when the sun was rising, the priest again sounded his drum, at the hour when bells ring at daybreak today. With this sound he announced the birth of the day." <ref name="Duran"> 1570 Duran, Diego Book of the Gods and the Rites, p.197</ref> This supports the archaeological evidence and also reinforces the idea that the Spaniards contradicted themselves every time they wrote about the calendar.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

[[File:Leonardo_lopez_lujan.PNG|thumbnail|center|the Templo Mayor alignment]]

In addition to Anthony Aveni, Leonardo Lopez Lujan, a Mexican archaeologist in charge of the Templo Mayor Project since 1991 recently supported the idea that the middle of the Templo Mayor was tied directly to the Spring Equinox based on his own calculations. It should be noted that starting the new year during this time with any other month would throw off the other months including Panquetaliztli and Etzalcualiztli which are also aligned to the Templo Mayor on the respective temples of Huitzilopochtli (red, right) and Tlaloc (blue, left)

== References ==
<references />

Ruben Ochoa Count

2022-10-03T02:16:08Z

Itztli ehecatl:

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

[[File:Thecalendar.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]
== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== The Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Starting Days at Sunrise ==
According to Ruben Ochoa, "all the archaeological evidence supports horizon based astronomy, which by its nature means observation at sunrise, which then supports the idea that the day itself starts at sunrise." Simply put, there is no known mechanism that would allow the ancestors to identify midnight but there are is overwhelming evidence that they utilized many astronomical structures to track sunrise. If they started the day at some other time, we would expect to find a mechanism for how they tracked the passing of hours to then designate that time but that does not exist. In one part of the Florentine Codex, there exists a conversation in which it is claimed that the day started at midnight but the most likely explanation is that this was the result of the scribes no longer using the calendar and therefore they were forced to project Spanish time-keeping practices onto their ancestors <ref name="Sahagun"> 2000 Sahagun, Bernardino de Florentine Codex, Book 6, p.197</ref> As is the case for other components of the calendar, "written sources contradict themselves regarding when the day starts, which is why the focus should always start with pre contact evidence (Ruben Ochoa)."

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

[[File:Leonardo_lopez_lujan.PNG|thumbnail|center|the Templo Mayor alignment]]

In addition to Anthony Aveni, Leonardo Lopez Lujan, a Mexican archaeologist in charge of the Templo Mayor Project since 1991 recently supported the idea that the middle of the Templo Mayor was tied directly to the Spring Equinox based on his own calculations. It should be noted that starting the new year during this time with any other month would throw off the other months including Panquetaliztli and Etzalcualiztli which are also aligned to the Templo Mayor on the respective temples of Huitzilopochtli (red, right) and Tlaloc (blue, left)

== References ==
<references />

Ruben Ochoa Count

2022-10-03T02:14:39Z

Itztli ehecatl:

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

[[File:Thecalendar.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]
== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== The Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Starting Days at Sunrise ==
According to Ruben Ochoa, "all the archaeological evidence supports horizon based astronomy, which by its nature means observation at sunrise, which then supports the idea that the day itself starts at sunrise." Simply put, there is no known mechanism that would allow the ancestors to identify midnight but there are is overwhelming evidence that they utilized many astronomical structures to track sunrise. If they started the day at some other time, we would expect to find a mechanism for how they tracked the passing of hours to then designate that time but that does not exist. In one part of the Florentine Codex, there exists a conversation in which it is claimed that the day started at midnight but the most likely explanation is that this was the result of the scribes no longer using the calendar and therefore they were forced to project Spanish time-keeping practices onto their ancestors <ref name="Sahagun"> 2000 Sahagun, Bernardino de Florentine Codex, Book 6, p.197</ref> As is the case for other components of the calendar, "written sources contradict themselves regarding when the day starts, which is why the focus should always start with pre contact evidence (Ruben Ochoa)."

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

[[File:Leonardo_lopez_lujan.PNG|thumbnail|center|the Templo Mayor alignment]]

In addition to Anthony Aveni, Leonardo Lopez Lujan, a Mexican archaeologist in charge of the Templo Mayor Project since 1991 recently supported the idea that the middle of the Templo Mayor was tied directly to the Spring Equinox based on his own calculations. It should be noted that starting the new year during this time with any other month would throw off the other months including Panquetaliztli and Etzalcualiztli which are also aligned to the Templo Mayor on the respective temples of Huitzilopochtli (red, right) and Tlaloc (blue, left)

== References ==
<references />

Ruben Ochoa Count

2021-02-06T02:42:05Z

Itztli ehecatl: /* Tonalmachiotl: the Aztec Sun Stone */

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

[[File:Thecalendar.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]
== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== The Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

[[File:Leonardo_lopez_lujan.PNG|thumbnail|center|the Templo Mayor alignment]]

In addition to Anthony Aveni, Leonardo Lopez Lujan, a Mexican archaeologist in charge of the Templo Mayor Project since 1991 recently supported the idea that the middle of the Templo Mayor was tied directly to the Spring Equinox based on his own calculations. It should be noted that starting the new year during this time with any other month would throw off the other months including Panquetaliztli and Etzalcualiztli which are also aligned to the Templo Mayor on the respective temples of Huitzilopochtli (red, right) and Tlaloc (blue, left)

== References ==
<references />

Ruben Ochoa Count

2021-02-06T02:40:18Z

Itztli ehecatl: /* Spring Equinox */

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

[[File:Thecalendar.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]
== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== Tonalmachiotl: the Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

[[File:Leonardo_lopez_lujan.PNG|thumbnail|center|the Templo Mayor alignment]]

In addition to Anthony Aveni, Leonardo Lopez Lujan, a Mexican archaeologist in charge of the Templo Mayor Project since 1991 recently supported the idea that the middle of the Templo Mayor was tied directly to the Spring Equinox based on his own calculations. It should be noted that starting the new year during this time with any other month would throw off the other months including Panquetaliztli and Etzalcualiztli which are also aligned to the Templo Mayor on the respective temples of Huitzilopochtli (red, right) and Tlaloc (blue, left)

== References ==
<references />

File:Leonardo lopez lujan.PNG

2021-02-06T02:24:35Z

Itztli ehecatl:

Xihuitl

2020-12-23T21:27:41Z

Itztli ehecatl:

Literally means year and also turquoise, comet, and herb.

==== Xihuitl as Year ====

[[File:Fateoftheyear.PNG|thumbnail|center|The pre-columbian sources that determine the fate of the year ]]
[https://www.patreon.com/posts/pre-columbian-7-44719130?utm_medium=clipboard_copy&utm_source=copy_to_clipboard&utm_campaign=postshare Click here to view a video lesson on the pre-columbian codices that show how the fate of the year is determined.]

[[File:Yearbearer.fw.png|thumbnail|left|Universal year bearer sign found throughout Anahuac. Spinden, Herbert Joseph. Ancient Civilizations of Mexico and Central America. Page 222.]]
There are four year bearers in the Anahuaca calendar system which vary across cultures. The most common which are found throughout central and southern Mexico in Pre-Cuauhtemoc codices are: tochtli, acatl, tecpatl, and calli. The [[codex Porfirio Diaz]] also ascribed the year bearers ehecatl, mazatl, malinalli, and ollin to the Cuicateca. <ref>Spinden, Herbert Joseph. Ancient Civilizations of Mexico and Central America. Page 222.</ref> Tochtli is the first year sign and is the year counter of huitztlampa, the south. Acatl is the second year sign and is the year counter of tlauhcampa, the east, direction of the sun. Tecpatl is the third year sign and is the year counter of mictlampa, the north, direction of the land of the dead. Calli is the fourth year sign and is the year counter of Cihuatlampa, the west, the direction where the women dwelt. <ref>Sahagun, Bernardino. Florentine Codex, Book 7. Page 21.</ref> The year bearers cycle through time with an accompanying number 1-13. 1-tochtli is followed by 2-acatl, 3-tecpatl, and 4-calli until we reach the end of the cycle which is 13 - calli. Upon reaching 13 - calli, 52 years have passed because 13 X 4 = 52. The next cycle then starts on 1-tochtli and a New Fire Ceremony was celebrated throughout Anahuac to bring in the next 52 year cycle.

==== Shift from 1-Tochtli to 2-Acatl ====

[[File:1-RabbitFamine.fw.png|thumbnail|right|Folio 32v of the Codex Telleriano-Ramensis showing the dust storms and dead victims during the famine of 1454]]Although Anahuaca cultures recognized 1-Tochtli as the start of the new 52-year cycle, the Mexica changed this starting date to 2-Acatl in either the year 1455 or 1507. There are two reasons given for this shift in various historical sources. The first reason is the desire to coincide the new 52-year cycle with 2-Acatl, the birthdate of Huitzilopochtli. The second reason is the fact that famines took place in 1454 and 1506 which both fall in the year 1-Tochtli. <ref>Hassig, Ross. Time, History, and Belief in Aztec and Colonial Mexico. Pages 84-85.</ref> A tree ring study conducted in 2004 confirmed that droughts did indeed take place in the years stated above. <ref>Therrell, Matthew, Stahle, David, Acuna-Soto, Rodolfo. Aztec Drought and "the Curse of One Rabbit"</ref>

==== 1454-2155 <ref>This chart is based on the work of Ome Tecpatl, personal correspondence. </ref> ====

{| {{table}}
| 1454||1||Tochtli||1467||1||Ácatl
|-
| 1455||2||Ácatl||1468||2||Técpatl
|-
| 1456||3||Técpatl||1469||3||Calli
|-
| 1457||4||Calli||1470||4||Tochtli
|-
| 1458||5||Tochtli||1471||5||Ácatl
|-
| 1459||6||Ácatl||1472||6||Técpatl
|-
| 1460||7||Técpatl||1473||7||Calli
|-
| 1461||8||Calli||1474||8||Tochtli
|-
| 1462||9||Tochtli||1475||9||Ácatl
|-
| 1463||10||Ácatl||1476||10||Técpatl
|-
| 1464||11||Técpatl||1477||11||Calli
|-
| 1465||12||Calli||1478||12||Tochtli
|-
| 1466||13||Tochtli||1479||13||Ácatl
|-
| 1480||1||Técpatl||1493||1||Calli
|-
| 1481||2||Calli||1494||2||Tochtli
|-
| 1482||3||Tochtli||1495||3||Ácatl
|-
| 1483||4||Ácatl||1496||4||Técpatl
|-
| 1484||5||Técpatl||1497||5||Calli
|-
| 1485||6||Calli||1498||6||Tochtli
|-
| 1486||7||Tochtli||1499||7||Ácatl
|-
| 1487||8||Ácatl||1500||8||Técpatl
|-
| 1488||9||Técpatl||1501||9||Calli
|-
| 1489||10||Calli||1502||10||Tochtli
|-
| 1490||11||Tochtli||1503||11||Ácatl
|-
| 1491||12||Ácatl||1504||12||Técpatl
|-
| 1492||13||Técpatl||1505||13||Calli
|-
| 1506||1||Tochtli||1519*||1||Ácatl
|-
| 1507||2||Ácatl||1520*||2||Técpatl
|-
| 1508||3||Técpatl||1521*||3||Calli
|-
| 1509||4||Calli||1522*||4||Tochtli
|-
| 1510||5||Tochtli||1523||5||Ácatl
|-
| 1511||6||Ácatl||1524||6||Técpatl
|-
| 1512||7||Técpatl||1525||7||Calli
|-
| 1513||8||Calli||1526||8||Tochtli
|-
| 1514||9||Tochtli||1527||9||Ácatl
|-
| 1515||10||Ácatl||1528||10||Técpatl
|-
| 1516||11||Técpatl||1529||11||Calli
|-
| 1517||12||Calli||1530||12||Tochtli
|-
| 1518||13||Tochtli||1531||13||Ácatl
|-
| 1532||1||Técpatl||1545||1||Calli
|-
| 1533||2||Calli||1546||2||Tochtli
|-
| 1534||3||Tochtli||1547||3||Ácatl
|-
| 1535||4||Ácatl||1548||4||Técpatl
|-
| 1536||5||Técpatl||1549||5||Calli
|-
| 1537||6||Calli||1550||6||Tochtli
|-
| 1538||7||Tochtli||1551||7||Ácatl
|-
| 1539||8||Ácatl||1552||8||Técpatl
|-
| 1540||9||Técpatl||1553||9||Calli
|-
| 1541||10||Calli||1554||10||Tochtli
|-
| 1542||11||Tochtli||1555||11||Ácatl
|-
| 1543||12||Ácatl||1556||12||Técpatl
|-
| 1544||13||Técpatl||1557||13||Calli
|-
| 1558||1||Tochtli||1571||1||Ácatl
|-
| 1559||2||Ácatl||1572||2||Técpatl
|-
| 1560||3||Técpatl||1573||3||Calli
|-
| 1561||4||Calli||1574||4||Tochtli
|-
| 1562||5||Tochtli||1575||5||Ácatl
|-
| 1563||6||Ácatl||1576||6||Técpatl
|-
| 1564||7||Técpatl||1577||7||Calli
|-
| 1565||8||Calli||1578||8||Tochtli
|-
| 1566||9||Tochtli||1579||9||Ácatl
|-
| 1567||10||Ácatl||1580||10||Técpatl
|-
| 1568||11||Técpatl||1581||11||Calli
|-
| 1569||12||Calli||1582||12||Tochtli
|-
| 1570||13||Tochtli||1583*||13||Ácatl
|-
| 1584||1||Técpatl||1597||1||Calli
|-
| 1585||2||Calli**||1598||2||Tochtli
|-
| 1586||3||Tochtli||1599||3||Ácatl
|-
| 1587||4||Ácatl||1600||4||Técpatl
|-
| 1588||5||Técpatl||1601||5||Calli
|-
| 1589||6||Calli||1602||6||Tochtli
|-
| 1590||7||Tochtli||1603||7||Ácatl
|-
| 1591||8||Ácatl||1604||8||Técpatl
|-
| 1592||9||Técpatl||1605||9||Calli
|-
| 1593||10||Calli||1606||10||Tochtli
|-
| 1594||11||Tochtli||1607||11||Ácatl
|-
| 1595||12||Ácatl||1608||12||Técpatl
|-
| 1596||13||Técpatl||1609||13||Calli
|-
| 1610||1||Tochtli||1623||1||Ácatl
|-
| 1611||2||Ácatl||1624||2||Técpatl
|-
| 1612||3||Técpatl||1625||3||Calli
|-
| 1613||4||Calli||1626||4||Tochtli
|-
| 1614||5||Tochtli||1627||5||Ácatl
|-
| 1615||6||Ácatl||1628||6||Técpatl
|-
| 1616||7||Técpatl||1629||7||Calli
|-
| 1617||8||Calli||1630||8||Tochtli
|-
| 1618||9||Tochtli||1631||9||Ácatl
|-
| 1619||10||Ácatl||1632||10||Técpatl
|-
| 1620||11||Técpatl||1633||11||Calli
|-
| 1621||12||Calli||1634||12||Tochtli
|-
| 1622||13||Tochtli||1635||13||Ácatl
|-
| 1636||1||Técpatl||1649||1||Calli
|-
| 1637||2||Calli||1650||2||Tochtli
|-
| 1638||3||Tochtli||1651||3||Ácatl
|-
| 1639||4||Ácatl||1652||4||Técpatl
|-
| 1640||5||Técpatl||1653||5||Calli
|-
| 1641||6||Calli||1654||6||Tochtli
|-
| 1642||7||Tochtli||1655||7||Ácatl
|-
| 1643||8||Ácatl||1656||8||Técpatl
|-
| 1644||9||Técpatl||1657||9||Calli
|-
| 1645||10||Calli||1658||10||Tochtli
|-
| 1646||11||Tochtli||1659||11||Ácatl
|-
| 1647||12||Ácatl||1660||12||Técpatl
|-
| 1648||13||Técpatl||1661||13||Calli
|-
| 1662||1||Tochtli||1675||1||Ácatl
|-
| 1663||2||Ácatl||1676||2||Técpatl
|-
| 1664||3||Técpatl||1677||3||Calli
|-
| 1665||4||Calli||1678||4||Tochtli
|-
| 1666||5||Tochtli||1679||5||Ácatl
|-
| 1667||6||Ácatl||1680||6||Técpatl
|-
| 1668||7||Técpatl||1681||7||Calli
|-
| 1669||8||Calli||1682||8||Tochtli
|-
| 1670||9||Tochtli||1683||9||Ácatl
|-
| 1671||10||Ácatl||1684||10||Técpatl
|-
| 1672||11||Técpatl||1685||11||Calli
|-
| 1673||12||Calli||1686||12||Tochtli
|-
| 1674||13||Tochtli||1687||13||Ácatl
|-
| 1688||1||Técpatl||1701||1||Calli
|-
| 1689||2||Calli||1702||2||Tochtli
|-
| 1690||3||Tochtli||1703||3||Ácatl
|-
| 1691||4||Ácatl||1704||4||Técpatl
|-
| 1692||5||Técpatl||1705||5||Calli
|-
| 1693||6||Calli||1706||6||Tochtli
|-
| 1694||7||Tochtli||1707||7||Ácatl
|-
| 1695||8||Ácatl||1708||8||Técpatl
|-
| 1696||9||Técpatl||1709||9||Calli
|-
| 1697||10||Calli||1710||10||Tochtli
|-
| 1698||11||Tochtli||1711||11||Ácatl
|-
| 1699||12||Ácatl||1712||12||Técpatl
|-
| 1700||13||Técpatl||1713||13||Calli
|-
| 1714||1||Tochtli||1727||1||Ácatl
|-
| 1715||2||Ácatl||1728||2||Técpatl
|-
| 1716||3||Técpatl||1729||3||Calli
|-
| 1717||4||Calli||1730||4||Tochtli
|-
| 1718||5||Tochtli||1731||5||Ácatl
|-
| 1719||6||Ácatl||1732||6||Técpatl
|-
| 1720||7||Técpatl||1733||7||Calli
|-
| 1721||8||Calli||1734||8||Tochtli
|-
| 1722||9||Tochtli||1735||9||Ácatl
|-
| 1723||10||Ácatl||1736||10||Técpatl
|-
| 1724||11||Técpatl||1737||11||Calli
|-
| 1725||12||Calli||1738||12||Tochtli
|-
| 1726||13||Tochtli||1739||13||Ácatl
|-
| 1740||1||Técpatl||1753||1||Calli
|-
| 1741||2||Calli||1754||2||Tochtli
|-
| 1742||3||Tochtli||1755||3||Ácatl
|-
| 1743||4||Ácatl||1756||4||Técpatl
|-
| 1744||5||Técpatl||1757||5||Calli
|-
| 1745||6||Calli||1758||6||Tochtli
|-
| 1746||7||Tochtli||1759||7||Ácatl
|-
| 1747||8||Ácatl||1760||8||Técpatl
|-
| 1748||9||Técpatl||1761||9||Calli
|-
| 1749||10||Calli||1762||10||Tochtli
|-
| 1750||11||Tochtli||1763||11||Ácatl
|-
| 1751||12||Ácatl||1764||12||Técpatl
|-
| 1752||13||Técpatl||1765||13||Calli
|-
| 1766||1||Tochtli||1779||1||Ácatl
|-
| 1767||2||Ácatl||1780||2||Técpatl
|-
| 1768||3||Técpatl||1781||3||Calli
|-
| 1769||4||Calli||1782||4||Tochtli
|-
| 1770||5||Tochtli||1783||5||Ácatl
|-
| 1771||6||Ácatl||1784||6||Técpatl
|-
| 1772||7||Técpatl||1785||7||Calli
|-
| 1773||8||Calli||1786||8||Tochtli
|-
| 1774||9||Tochtli||1787||9||Ácatl
|-
| 1775||10||Ácatl||1788||10||Técpatl
|-
| 1776||11||Técpatl||1789||11||Calli
|-
| 1777||12||Calli||1790||12||Tochtli
|-
| 1778||13||Tochtli||1791||13||Ácatl
|-
| 1792||1||Técpatl||1805||1||Calli
|-
| 1793||2||Calli||1806||2||Tochtli
|-
| 1794||3||Tochtli||1807||3||Ácatl
|-
| 1795||4||Ácatl||1808||4||Técpatl
|-
| 1796||5||Técpatl||1809||5||Calli
|-
| 1797||6||Calli||1810||6||Tochtli
|-
| 1798||7||Tochtli||1811||7||Ácatl
|-
| 1799||8||Ácatl||1812||8||Técpatl
|-
| 1800||9||Técpatl||1813||9||Calli
|-
| 1801||10||Calli||1814||10||Tochtli
|-
| 1802||11||Tochtli||1815||11||Ácatl
|-
| 1803||12||Ácatl||1816||12||Técpatl
|-
| 1804||13||Técpatl||1817||13||Calli
|-
| 1818||1||Tochtli||1831||1||Ácatl
|-
| 1819||2||Ácatl||1832||2||Técpatl
|-
| 1820||3||Técpatl||1833||3||Calli
|-
| 1821||4||Calli||1834||4||Tochtli
|-
| 1822||5||Tochtli||1835||5||Ácatl
|-
| 1823||6||Ácatl||1836||6||Técpatl
|-
| 1824||7||Técpatl||1837||7||Calli
|-
| 1825||8||Calli||1838||8||Tochtli
|-
| 1826||9||Tochtli||1839||9||Ácatl
|-
| 1827||10||Ácatl||1840||10||Técpatl
|-
| 1828||11||Técpatl||1841||11||Calli
|-
| 1829||12||Calli||1842||12||Tochtli
|-
| 1830||13||Tochtli||1843||13||Ácatl
|-
| 1844||1||Técpatl||1857||1||Calli
|-
| 1845||2||Calli||1858||2||Tochtli
|-
| 1846||3||Tochtli||1859||3||Ácatl
|-
| 1847||4||Ácatl||1860||4||Técpatl
|-
| 1848||5||Técpatl||1861||5||Calli
|-
| 1849||6||Calli||1862||6||Tochtli
|-
| 1850||7||Tochtli||1863||7||Ácatl
|-
| 1851||8||Ácatl||1864||8||Técpatl
|-
| 1852||9||Técpatl||1865||9||Calli
|-
| 1853||10||Calli||1866||10||Tochtli
|-
| 1854||11||Tochtli||1867||11||Ácatl
|-
| 1855||12||Ácatl||1868||12||Técpatl
|-
| 1856||13||Técpatl||1869||13||Calli
|-
| 1870||1||Tochtli||1883||1||Ácatl
|-
| 1871||2||Ácatl||1884||2||Técpatl
|-
| 1872||3||Técpatl||1885||3||Calli
|-
| 1873||4||Calli||1886||4||Tochtli
|-
| 1874||5||Tochtli||1887||5||Ácatl
|-
| 1875||6||Ácatl||1888||6||Técpatl
|-
| 1876||7||Técpatl||1889||7||Calli
|-
| 1877||8||Calli||1890||8||Tochtli
|-
| 1878||9||Tochtli||1891||9||Ácatl
|-
| 1879||10||Ácatl||1892||10||Técpatl
|-
| 1880||11||Técpatl||1893||11||Calli
|-
| 1881||12||Calli||1894||12||Tochtli
|-
| 1882||13||Tochtli||1895||13||Ácatl
|-
| 1896||1||Técpatl||1909||1||Calli
|-
| 1897||2||Calli||1910||2||Tochtli
|-
| 1898||3||Tochtli||1911||3||Ácatl
|-
| 1899||4||Ácatl||1912||4||Técpatl
|-
| 1900||5||Técpatl||1913||5||Calli
|-
| 1901||6||Calli||1914||6||Tochtli
|-
| 1902||7||Tochtli||1915||7||Ácatl
|-
| 1903||8||Ácatl||1916||8||Técpatl
|-
| 1904||9||Técpatl||1917||9||Calli
|-
| 1905||10||Calli||1918||10||Tochtli
|-
| 1906||11||Tochtli||1919||11||Ácatl
|-
| 1907||12||Ácatl||1920||12||Técpatl
|-
| 1908||13||Técpatl||1921||13||Calli
|-
| 1922||1||Tochtli||1935||1||Ácatl
|-
| 1923||2||Ácatl||1936||2||Técpatl
|-
| 1924||3||Técpatl||1937||3||Calli
|-
| 1925||4||Calli||1938||4||Tochtli
|-
| 1926||5||Tochtli||1939||5||Ácatl
|-
| 1927||6||Ácatl||1940||6||Técpatl
|-
| 1928||7||Técpatl||1941||7||Calli
|-
| 1929||8||Calli||1942||8||Tochtli
|-
| 1930||9||Tochtli||1943||9||Ácatl
|-
| 1931||10||Ácatl||1944||10||Técpatl
|-
| 1932||11||Técpatl||1945||11||Calli
|-
| 1933||12||Calli||1946||12||Tochtli
|-
| 1934||13||Tochtli||1947||13||Ácatl
|-
| 1948||1||Técpatl||1961||1||Calli
|-
| 1949||2||Calli||1962||2||Tochtli
|-
| 1950||3||Tochtli||1963||3||Ácatl
|-
| 1951||4||Ácatl||1964||4||Técpatl
|-
| 1952||5||Técpatl||1965||5||Calli
|-
| 1953||6||Calli||1966||6||Tochtli
|-
| 1954||7||Tochtli||1967||7||Ácatl
|-
| 1955||8||Ácatl||1968||8||Técpatl
|-
| 1956||9||Técpatl||1969||9||Calli
|-
| 1957||10||Calli||1970||10||Tochtli
|-
| 1958||11||Tochtli||1971||11||Ácatl
|-
| 1959||12||Ácatl||1972||12||Técpatl
|-
| 1960||13||Técpatl||1973||13||Calli
|-
| 1974||1||Tochtli||1987||1||Ácatl
|-
| 1975||2||Ácatl||1988||2||Técpatl
|-
| 1976||3||Técpatl||1989||3||Calli
|-
| 1977||4||Calli||1990||4||Tochtli
|-
| 1978||5||Tochtli||1991||5||Ácatl
|-
| 1979||6||Ácatl||1992||6||Técpatl
|-
| 1980||7||Técpatl||1993||7||Calli
|-
| 1981||8||Calli||1994||8||Tochtli
|-
| 1982||9||Tochtli||1995||9||Ácatl
|-
| 1983||10||Ácatl||1996||10||Técpatl
|-
| 1984||11||Técpatl||1997||11||Calli
|-
| 1985||12||Calli||1998||12||Tochtli
|-
| 1986||13||Tochtli||1999||13||Ácatl
|-
| 2000||1||Técpatl||2013||1||Calli
|-
| 2001||2||Calli||2014||2||Tochtli
|-
| 2002||3||Tochtli||2015||3||Ácatl
|-
| 2003||4||Ácatl||2016||4||Técpatl
|-
| 2004||5||Técpatl||2017||5||Calli
|-
| 2005||6||Calli||2018||6||Tochtli
|-
| 2006||7||Tochtli||2019||7||Ácatl
|-
| 2007||8||Ácatl||2020||8||Técpatl
|-
| 2008||9||Técpatl||2021||9||Calli
|-
| 2009||10||Calli||2022||10||Tochtli
|-
| 2010||11||Tochtli||2023||11||Ácatl
|-
| 2011||12||Ácatl||2024||12||Técpatl
|-
| 2012||13||Técpatl||2025||13||Calli
|-
| 2026||1||Tochtli||2039||1||Ácatl
|-
| 2027||2||Ácatl||2040||2||Técpatl
|-
| 2028||3||Técpatl||2041||3||Calli
|-
| 2029||4||Calli||2042||4||Tochtli
|-
| 2030||5||Tochtli||2043||5||Ácatl
|-
| 2031||6||Ácatl||2044||6||Técpatl
|-
| 2032||7||Técpatl||2045||7||Calli
|-
| 2033||8||Calli||2046||8||Tochtli
|-
| 2034||9||Tochtli||2047||9||Ácatl
|-
| 2035||10||Ácatl||2048||10||Técpatl
|-
| 2036||11||Técpatl||2049||11||Calli
|-
| 2037||12||Calli||2050||12||Tochtli
|-
| 2038||13||Tochtli||2051||13||Ácatl
|-
| 2052||1||Técpatl||2065||1||Calli
|-
| 2053||2||Calli||2066||2||Tochtli
|-
| 2054||3||Tochtli||2067||3||Ácatl
|-
| 2055||4||Ácatl||2068||4||Técpatl
|-
| 2056||5||Técpatl||2069||5||Calli
|-
| 2057||6||Calli||2070||6||Tochtli
|-
| 2058||7||Tochtli||2071||7||Ácatl
|-
| 2059||8||Ácatl||2072||8||Técpatl
|-
| 2060||9||Técpatl||2073||9||Calli
|-
| 2061||10||Calli||2074||10||Tochtli
|-
| 2062||11||Tochtli||2075||11||Ácatl
|-
| 2063||12||Ácatl||2076||12||Técpatl
|-
| 2064||13||Técpatl||2077||13||Calli
|-
| 2078||1||Tochtli||2091||1||Ácatl
|-
| 2079||2||Ácatl||2092||2||Técpatl
|-
| 2080||3||Técpatl||2093||3||Calli
|-
| 2081||4||Calli||2094||4||Tochtli
|-
| 2082||5||Tochtli||2095||5||Ácatl
|-
| 2083||6||Ácatl||2096||6||Técpatl
|-
| 2084||7||Técpatl||2097||7||Calli
|-
| 2085||8||Calli||2098||8||Tochtli
|-
| 2086||9||Tochtli||2099||9||Ácatl
|-
| 2087||10||Ácatl||2100||10||Técpatl
|-
| 2088||11||Técpatl||2101||11||Calli
|-
| 2089||12||Calli||2102||12||Tochtli
|-
| 2090||13||Tochtli||2103||13||Ácatl
|-
| 2104||1||Técpatl||2117||1||Calli
|-
| 2105||2||Calli||2118||2||Tochtli
|-
| 2106||3||Tochtli||2119||3||Ácatl
|-
| 2107||4||Ácatl||2120||4||Técpatl
|-
| 2108||5||Técpatl||2121||5||Calli
|-
| 2109||6||Calli||2122||6||Tochtli
|-
| 2110||7||Tochtli||2123||7||Ácatl
|-
| 2111||8||Ácatl||2124||8||Técpatl
|-
| 2112||9||Técpatl||2125||9||Calli
|-
| 2113||10||Calli||2126||10||Tochtli
|-
| 2114||11||Tochtli||2127||11||Ácatl
|-
| 2115||12||Ácatl||2128||12||Técpatl
|-
| 2116||13||Técpatl||2129||13||Calli
|-
| 2130||1||Tochtli||2143||1||Ácatl
|-
| 2131||2||Ácatl||2144||2||Técpatl
|-
| 2132||3||Técpatl||2145||3||Calli
|-
| 2133||4||Calli||2146||4||Tochtli
|-
| 2134||5||Tochtli||2147||5||Ácatl
|-
| 2135||6||Ácatl||2148||6||Técpatl
|-
| 2136||7||Técpatl||2149||7||Calli
|-
| 2137||8||Calli||2150||8||Tochtli
|-
| 2138||9||Tochtli||2151||9||Ácatl
|-
| 2139||10||Ácatl||2152||10||Técpatl
|-
| 2140||11||Técpatl||2153||11||Calli
|-
| 2141||12||Calli||2154||12||Tochtli
|-
| 2142||13||Tochtli||2155||13||Ácatl
|-
|
|}

<references />

Xihuitl

2020-12-23T21:27:10Z

Itztli ehecatl:

Literally means year and also turquoise, comet, and herb.

==== Xihuitl as Year ====

[[File:Fateoftheyear.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/pre-columbian-7-44719130?utm_medium=clipboard_copy&utm_source=copy_to_clipboard&utm_campaign=postshare Click here to view a video lesson on the pre-columbian codices that show how the fate of the year is determined.]

[[File:Yearbearer.fw.png|thumbnail|left|Universal year bearer sign found throughout Anahuac. Spinden, Herbert Joseph. Ancient Civilizations of Mexico and Central America. Page 222.]]
There are four year bearers in the Anahuaca calendar system which vary across cultures. The most common which are found throughout central and southern Mexico in Pre-Cuauhtemoc codices are: tochtli, acatl, tecpatl, and calli. The [[codex Porfirio Diaz]] also ascribed the year bearers ehecatl, mazatl, malinalli, and ollin to the Cuicateca. <ref>Spinden, Herbert Joseph. Ancient Civilizations of Mexico and Central America. Page 222.</ref> Tochtli is the first year sign and is the year counter of huitztlampa, the south. Acatl is the second year sign and is the year counter of tlauhcampa, the east, direction of the sun. Tecpatl is the third year sign and is the year counter of mictlampa, the north, direction of the land of the dead. Calli is the fourth year sign and is the year counter of Cihuatlampa, the west, the direction where the women dwelt. <ref>Sahagun, Bernardino. Florentine Codex, Book 7. Page 21.</ref> The year bearers cycle through time with an accompanying number 1-13. 1-tochtli is followed by 2-acatl, 3-tecpatl, and 4-calli until we reach the end of the cycle which is 13 - calli. Upon reaching 13 - calli, 52 years have passed because 13 X 4 = 52. The next cycle then starts on 1-tochtli and a New Fire Ceremony was celebrated throughout Anahuac to bring in the next 52 year cycle.

==== Shift from 1-Tochtli to 2-Acatl ====

[[File:1-RabbitFamine.fw.png|thumbnail|right|Folio 32v of the Codex Telleriano-Ramensis showing the dust storms and dead victims during the famine of 1454]]Although Anahuaca cultures recognized 1-Tochtli as the start of the new 52-year cycle, the Mexica changed this starting date to 2-Acatl in either the year 1455 or 1507. There are two reasons given for this shift in various historical sources. The first reason is the desire to coincide the new 52-year cycle with 2-Acatl, the birthdate of Huitzilopochtli. The second reason is the fact that famines took place in 1454 and 1506 which both fall in the year 1-Tochtli. <ref>Hassig, Ross. Time, History, and Belief in Aztec and Colonial Mexico. Pages 84-85.</ref> A tree ring study conducted in 2004 confirmed that droughts did indeed take place in the years stated above. <ref>Therrell, Matthew, Stahle, David, Acuna-Soto, Rodolfo. Aztec Drought and "the Curse of One Rabbit"</ref>

==== 1454-2155 <ref>This chart is based on the work of Ome Tecpatl, personal correspondence. </ref> ====

{| {{table}}
| 1454||1||Tochtli||1467||1||Ácatl
|-
| 1455||2||Ácatl||1468||2||Técpatl
|-
| 1456||3||Técpatl||1469||3||Calli
|-
| 1457||4||Calli||1470||4||Tochtli
|-
| 1458||5||Tochtli||1471||5||Ácatl
|-
| 1459||6||Ácatl||1472||6||Técpatl
|-
| 1460||7||Técpatl||1473||7||Calli
|-
| 1461||8||Calli||1474||8||Tochtli
|-
| 1462||9||Tochtli||1475||9||Ácatl
|-
| 1463||10||Ácatl||1476||10||Técpatl
|-
| 1464||11||Técpatl||1477||11||Calli
|-
| 1465||12||Calli||1478||12||Tochtli
|-
| 1466||13||Tochtli||1479||13||Ácatl
|-
| 1480||1||Técpatl||1493||1||Calli
|-
| 1481||2||Calli||1494||2||Tochtli
|-
| 1482||3||Tochtli||1495||3||Ácatl
|-
| 1483||4||Ácatl||1496||4||Técpatl
|-
| 1484||5||Técpatl||1497||5||Calli
|-
| 1485||6||Calli||1498||6||Tochtli
|-
| 1486||7||Tochtli||1499||7||Ácatl
|-
| 1487||8||Ácatl||1500||8||Técpatl
|-
| 1488||9||Técpatl||1501||9||Calli
|-
| 1489||10||Calli||1502||10||Tochtli
|-
| 1490||11||Tochtli||1503||11||Ácatl
|-
| 1491||12||Ácatl||1504||12||Técpatl
|-
| 1492||13||Técpatl||1505||13||Calli
|-
| 1506||1||Tochtli||1519*||1||Ácatl
|-
| 1507||2||Ácatl||1520*||2||Técpatl
|-
| 1508||3||Técpatl||1521*||3||Calli
|-
| 1509||4||Calli||1522*||4||Tochtli
|-
| 1510||5||Tochtli||1523||5||Ácatl
|-
| 1511||6||Ácatl||1524||6||Técpatl
|-
| 1512||7||Técpatl||1525||7||Calli
|-
| 1513||8||Calli||1526||8||Tochtli
|-
| 1514||9||Tochtli||1527||9||Ácatl
|-
| 1515||10||Ácatl||1528||10||Técpatl
|-
| 1516||11||Técpatl||1529||11||Calli
|-
| 1517||12||Calli||1530||12||Tochtli
|-
| 1518||13||Tochtli||1531||13||Ácatl
|-
| 1532||1||Técpatl||1545||1||Calli
|-
| 1533||2||Calli||1546||2||Tochtli
|-
| 1534||3||Tochtli||1547||3||Ácatl
|-
| 1535||4||Ácatl||1548||4||Técpatl
|-
| 1536||5||Técpatl||1549||5||Calli
|-
| 1537||6||Calli||1550||6||Tochtli
|-
| 1538||7||Tochtli||1551||7||Ácatl
|-
| 1539||8||Ácatl||1552||8||Técpatl
|-
| 1540||9||Técpatl||1553||9||Calli
|-
| 1541||10||Calli||1554||10||Tochtli
|-
| 1542||11||Tochtli||1555||11||Ácatl
|-
| 1543||12||Ácatl||1556||12||Técpatl
|-
| 1544||13||Técpatl||1557||13||Calli
|-
| 1558||1||Tochtli||1571||1||Ácatl
|-
| 1559||2||Ácatl||1572||2||Técpatl
|-
| 1560||3||Técpatl||1573||3||Calli
|-
| 1561||4||Calli||1574||4||Tochtli
|-
| 1562||5||Tochtli||1575||5||Ácatl
|-
| 1563||6||Ácatl||1576||6||Técpatl
|-
| 1564||7||Técpatl||1577||7||Calli
|-
| 1565||8||Calli||1578||8||Tochtli
|-
| 1566||9||Tochtli||1579||9||Ácatl
|-
| 1567||10||Ácatl||1580||10||Técpatl
|-
| 1568||11||Técpatl||1581||11||Calli
|-
| 1569||12||Calli||1582||12||Tochtli
|-
| 1570||13||Tochtli||1583*||13||Ácatl
|-
| 1584||1||Técpatl||1597||1||Calli
|-
| 1585||2||Calli**||1598||2||Tochtli
|-
| 1586||3||Tochtli||1599||3||Ácatl
|-
| 1587||4||Ácatl||1600||4||Técpatl
|-
| 1588||5||Técpatl||1601||5||Calli
|-
| 1589||6||Calli||1602||6||Tochtli
|-
| 1590||7||Tochtli||1603||7||Ácatl
|-
| 1591||8||Ácatl||1604||8||Técpatl
|-
| 1592||9||Técpatl||1605||9||Calli
|-
| 1593||10||Calli||1606||10||Tochtli
|-
| 1594||11||Tochtli||1607||11||Ácatl
|-
| 1595||12||Ácatl||1608||12||Técpatl
|-
| 1596||13||Técpatl||1609||13||Calli
|-
| 1610||1||Tochtli||1623||1||Ácatl
|-
| 1611||2||Ácatl||1624||2||Técpatl
|-
| 1612||3||Técpatl||1625||3||Calli
|-
| 1613||4||Calli||1626||4||Tochtli
|-
| 1614||5||Tochtli||1627||5||Ácatl
|-
| 1615||6||Ácatl||1628||6||Técpatl
|-
| 1616||7||Técpatl||1629||7||Calli
|-
| 1617||8||Calli||1630||8||Tochtli
|-
| 1618||9||Tochtli||1631||9||Ácatl
|-
| 1619||10||Ácatl||1632||10||Técpatl
|-
| 1620||11||Técpatl||1633||11||Calli
|-
| 1621||12||Calli||1634||12||Tochtli
|-
| 1622||13||Tochtli||1635||13||Ácatl
|-
| 1636||1||Técpatl||1649||1||Calli
|-
| 1637||2||Calli||1650||2||Tochtli
|-
| 1638||3||Tochtli||1651||3||Ácatl
|-
| 1639||4||Ácatl||1652||4||Técpatl
|-
| 1640||5||Técpatl||1653||5||Calli
|-
| 1641||6||Calli||1654||6||Tochtli
|-
| 1642||7||Tochtli||1655||7||Ácatl
|-
| 1643||8||Ácatl||1656||8||Técpatl
|-
| 1644||9||Técpatl||1657||9||Calli
|-
| 1645||10||Calli||1658||10||Tochtli
|-
| 1646||11||Tochtli||1659||11||Ácatl
|-
| 1647||12||Ácatl||1660||12||Técpatl
|-
| 1648||13||Técpatl||1661||13||Calli
|-
| 1662||1||Tochtli||1675||1||Ácatl
|-
| 1663||2||Ácatl||1676||2||Técpatl
|-
| 1664||3||Técpatl||1677||3||Calli
|-
| 1665||4||Calli||1678||4||Tochtli
|-
| 1666||5||Tochtli||1679||5||Ácatl
|-
| 1667||6||Ácatl||1680||6||Técpatl
|-
| 1668||7||Técpatl||1681||7||Calli
|-
| 1669||8||Calli||1682||8||Tochtli
|-
| 1670||9||Tochtli||1683||9||Ácatl
|-
| 1671||10||Ácatl||1684||10||Técpatl
|-
| 1672||11||Técpatl||1685||11||Calli
|-
| 1673||12||Calli||1686||12||Tochtli
|-
| 1674||13||Tochtli||1687||13||Ácatl
|-
| 1688||1||Técpatl||1701||1||Calli
|-
| 1689||2||Calli||1702||2||Tochtli
|-
| 1690||3||Tochtli||1703||3||Ácatl
|-
| 1691||4||Ácatl||1704||4||Técpatl
|-
| 1692||5||Técpatl||1705||5||Calli
|-
| 1693||6||Calli||1706||6||Tochtli
|-
| 1694||7||Tochtli||1707||7||Ácatl
|-
| 1695||8||Ácatl||1708||8||Técpatl
|-
| 1696||9||Técpatl||1709||9||Calli
|-
| 1697||10||Calli||1710||10||Tochtli
|-
| 1698||11||Tochtli||1711||11||Ácatl
|-
| 1699||12||Ácatl||1712||12||Técpatl
|-
| 1700||13||Técpatl||1713||13||Calli
|-
| 1714||1||Tochtli||1727||1||Ácatl
|-
| 1715||2||Ácatl||1728||2||Técpatl
|-
| 1716||3||Técpatl||1729||3||Calli
|-
| 1717||4||Calli||1730||4||Tochtli
|-
| 1718||5||Tochtli||1731||5||Ácatl
|-
| 1719||6||Ácatl||1732||6||Técpatl
|-
| 1720||7||Técpatl||1733||7||Calli
|-
| 1721||8||Calli||1734||8||Tochtli
|-
| 1722||9||Tochtli||1735||9||Ácatl
|-
| 1723||10||Ácatl||1736||10||Técpatl
|-
| 1724||11||Técpatl||1737||11||Calli
|-
| 1725||12||Calli||1738||12||Tochtli
|-
| 1726||13||Tochtli||1739||13||Ácatl
|-
| 1740||1||Técpatl||1753||1||Calli
|-
| 1741||2||Calli||1754||2||Tochtli
|-
| 1742||3||Tochtli||1755||3||Ácatl
|-
| 1743||4||Ácatl||1756||4||Técpatl
|-
| 1744||5||Técpatl||1757||5||Calli
|-
| 1745||6||Calli||1758||6||Tochtli
|-
| 1746||7||Tochtli||1759||7||Ácatl
|-
| 1747||8||Ácatl||1760||8||Técpatl
|-
| 1748||9||Técpatl||1761||9||Calli
|-
| 1749||10||Calli||1762||10||Tochtli
|-
| 1750||11||Tochtli||1763||11||Ácatl
|-
| 1751||12||Ácatl||1764||12||Técpatl
|-
| 1752||13||Técpatl||1765||13||Calli
|-
| 1766||1||Tochtli||1779||1||Ácatl
|-
| 1767||2||Ácatl||1780||2||Técpatl
|-
| 1768||3||Técpatl||1781||3||Calli
|-
| 1769||4||Calli||1782||4||Tochtli
|-
| 1770||5||Tochtli||1783||5||Ácatl
|-
| 1771||6||Ácatl||1784||6||Técpatl
|-
| 1772||7||Técpatl||1785||7||Calli
|-
| 1773||8||Calli||1786||8||Tochtli
|-
| 1774||9||Tochtli||1787||9||Ácatl
|-
| 1775||10||Ácatl||1788||10||Técpatl
|-
| 1776||11||Técpatl||1789||11||Calli
|-
| 1777||12||Calli||1790||12||Tochtli
|-
| 1778||13||Tochtli||1791||13||Ácatl
|-
| 1792||1||Técpatl||1805||1||Calli
|-
| 1793||2||Calli||1806||2||Tochtli
|-
| 1794||3||Tochtli||1807||3||Ácatl
|-
| 1795||4||Ácatl||1808||4||Técpatl
|-
| 1796||5||Técpatl||1809||5||Calli
|-
| 1797||6||Calli||1810||6||Tochtli
|-
| 1798||7||Tochtli||1811||7||Ácatl
|-
| 1799||8||Ácatl||1812||8||Técpatl
|-
| 1800||9||Técpatl||1813||9||Calli
|-
| 1801||10||Calli||1814||10||Tochtli
|-
| 1802||11||Tochtli||1815||11||Ácatl
|-
| 1803||12||Ácatl||1816||12||Técpatl
|-
| 1804||13||Técpatl||1817||13||Calli
|-
| 1818||1||Tochtli||1831||1||Ácatl
|-
| 1819||2||Ácatl||1832||2||Técpatl
|-
| 1820||3||Técpatl||1833||3||Calli
|-
| 1821||4||Calli||1834||4||Tochtli
|-
| 1822||5||Tochtli||1835||5||Ácatl
|-
| 1823||6||Ácatl||1836||6||Técpatl
|-
| 1824||7||Técpatl||1837||7||Calli
|-
| 1825||8||Calli||1838||8||Tochtli
|-
| 1826||9||Tochtli||1839||9||Ácatl
|-
| 1827||10||Ácatl||1840||10||Técpatl
|-
| 1828||11||Técpatl||1841||11||Calli
|-
| 1829||12||Calli||1842||12||Tochtli
|-
| 1830||13||Tochtli||1843||13||Ácatl
|-
| 1844||1||Técpatl||1857||1||Calli
|-
| 1845||2||Calli||1858||2||Tochtli
|-
| 1846||3||Tochtli||1859||3||Ácatl
|-
| 1847||4||Ácatl||1860||4||Técpatl
|-
| 1848||5||Técpatl||1861||5||Calli
|-
| 1849||6||Calli||1862||6||Tochtli
|-
| 1850||7||Tochtli||1863||7||Ácatl
|-
| 1851||8||Ácatl||1864||8||Técpatl
|-
| 1852||9||Técpatl||1865||9||Calli
|-
| 1853||10||Calli||1866||10||Tochtli
|-
| 1854||11||Tochtli||1867||11||Ácatl
|-
| 1855||12||Ácatl||1868||12||Técpatl
|-
| 1856||13||Técpatl||1869||13||Calli
|-
| 1870||1||Tochtli||1883||1||Ácatl
|-
| 1871||2||Ácatl||1884||2||Técpatl
|-
| 1872||3||Técpatl||1885||3||Calli
|-
| 1873||4||Calli||1886||4||Tochtli
|-
| 1874||5||Tochtli||1887||5||Ácatl
|-
| 1875||6||Ácatl||1888||6||Técpatl
|-
| 1876||7||Técpatl||1889||7||Calli
|-
| 1877||8||Calli||1890||8||Tochtli
|-
| 1878||9||Tochtli||1891||9||Ácatl
|-
| 1879||10||Ácatl||1892||10||Técpatl
|-
| 1880||11||Técpatl||1893||11||Calli
|-
| 1881||12||Calli||1894||12||Tochtli
|-
| 1882||13||Tochtli||1895||13||Ácatl
|-
| 1896||1||Técpatl||1909||1||Calli
|-
| 1897||2||Calli||1910||2||Tochtli
|-
| 1898||3||Tochtli||1911||3||Ácatl
|-
| 1899||4||Ácatl||1912||4||Técpatl
|-
| 1900||5||Técpatl||1913||5||Calli
|-
| 1901||6||Calli||1914||6||Tochtli
|-
| 1902||7||Tochtli||1915||7||Ácatl
|-
| 1903||8||Ácatl||1916||8||Técpatl
|-
| 1904||9||Técpatl||1917||9||Calli
|-
| 1905||10||Calli||1918||10||Tochtli
|-
| 1906||11||Tochtli||1919||11||Ácatl
|-
| 1907||12||Ácatl||1920||12||Técpatl
|-
| 1908||13||Técpatl||1921||13||Calli
|-
| 1922||1||Tochtli||1935||1||Ácatl
|-
| 1923||2||Ácatl||1936||2||Técpatl
|-
| 1924||3||Técpatl||1937||3||Calli
|-
| 1925||4||Calli||1938||4||Tochtli
|-
| 1926||5||Tochtli||1939||5||Ácatl
|-
| 1927||6||Ácatl||1940||6||Técpatl
|-
| 1928||7||Técpatl||1941||7||Calli
|-
| 1929||8||Calli||1942||8||Tochtli
|-
| 1930||9||Tochtli||1943||9||Ácatl
|-
| 1931||10||Ácatl||1944||10||Técpatl
|-
| 1932||11||Técpatl||1945||11||Calli
|-
| 1933||12||Calli||1946||12||Tochtli
|-
| 1934||13||Tochtli||1947||13||Ácatl
|-
| 1948||1||Técpatl||1961||1||Calli
|-
| 1949||2||Calli||1962||2||Tochtli
|-
| 1950||3||Tochtli||1963||3||Ácatl
|-
| 1951||4||Ácatl||1964||4||Técpatl
|-
| 1952||5||Técpatl||1965||5||Calli
|-
| 1953||6||Calli||1966||6||Tochtli
|-
| 1954||7||Tochtli||1967||7||Ácatl
|-
| 1955||8||Ácatl||1968||8||Técpatl
|-
| 1956||9||Técpatl||1969||9||Calli
|-
| 1957||10||Calli||1970||10||Tochtli
|-
| 1958||11||Tochtli||1971||11||Ácatl
|-
| 1959||12||Ácatl||1972||12||Técpatl
|-
| 1960||13||Técpatl||1973||13||Calli
|-
| 1974||1||Tochtli||1987||1||Ácatl
|-
| 1975||2||Ácatl||1988||2||Técpatl
|-
| 1976||3||Técpatl||1989||3||Calli
|-
| 1977||4||Calli||1990||4||Tochtli
|-
| 1978||5||Tochtli||1991||5||Ácatl
|-
| 1979||6||Ácatl||1992||6||Técpatl
|-
| 1980||7||Técpatl||1993||7||Calli
|-
| 1981||8||Calli||1994||8||Tochtli
|-
| 1982||9||Tochtli||1995||9||Ácatl
|-
| 1983||10||Ácatl||1996||10||Técpatl
|-
| 1984||11||Técpatl||1997||11||Calli
|-
| 1985||12||Calli||1998||12||Tochtli
|-
| 1986||13||Tochtli||1999||13||Ácatl
|-
| 2000||1||Técpatl||2013||1||Calli
|-
| 2001||2||Calli||2014||2||Tochtli
|-
| 2002||3||Tochtli||2015||3||Ácatl
|-
| 2003||4||Ácatl||2016||4||Técpatl
|-
| 2004||5||Técpatl||2017||5||Calli
|-
| 2005||6||Calli||2018||6||Tochtli
|-
| 2006||7||Tochtli||2019||7||Ácatl
|-
| 2007||8||Ácatl||2020||8||Técpatl
|-
| 2008||9||Técpatl||2021||9||Calli
|-
| 2009||10||Calli||2022||10||Tochtli
|-
| 2010||11||Tochtli||2023||11||Ácatl
|-
| 2011||12||Ácatl||2024||12||Técpatl
|-
| 2012||13||Técpatl||2025||13||Calli
|-
| 2026||1||Tochtli||2039||1||Ácatl
|-
| 2027||2||Ácatl||2040||2||Técpatl
|-
| 2028||3||Técpatl||2041||3||Calli
|-
| 2029||4||Calli||2042||4||Tochtli
|-
| 2030||5||Tochtli||2043||5||Ácatl
|-
| 2031||6||Ácatl||2044||6||Técpatl
|-
| 2032||7||Técpatl||2045||7||Calli
|-
| 2033||8||Calli||2046||8||Tochtli
|-
| 2034||9||Tochtli||2047||9||Ácatl
|-
| 2035||10||Ácatl||2048||10||Técpatl
|-
| 2036||11||Técpatl||2049||11||Calli
|-
| 2037||12||Calli||2050||12||Tochtli
|-
| 2038||13||Tochtli||2051||13||Ácatl
|-
| 2052||1||Técpatl||2065||1||Calli
|-
| 2053||2||Calli||2066||2||Tochtli
|-
| 2054||3||Tochtli||2067||3||Ácatl
|-
| 2055||4||Ácatl||2068||4||Técpatl
|-
| 2056||5||Técpatl||2069||5||Calli
|-
| 2057||6||Calli||2070||6||Tochtli
|-
| 2058||7||Tochtli||2071||7||Ácatl
|-
| 2059||8||Ácatl||2072||8||Técpatl
|-
| 2060||9||Técpatl||2073||9||Calli
|-
| 2061||10||Calli||2074||10||Tochtli
|-
| 2062||11||Tochtli||2075||11||Ácatl
|-
| 2063||12||Ácatl||2076||12||Técpatl
|-
| 2064||13||Técpatl||2077||13||Calli
|-
| 2078||1||Tochtli||2091||1||Ácatl
|-
| 2079||2||Ácatl||2092||2||Técpatl
|-
| 2080||3||Técpatl||2093||3||Calli
|-
| 2081||4||Calli||2094||4||Tochtli
|-
| 2082||5||Tochtli||2095||5||Ácatl
|-
| 2083||6||Ácatl||2096||6||Técpatl
|-
| 2084||7||Técpatl||2097||7||Calli
|-
| 2085||8||Calli||2098||8||Tochtli
|-
| 2086||9||Tochtli||2099||9||Ácatl
|-
| 2087||10||Ácatl||2100||10||Técpatl
|-
| 2088||11||Técpatl||2101||11||Calli
|-
| 2089||12||Calli||2102||12||Tochtli
|-
| 2090||13||Tochtli||2103||13||Ácatl
|-
| 2104||1||Técpatl||2117||1||Calli
|-
| 2105||2||Calli||2118||2||Tochtli
|-
| 2106||3||Tochtli||2119||3||Ácatl
|-
| 2107||4||Ácatl||2120||4||Técpatl
|-
| 2108||5||Técpatl||2121||5||Calli
|-
| 2109||6||Calli||2122||6||Tochtli
|-
| 2110||7||Tochtli||2123||7||Ácatl
|-
| 2111||8||Ácatl||2124||8||Técpatl
|-
| 2112||9||Técpatl||2125||9||Calli
|-
| 2113||10||Calli||2126||10||Tochtli
|-
| 2114||11||Tochtli||2127||11||Ácatl
|-
| 2115||12||Ácatl||2128||12||Técpatl
|-
| 2116||13||Técpatl||2129||13||Calli
|-
| 2130||1||Tochtli||2143||1||Ácatl
|-
| 2131||2||Ácatl||2144||2||Técpatl
|-
| 2132||3||Técpatl||2145||3||Calli
|-
| 2133||4||Calli||2146||4||Tochtli
|-
| 2134||5||Tochtli||2147||5||Ácatl
|-
| 2135||6||Ácatl||2148||6||Técpatl
|-
| 2136||7||Técpatl||2149||7||Calli
|-
| 2137||8||Calli||2150||8||Tochtli
|-
| 2138||9||Tochtli||2151||9||Ácatl
|-
| 2139||10||Ácatl||2152||10||Técpatl
|-
| 2140||11||Técpatl||2153||11||Calli
|-
| 2141||12||Calli||2154||12||Tochtli
|-
| 2142||13||Tochtli||2155||13||Ácatl
|-
|
|}

<references />

Xihuitl

2020-12-23T21:25:51Z

Itztli ehecatl:

Literally means year and also turquoise, comet, and herb.

==== Xihuitl as Year ====

[[File:Fateoftheyear.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/pre-columbian-7-44719130?utm_medium=clipboard_copy&utm_source=copy_to_clipboard&utm_campaign=postshare Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]

[[File:Yearbearer.fw.png|thumbnail|left|Universal year bearer sign found throughout Anahuac. Spinden, Herbert Joseph. Ancient Civilizations of Mexico and Central America. Page 222.]]
There are four year bearers in the Anahuaca calendar system which vary across cultures. The most common which are found throughout central and southern Mexico in Pre-Cuauhtemoc codices are: tochtli, acatl, tecpatl, and calli. The [[codex Porfirio Diaz]] also ascribed the year bearers ehecatl, mazatl, malinalli, and ollin to the Cuicateca. <ref>Spinden, Herbert Joseph. Ancient Civilizations of Mexico and Central America. Page 222.</ref> Tochtli is the first year sign and is the year counter of huitztlampa, the south. Acatl is the second year sign and is the year counter of tlauhcampa, the east, direction of the sun. Tecpatl is the third year sign and is the year counter of mictlampa, the north, direction of the land of the dead. Calli is the fourth year sign and is the year counter of Cihuatlampa, the west, the direction where the women dwelt. <ref>Sahagun, Bernardino. Florentine Codex, Book 7. Page 21.</ref> The year bearers cycle through time with an accompanying number 1-13. 1-tochtli is followed by 2-acatl, 3-tecpatl, and 4-calli until we reach the end of the cycle which is 13 - calli. Upon reaching 13 - calli, 52 years have passed because 13 X 4 = 52. The next cycle then starts on 1-tochtli and a New Fire Ceremony was celebrated throughout Anahuac to bring in the next 52 year cycle.

==== Shift from 1-Tochtli to 2-Acatl ====

[[File:1-RabbitFamine.fw.png|thumbnail|right|Folio 32v of the Codex Telleriano-Ramensis showing the dust storms and dead victims during the famine of 1454]]Although Anahuaca cultures recognized 1-Tochtli as the start of the new 52-year cycle, the Mexica changed this starting date to 2-Acatl in either the year 1455 or 1507. There are two reasons given for this shift in various historical sources. The first reason is the desire to coincide the new 52-year cycle with 2-Acatl, the birthdate of Huitzilopochtli. The second reason is the fact that famines took place in 1454 and 1506 which both fall in the year 1-Tochtli. <ref>Hassig, Ross. Time, History, and Belief in Aztec and Colonial Mexico. Pages 84-85.</ref> A tree ring study conducted in 2004 confirmed that droughts did indeed take place in the years stated above. <ref>Therrell, Matthew, Stahle, David, Acuna-Soto, Rodolfo. Aztec Drought and "the Curse of One Rabbit"</ref>

==== 1454-2155 <ref>This chart is based on the work of Ome Tecpatl, personal correspondence. </ref> ====

{| {{table}}
| 1454||1||Tochtli||1467||1||Ácatl
|-
| 1455||2||Ácatl||1468||2||Técpatl
|-
| 1456||3||Técpatl||1469||3||Calli
|-
| 1457||4||Calli||1470||4||Tochtli
|-
| 1458||5||Tochtli||1471||5||Ácatl
|-
| 1459||6||Ácatl||1472||6||Técpatl
|-
| 1460||7||Técpatl||1473||7||Calli
|-
| 1461||8||Calli||1474||8||Tochtli
|-
| 1462||9||Tochtli||1475||9||Ácatl
|-
| 1463||10||Ácatl||1476||10||Técpatl
|-
| 1464||11||Técpatl||1477||11||Calli
|-
| 1465||12||Calli||1478||12||Tochtli
|-
| 1466||13||Tochtli||1479||13||Ácatl
|-
| 1480||1||Técpatl||1493||1||Calli
|-
| 1481||2||Calli||1494||2||Tochtli
|-
| 1482||3||Tochtli||1495||3||Ácatl
|-
| 1483||4||Ácatl||1496||4||Técpatl
|-
| 1484||5||Técpatl||1497||5||Calli
|-
| 1485||6||Calli||1498||6||Tochtli
|-
| 1486||7||Tochtli||1499||7||Ácatl
|-
| 1487||8||Ácatl||1500||8||Técpatl
|-
| 1488||9||Técpatl||1501||9||Calli
|-
| 1489||10||Calli||1502||10||Tochtli
|-
| 1490||11||Tochtli||1503||11||Ácatl
|-
| 1491||12||Ácatl||1504||12||Técpatl
|-
| 1492||13||Técpatl||1505||13||Calli
|-
| 1506||1||Tochtli||1519*||1||Ácatl
|-
| 1507||2||Ácatl||1520*||2||Técpatl
|-
| 1508||3||Técpatl||1521*||3||Calli
|-
| 1509||4||Calli||1522*||4||Tochtli
|-
| 1510||5||Tochtli||1523||5||Ácatl
|-
| 1511||6||Ácatl||1524||6||Técpatl
|-
| 1512||7||Técpatl||1525||7||Calli
|-
| 1513||8||Calli||1526||8||Tochtli
|-
| 1514||9||Tochtli||1527||9||Ácatl
|-
| 1515||10||Ácatl||1528||10||Técpatl
|-
| 1516||11||Técpatl||1529||11||Calli
|-
| 1517||12||Calli||1530||12||Tochtli
|-
| 1518||13||Tochtli||1531||13||Ácatl
|-
| 1532||1||Técpatl||1545||1||Calli
|-
| 1533||2||Calli||1546||2||Tochtli
|-
| 1534||3||Tochtli||1547||3||Ácatl
|-
| 1535||4||Ácatl||1548||4||Técpatl
|-
| 1536||5||Técpatl||1549||5||Calli
|-
| 1537||6||Calli||1550||6||Tochtli
|-
| 1538||7||Tochtli||1551||7||Ácatl
|-
| 1539||8||Ácatl||1552||8||Técpatl
|-
| 1540||9||Técpatl||1553||9||Calli
|-
| 1541||10||Calli||1554||10||Tochtli
|-
| 1542||11||Tochtli||1555||11||Ácatl
|-
| 1543||12||Ácatl||1556||12||Técpatl
|-
| 1544||13||Técpatl||1557||13||Calli
|-
| 1558||1||Tochtli||1571||1||Ácatl
|-
| 1559||2||Ácatl||1572||2||Técpatl
|-
| 1560||3||Técpatl||1573||3||Calli
|-
| 1561||4||Calli||1574||4||Tochtli
|-
| 1562||5||Tochtli||1575||5||Ácatl
|-
| 1563||6||Ácatl||1576||6||Técpatl
|-
| 1564||7||Técpatl||1577||7||Calli
|-
| 1565||8||Calli||1578||8||Tochtli
|-
| 1566||9||Tochtli||1579||9||Ácatl
|-
| 1567||10||Ácatl||1580||10||Técpatl
|-
| 1568||11||Técpatl||1581||11||Calli
|-
| 1569||12||Calli||1582||12||Tochtli
|-
| 1570||13||Tochtli||1583*||13||Ácatl
|-
| 1584||1||Técpatl||1597||1||Calli
|-
| 1585||2||Calli**||1598||2||Tochtli
|-
| 1586||3||Tochtli||1599||3||Ácatl
|-
| 1587||4||Ácatl||1600||4||Técpatl
|-
| 1588||5||Técpatl||1601||5||Calli
|-
| 1589||6||Calli||1602||6||Tochtli
|-
| 1590||7||Tochtli||1603||7||Ácatl
|-
| 1591||8||Ácatl||1604||8||Técpatl
|-
| 1592||9||Técpatl||1605||9||Calli
|-
| 1593||10||Calli||1606||10||Tochtli
|-
| 1594||11||Tochtli||1607||11||Ácatl
|-
| 1595||12||Ácatl||1608||12||Técpatl
|-
| 1596||13||Técpatl||1609||13||Calli
|-
| 1610||1||Tochtli||1623||1||Ácatl
|-
| 1611||2||Ácatl||1624||2||Técpatl
|-
| 1612||3||Técpatl||1625||3||Calli
|-
| 1613||4||Calli||1626||4||Tochtli
|-
| 1614||5||Tochtli||1627||5||Ácatl
|-
| 1615||6||Ácatl||1628||6||Técpatl
|-
| 1616||7||Técpatl||1629||7||Calli
|-
| 1617||8||Calli||1630||8||Tochtli
|-
| 1618||9||Tochtli||1631||9||Ácatl
|-
| 1619||10||Ácatl||1632||10||Técpatl
|-
| 1620||11||Técpatl||1633||11||Calli
|-
| 1621||12||Calli||1634||12||Tochtli
|-
| 1622||13||Tochtli||1635||13||Ácatl
|-
| 1636||1||Técpatl||1649||1||Calli
|-
| 1637||2||Calli||1650||2||Tochtli
|-
| 1638||3||Tochtli||1651||3||Ácatl
|-
| 1639||4||Ácatl||1652||4||Técpatl
|-
| 1640||5||Técpatl||1653||5||Calli
|-
| 1641||6||Calli||1654||6||Tochtli
|-
| 1642||7||Tochtli||1655||7||Ácatl
|-
| 1643||8||Ácatl||1656||8||Técpatl
|-
| 1644||9||Técpatl||1657||9||Calli
|-
| 1645||10||Calli||1658||10||Tochtli
|-
| 1646||11||Tochtli||1659||11||Ácatl
|-
| 1647||12||Ácatl||1660||12||Técpatl
|-
| 1648||13||Técpatl||1661||13||Calli
|-
| 1662||1||Tochtli||1675||1||Ácatl
|-
| 1663||2||Ácatl||1676||2||Técpatl
|-
| 1664||3||Técpatl||1677||3||Calli
|-
| 1665||4||Calli||1678||4||Tochtli
|-
| 1666||5||Tochtli||1679||5||Ácatl
|-
| 1667||6||Ácatl||1680||6||Técpatl
|-
| 1668||7||Técpatl||1681||7||Calli
|-
| 1669||8||Calli||1682||8||Tochtli
|-
| 1670||9||Tochtli||1683||9||Ácatl
|-
| 1671||10||Ácatl||1684||10||Técpatl
|-
| 1672||11||Técpatl||1685||11||Calli
|-
| 1673||12||Calli||1686||12||Tochtli
|-
| 1674||13||Tochtli||1687||13||Ácatl
|-
| 1688||1||Técpatl||1701||1||Calli
|-
| 1689||2||Calli||1702||2||Tochtli
|-
| 1690||3||Tochtli||1703||3||Ácatl
|-
| 1691||4||Ácatl||1704||4||Técpatl
|-
| 1692||5||Técpatl||1705||5||Calli
|-
| 1693||6||Calli||1706||6||Tochtli
|-
| 1694||7||Tochtli||1707||7||Ácatl
|-
| 1695||8||Ácatl||1708||8||Técpatl
|-
| 1696||9||Técpatl||1709||9||Calli
|-
| 1697||10||Calli||1710||10||Tochtli
|-
| 1698||11||Tochtli||1711||11||Ácatl
|-
| 1699||12||Ácatl||1712||12||Técpatl
|-
| 1700||13||Técpatl||1713||13||Calli
|-
| 1714||1||Tochtli||1727||1||Ácatl
|-
| 1715||2||Ácatl||1728||2||Técpatl
|-
| 1716||3||Técpatl||1729||3||Calli
|-
| 1717||4||Calli||1730||4||Tochtli
|-
| 1718||5||Tochtli||1731||5||Ácatl
|-
| 1719||6||Ácatl||1732||6||Técpatl
|-
| 1720||7||Técpatl||1733||7||Calli
|-
| 1721||8||Calli||1734||8||Tochtli
|-
| 1722||9||Tochtli||1735||9||Ácatl
|-
| 1723||10||Ácatl||1736||10||Técpatl
|-
| 1724||11||Técpatl||1737||11||Calli
|-
| 1725||12||Calli||1738||12||Tochtli
|-
| 1726||13||Tochtli||1739||13||Ácatl
|-
| 1740||1||Técpatl||1753||1||Calli
|-
| 1741||2||Calli||1754||2||Tochtli
|-
| 1742||3||Tochtli||1755||3||Ácatl
|-
| 1743||4||Ácatl||1756||4||Técpatl
|-
| 1744||5||Técpatl||1757||5||Calli
|-
| 1745||6||Calli||1758||6||Tochtli
|-
| 1746||7||Tochtli||1759||7||Ácatl
|-
| 1747||8||Ácatl||1760||8||Técpatl
|-
| 1748||9||Técpatl||1761||9||Calli
|-
| 1749||10||Calli||1762||10||Tochtli
|-
| 1750||11||Tochtli||1763||11||Ácatl
|-
| 1751||12||Ácatl||1764||12||Técpatl
|-
| 1752||13||Técpatl||1765||13||Calli
|-
| 1766||1||Tochtli||1779||1||Ácatl
|-
| 1767||2||Ácatl||1780||2||Técpatl
|-
| 1768||3||Técpatl||1781||3||Calli
|-
| 1769||4||Calli||1782||4||Tochtli
|-
| 1770||5||Tochtli||1783||5||Ácatl
|-
| 1771||6||Ácatl||1784||6||Técpatl
|-
| 1772||7||Técpatl||1785||7||Calli
|-
| 1773||8||Calli||1786||8||Tochtli
|-
| 1774||9||Tochtli||1787||9||Ácatl
|-
| 1775||10||Ácatl||1788||10||Técpatl
|-
| 1776||11||Técpatl||1789||11||Calli
|-
| 1777||12||Calli||1790||12||Tochtli
|-
| 1778||13||Tochtli||1791||13||Ácatl
|-
| 1792||1||Técpatl||1805||1||Calli
|-
| 1793||2||Calli||1806||2||Tochtli
|-
| 1794||3||Tochtli||1807||3||Ácatl
|-
| 1795||4||Ácatl||1808||4||Técpatl
|-
| 1796||5||Técpatl||1809||5||Calli
|-
| 1797||6||Calli||1810||6||Tochtli
|-
| 1798||7||Tochtli||1811||7||Ácatl
|-
| 1799||8||Ácatl||1812||8||Técpatl
|-
| 1800||9||Técpatl||1813||9||Calli
|-
| 1801||10||Calli||1814||10||Tochtli
|-
| 1802||11||Tochtli||1815||11||Ácatl
|-
| 1803||12||Ácatl||1816||12||Técpatl
|-
| 1804||13||Técpatl||1817||13||Calli
|-
| 1818||1||Tochtli||1831||1||Ácatl
|-
| 1819||2||Ácatl||1832||2||Técpatl
|-
| 1820||3||Técpatl||1833||3||Calli
|-
| 1821||4||Calli||1834||4||Tochtli
|-
| 1822||5||Tochtli||1835||5||Ácatl
|-
| 1823||6||Ácatl||1836||6||Técpatl
|-
| 1824||7||Técpatl||1837||7||Calli
|-
| 1825||8||Calli||1838||8||Tochtli
|-
| 1826||9||Tochtli||1839||9||Ácatl
|-
| 1827||10||Ácatl||1840||10||Técpatl
|-
| 1828||11||Técpatl||1841||11||Calli
|-
| 1829||12||Calli||1842||12||Tochtli
|-
| 1830||13||Tochtli||1843||13||Ácatl
|-
| 1844||1||Técpatl||1857||1||Calli
|-
| 1845||2||Calli||1858||2||Tochtli
|-
| 1846||3||Tochtli||1859||3||Ácatl
|-
| 1847||4||Ácatl||1860||4||Técpatl
|-
| 1848||5||Técpatl||1861||5||Calli
|-
| 1849||6||Calli||1862||6||Tochtli
|-
| 1850||7||Tochtli||1863||7||Ácatl
|-
| 1851||8||Ácatl||1864||8||Técpatl
|-
| 1852||9||Técpatl||1865||9||Calli
|-
| 1853||10||Calli||1866||10||Tochtli
|-
| 1854||11||Tochtli||1867||11||Ácatl
|-
| 1855||12||Ácatl||1868||12||Técpatl
|-
| 1856||13||Técpatl||1869||13||Calli
|-
| 1870||1||Tochtli||1883||1||Ácatl
|-
| 1871||2||Ácatl||1884||2||Técpatl
|-
| 1872||3||Técpatl||1885||3||Calli
|-
| 1873||4||Calli||1886||4||Tochtli
|-
| 1874||5||Tochtli||1887||5||Ácatl
|-
| 1875||6||Ácatl||1888||6||Técpatl
|-
| 1876||7||Técpatl||1889||7||Calli
|-
| 1877||8||Calli||1890||8||Tochtli
|-
| 1878||9||Tochtli||1891||9||Ácatl
|-
| 1879||10||Ácatl||1892||10||Técpatl
|-
| 1880||11||Técpatl||1893||11||Calli
|-
| 1881||12||Calli||1894||12||Tochtli
|-
| 1882||13||Tochtli||1895||13||Ácatl
|-
| 1896||1||Técpatl||1909||1||Calli
|-
| 1897||2||Calli||1910||2||Tochtli
|-
| 1898||3||Tochtli||1911||3||Ácatl
|-
| 1899||4||Ácatl||1912||4||Técpatl
|-
| 1900||5||Técpatl||1913||5||Calli
|-
| 1901||6||Calli||1914||6||Tochtli
|-
| 1902||7||Tochtli||1915||7||Ácatl
|-
| 1903||8||Ácatl||1916||8||Técpatl
|-
| 1904||9||Técpatl||1917||9||Calli
|-
| 1905||10||Calli||1918||10||Tochtli
|-
| 1906||11||Tochtli||1919||11||Ácatl
|-
| 1907||12||Ácatl||1920||12||Técpatl
|-
| 1908||13||Técpatl||1921||13||Calli
|-
| 1922||1||Tochtli||1935||1||Ácatl
|-
| 1923||2||Ácatl||1936||2||Técpatl
|-
| 1924||3||Técpatl||1937||3||Calli
|-
| 1925||4||Calli||1938||4||Tochtli
|-
| 1926||5||Tochtli||1939||5||Ácatl
|-
| 1927||6||Ácatl||1940||6||Técpatl
|-
| 1928||7||Técpatl||1941||7||Calli
|-
| 1929||8||Calli||1942||8||Tochtli
|-
| 1930||9||Tochtli||1943||9||Ácatl
|-
| 1931||10||Ácatl||1944||10||Técpatl
|-
| 1932||11||Técpatl||1945||11||Calli
|-
| 1933||12||Calli||1946||12||Tochtli
|-
| 1934||13||Tochtli||1947||13||Ácatl
|-
| 1948||1||Técpatl||1961||1||Calli
|-
| 1949||2||Calli||1962||2||Tochtli
|-
| 1950||3||Tochtli||1963||3||Ácatl
|-
| 1951||4||Ácatl||1964||4||Técpatl
|-
| 1952||5||Técpatl||1965||5||Calli
|-
| 1953||6||Calli||1966||6||Tochtli
|-
| 1954||7||Tochtli||1967||7||Ácatl
|-
| 1955||8||Ácatl||1968||8||Técpatl
|-
| 1956||9||Técpatl||1969||9||Calli
|-
| 1957||10||Calli||1970||10||Tochtli
|-
| 1958||11||Tochtli||1971||11||Ácatl
|-
| 1959||12||Ácatl||1972||12||Técpatl
|-
| 1960||13||Técpatl||1973||13||Calli
|-
| 1974||1||Tochtli||1987||1||Ácatl
|-
| 1975||2||Ácatl||1988||2||Técpatl
|-
| 1976||3||Técpatl||1989||3||Calli
|-
| 1977||4||Calli||1990||4||Tochtli
|-
| 1978||5||Tochtli||1991||5||Ácatl
|-
| 1979||6||Ácatl||1992||6||Técpatl
|-
| 1980||7||Técpatl||1993||7||Calli
|-
| 1981||8||Calli||1994||8||Tochtli
|-
| 1982||9||Tochtli||1995||9||Ácatl
|-
| 1983||10||Ácatl||1996||10||Técpatl
|-
| 1984||11||Técpatl||1997||11||Calli
|-
| 1985||12||Calli||1998||12||Tochtli
|-
| 1986||13||Tochtli||1999||13||Ácatl
|-
| 2000||1||Técpatl||2013||1||Calli
|-
| 2001||2||Calli||2014||2||Tochtli
|-
| 2002||3||Tochtli||2015||3||Ácatl
|-
| 2003||4||Ácatl||2016||4||Técpatl
|-
| 2004||5||Técpatl||2017||5||Calli
|-
| 2005||6||Calli||2018||6||Tochtli
|-
| 2006||7||Tochtli||2019||7||Ácatl
|-
| 2007||8||Ácatl||2020||8||Técpatl
|-
| 2008||9||Técpatl||2021||9||Calli
|-
| 2009||10||Calli||2022||10||Tochtli
|-
| 2010||11||Tochtli||2023||11||Ácatl
|-
| 2011||12||Ácatl||2024||12||Técpatl
|-
| 2012||13||Técpatl||2025||13||Calli
|-
| 2026||1||Tochtli||2039||1||Ácatl
|-
| 2027||2||Ácatl||2040||2||Técpatl
|-
| 2028||3||Técpatl||2041||3||Calli
|-
| 2029||4||Calli||2042||4||Tochtli
|-
| 2030||5||Tochtli||2043||5||Ácatl
|-
| 2031||6||Ácatl||2044||6||Técpatl
|-
| 2032||7||Técpatl||2045||7||Calli
|-
| 2033||8||Calli||2046||8||Tochtli
|-
| 2034||9||Tochtli||2047||9||Ácatl
|-
| 2035||10||Ácatl||2048||10||Técpatl
|-
| 2036||11||Técpatl||2049||11||Calli
|-
| 2037||12||Calli||2050||12||Tochtli
|-
| 2038||13||Tochtli||2051||13||Ácatl
|-
| 2052||1||Técpatl||2065||1||Calli
|-
| 2053||2||Calli||2066||2||Tochtli
|-
| 2054||3||Tochtli||2067||3||Ácatl
|-
| 2055||4||Ácatl||2068||4||Técpatl
|-
| 2056||5||Técpatl||2069||5||Calli
|-
| 2057||6||Calli||2070||6||Tochtli
|-
| 2058||7||Tochtli||2071||7||Ácatl
|-
| 2059||8||Ácatl||2072||8||Técpatl
|-
| 2060||9||Técpatl||2073||9||Calli
|-
| 2061||10||Calli||2074||10||Tochtli
|-
| 2062||11||Tochtli||2075||11||Ácatl
|-
| 2063||12||Ácatl||2076||12||Técpatl
|-
| 2064||13||Técpatl||2077||13||Calli
|-
| 2078||1||Tochtli||2091||1||Ácatl
|-
| 2079||2||Ácatl||2092||2||Técpatl
|-
| 2080||3||Técpatl||2093||3||Calli
|-
| 2081||4||Calli||2094||4||Tochtli
|-
| 2082||5||Tochtli||2095||5||Ácatl
|-
| 2083||6||Ácatl||2096||6||Técpatl
|-
| 2084||7||Técpatl||2097||7||Calli
|-
| 2085||8||Calli||2098||8||Tochtli
|-
| 2086||9||Tochtli||2099||9||Ácatl
|-
| 2087||10||Ácatl||2100||10||Técpatl
|-
| 2088||11||Técpatl||2101||11||Calli
|-
| 2089||12||Calli||2102||12||Tochtli
|-
| 2090||13||Tochtli||2103||13||Ácatl
|-
| 2104||1||Técpatl||2117||1||Calli
|-
| 2105||2||Calli||2118||2||Tochtli
|-
| 2106||3||Tochtli||2119||3||Ácatl
|-
| 2107||4||Ácatl||2120||4||Técpatl
|-
| 2108||5||Técpatl||2121||5||Calli
|-
| 2109||6||Calli||2122||6||Tochtli
|-
| 2110||7||Tochtli||2123||7||Ácatl
|-
| 2111||8||Ácatl||2124||8||Técpatl
|-
| 2112||9||Técpatl||2125||9||Calli
|-
| 2113||10||Calli||2126||10||Tochtli
|-
| 2114||11||Tochtli||2127||11||Ácatl
|-
| 2115||12||Ácatl||2128||12||Técpatl
|-
| 2116||13||Técpatl||2129||13||Calli
|-
| 2130||1||Tochtli||2143||1||Ácatl
|-
| 2131||2||Ácatl||2144||2||Técpatl
|-
| 2132||3||Técpatl||2145||3||Calli
|-
| 2133||4||Calli||2146||4||Tochtli
|-
| 2134||5||Tochtli||2147||5||Ácatl
|-
| 2135||6||Ácatl||2148||6||Técpatl
|-
| 2136||7||Técpatl||2149||7||Calli
|-
| 2137||8||Calli||2150||8||Tochtli
|-
| 2138||9||Tochtli||2151||9||Ácatl
|-
| 2139||10||Ácatl||2152||10||Técpatl
|-
| 2140||11||Técpatl||2153||11||Calli
|-
| 2141||12||Calli||2154||12||Tochtli
|-
| 2142||13||Tochtli||2155||13||Ácatl
|-
|
|}

<references />

Xihuitl

2020-12-23T21:25:07Z

Itztli ehecatl: /* Xihuitl as Year */

Literally means year and also turquoise, comet, and herb.

==== Xihuitl as Year ====

[[File:Fateoftheyear.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]

[[File:Yearbearer.fw.png|thumbnail|left|Universal year bearer sign found throughout Anahuac. Spinden, Herbert Joseph. Ancient Civilizations of Mexico and Central America. Page 222.]]
There are four year bearers in the Anahuaca calendar system which vary across cultures. The most common which are found throughout central and southern Mexico in Pre-Cuauhtemoc codices are: tochtli, acatl, tecpatl, and calli. The [[codex Porfirio Diaz]] also ascribed the year bearers ehecatl, mazatl, malinalli, and ollin to the Cuicateca. <ref>Spinden, Herbert Joseph. Ancient Civilizations of Mexico and Central America. Page 222.</ref> Tochtli is the first year sign and is the year counter of huitztlampa, the south. Acatl is the second year sign and is the year counter of tlauhcampa, the east, direction of the sun. Tecpatl is the third year sign and is the year counter of mictlampa, the north, direction of the land of the dead. Calli is the fourth year sign and is the year counter of Cihuatlampa, the west, the direction where the women dwelt. <ref>Sahagun, Bernardino. Florentine Codex, Book 7. Page 21.</ref> The year bearers cycle through time with an accompanying number 1-13. 1-tochtli is followed by 2-acatl, 3-tecpatl, and 4-calli until we reach the end of the cycle which is 13 - calli. Upon reaching 13 - calli, 52 years have passed because 13 X 4 = 52. The next cycle then starts on 1-tochtli and a New Fire Ceremony was celebrated throughout Anahuac to bring in the next 52 year cycle.

==== Shift from 1-Tochtli to 2-Acatl ====

[[File:1-RabbitFamine.fw.png|thumbnail|right|Folio 32v of the Codex Telleriano-Ramensis showing the dust storms and dead victims during the famine of 1454]]Although Anahuaca cultures recognized 1-Tochtli as the start of the new 52-year cycle, the Mexica changed this starting date to 2-Acatl in either the year 1455 or 1507. There are two reasons given for this shift in various historical sources. The first reason is the desire to coincide the new 52-year cycle with 2-Acatl, the birthdate of Huitzilopochtli. The second reason is the fact that famines took place in 1454 and 1506 which both fall in the year 1-Tochtli. <ref>Hassig, Ross. Time, History, and Belief in Aztec and Colonial Mexico. Pages 84-85.</ref> A tree ring study conducted in 2004 confirmed that droughts did indeed take place in the years stated above. <ref>Therrell, Matthew, Stahle, David, Acuna-Soto, Rodolfo. Aztec Drought and "the Curse of One Rabbit"</ref>

==== 1454-2155 <ref>This chart is based on the work of Ome Tecpatl, personal correspondence. </ref> ====

{| {{table}}
| 1454||1||Tochtli||1467||1||Ácatl
|-
| 1455||2||Ácatl||1468||2||Técpatl
|-
| 1456||3||Técpatl||1469||3||Calli
|-
| 1457||4||Calli||1470||4||Tochtli
|-
| 1458||5||Tochtli||1471||5||Ácatl
|-
| 1459||6||Ácatl||1472||6||Técpatl
|-
| 1460||7||Técpatl||1473||7||Calli
|-
| 1461||8||Calli||1474||8||Tochtli
|-
| 1462||9||Tochtli||1475||9||Ácatl
|-
| 1463||10||Ácatl||1476||10||Técpatl
|-
| 1464||11||Técpatl||1477||11||Calli
|-
| 1465||12||Calli||1478||12||Tochtli
|-
| 1466||13||Tochtli||1479||13||Ácatl
|-
| 1480||1||Técpatl||1493||1||Calli
|-
| 1481||2||Calli||1494||2||Tochtli
|-
| 1482||3||Tochtli||1495||3||Ácatl
|-
| 1483||4||Ácatl||1496||4||Técpatl
|-
| 1484||5||Técpatl||1497||5||Calli
|-
| 1485||6||Calli||1498||6||Tochtli
|-
| 1486||7||Tochtli||1499||7||Ácatl
|-
| 1487||8||Ácatl||1500||8||Técpatl
|-
| 1488||9||Técpatl||1501||9||Calli
|-
| 1489||10||Calli||1502||10||Tochtli
|-
| 1490||11||Tochtli||1503||11||Ácatl
|-
| 1491||12||Ácatl||1504||12||Técpatl
|-
| 1492||13||Técpatl||1505||13||Calli
|-
| 1506||1||Tochtli||1519*||1||Ácatl
|-
| 1507||2||Ácatl||1520*||2||Técpatl
|-
| 1508||3||Técpatl||1521*||3||Calli
|-
| 1509||4||Calli||1522*||4||Tochtli
|-
| 1510||5||Tochtli||1523||5||Ácatl
|-
| 1511||6||Ácatl||1524||6||Técpatl
|-
| 1512||7||Técpatl||1525||7||Calli
|-
| 1513||8||Calli||1526||8||Tochtli
|-
| 1514||9||Tochtli||1527||9||Ácatl
|-
| 1515||10||Ácatl||1528||10||Técpatl
|-
| 1516||11||Técpatl||1529||11||Calli
|-
| 1517||12||Calli||1530||12||Tochtli
|-
| 1518||13||Tochtli||1531||13||Ácatl
|-
| 1532||1||Técpatl||1545||1||Calli
|-
| 1533||2||Calli||1546||2||Tochtli
|-
| 1534||3||Tochtli||1547||3||Ácatl
|-
| 1535||4||Ácatl||1548||4||Técpatl
|-
| 1536||5||Técpatl||1549||5||Calli
|-
| 1537||6||Calli||1550||6||Tochtli
|-
| 1538||7||Tochtli||1551||7||Ácatl
|-
| 1539||8||Ácatl||1552||8||Técpatl
|-
| 1540||9||Técpatl||1553||9||Calli
|-
| 1541||10||Calli||1554||10||Tochtli
|-
| 1542||11||Tochtli||1555||11||Ácatl
|-
| 1543||12||Ácatl||1556||12||Técpatl
|-
| 1544||13||Técpatl||1557||13||Calli
|-
| 1558||1||Tochtli||1571||1||Ácatl
|-
| 1559||2||Ácatl||1572||2||Técpatl
|-
| 1560||3||Técpatl||1573||3||Calli
|-
| 1561||4||Calli||1574||4||Tochtli
|-
| 1562||5||Tochtli||1575||5||Ácatl
|-
| 1563||6||Ácatl||1576||6||Técpatl
|-
| 1564||7||Técpatl||1577||7||Calli
|-
| 1565||8||Calli||1578||8||Tochtli
|-
| 1566||9||Tochtli||1579||9||Ácatl
|-
| 1567||10||Ácatl||1580||10||Técpatl
|-
| 1568||11||Técpatl||1581||11||Calli
|-
| 1569||12||Calli||1582||12||Tochtli
|-
| 1570||13||Tochtli||1583*||13||Ácatl
|-
| 1584||1||Técpatl||1597||1||Calli
|-
| 1585||2||Calli**||1598||2||Tochtli
|-
| 1586||3||Tochtli||1599||3||Ácatl
|-
| 1587||4||Ácatl||1600||4||Técpatl
|-
| 1588||5||Técpatl||1601||5||Calli
|-
| 1589||6||Calli||1602||6||Tochtli
|-
| 1590||7||Tochtli||1603||7||Ácatl
|-
| 1591||8||Ácatl||1604||8||Técpatl
|-
| 1592||9||Técpatl||1605||9||Calli
|-
| 1593||10||Calli||1606||10||Tochtli
|-
| 1594||11||Tochtli||1607||11||Ácatl
|-
| 1595||12||Ácatl||1608||12||Técpatl
|-
| 1596||13||Técpatl||1609||13||Calli
|-
| 1610||1||Tochtli||1623||1||Ácatl
|-
| 1611||2||Ácatl||1624||2||Técpatl
|-
| 1612||3||Técpatl||1625||3||Calli
|-
| 1613||4||Calli||1626||4||Tochtli
|-
| 1614||5||Tochtli||1627||5||Ácatl
|-
| 1615||6||Ácatl||1628||6||Técpatl
|-
| 1616||7||Técpatl||1629||7||Calli
|-
| 1617||8||Calli||1630||8||Tochtli
|-
| 1618||9||Tochtli||1631||9||Ácatl
|-
| 1619||10||Ácatl||1632||10||Técpatl
|-
| 1620||11||Técpatl||1633||11||Calli
|-
| 1621||12||Calli||1634||12||Tochtli
|-
| 1622||13||Tochtli||1635||13||Ácatl
|-
| 1636||1||Técpatl||1649||1||Calli
|-
| 1637||2||Calli||1650||2||Tochtli
|-
| 1638||3||Tochtli||1651||3||Ácatl
|-
| 1639||4||Ácatl||1652||4||Técpatl
|-
| 1640||5||Técpatl||1653||5||Calli
|-
| 1641||6||Calli||1654||6||Tochtli
|-
| 1642||7||Tochtli||1655||7||Ácatl
|-
| 1643||8||Ácatl||1656||8||Técpatl
|-
| 1644||9||Técpatl||1657||9||Calli
|-
| 1645||10||Calli||1658||10||Tochtli
|-
| 1646||11||Tochtli||1659||11||Ácatl
|-
| 1647||12||Ácatl||1660||12||Técpatl
|-
| 1648||13||Técpatl||1661||13||Calli
|-
| 1662||1||Tochtli||1675||1||Ácatl
|-
| 1663||2||Ácatl||1676||2||Técpatl
|-
| 1664||3||Técpatl||1677||3||Calli
|-
| 1665||4||Calli||1678||4||Tochtli
|-
| 1666||5||Tochtli||1679||5||Ácatl
|-
| 1667||6||Ácatl||1680||6||Técpatl
|-
| 1668||7||Técpatl||1681||7||Calli
|-
| 1669||8||Calli||1682||8||Tochtli
|-
| 1670||9||Tochtli||1683||9||Ácatl
|-
| 1671||10||Ácatl||1684||10||Técpatl
|-
| 1672||11||Técpatl||1685||11||Calli
|-
| 1673||12||Calli||1686||12||Tochtli
|-
| 1674||13||Tochtli||1687||13||Ácatl
|-
| 1688||1||Técpatl||1701||1||Calli
|-
| 1689||2||Calli||1702||2||Tochtli
|-
| 1690||3||Tochtli||1703||3||Ácatl
|-
| 1691||4||Ácatl||1704||4||Técpatl
|-
| 1692||5||Técpatl||1705||5||Calli
|-
| 1693||6||Calli||1706||6||Tochtli
|-
| 1694||7||Tochtli||1707||7||Ácatl
|-
| 1695||8||Ácatl||1708||8||Técpatl
|-
| 1696||9||Técpatl||1709||9||Calli
|-
| 1697||10||Calli||1710||10||Tochtli
|-
| 1698||11||Tochtli||1711||11||Ácatl
|-
| 1699||12||Ácatl||1712||12||Técpatl
|-
| 1700||13||Técpatl||1713||13||Calli
|-
| 1714||1||Tochtli||1727||1||Ácatl
|-
| 1715||2||Ácatl||1728||2||Técpatl
|-
| 1716||3||Técpatl||1729||3||Calli
|-
| 1717||4||Calli||1730||4||Tochtli
|-
| 1718||5||Tochtli||1731||5||Ácatl
|-
| 1719||6||Ácatl||1732||6||Técpatl
|-
| 1720||7||Técpatl||1733||7||Calli
|-
| 1721||8||Calli||1734||8||Tochtli
|-
| 1722||9||Tochtli||1735||9||Ácatl
|-
| 1723||10||Ácatl||1736||10||Técpatl
|-
| 1724||11||Técpatl||1737||11||Calli
|-
| 1725||12||Calli||1738||12||Tochtli
|-
| 1726||13||Tochtli||1739||13||Ácatl
|-
| 1740||1||Técpatl||1753||1||Calli
|-
| 1741||2||Calli||1754||2||Tochtli
|-
| 1742||3||Tochtli||1755||3||Ácatl
|-
| 1743||4||Ácatl||1756||4||Técpatl
|-
| 1744||5||Técpatl||1757||5||Calli
|-
| 1745||6||Calli||1758||6||Tochtli
|-
| 1746||7||Tochtli||1759||7||Ácatl
|-
| 1747||8||Ácatl||1760||8||Técpatl
|-
| 1748||9||Técpatl||1761||9||Calli
|-
| 1749||10||Calli||1762||10||Tochtli
|-
| 1750||11||Tochtli||1763||11||Ácatl
|-
| 1751||12||Ácatl||1764||12||Técpatl
|-
| 1752||13||Técpatl||1765||13||Calli
|-
| 1766||1||Tochtli||1779||1||Ácatl
|-
| 1767||2||Ácatl||1780||2||Técpatl
|-
| 1768||3||Técpatl||1781||3||Calli
|-
| 1769||4||Calli||1782||4||Tochtli
|-
| 1770||5||Tochtli||1783||5||Ácatl
|-
| 1771||6||Ácatl||1784||6||Técpatl
|-
| 1772||7||Técpatl||1785||7||Calli
|-
| 1773||8||Calli||1786||8||Tochtli
|-
| 1774||9||Tochtli||1787||9||Ácatl
|-
| 1775||10||Ácatl||1788||10||Técpatl
|-
| 1776||11||Técpatl||1789||11||Calli
|-
| 1777||12||Calli||1790||12||Tochtli
|-
| 1778||13||Tochtli||1791||13||Ácatl
|-
| 1792||1||Técpatl||1805||1||Calli
|-
| 1793||2||Calli||1806||2||Tochtli
|-
| 1794||3||Tochtli||1807||3||Ácatl
|-
| 1795||4||Ácatl||1808||4||Técpatl
|-
| 1796||5||Técpatl||1809||5||Calli
|-
| 1797||6||Calli||1810||6||Tochtli
|-
| 1798||7||Tochtli||1811||7||Ácatl
|-
| 1799||8||Ácatl||1812||8||Técpatl
|-
| 1800||9||Técpatl||1813||9||Calli
|-
| 1801||10||Calli||1814||10||Tochtli
|-
| 1802||11||Tochtli||1815||11||Ácatl
|-
| 1803||12||Ácatl||1816||12||Técpatl
|-
| 1804||13||Técpatl||1817||13||Calli
|-
| 1818||1||Tochtli||1831||1||Ácatl
|-
| 1819||2||Ácatl||1832||2||Técpatl
|-
| 1820||3||Técpatl||1833||3||Calli
|-
| 1821||4||Calli||1834||4||Tochtli
|-
| 1822||5||Tochtli||1835||5||Ácatl
|-
| 1823||6||Ácatl||1836||6||Técpatl
|-
| 1824||7||Técpatl||1837||7||Calli
|-
| 1825||8||Calli||1838||8||Tochtli
|-
| 1826||9||Tochtli||1839||9||Ácatl
|-
| 1827||10||Ácatl||1840||10||Técpatl
|-
| 1828||11||Técpatl||1841||11||Calli
|-
| 1829||12||Calli||1842||12||Tochtli
|-
| 1830||13||Tochtli||1843||13||Ácatl
|-
| 1844||1||Técpatl||1857||1||Calli
|-
| 1845||2||Calli||1858||2||Tochtli
|-
| 1846||3||Tochtli||1859||3||Ácatl
|-
| 1847||4||Ácatl||1860||4||Técpatl
|-
| 1848||5||Técpatl||1861||5||Calli
|-
| 1849||6||Calli||1862||6||Tochtli
|-
| 1850||7||Tochtli||1863||7||Ácatl
|-
| 1851||8||Ácatl||1864||8||Técpatl
|-
| 1852||9||Técpatl||1865||9||Calli
|-
| 1853||10||Calli||1866||10||Tochtli
|-
| 1854||11||Tochtli||1867||11||Ácatl
|-
| 1855||12||Ácatl||1868||12||Técpatl
|-
| 1856||13||Técpatl||1869||13||Calli
|-
| 1870||1||Tochtli||1883||1||Ácatl
|-
| 1871||2||Ácatl||1884||2||Técpatl
|-
| 1872||3||Técpatl||1885||3||Calli
|-
| 1873||4||Calli||1886||4||Tochtli
|-
| 1874||5||Tochtli||1887||5||Ácatl
|-
| 1875||6||Ácatl||1888||6||Técpatl
|-
| 1876||7||Técpatl||1889||7||Calli
|-
| 1877||8||Calli||1890||8||Tochtli
|-
| 1878||9||Tochtli||1891||9||Ácatl
|-
| 1879||10||Ácatl||1892||10||Técpatl
|-
| 1880||11||Técpatl||1893||11||Calli
|-
| 1881||12||Calli||1894||12||Tochtli
|-
| 1882||13||Tochtli||1895||13||Ácatl
|-
| 1896||1||Técpatl||1909||1||Calli
|-
| 1897||2||Calli||1910||2||Tochtli
|-
| 1898||3||Tochtli||1911||3||Ácatl
|-
| 1899||4||Ácatl||1912||4||Técpatl
|-
| 1900||5||Técpatl||1913||5||Calli
|-
| 1901||6||Calli||1914||6||Tochtli
|-
| 1902||7||Tochtli||1915||7||Ácatl
|-
| 1903||8||Ácatl||1916||8||Técpatl
|-
| 1904||9||Técpatl||1917||9||Calli
|-
| 1905||10||Calli||1918||10||Tochtli
|-
| 1906||11||Tochtli||1919||11||Ácatl
|-
| 1907||12||Ácatl||1920||12||Técpatl
|-
| 1908||13||Técpatl||1921||13||Calli
|-
| 1922||1||Tochtli||1935||1||Ácatl
|-
| 1923||2||Ácatl||1936||2||Técpatl
|-
| 1924||3||Técpatl||1937||3||Calli
|-
| 1925||4||Calli||1938||4||Tochtli
|-
| 1926||5||Tochtli||1939||5||Ácatl
|-
| 1927||6||Ácatl||1940||6||Técpatl
|-
| 1928||7||Técpatl||1941||7||Calli
|-
| 1929||8||Calli||1942||8||Tochtli
|-
| 1930||9||Tochtli||1943||9||Ácatl
|-
| 1931||10||Ácatl||1944||10||Técpatl
|-
| 1932||11||Técpatl||1945||11||Calli
|-
| 1933||12||Calli||1946||12||Tochtli
|-
| 1934||13||Tochtli||1947||13||Ácatl
|-
| 1948||1||Técpatl||1961||1||Calli
|-
| 1949||2||Calli||1962||2||Tochtli
|-
| 1950||3||Tochtli||1963||3||Ácatl
|-
| 1951||4||Ácatl||1964||4||Técpatl
|-
| 1952||5||Técpatl||1965||5||Calli
|-
| 1953||6||Calli||1966||6||Tochtli
|-
| 1954||7||Tochtli||1967||7||Ácatl
|-
| 1955||8||Ácatl||1968||8||Técpatl
|-
| 1956||9||Técpatl||1969||9||Calli
|-
| 1957||10||Calli||1970||10||Tochtli
|-
| 1958||11||Tochtli||1971||11||Ácatl
|-
| 1959||12||Ácatl||1972||12||Técpatl
|-
| 1960||13||Técpatl||1973||13||Calli
|-
| 1974||1||Tochtli||1987||1||Ácatl
|-
| 1975||2||Ácatl||1988||2||Técpatl
|-
| 1976||3||Técpatl||1989||3||Calli
|-
| 1977||4||Calli||1990||4||Tochtli
|-
| 1978||5||Tochtli||1991||5||Ácatl
|-
| 1979||6||Ácatl||1992||6||Técpatl
|-
| 1980||7||Técpatl||1993||7||Calli
|-
| 1981||8||Calli||1994||8||Tochtli
|-
| 1982||9||Tochtli||1995||9||Ácatl
|-
| 1983||10||Ácatl||1996||10||Técpatl
|-
| 1984||11||Técpatl||1997||11||Calli
|-
| 1985||12||Calli||1998||12||Tochtli
|-
| 1986||13||Tochtli||1999||13||Ácatl
|-
| 2000||1||Técpatl||2013||1||Calli
|-
| 2001||2||Calli||2014||2||Tochtli
|-
| 2002||3||Tochtli||2015||3||Ácatl
|-
| 2003||4||Ácatl||2016||4||Técpatl
|-
| 2004||5||Técpatl||2017||5||Calli
|-
| 2005||6||Calli||2018||6||Tochtli
|-
| 2006||7||Tochtli||2019||7||Ácatl
|-
| 2007||8||Ácatl||2020||8||Técpatl
|-
| 2008||9||Técpatl||2021||9||Calli
|-
| 2009||10||Calli||2022||10||Tochtli
|-
| 2010||11||Tochtli||2023||11||Ácatl
|-
| 2011||12||Ácatl||2024||12||Técpatl
|-
| 2012||13||Técpatl||2025||13||Calli
|-
| 2026||1||Tochtli||2039||1||Ácatl
|-
| 2027||2||Ácatl||2040||2||Técpatl
|-
| 2028||3||Técpatl||2041||3||Calli
|-
| 2029||4||Calli||2042||4||Tochtli
|-
| 2030||5||Tochtli||2043||5||Ácatl
|-
| 2031||6||Ácatl||2044||6||Técpatl
|-
| 2032||7||Técpatl||2045||7||Calli
|-
| 2033||8||Calli||2046||8||Tochtli
|-
| 2034||9||Tochtli||2047||9||Ácatl
|-
| 2035||10||Ácatl||2048||10||Técpatl
|-
| 2036||11||Técpatl||2049||11||Calli
|-
| 2037||12||Calli||2050||12||Tochtli
|-
| 2038||13||Tochtli||2051||13||Ácatl
|-
| 2052||1||Técpatl||2065||1||Calli
|-
| 2053||2||Calli||2066||2||Tochtli
|-
| 2054||3||Tochtli||2067||3||Ácatl
|-
| 2055||4||Ácatl||2068||4||Técpatl
|-
| 2056||5||Técpatl||2069||5||Calli
|-
| 2057||6||Calli||2070||6||Tochtli
|-
| 2058||7||Tochtli||2071||7||Ácatl
|-
| 2059||8||Ácatl||2072||8||Técpatl
|-
| 2060||9||Técpatl||2073||9||Calli
|-
| 2061||10||Calli||2074||10||Tochtli
|-
| 2062||11||Tochtli||2075||11||Ácatl
|-
| 2063||12||Ácatl||2076||12||Técpatl
|-
| 2064||13||Técpatl||2077||13||Calli
|-
| 2078||1||Tochtli||2091||1||Ácatl
|-
| 2079||2||Ácatl||2092||2||Técpatl
|-
| 2080||3||Técpatl||2093||3||Calli
|-
| 2081||4||Calli||2094||4||Tochtli
|-
| 2082||5||Tochtli||2095||5||Ácatl
|-
| 2083||6||Ácatl||2096||6||Técpatl
|-
| 2084||7||Técpatl||2097||7||Calli
|-
| 2085||8||Calli||2098||8||Tochtli
|-
| 2086||9||Tochtli||2099||9||Ácatl
|-
| 2087||10||Ácatl||2100||10||Técpatl
|-
| 2088||11||Técpatl||2101||11||Calli
|-
| 2089||12||Calli||2102||12||Tochtli
|-
| 2090||13||Tochtli||2103||13||Ácatl
|-
| 2104||1||Técpatl||2117||1||Calli
|-
| 2105||2||Calli||2118||2||Tochtli
|-
| 2106||3||Tochtli||2119||3||Ácatl
|-
| 2107||4||Ácatl||2120||4||Técpatl
|-
| 2108||5||Técpatl||2121||5||Calli
|-
| 2109||6||Calli||2122||6||Tochtli
|-
| 2110||7||Tochtli||2123||7||Ácatl
|-
| 2111||8||Ácatl||2124||8||Técpatl
|-
| 2112||9||Técpatl||2125||9||Calli
|-
| 2113||10||Calli||2126||10||Tochtli
|-
| 2114||11||Tochtli||2127||11||Ácatl
|-
| 2115||12||Ácatl||2128||12||Técpatl
|-
| 2116||13||Técpatl||2129||13||Calli
|-
| 2130||1||Tochtli||2143||1||Ácatl
|-
| 2131||2||Ácatl||2144||2||Técpatl
|-
| 2132||3||Técpatl||2145||3||Calli
|-
| 2133||4||Calli||2146||4||Tochtli
|-
| 2134||5||Tochtli||2147||5||Ácatl
|-
| 2135||6||Ácatl||2148||6||Técpatl
|-
| 2136||7||Técpatl||2149||7||Calli
|-
| 2137||8||Calli||2150||8||Tochtli
|-
| 2138||9||Tochtli||2151||9||Ácatl
|-
| 2139||10||Ácatl||2152||10||Técpatl
|-
| 2140||11||Técpatl||2153||11||Calli
|-
| 2141||12||Calli||2154||12||Tochtli
|-
| 2142||13||Tochtli||2155||13||Ácatl
|-
|
|}

<references />

File:Fateoftheyear.PNG

2020-12-23T21:24:48Z

Itztli ehecatl:

Ruben Ochoa Count

2020-10-31T16:22:27Z

Itztli ehecatl:

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

[[File:Thecalendar.PNG|thumbnail|center|The pre-columbian sources that show the calendar calibration ]]
[https://www.patreon.com/posts/43313256 Click here to view a video lesson on the pre-columbian codices that show the calendar correlation]
== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== Tonalmachiotl: the Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

== References ==
<references />

File:Thecalendar.PNG

2020-10-31T16:16:10Z

Itztli ehecatl:

Ruben Ochoa Count

2020-04-26T16:13:16Z

Itztli ehecatl: /* The Humboldt Fragment */

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== Tonalmachiotl: the Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan. It makes sense that tribute would be due during the equinoxes and solstices because everyone in Mesoamerican tracked the passing of time in the same way and there would be no confusion.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

== References ==
<references />

Ruben Ochoa Count

2020-04-26T16:04:29Z

Itztli ehecatl: /* Post-Cuauhtemoc Sources */

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== Tonalmachiotl: the Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Pre-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

== References ==
<references />

Ruben Ochoa Count

2020-04-26T16:04:07Z

Itztli ehecatl: /* Post-Cuauhtemoc Sources */

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== Tonalmachiotl: the Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Post-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

== References ==
<references />

Ruben Ochoa Count

2020-04-26T16:03:26Z

Itztli ehecatl: /* Post-Cuauhtemoc Sources */

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== Tonalmachiotl: the Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Post-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

== References ==
<references />

File:Tlacaxipe.png

2020-04-26T16:02:09Z

Itztli ehecatl: Comparison of the Tlacaxipehualiztli scenes in the Codex Borgia and Primeros Memoriales

Comparison of the Tlacaxipehualiztli scenes in the Codex Borgia and Primeros Memoriales

Ruben Ochoa Count

2020-04-26T15:55:29Z

Itztli ehecatl:

Developed by Ruben Ochoa and is based on the Pre-Cuauhtemoc technique of correlating the start of the Mesoamerican solar years to the day following the observable spring equinox on the days cipactli, miquiztli, ozomatli, and cozcacuauhtli. The major premises of the Ochoa Count are: 1. The Mesoamerican calendar counts through the 13 numbers and 20 day signs without stopping throughout the years, 2. Tochtli years always start on cozcacuauhtli days, Acatl years always start on cipactli days, Tecpatl years always start on miquiztli days, Kalli years always start on ozomatli days, 3. Two intercalary adjustments were made to align the calendar with the solar year: a sixth nemontemi day every four years and matching building markers to the location of the sun during the spring equinox. Unlike other counts such as those of Arturo Meza and Alfonso Caso Count, Ochoa utilizes the extant Pre-Cuauhtemoc codices as the basis of his count.

== Starting Days ==

==== Codex Borgia ====
[[File:Page 27.jpg|thumbnail|left|Plate 27 of the Codex Borgia showing the year bearers and their equivalent starting days]]
Plate 27 of the Codex Borgia portrays Tlaloc within five scenes. On the top left hand corner the year 1-kalli is shown with an accompanying day sign of 1-ozomatli. On the top right hand corner the year 1-tecpatl is shown with an accompanying day sign of 1-miquiztli. On the bottom left hand corner the year 1-tochtli is shown with an accompanying day sign of 1-cozcacuahtli. On the bottom right hand corner, the year 1-acatl is shown with an accompanying day sign of 1-cipactli. The bottom years 1-tochtli and 1-acatl are missing the year bearer sign due to damage to the original codex. <ref name="test">[http://www.calmecacanahuac.com/codexborgia.pdf Plate 27], Codex Borgia.</ref>

[[File:Page 30.jpg|thumbnail|right|Plate 30 of the Codex Borgia]]
Plate 30 of the Codex Borgia is identified by Elizabeth Hill Boone as the creation of the 20 day signs which takes place in the mythologies of the Historia de los Mexicanos por sus Pinturas and the Anales de Cuauhtitlan just after the initial creation of the four Tezcatlipocas. Plate 30 shows four Teteo piercing precisely the same four day signs as found in Plate 27 with a bone awl. Whenever a Teotl can be seen using a bone awl, he/she is usually using it to pierce the eyes of newborns to signify birth. Boone suggests the Teteo in this scene are giving birth to these particular days because they represent the 20 days divided up into fours. <ref name="Boone">[http://www.calmecacanahuac.com/amoxtin/BirthofthedaycountintheCodexBorgia.pdf Link to Article], 2003 Boone, Elizabeth Hill “The Birth of the Day Count in the Codex Borgia,” in the “Jornadas Académicas en Homenaja a Eduardo Matos Moctezuma,” Instituto Nacional de Antropología e Historia, Mexico, October.</ref> The problem with this assertion however is that the days represented are the 1st, 6th, 11th, and 16th of the 20-day count which is not an equal quarterly division. The four day signs that the Teteo are giving birth to in Plate 30 are cozcacuauhtli, ozomatli, cipactli, and miquiztli; the same day signs referenced in Plate 27. Their association with birth provides further evidence that these days are intended to coincide with the beginning of the solar year.

==== Codex Ferjervary-Mayer ====
[[File:Page_01.jpg|thumbnail|right|Page 1 of the Codex Ferjervary-Mayer showing the year bearers and their equivalent starting days]]
Page 1 of the Codex Ferjervary-Mayer depicts the four directions along with various teteo, year bearers, and day signs. This page firmly links the starting days with the same year bearers we see in plate 27 of the Codex Borgia. To the east we see the year sign acatl and then cipactli is depicted as the starting day of the year (and each month) while xochitl is depicted as the last day of each month. To the south we see the year sign tochtli and then cozcacuauhtli is depicted as the starting day of the year (and each month) while cuauhtli is depicted as the last day of each month. To the west we see the year sign calli and then ozomahtli is depicted as the starting day of the year (and each month) while itzcuintli is depicted as the last day of each month. To the north we see the year sign tecpatl and then miquiztli is depicted as the starting day of the year (and each month) while coatl is depicted as the last day of each month.

==== Codex Laud ====
[[File:Page01.jpg|thumbnail|left|page 1 of the Codex Laud]]
Page 1 of the Codex Laud is significant because the four day signs identified as those that start the solar years are grouped together to represent 26 years each for a total of 104 years. This is clearly related to two 52-year cycles however without the associated four year bearers present, we are left with the first day sign of the year for identification. This is clear evidence that the four day signs are in fact the starting days of the solar year.

==== Tonalmachiotl: the Aztec Sun Stone ====
[[File:Tonalmachiotl.gif|thumbnail|left|Tonalmachiotl]]
In the innermost section of the Tonalmachiotl we see the twenty day signs and we can see four year signs corresponding to the four year bearers: calli, tecpatl, acatl, and tochtli. In addition, we can see four larger year signs. The directional location of the year signs correspond precisely to the first page of the Fejervary-Mayer (see above). The year sign in the east (top) is pointing to the day signs cipactli and xochitl. This is telling us that in acatl years, the year begins with the day cipactli. Furthermore, it is telling us that in such years, cipactli will be the first day of each [[cempoalilhuitl]] (month) and xochitl will be the last day.
[[File:Year_signs.jpg|thumbnail|right|Year signs from various codices, Cycles of Time and Meaning in the Mexican Books of Fate, pg. 219]]
The year sign in the south (right) is pointing to the day signs cozcacuauhtli and cuauhtli. This is telling us that in tochtli years, the year begins with the day cozcacuauhtli. Furthermore, it is telling us that in such years, cozcacuauhtli will be the first day of each [[cempoalilhuitl]] (month) and cuauhtli will be the last day.

The year sign in the west (bottom) is pointing to the day signs ozomahtli and itzcuintli. This is telling us that in calli years, the year begins with the day ozomahtli. Furthermore, it is telling us that in such years, ozomahtli will be the first day of each [[cempoalilhuitl]] (month) and itzcuintli will be the last day.

The year sign in the north (left) is pointing to the day signs miquiztli and coatl. This is telling us that in tecpatl years, the year begins with the day miquiztli. Furthermore, it is telling us that in such years, miquiztli will be the first day of each [[cempoalilhuitl]] (month) and coatl will be the last day.

== Order of the Veintenas ==

==== Post-Cuauhtemoc Sources ====
[[File:Tlacaxipe.png|thumbnail|center|first month in the borgia]]
For many years, scholars believed that there were no Pre-Columbian codices that depicted the months (or Veintenas). This made it difficult to calibrate the Xiuhpohualli since one had to rely on secondary sources to accomplish this task (read more about why this is a recipe for disaster here). In 2015, Susan Milbrath made a compelling argument that pages 33-46 of the Codex Borgia depict months in the Xiuhpohualli (click here to read her full study). Her main source of evidence comes from the similarities in pages between the months depicted in the Primeros Memoriales (a primary source written by Native scribes shortly after the spanish conquest) and this section of the Codex Borgia. If we accept her proposal that these pages depict months, we can use it to calibrate the Xiuhpohualli. At the beginning of the section on page 33, we find that the first month depicted is Tlacaxipehualiztli. If the months are shown in sequential order, we can firmly place Tlacaxipehualiztli as the first month of the Xiuhpohualli.

When compared side by side, it becomes clear that Milbrath was indeed correct and that page 33 of the Codex Borgia does in fact depict the month of Tlacaxipehualiztli. Both scenes contain various people participating in a festival while holding various objects such as pantlis, weapons, and incense bags. There are also priests performing a sacrifice in both scenes. The most important piece of evidence however in the scenes that ties them to the month of Tlacaxipehualiztli is the presence of Xipe Totec because Xipe Totec is the Teteoh that Tlacaxipehualiztli is dedicated to consistently throughout all primary sources. An additional component of the Borgia scene is extremely important for the correlation of the Xiuhpohualli. On the top of Teocalli, there is a priest dressed as Itztli who is observing the sun. Considering the new year begins a day after the spring equinox according to the tonalpohualli correlation and Indigenous people made astronomical structures to mark the equinox all over Mexico, this image firmly places Tlacaxipehualiztli as the first month of the year, one day after the spring equinox.

==== Post-Cuauhtemoc Sources ====
In 1967, Alfonso Caso undertook the most exhaustive study on the Nahua calendar surveying 42 sources ranging from the 16th to the 20th century. Caso documented the starting months of the year in these sources and according to his analysis, 14 cited Tlacaxipehualiztli, 14 cited Atlcahualo, 7 cited Izcalli, 3 cited Tititl, 2 cited Atemoztli, 1 cited Panquetzalli, and 1 cited Toxcatl. <ref name="Cycles of the Sun, Mysteries of the moon."> 1997 Vincent H Malstrom. Cycles of the Sun, Mysteries of the moon, pg. 207</ref>

==== 1-Coatl ====
We know that 1-Coatl occurred in the year 3-Calli. From our earlier analysis of the Borgia pages, we also know that the year 3-Calli should have began with the day 3-Ozomahtli. If we count backwards from the day 1-Coatl, we find that the day 3-Ozomahtli falls on the Julian date 3/12/1521 which is the day after the spring equinox. Thus we know that the beginning of the year occurred a day after the spring equinox. See the page [[Calendar Correlation|calendar correlation]] for the Native-Spanish correlation of the year 1519.

==== The Tovar Calendar ====
Although the Spanish cronistas all contradict themselves regarding the first month of the new year Juan de Tovar produced a calendar in his book History of Mexico (published in 1585) which lists Tlacaxipehualiztli as the first month and goes on to say the month correlates to the month of March in the Julian calendar.

==== The Humboldt Fragment ====
The Humboldt Fragment depicts tribute sent to Tenochtitlan during four months: Tlacaxipehualiztli, [[Panquetzaliztli]], Ochpaniztli, and Etzalcualiztli. When we count backwards from the day sign 1-Coatl we find that Tlacaxipehualiztli takes place from 3/12/1521 to 3/31/1521, [[Panquetzaliztli]] takes place from 11/27/1521 to 12/16/1521, Etzalcualiztli takes place from 5/31/1521 to 6/19/1521, and Ochpaniztli takes place from 9/8/1521 to 9/27/1521. This places Tlacaxipehualiztli during the spring equinox, [[Panquetzaliztli]] during the winter equinox, Ochpaniztli during the autumnal equinox, and Etzalcualiztli during the summer solstice. Pages 8-9 depict the death of Cuauhtemoc and then the stoppage of tribute sent to Tenochtitlan.

==== The Florentine Codex ====
It is stated that "During the feast of Ochpaniztli the cold began. And for one hundred and twenty days - one hundred and twenty suns- this persisted and there was cold. And it ended and disappeared (during the feast) called Tititl." In the [[Ruben Ochoa Count|ruben ochoa count]], Ochpaniztli falls at the beginning of fall and Tititl ends near the end of winter. <ref name="book 7 florentine"> Anderson and Dibble. Florentine Codex, Book 7, pg. 19</ref>

==== Veytia Calendar Wheel No. 4 ====
In the 1700's Mariano Veytia published a series of calendar wheels. His Calendar no. 4 shows Tlacaxipehualiztli as the first month of the solar year. [[File:Veytia_4.jpg|thumbnail|right|Veytia Calendar Wheel No. 4]]

==== Evidence from the Mayan World ====
Some Mayan groups call their first month Tacaxepual which some scholars believe is a loan word from the Nahuatl Tlacaxipehualiztli. One account states "The Guatemalans (Mayas) called their first month "Tacaxepual," which according to their understanding means "season of sowing the first milpas." <ref name="Weeks"> 2009 Weeks, John M., Prager, Christian, and Sachse, Frauke. Maya Daykeeping : Three Calendars from Highland Guatemala., pg. 20</ref>

== Counting Without Stopping ==

==== Vaticanus A/Codex Rios ====
[[File:Page 34v.jpg|thumbnail|Codex Rios Page 34v]]
While academics agree we count without stopping, Arturo Meza's count is based on the premise that cipactli starts all new years. Page 34v-36r of the Codex Rios shows tables of years 1558 to 1619 along with the Anahuac year bearer. On the right side of the table for each of the years we see a list of nineteen consecutive numbers. The numbers coincide precisely with the starting days of each of the veintenas in Ochoa's count. The nineteeth number corresponds to the nemontemi. <ref name="Rios">[http://www.calmecacanahuac.com/Codex%20Rios-Ochoa%20Count%20Alignment.pdf Rios-Ochoa Alignment], Codex Rios.</ref> The last day of the nemontemi of one year is followed immediately by the following number in the next year. The nemontemi then is treated as the 19th month and does not maintain a separate count.

== Intercalary Adjustments ==

===== Leap Year =====
We have two surviving dates correlated to the Julian calendar that are crucial in this matter. 8-Ehecatl was recorded as the arrival of the Spaniards and took place on the Julian calendar date November 8,1519. Then we have 1-Coatl which was recorded as the Fall of Tenochtitlan on the Julian calendar date August 13,1521. You can get from 8-Ehecatl to 1-Coatl using the Ochoa count only by adding a sixth nemontemi day to either the acatl or tecpatl year. Mariano Veytia says "most, and those with the best reputation, assert that it (leap year) took place in the year of the fourth character reed, and this is the most regular and in conformity with their system" <ref name="Veytia"> 2000 Veytia, Mariano Ancient America Rediscovered, p.112</ref> See the page [[Calendar Correlation|calendar correlation]] for a Native-Spanish correlation of the years 1519-1521 with the leap year included.

"As to what he saith, that they lacked the leap year, it is wrong, because in the count which may be called a true calendar they count three hundred and sixth-five days, and once every four years they counted three hundred and sixty-six days with a feast which for this reason they observed every four years." - page 141, florentine book 4

"The five remaining days of the year, ... they named Nemontemi, which meaneth barren days. And they regarded them as unlucky and of evil fortune. There is conjecture that when they pierced the boys' and girls' ears, which was every four years, they set aside six days of Nemontemi, and it is the same as the bissextile which we observe every four years." - page 35, florentine, book 2. This quote provides additional evidence that our leap year occurred during acatl years which coincided with the same year in which the spaniards also had theirs.

===== Spring Equinox =====
The Spanish priest Toribio Motolinia tells us the veintena Tlacaxipeualiztli "took place when the sun stood in the middle of [the Temple of] Huitzilopochtli, which was at the equinox, and because it was a little out of line, [King] Moctezuma wished to pull it down and set it right." <ref name="Aveni"> 2000 Aveni, Anthony Skywatchers, pgs. 236-238</ref> Ochoa proposes that buildings like the Templo Mayor were designed to allow one to view the location of the sun during the spring equinox. This viewing of the spring equinox is the secondary intercalary adjustment required to ensure the calendar stays in sync with the solar year. By adding a leap year every four years we actually end up with an extra day every 104 years. This is due to the fact that adding an extra day every four years results in 365.25 days for each of the years in that four year period but the true solar year is 365.24 days. By viewing the spring equinox through the use of a building like the Templo Mayor, the viewer would be able to see that in the 104th year the spring equinox did not appear where it was expected therefore the leap year for that period would not be added to re-calibrate the calendar to the solar year.

== References ==
<references />

Ruben Ochoa Count

2015-11-01T19:14:08Z

Itztli ehecatl: /* Order of the Veintenas */

Ruben Ochoa Count

2015-11-01T19:11:51Z

Itztli ehecatl: /* Order of the Veintenas */

File:Veytia 4.jpg

2015-11-01T19:09:58Z

Itztli ehecatl:

Ruben Ochoa Count

2015-04-12T19:09:54Z

Itztli ehecatl: /* Intercalary Adjustments */

Ruben Ochoa Count

2015-04-12T19:08:22Z

Itztli ehecatl: /* 1-Coatl */

Ruben Ochoa Count

2015-04-12T18:32:13Z

Itztli ehecatl: /* Order of the Veintenas */

Ruben Ochoa Count

2015-04-12T18:12:41Z

Itztli ehecatl: /* Order of the Veintenas */

Ruben Ochoa Count

2015-04-07T16:59:17Z

Itztli ehecatl:

Calendar Correlation

2015-03-18T00:30:03Z

Itztli ehecatl: Created page with "{| {{table}} | align="center" style="background:#f0f0f0;"|'''1 - Acatl''' | align="center" style="background:#f0f0f0;"|'''''' | align="center" style="background:#f0f0f0;"|''''..."

{| {{table}}
| align="center" style="background:#f0f0f0;"|'''1 - Acatl'''
| align="center" style="background:#f0f0f0;"|''''''
| align="center" style="background:#f0f0f0;"|''''''
| align="center" style="background:#f0f0f0;"|''''''
| align="center" style="background:#f0f0f0;"|'''2 - Tecpatl'''
| align="center" style="background:#f0f0f0;"|''''''
| align="center" style="background:#f0f0f0;"|''''''
| align="center" style="background:#f0f0f0;"|''''''
| align="center" style="background:#f0f0f0;"|'''3 - Kalli'''
| align="center" style="background:#f0f0f0;"|''''''
| align="center" style="background:#f0f0f0;"|''''''
| align="center" style="background:#f0f0f0;"|''''''
|-
| 12/03/1519||1||Cipactli||Tlacaxipehualiztli||12/03/1520||2||Miquiztli||Tlacaxipehualiztli||12/03/1521||3||Ozomatli||Tlacaxipehualiztli
|-
| 13/03/1519||2||Ehecatl||||13/03/1520||3||Mazatl||||13/03/1521||4||Malinalli||
|-
| 14/03/1519||3||Calli||||14/03/1520||4||Tochtli||||14/03/1521||5||Acatl||
|-
| 15/03/1519||4||Cuetzpallin||||15/03/1520||5||Atl||||15/03/1521||6||Ocelotl||
|-
| 16/03/1519||5||Coatl||||16/03/1520||6||Itzcuintli||||16/03/1521||7||Cuauhtli||
|-
| 17/03/1519||6||Miquiztli||||17/03/1520||7||Ozomatli||||17/03/1521||8||Cozcacuauhtli||
|-
| 18/03/1519||7||Mazatl||||18/03/1520||8||Malinalli||||18/03/1521||9||Ollin||
|-
| 19/03/1519||8||Tochtli||||19/03/1520||9||Acatl||||19/03/1521||10||Tecpatl||
|-
| 20/03/1519||9||Atl||||20/03/1520||10||Ocelotl||||20/03/1521||11||Quiahuitl||
|-
| 21/03/1519||10||Itzcuintli||||21/03/1520||11||Cuauhtli||||21/03/1521||12||Xochitl||
|-
| 22/03/1519||11||Ozomatli||||22/03/1520||12||Cozcacuauhtli||||22/03/1521||13||Cipactli||
|-
| 23/03/1519||12||Malinalli||||23/03/1520||13||Ollin||||23/03/1521||1||Ehecatl||
|-
| 24/03/1519||13||Acatl||||24/03/1520||1||Tecpatl||||24/03/1521||2||Calli||
|-
| 25/03/1519||1||Ocelotl||||25/03/1520||2||Quiahuitl||||25/03/1521||3||Cuetzpallin||
|-
| 26/03/1519||2||Cuauhtli||||26/03/1520||3||Xochitl||||26/03/1521||4||Coatl||
|-
| 27/03/1519||3||Cozcacuauhtli||||27/03/1520||4||Cipactli||||27/03/1521||5||Miquiztli||
|-
| 28/03/1519||4||Ollin||||28/03/1520||5||Ehecatl||||28/03/1521||6||Mazatl||
|-
| 29/03/1519||5||Tecpatl||||29/03/1520||6||Calli||||29/03/1521||7||Tochtli||
|-
| 30/03/1519||6||Quiahuitl||||30/03/1520||7||Cuetzpallin||||30/03/1521||8||Atl||
|-
| 31/03/1519||7||Xochitl||||31/03/1520||8||Coatl||||31/03/1521||9||Itzcuintli||
|-
| 01/04/1519||8||Cipactli||Tozoztontli||01/04/1520||9||Miquiztli||Tozoztontli||01/04/1521||10||Ozomatli||Tozoztontli
|-
| 02/04/1519||9||Ehecatl||||02/04/1520||10||Mazatl||||02/04/1521||11||Malinalli||
|-
| 03/04/1519||10||Calli||||03/04/1520||11||Tochtli||||03/04/1521||12||Acatl||
|-
| 04/04/1519||11||Cuetzpallin||||04/04/1520||12||Atl||||04/04/1521||13||Ocelotl||
|-
| 05/04/1519||12||Coatl||||05/04/1520||13||Itzcuintli||||05/04/1521||1||Cuauhtli||
|-
| 06/04/1519||13||Miquiztli||||06/04/1520||1||Ozomatli||||06/04/1521||2||Cozcacuauhtli||
|-
| 07/04/1519||1||Mazatl||||07/04/1520||2||Malinalli||||07/04/1521||3||Ollin||
|-
| 08/04/1519||2||Tochtli||||08/04/1520||3||Acatl||||08/04/1521||4||Tecpatl||
|-
| 09/04/1519||3||Atl||||09/04/1520||4||Ocelotl||||09/04/1521||5||Quiahuitl||
|-
| 10/04/1519||4||Itzcuintli||||10/04/1520||5||Cuauhtli||||10/04/1521||6||Xochitl||
|-
| 11/04/1519||5||Ozomatli||||11/04/1520||6||Cozcacuauhtli||||11/04/1521||7||Cipactli||
|-
| 12/04/1519||6||Malinalli||||12/04/1520||7||Ollin||||12/04/1521||8||Ehecatl||
|-
| 13/04/1519||7||Acatl||||13/04/1520||8||Tecpatl||||13/04/1521||9||Calli||
|-
| 14/04/1519||8||Ocelotl||||14/04/1520||9||Quiahuitl||||14/04/1521||10||Cuetzpallin||
|-
| 15/04/1519||9||Cuauhtli||||15/04/1520||10||Xochitl||||15/04/1521||11||Coatl||
|-
| 16/04/1519||10||Cozcacuauhtli||||16/04/1520||11||Cipactli||||16/04/1521||12||Miquiztli||
|-
| 17/04/1519||11||Ollin||||17/04/1520||12||Ehecatl||||17/04/1521||13||Mazatl||
|-
| 18/04/1519||12||Tecpatl||||18/04/1520||13||Calli||||18/04/1521||1||Tochtli||
|-
| 19/04/1519||13||Quiahuitl||||19/04/1520||1||Cuetzpallin||||19/04/1521||2||Atl||
|-
| 20/04/1519||1||Xochitl||||20/04/1520||2||Coatl||||20/04/1521||3||Itzcuintli||
|-
| 21/04/1519||2||Cipactli||Huey Tozoztli||21/04/1520||3||Miquiztli||Huey Tozoztli||21/04/1521||4||Ozomatli||Huey Tozoztli
|-
| 22/04/1519||3||Ehecatl||||22/04/1520||4||Mazatl||||22/04/1521||5||Malinalli||
|-
| 23/04/1519||4||Calli||||23/04/1520||5||Tochtli||||23/04/1521||6||Acatl||
|-
| 24/04/1519||5||Cuetzpallin||||24/04/1520||6||Atl||||24/04/1521||7||Ocelotl||
|-
| 25/04/1519||6||Coatl||||25/04/1520||7||Itzcuintli||||25/04/1521||8||Cuauhtli||
|-
| 26/04/1519||7||Miquiztli||||26/04/1520||8||Ozomatli||||26/04/1521||9||Cozcacuauhtli||
|-
| 27/04/1519||8||Mazatl||||27/04/1520||9||Malinalli||||27/04/1521||10||Ollin||
|-
| 28/04/1519||9||Tochtli||||28/04/1520||10||Acatl||||28/04/1521||11||Tecpatl||
|-
| 29/04/1519||10||Atl||||29/04/1520||11||Ocelotl||||29/04/1521||12||Quiahuitl||
|-
| 30/04/1519||11||Itzcuintli||||30/04/1520||12||Cuauhtli||||30/04/1521||13||Xochitl||
|-
| 01/05/1519||12||Ozomatli||||01/05/1520||13||Cozcacuauhtli||||01/05/1521||1||Cipactli||
|-
| 02/05/1519||13||Malinalli||||02/05/1520||1||Ollin||||02/05/1521||2||Ehecatl||Arrival of Spaniards at Tenango
|-
| 03/05/1519||1||Acatl||||03/05/1520||2||Tecpatl||||03/05/1521||3||Calli||
|-
| 04/05/1519||2||Ocelotl||||04/05/1520||3||Quiahuitl||||04/05/1521||4||Cuetzpallin||
|-
| 05/05/1519||3||Cuauhtli||||05/05/1520||4||Xochitl||||05/05/1521||5||Coatl||
|-
| 06/05/1519||4||Cozcacuauhtli||||06/05/1520||5||Cipactli||||06/05/1521||6||Miquiztli||
|-
| 07/05/1519||5||Ollin||||07/05/1520||6||Ehecatl||||07/05/1521||7||Mazatl||
|-
| 08/05/1519||6||Tecpatl||||08/05/1520||7||Calli||||08/05/1521||8||Tochtli||
|-
| 09/05/1519||7||Quiahuitl||||09/05/1520||8||Cuetzpallin||||09/05/1521||9||Atl||
|-
| 10/05/1519||8||Xochitl||||10/05/1520||9||Coatl||||10/05/1521||10||Itzcuintli||
|-
| 11/05/1519||9||Cipactli||Toxcatl||11/05/1520||10||Miquiztli||Toxcatl||11/05/1521||11||Ozomatli||Toxcatl
|-
| 12/05/1519||10||Ehecatl||||12/05/1520||11||Mazatl||||12/05/1521||12||Malinalli||
|-
| 13/05/1519||11||Calli||||13/05/1520||12||Tochtli||||13/05/1521||13||Acatl||
|-
| 14/05/1519||12||Cuetzpallin||||14/05/1520||13||Atl||||14/05/1521||1||Ocelotl||
|-
| 15/05/1519||13||Coatl||||15/05/1520||1||Itzcuintli||||15/05/1521||2||Cuauhtli||
|-
| 16/05/1519||1||Miquiztli||||16/05/1520||2||Ozomatli||||16/05/1521||3||Cozcacuauhtli||
|-
| 17/05/1519||2||Mazatl||||17/05/1520||3||Malinalli||||17/05/1521||4||Ollin||
|-
| 18/05/1519||3||Tochtli||||18/05/1520||4||Acatl||||18/05/1521||5||Tecpatl||
|-
| 19/05/1519||4||Atl||||19/05/1520||5||Ocelotl||||19/05/1521||6||Quiahuitl||
|-
| 20/05/1519||5||Itzcuintli||||20/05/1520||6||Cuauhtli||||20/05/1521||7||Xochitl||
|-
| 21/05/1519||6||Ozomatli||||21/05/1520||7||Cozcacuauhtli||||21/05/1521||8||Cipactli||
|-
| 22/05/1519||7||Malinalli||||22/05/1520||8||Ollin||||22/05/1521||9||Ehecatl||
|-
| 23/05/1519||8||Acatl||||23/05/1520||9||Tecpatl||||23/05/1521||10||Calli||
|-
| 24/05/1519||9||Ocelotl||||24/05/1520||10||Quiahuitl||||24/05/1521||11||Cuetzpallin||
|-
| 25/05/1519||10||Cuauhtli||||25/05/1520||11||Xochitl||||25/05/1521||12||Coatl||
|-
| 26/05/1519||11||Cozcacuauhtli||||26/05/1520||12||Cipactli||||26/05/1521||13||Miquiztli||
|-
| 27/05/1519||12||Ollin||||27/05/1520||13||Ehecatl||||27/05/1521||1||Mazatl||
|-
| 28/05/1519||13||Tecpatl||||28/05/1520||1||Calli||||28/05/1521||2||Tochtli||
|-
| 29/05/1519||1||Quiahuitl||||29/05/1520||2||Cuetzpallin||||29/05/1521||3||Atl||
|-
| 30/05/1519||2||Xochitl||||30/05/1520||3||Coatl||||30/05/1521||4||Itzcuintli||
|-
| 31/05/1519||3||Cipactli||Etzalcualiztli||31/05/1520||4||Miquiztli||Etzalcualiztli||31/05/1521||5||Ozomatli||Etzalcualiztli
|-
| 01/06/1519||4||Ehecatl||||01/06/1520||5||Mazatl||||01/06/1521||6||Malinalli||
|-
| 02/06/1519||5||Calli||||02/06/1520||6||Tochtli||||02/06/1521||7||Acatl||
|-
| 03/06/1519||6||Cuetzpallin||||03/06/1520||7||Atl||||03/06/1521||8||Ocelotl||
|-
| 04/06/1519||7||Coatl||||04/06/1520||8||Itzcuintli||||04/06/1521||9||Cuauhtli||
|-
| 05/06/1519||8||Miquiztli||||05/06/1520||9||Ozomatli||||05/06/1521||10||Cozcacuauhtli||
|-
| 06/06/1519||9||Mazatl||||06/06/1520||10||Malinalli||||06/06/1521||11||Ollin||
|-
| 07/06/1519||10||Tochtli||||07/06/1520||11||Acatl||||07/06/1521||12||Tecpatl||
|-
| 08/06/1519||11||Atl||||08/06/1520||12||Ocelotl||||08/06/1521||13||Quiahuitl||
|-
| 09/06/1519||12||Itzcuintli||||09/06/1520||13||Cuauhtli||||09/06/1521||1||Xochitl||
|-
| 10/06/1519||13||Ozomatli||||10/06/1520||1||Cozcacuauhtli||||10/06/1521||2||Cipactli||
|-
| 11/06/1519||1||Malinalli||||11/06/1520||2||Ollin||||11/06/1521||3||Ehecatl||
|-
| 12/06/1519||2||Acatl||||12/06/1520||3||Tecpatl||||12/06/1521||4||Calli||
|-
| 13/06/1519||3||Ocelotl||||13/06/1520||4||Quiahuitl||||13/06/1521||5||Cuetzpallin||
|-
| 14/06/1519||4||Cuauhtli||||14/06/1520||5||Xochitl||||14/06/1521||6||Coatl||
|-
| 15/06/1519||5||Cozcacuauhtli||||15/06/1520||6||Cipactli||||15/06/1521||7||Miquiztli||
|-
| 16/06/1519||6||Ollin||||16/06/1520||7||Ehecatl||||16/06/1521||8||Mazatl||
|-
| 17/06/1519||7||Tecpatl||||17/06/1520||8||Calli||||17/06/1521||9||Tochtli||
|-
| 18/06/1519||8||Quiahuitl||||18/06/1520||9||Cuetzpallin||||18/06/1521||10||Atl||
|-
| 19/06/1519||9||Xochitl||||19/06/1520||10||Coatl||||19/06/1521||11||Itzcuintli||
|-
| 20/06/1519||10||Cipactli||[[Tecuilhuitontli]]||20/06/1520||11||Miquiztli||[[Tecuilhuitontli]]||20/06/1521||12||Ozomatli||[[Tecuilhuitontli]]
|-
| 21/06/1519||11||Ehecatl||||21/06/1520||12||Mazatl||||21/06/1521||13||Malinalli||
|-
| 22/06/1519||12||Calli||||22/06/1520||13||Tochtli||||22/06/1521||1||Acatl||
|-
| 23/06/1519||13||Cuetzpallin||||23/06/1520||1||Atl||||23/06/1521||2||Ocelotl||
|-
| 24/06/1519||1||Coatl||||24/06/1520||2||Itzcuintli||||24/06/1521||3||Cuauhtli||
|-
| 25/06/1519||2||Miquiztli||||25/06/1520||3||Ozomatli||||25/06/1521||4||Cozcacuauhtli||
|-
| 26/06/1519||3||Mazatl||||26/06/1520||4||Malinalli||||26/06/1521||5||Ollin||
|-
| 27/06/1519||4||Tochtli||||27/06/1520||5||Acatl||||27/06/1521||6||Tecpatl||
|-
| 28/06/1519||5||Atl||||28/06/1520||6||Ocelotl||||28/06/1521||7||Quiahuitl||
|-
| 29/06/1519||6||Itzcuintli||||29/06/1520||7||Cuauhtli||||29/06/1521||8||Xochitl||
|-
| 30/06/1519||7||Ozomatli||||30/06/1520||8||Cozcacuauhtli||Noche Triste||30/06/1521||9||Cipactli||
|-
| 01/07/1519||8||Malinalli||||01/07/1520||9||Ollin||||01/07/1521||10||Ehecatl||
|-
| 02/07/1519||9||Acatl||||02/07/1520||10||Tecpatl||||02/07/1521||11||Calli||
|-
| 03/07/1519||10||Ocelotl||||03/07/1520||11||Quiahuitl||||03/07/1521||12||Cuetzpallin||
|-
| 04/07/1519||11||Cuauhtli||||04/07/1520||12||Xochitl||||04/07/1521||13||Coatl||
|-
| 05/07/1519||12||Cozcacuauhtli||||05/07/1520||13||Cipactli||||05/07/1521||1||Miquiztli||
|-
| 06/07/1519||13||Ollin||||06/07/1520||1||Ehecatl||||06/07/1521||2||Mazatl||
|-
| 07/07/1519||1||Tecpatl||||07/07/1520||2||Calli||||07/07/1521||3||Tochtli||
|-
| 08/07/1519||2||Quiahuitl||||08/07/1520||3||Cuetzpallin||||08/07/1521||4||Atl||
|-
| 09/07/1519||3||Xochitl||||09/07/1520||4||Coatl||||09/07/1521||5||Itzcuintli||
|-
| 10/07/1519||4||Cipactli||[[Huey Tecuilhuitl]]||10/07/1520||5||Miquiztli||[[Huey Tecuilhuitl]]||10/07/1521||6||Ozomatli||[[Huey Tecuilhuitl]]
|-
| 11/07/1519||5||Ehecatl||||11/07/1520||6||Mazatl||||11/07/1521||7||Malinalli||
|-
| 12/07/1519||6||Calli||||12/07/1520||7||Tochtli||||12/07/1521||8||Acatl||
|-
| 13/07/1519||7||Cuetzpallin||||13/07/1520||8||Atl||||13/07/1521||9||Ocelotl||
|-
| 14/07/1519||8||Coatl||||14/07/1520||9||Itzcuintli||||14/07/1521||10||Cuauhtli||
|-
| 15/07/1519||9||Miquiztli||||15/07/1520||10||Ozomatli||||15/07/1521||11||Cozcacuauhtli||
|-
| 16/07/1519||10||Mazatl||||16/07/1520||11||Malinalli||||16/07/1521||12||Ollin||
|-
| 17/07/1519||11||Tochtli||||17/07/1520||12||Acatl||||17/07/1521||13||Tecpatl||
|-
| 18/07/1519||12||Atl||||18/07/1520||13||Ocelotl||||18/07/1521||1||Quiahuitl||
|-
| 19/07/1519||13||Itzcuintli||||19/07/1520||1||Cuauhtli||||19/07/1521||2||Xochitl||
|-
| 20/07/1519||1||Ozomatli||||20/07/1520||2||Cozcacuauhtli||||20/07/1521||3||Cipactli||
|-
| 21/07/1519||2||Malinalli||||21/07/1520||3||Ollin||||21/07/1521||4||Ehecatl||
|-
| 22/07/1519||3||Acatl||||22/07/1520||4||Tecpatl||||22/07/1521||5||Calli||
|-
| 23/07/1519||4||Ocelotl||||23/07/1520||5||Quiahuitl||||23/07/1521||6||Cuetzpallin||
|-
| 24/07/1519||5||Cuauhtli||||24/07/1520||6||Xochitl||||24/07/1521||7||Coatl||
|-
| 25/07/1519||6||Cozcacuauhtli||||25/07/1520||7||Cipactli||||25/07/1521||8||Miquiztli||
|-
| 26/07/1519||7||Ollin||||26/07/1520||8||Ehecatl||||26/07/1521||9||Mazatl||
|-
| 27/07/1519||8||Tecpatl||||27/07/1520||9||Calli||||27/07/1521||10||Tochtli||
|-
| 28/07/1519||9||Quiahuitl||||28/07/1520||10||Cuetzpallin||||28/07/1521||11||Atl||
|-
| 29/07/1519||10||Xochitl||||29/07/1520||11||Coatl||||29/07/1521||12||Itzcuintli||
|-
| 30/07/1519||11||Cipactli||Miccailhuitontli||30/07/1520||12||Miquiztli||Miccailhuitontli||30/07/1521||13||Ozomatli||Miccailhuitontli
|-
| 31/07/1519||12||Ehecatl||||31/07/1520||13||Mazatl||||31/07/1521||1||Malinalli||
|-
| 01/08/1519||13||Calli||||01/08/1520||1||Tochtli||||01/08/1521||2||Acatl||
|-
| 02/08/1519||1||Cuetzpallin||||02/08/1520||2||Atl||||02/08/1521||3||Ocelotl||
|-
| 03/08/1519||2||Coatl||||03/08/1520||3||Itzcuintli||||03/08/1521||4||Cuauhtli||
|-
| 04/08/1519||3||Miquiztli||||04/08/1520||4||Ozomatli||||04/08/1521||5||Cozcacuauhtli||
|-
| 05/08/1519||4||Mazatl||||05/08/1520||5||Malinalli||||05/08/1521||6||Ollin||
|-
| 06/08/1519||5||Tochtli||||06/08/1520||6||Acatl||||06/08/1521||7||Tecpatl||
|-
| 07/08/1519||6||Atl||||07/08/1520||7||Ocelotl||||07/08/1521||8||Quiahuitl||
|-
| 08/08/1519||7||Itzcuintli||||08/08/1520||8||Cuauhtli||||08/08/1521||9||Xochitl||
|-
| 09/08/1519||8||Ozomatli||||09/08/1520||9||Cozcacuauhtli||||09/08/1521||10||Cipactli||
|-
| 10/08/1519||9||Malinalli||||10/08/1520||10||Ollin||||10/08/1521||11||Ehecatl||
|-
| 11/08/1519||10||Acatl||||11/08/1520||11||Tecpatl||||11/08/1521||12||Calli||
|-
| 12/08/1519||11||Ocelotl||||12/08/1520||12||Quiahuitl||||12/08/1521||13||Cuetzpallin||
|-
| 13/08/1519||12||Cuauhtli||||13/08/1520||13||Xochitl||||13/08/1521||1||Coatl||Fall of Tenochtitlan
|-
| 14/08/1519||13||Cozcacuauhtli||||14/08/1520||1||Cipactli||||14/08/1521||2||Miquiztli||
|-
| 15/08/1519||1||Ollin||||15/08/1520||2||Ehecatl||||15/08/1521||3||Mazatl||
|-
| 16/08/1519||2||Tecpatl||||16/08/1520||3||Calli||||16/08/1521||4||Tochtli||
|-
| 17/08/1519||3||Quiahuitl||||17/08/1520||4||Cuetzpallin||||17/08/1521||5||Atl||
|-
| 18/08/1519||4||Xochitl||||18/08/1520||5||Coatl||||18/08/1521||6||Itzcuintli||
|-
| 19/08/1519||5||Cipactli||Huey Miccailhuitontli||19/08/1520||6||Miquiztli||Huey Miccailhuitontli||19/08/1521||7||Ozomatli||Huey Miccailhuitontli
|-
| 20/08/1519||6||Ehecatl||||20/08/1520||7||Mazatl||||20/08/1521||8||Malinalli||
|-
| 21/08/1519||7||Calli||||21/08/1520||8||Tochtli||||21/08/1521||9||Acatl||
|-
| 22/08/1519||8||Cuetzpallin||||22/08/1520||9||Atl||||22/08/1521||10||Ocelotl||
|-
| 23/08/1519||9||Coatl||||23/08/1520||10||Itzcuintli||||23/08/1521||11||Cuauhtli||
|-
| 24/08/1519||10||Miquiztli||||24/08/1520||11||Ozomatli||||24/08/1521||12||Cozcacuauhtli||
|-
| 25/08/1519||11||Mazatl||||25/08/1520||12||Malinalli||||25/08/1521||13||Ollin||
|-
| 26/08/1519||12||Tochtli||||26/08/1520||13||Acatl||||26/08/1521||1||Tecpatl||
|-
| 27/08/1519||13||Atl||||27/08/1520||1||Ocelotl||||27/08/1521||2||Quiahuitl||
|-
| 28/08/1519||1||Itzcuintli||||28/08/1520||2||Cuauhtli||||28/08/1521||3||Xochitl||
|-
| 29/08/1519||2||Ozomatli||||29/08/1520||3||Cozcacuauhtli||||29/08/1521||4||Cipactli||
|-
| 30/08/1519||3||Malinalli||||30/08/1520||4||Ollin||||30/08/1521||5||Ehecatl||
|-
| 31/08/1519||4||Acatl||||31/08/1520||5||Tecpatl||||31/08/1521||6||Calli||
|-
| 01/09/1519||5||Ocelotl||||01/09/1520||6||Quiahuitl||||01/09/1521||7||Cuetzpallin||
|-
| 02/09/1519||6||Cuauhtli||||02/09/1520||7||Xochitl||||02/09/1521||8||Coatl||
|-
| 03/09/1519||7||Cozcacuauhtli||||03/09/1520||8||Cipactli||||03/09/1521||9||Miquiztli||
|-
| 04/09/1519||8||Ollin||||04/09/1520||9||Ehecatl||||04/09/1521||10||Mazatl||
|-
| 05/09/1519||9||Tecpatl||||05/09/1520||10||Calli||||05/09/1521||11||Tochtli||
|-
| 06/09/1519||10||Quiahuitl||||06/09/1520||11||Cuetzpallin||||06/09/1521||12||Atl||
|-
| 07/09/1519||11||Xochitl||||07/09/1520||12||Coatl||||07/09/1521||13||Itzcuintli||
|-
| 08/09/1519||12||Cipactli||Ochpaniztli||08/09/1520||13||Miquiztli||Ochpaniztli||08/09/1521||1||Ozomatli||Ochpaniztli
|-
| 09/09/1519||13||Ehecatl||||09/09/1520||1||Mazatl||||09/09/1521||2||Malinalli||
|-
| 10/09/1519||1||Calli||||10/09/1520||2||Tochtli||||10/09/1521||3||Acatl||
|-
| 11/09/1519||2||Cuetzpallin||||11/09/1520||3||Atl||||11/09/1521||4||Ocelotl||
|-
| 12/09/1519||3||Coatl||||12/09/1520||4||Itzcuintli||||12/09/1521||5||Cuauhtli||
|-
| 13/09/1519||4||Miquiztli||||13/09/1520||5||Ozomatli||||13/09/1521||6||Cozcacuauhtli||
|-
| 14/09/1519||5||Mazatl||||14/09/1520||6||Malinalli||||14/09/1521||7||Ollin||
|-
| 15/09/1519||6||Tochtli||||15/09/1520||7||Acatl||||15/09/1521||8||Tecpatl||
|-
| 16/09/1519||7||Atl||||16/09/1520||8||Ocelotl||||16/09/1521||9||Quiahuitl||
|-
| 17/09/1519||8||Itzcuintli||||17/09/1520||9||Cuauhtli||||17/09/1521||10||Xochitl||
|-
| 18/09/1519||9||Ozomatli||||18/09/1520||10||Cozcacuauhtli||||18/09/1521||11||Cipactli||
|-
| 19/09/1519||10||Malinalli||||19/09/1520||11||Ollin||||19/09/1521||12||Ehecatl||
|-
| 20/09/1519||11||Acatl||||20/09/1520||12||Tecpatl||||20/09/1521||13||Calli||
|-
| 21/09/1519||12||Ocelotl||||21/09/1520||13||Quiahuitl||||21/09/1521||1||Cuetzpallin||
|-
| 22/09/1519||13||Cuauhtli||||22/09/1520||1||Xochitl||||22/09/1521||2||Coatl||
|-
| 23/09/1519||1||Cozcacuauhtli||||23/09/1520||2||Cipactli||||23/09/1521||3||Miquiztli||
|-
| 24/09/1519||2||Ollin||||24/09/1520||3||Ehecatl||||24/09/1521||4||Mazatl||
|-
| 25/09/1519||3||Tecpatl||||25/09/1520||4||Calli||||25/09/1521||5||Tochtli||
|-
| 26/09/1519||4||Quiahuitl||||26/09/1520||5||Cuetzpallin||||26/09/1521||6||Atl||
|-
| 27/09/1519||5||Xochitl||||27/09/1520||6||Coatl||||27/09/1521||7||Itzcuintli||
|-
| 28/09/1519||6||Cipactli||Teotleco||28/09/1520||7||Miquiztli||Teotleco||28/09/1521||8||Ozomatli||Teotleco
|-
| 29/09/1519||7||Ehecatl||||29/09/1520||8||Mazatl||||29/09/1521||9||Malinalli||
|-
| 30/09/1519||8||Calli||||30/09/1520||9||Tochtli||||30/09/1521||10||Acatl||
|-
| 01/10/1519||9||Cuetzpallin||||01/10/1520||10||Atl||||01/10/1521||11||Ocelotl||
|-
| 02/10/1519||10||Coatl||||02/10/1520||11||Itzcuintli||||02/10/1521||12||Cuauhtli||
|-
| 03/10/1519||11||Miquiztli||||03/10/1520||12||Ozomatli||||03/10/1521||13||Cozcacuauhtli||
|-
| 04/10/1519||12||Mazatl||||04/10/1520||13||Malinalli||||04/10/1521||1||Ollin||
|-
| 05/10/1519||13||Tochtli||||05/10/1520||1||Acatl||||05/10/1521||2||Tecpatl||
|-
| 06/10/1519||1||Atl||||06/10/1520||2||Ocelotl||||06/10/1521||3||Quiahuitl||
|-
| 07/10/1519||2||Itzcuintli||||07/10/1520||3||Cuauhtli||||07/10/1521||4||Xochitl||
|-
| 08/10/1519||3||Ozomatli||||08/10/1520||4||Cozcacuauhtli||||08/10/1521||5||Cipactli||
|-
| 09/10/1519||4||Malinalli||||09/10/1520||5||Ollin||||09/10/1521||6||Ehecatl||
|-
| 10/10/1519||5||Acatl||||10/10/1520||6||Tecpatl||||10/10/1521||7||Calli||
|-
| 11/10/1519||6||Ocelotl||||11/10/1520||7||Quiahuitl||||11/10/1521||8||Cuetzpallin||
|-
| 12/10/1519||7||Cuauhtli||||12/10/1520||8||Xochitl||||12/10/1521||9||Coatl||
|-
| 13/10/1519||8||Cozcacuauhtli||||13/10/1520||9||Cipactli||||13/10/1521||10||Miquiztli||
|-
| 14/10/1519||9||Ollin||||14/10/1520||10||Ehecatl||||14/10/1521||11||Mazatl||
|-
| 15/10/1519||10||Tecpatl||||15/10/1520||11||Calli||||15/10/1521||12||Tochtli||
|-
| 16/10/1519||11||Quiahuitl||||16/10/1520||12||Cuetzpallin||||16/10/1521||13||Atl||
|-
| 17/10/1519||12||Xochitl||||17/10/1520||13||Coatl||||17/10/1521||1||Itzcuintli||
|-
| 18/10/1519||13||Cipactli||Tepeilhuitl||18/10/1520||1||Miquiztli||Tepeilhuitl||18/10/1521||2||Ozomatli||Tepeilhuitl
|-
| 19/10/1519||1||Ehecatl||||19/10/1520||2||Mazatl||||19/10/1521||3||Malinalli||
|-
| 20/10/1519||2||Calli||||20/10/1520||3||Tochtli||||20/10/1521||4||Acatl||
|-
| 21/10/1519||3||Cuetzpallin||||21/10/1520||4||Atl||||21/10/1521||5||Ocelotl||
|-
| 22/10/1519||4||Coatl||||22/10/1520||5||Itzcuintli||||22/10/1521||6||Cuauhtli||
|-
| 23/10/1519||5||Miquiztli||||23/10/1520||6||Ozomatli||||23/10/1521||7||Cozcacuauhtli||
|-
| 24/10/1519||6||Mazatl||||24/10/1520||7||Malinalli||||24/10/1521||8||Ollin||
|-
| 25/10/1519||7||Tochtli||||25/10/1520||8||Acatl||||25/10/1521||9||Tecpatl||
|-
| 26/10/1519||8||Atl||||26/10/1520||9||Ocelotl||||26/10/1521||10||Quiahuitl||
|-
| 27/10/1519||9||Itzcuintli||||27/10/1520||10||Cuauhtli||||27/10/1521||11||Xochitl||
|-
| 28/10/1519||10||Ozomatli||||28/10/1520||11||Cozcacuauhtli||||28/10/1521||12||Cipactli||
|-
| 29/10/1519||11||Malinalli||||29/10/1520||12||Ollin||||29/10/1521||13||Ehecatl||
|-
| 30/10/1519||12||Acatl||||30/10/1520||13||Tecpatl||||30/10/1521||1||Calli||
|-
| 31/10/1519||13||Ocelotl||||31/10/1520||1||Quiahuitl||||31/10/1521||2||Cuetzpallin||
|-
| 01/11/1519||1||Cuauhtli||||01/11/1520||2||Xochitl||||01/11/1521||3||Coatl||
|-
| 02/11/1519||2||Cozcacuauhtli||||02/11/1520||3||Cipactli||||02/11/1521||4||Miquiztli||
|-
| 03/11/1519||3||Ollin||||03/11/1520||4||Ehecatl||||03/11/1521||5||Mazatl||
|-
| 04/11/1519||4||Tecpatl||||04/11/1520||5||Calli||||04/11/1521||6||Tochtli||
|-
| 05/11/1519||5||Quiahuitl||||05/11/1520||6||Cuetzpallin||||05/11/1521||7||Atl||
|-
| 06/11/1519||6||Xochitl||||06/11/1520||7||Coatl||||06/11/1521||8||Itzcuintli||
|-
| 07/11/1519||7||Cipactli||Quecholli||07/11/1520||8||Miquiztli||Quecholli||07/11/1521||9||Ozomatli||Quecholli
|-
| 08/11/1519||8||Ehecatl||Arrival of Spaniards||08/11/1520||9||Mazatl||||08/11/1521||10||Malinalli||
|-
| 09/11/1519||9||Calli||||09/11/1520||10||Tochtli||||09/11/1521||11||Acatl||
|-
| 10/11/1519||10||Cuetzpallin||||10/11/1520||11||Atl||||10/11/1521||12||Ocelotl||
|-
| 11/11/1519||11||Coatl||||11/11/1520||12||Itzcuintli||||11/11/1521||13||Cuauhtli||
|-
| 12/11/1519||12||Miquiztli||||12/11/1520||13||Ozomatli||||12/11/1521||1||Cozcacuauhtli||
|-
| 13/11/1519||13||Mazatl||||13/11/1520||1||Malinalli||||13/11/1521||2||Ollin||
|-
| 14/11/1519||1||Tochtli||||14/11/1520||2||Acatl||||14/11/1521||3||Tecpatl||
|-
| 15/11/1519||2||Atl||||15/11/1520||3||Ocelotl||||15/11/1521||4||Quiahuitl||
|-
| 16/11/1519||3||Itzcuintli||||16/11/1520||4||Cuauhtli||||16/11/1521||5||Xochitl||
|-
| 17/11/1519||4||Ozomatli||||17/11/1520||5||Cozcacuauhtli||||17/11/1521||6||Cipactli||
|-
| 18/11/1519||5||Malinalli||||18/11/1520||6||Ollin||||18/11/1521||7||Ehecatl||
|-
| 19/11/1519||6||Acatl||||19/11/1520||7||Tecpatl||||19/11/1521||8||Calli||
|-
| 20/11/1519||7||Ocelotl||||20/11/1520||8||Quiahuitl||||20/11/1521||9||Cuetzpallin||
|-
| 21/11/1519||8||Cuauhtli||||21/11/1520||9||Xochitl||||21/11/1521||10||Coatl||
|-
| 22/11/1519||9||Cozcacuauhtli||||22/11/1520||10||Cipactli||||22/11/1521||11||Miquiztli||
|-
| 23/11/1519||10||Ollin||||23/11/1520||11||Ehecatl||||23/11/1521||12||Mazatl||
|-
| 24/11/1519||11||Tecpatl||||24/11/1520||12||Calli||||24/11/1521||13||Tochtli||
|-
| 25/11/1519||12||Quiahuitl||||25/11/1520||13||Cuetzpallin||||25/11/1521||1||Atl||
|-
| 26/11/1519||13||Xochitl||||26/11/1520||1||Coatl||||26/11/1521||2||Itzcuintli||
|-
| 27/11/1519||1||Cipactli||[[Panquetzaliztli]]||27/11/1520||2||Miquiztli||[[Panquetzaliztli]]||27/11/1521||3||Ozomatli||[[Panquetzaliztli]]
|-
| 28/11/1519||2||Ehecatl||||28/11/1520||3||Mazatl||||28/11/1521||4||Malinalli||
|-
| 29/11/1519||3||Calli||||29/11/1520||4||Tochtli||||29/11/1521||5||Acatl||
|-
| 30/11/1519||4||Cuetzpallin||||30/11/1520||5||Atl||||30/11/1521||6||Ocelotl||
|-
| 01/12/1519||5||Coatl||||01/12/1520||6||Itzcuintli||||01/12/1521||7||Cuauhtli||
|-
| 02/12/1519||6||Miquiztli||||02/12/1520||7||Ozomatli||||02/12/1521||8||Cozcacuauhtli||
|-
| 03/12/1519||7||Mazatl||||03/12/1520||8||Malinalli||||03/12/1521||9||Ollin||
|-
| 04/12/1519||8||Tochtli||||04/12/1520||9||Acatl||||04/12/1521||10||Tecpatl||
|-
| 05/12/1519||9||Atl||||05/12/1520||10||Ocelotl||||05/12/1521||11||Quiahuitl||
|-
| 06/12/1519||10||Itzcuintli||||06/12/1520||11||Cuauhtli||||06/12/1521||12||Xochitl||
|-
| 07/12/1519||11||Ozomatli||||07/12/1520||12||Cozcacuauhtli||||07/12/1521||13||Cipactli||
|-
| 08/12/1519||12||Malinalli||||08/12/1520||13||Ollin||||08/12/1521||1||Ehecatl||
|-
| 09/12/1519||13||Acatl||||09/12/1520||1||Tecpatl||||09/12/1521||2||Calli||
|-
| 10/12/1519||1||Ocelotl||||10/12/1520||2||Quiahuitl||||10/12/1521||3||Cuetzpallin||
|-
| 11/12/1519||2||Cuauhtli||||11/12/1520||3||Xochitl||||11/12/1521||4||Coatl||
|-
| 12/12/1519||3||Cozcacuauhtli||||12/12/1520||4||Cipactli||||12/12/1521||5||Miquiztli||
|-
| 13/12/1519||4||Ollin||||13/12/1520||5||Ehecatl||||13/12/1521||6||Mazatl||
|-
| 14/12/1519||5||Tecpatl||||14/12/1520||6||Calli||||14/12/1521||7||Tochtli||
|-
| 15/12/1519||6||Quiahuitl||||15/12/1520||7||Cuetzpallin||||15/12/1521||8||Atl||
|-
| 16/12/1519||7||Xochitl||||16/12/1520||8||Coatl||||16/12/1521||9||Itzcuintli||
|-
| 17/12/1519||8||Cipactli||Atemoztli||17/12/1520||9||Miquiztli||Atemoztli||17/12/1521||10||Ozomatli||Atemoztli
|-
| 18/12/1519||9||Ehecatl||||18/12/1520||10||Mazatl||||18/12/1521||11||Malinalli||
|-
| 19/12/1519||10||Calli||||19/12/1520||11||Tochtli||||19/12/1521||12||Acatl||
|-
| 20/12/1519||11||Cuetzpallin||||20/12/1520||12||Atl||||20/12/1521||13||Ocelotl||
|-
| 21/12/1519||12||Coatl||||21/12/1520||13||Itzcuintli||||21/12/1521||1||Cuauhtli||
|-
| 22/12/1519||13||Miquiztli||||22/12/1520||1||Ozomatli||||22/12/1521||2||Cozcacuauhtli||
|-
| 23/12/1519||1||Mazatl||||23/12/1520||2||Malinalli||||23/12/1521||3||Ollin||
|-
| 24/12/1519||2||Tochtli||||24/12/1520||3||Acatl||||24/12/1521||4||Tecpatl||
|-
| 25/12/1519||3||Atl||||25/12/1520||4||Ocelotl||||25/12/1521||5||Quiahuitl||
|-
| 26/12/1519||4||Itzcuintli||||26/12/1520||5||Cuauhtli||||26/12/1521||6||Xochitl||
|-
| 27/12/1519||5||Ozomatli||||27/12/1520||6||Cozcacuauhtli||||27/12/1521||7||Cipactli||
|-
| 28/12/1519||6||Malinalli||||28/12/1520||7||Ollin||||28/12/1521||8||Ehecatl||
|-
| 29/12/1519||7||Acatl||||29/12/1520||8||Tecpatl||||29/12/1521||9||Calli||
|-
| 30/12/1519||8||Ocelotl||||30/12/1520||9||Quiahuitl||||30/12/1521||10||Cuetzpallin||
|-
| 31/12/1519||9||Cuauhtli||||31/12/1520||10||Xochitl||||31/12/1521||11||Coatl||
|-
| 01/01/1520||10||Cozcacuauhtli||||01/01/1521||11||Cipactli||||01/01/1522||12||Miquiztli||
|-
| 02/01/1520||11||Ollin||||02/01/1521||12||Ehecatl||||02/01/1522||13||Mazatl||
|-
| 03/01/1520||12||Tecpatl||||03/01/1521||13||Calli||||03/01/1522||1||Tochtli||
|-
| 04/01/1520||13||Quiahuitl||||04/01/1521||1||Cuetzpallin||||04/01/1522||2||Atl||
|-
| 05/01/1520||1||Xochitl||||05/01/1521||2||Coatl||||05/01/1522||3||Itzcuintli||
|-
| 06/01/1520||2||Cipactli||Tititl||06/01/1521||3||Miquiztli||Tititl||06/01/1522||4||Ozomatli||Tititl
|-
| 07/01/1520||3||Ehecatl||||07/01/1521||4||Mazatl||||07/01/1522||5||Malinalli||
|-
| 08/01/1520||4||Calli||||08/01/1521||5||Tochtli||||08/01/1522||6||Acatl||
|-
| 09/01/1520||5||Cuetzpallin||||09/01/1521||6||Atl||||09/01/1522||7||Ocelotl||
|-
| 10/01/1520||6||Coatl||||10/01/1521||7||Itzcuintli||||10/01/1522||8||Cuauhtli||
|-
| 11/01/1520||7||Miquiztli||||11/01/1521||8||Ozomatli||||11/01/1522||9||Cozcacuauhtli||
|-
| 12/01/1520||8||Mazatl||||12/01/1521||9||Malinalli||||12/01/1522||10||Ollin||
|-
| 13/01/1520||9||Tochtli||||13/01/1521||10||Acatl||||13/01/1522||11||Tecpatl||
|-
| 14/01/1520||10||Atl||||14/01/1521||11||Ocelotl||||14/01/1522||12||Quiahuitl||
|-
| 15/01/1520||11||Itzcuintli||||15/01/1521||12||Cuauhtli||||15/01/1522||13||Xochitl||
|-
| 16/01/1520||12||Ozomatli||||16/01/1521||13||Cozcacuauhtli||||16/01/1522||1||Cipactli||
|-
| 17/01/1520||13||Malinalli||||17/01/1521||1||Ollin||||17/01/1522||2||Ehecatl||
|-
| 18/01/1520||1||Acatl||||18/01/1521||2||Tecpatl||||18/01/1522||3||Calli||
|-
| 19/01/1520||2||Ocelotl||||19/01/1521||3||Quiahuitl||||19/01/1522||4||Cuetzpallin||
|-
| 20/01/1520||3||Cuauhtli||||20/01/1521||4||Xochitl||||20/01/1522||5||Coatl||
|-
| 21/01/1520||4||Cozcacuauhtli||||21/01/1521||5||Cipactli||||21/01/1522||6||Miquiztli||
|-
| 22/01/1520||5||Ollin||||22/01/1521||6||Ehecatl||||22/01/1522||7||Mazatl||
|-
| 23/01/1520||6||Tecpatl||||23/01/1521||7||Calli||||23/01/1522||8||Tochtli||
|-
| 24/01/1520||7||Quiahuitl||||24/01/1521||8||Cuetzpallin||||24/01/1522||9||Atl||
|-
| 25/01/1520||8||Xochitl||||25/01/1521||9||Coatl||||25/01/1522||10||Itzcuintli||
|-
| 26/01/1520||9||Cipactli||Izcalli||26/01/1521||10||Miquiztli||Izcalli||26/01/1522||11||Ozomatli||Izcalli
|-
| 27/01/1520||10||Ehecatl||||27/01/1521||11||Mazatl||||27/01/1522||12||Malinalli||
|-
| 28/01/1520||11||Calli||||28/01/1521||12||Tochtli||||28/01/1522||13||Acatl||
|-
| 29/01/1520||12||Cuetzpallin||||29/01/1521||13||Atl||||29/01/1522||1||Ocelotl||
|-
| 30/01/1520||13||Coatl||||30/01/1521||1||Itzcuintli||||30/01/1522||2||Cuauhtli||
|-
| 31/01/1520||1||Miquiztli||||31/01/1521||2||Ozomatli||||31/01/1522||3||Cozcacuauhtli||
|-
| 01/02/1520||2||Mazatl||||01/02/1521||3||Malinalli||||01/02/1522||4||Ollin||
|-
| 02/02/1520||3||Tochtli||||02/02/1521||4||Acatl||||02/02/1522||5||Tecpatl||
|-
| 03/02/1520||4||Atl||||03/02/1521||5||Ocelotl||||03/02/1522||6||Quiahuitl||
|-
| 04/02/1520||5||Itzcuintli||||04/02/1521||6||Cuauhtli||||04/02/1522||7||Xochitl||
|-
| 05/02/1520||6||Ozomatli||||05/02/1521||7||Cozcacuauhtli||||05/02/1522||8||Cipactli||
|-
| 06/02/1520||7||Malinalli||||06/02/1521||8||Ollin||||06/02/1522||9||Ehecatl||
|-
| 07/02/1520||8||Acatl||||07/02/1521||9||Tecpatl||||07/02/1522||10||Calli||
|-
| 08/02/1520||9||Ocelotl||||08/02/1521||10||Quiahuitl||||08/02/1522||11||Cuetzpallin||
|-
| 09/02/1520||10||Cuauhtli||||09/02/1521||11||Xochitl||||09/02/1522||12||Coatl||
|-
| 10/02/1520||11||Cozcacuauhtli||||10/02/1521||12||Cipactli||||10/02/1522||13||Miquiztli||
|-
| 11/02/1520||12||Ollin||||11/02/1521||13||Ehecatl||||11/02/1522||1||Mazatl||
|-
| 12/02/1520||13||Tecpatl||||12/02/1521||1||Calli||||12/02/1522||2||Tochtli||
|-
| 13/02/1520||1||Quiahuitl||||13/02/1521||2||Cuetzpallin||||13/02/1522||3||Atl||
|-
| 14/02/1520||2||Xochitl||||14/02/1521||3||Coatl||||14/02/1522||4||Itzcuintli||
|-
| 15/02/1520||3||Cipactli||Atlcahualo||15/02/1521||4||Miquiztli||Atlcahualo||15/02/1522||5||Ozomatli||Atlcahualo
|-
| 16/02/1520||4||Ehecatl||||16/02/1521||5||Mazatl||||16/02/1522||6||Malinalli||
|-
| 17/02/1520||5||Calli||||17/02/1521||6||Tochtli||||17/02/1522||7||Acatl||
|-
| 18/02/1520||6||Cuetzpallin||||18/02/1521||7||Atl||||18/02/1522||8||Ocelotl||
|-
| 19/02/1520||7||Coatl||||19/02/1521||8||Itzcuintli||||19/02/1522||9||Cuauhtli||
|-
| 20/02/1520||8||Miquiztli||||20/02/1521||9||Ozomatli||||20/02/1522||10||Cozcacuauhtli||
|-
| 21/02/1520||9||Mazatl||||21/02/1521||10||Malinalli||||21/02/1522||11||Ollin||
|-
| 22/02/1520||10||Tochtli||||22/02/1521||11||Acatl||||22/02/1522||12||Tecpatl||
|-
| 23/02/1520||11||Atl||||23/02/1521||12||Ocelotl||||23/02/1522||13||Quiahuitl||
|-
| 24/02/1520||12||Itzcuintli||||24/02/1521||13||Cuauhtli||||24/02/1522||1||Xochitl||
|-
| 25/02/1520||13||Ozomatli||||25/02/1521||1||Cozcacuauhtli||||25/02/1522||2||Cipactli||
|-
| 26/02/1520||1||Malinalli||||26/02/1521||2||Ollin||||26/02/1522||3||Ehecatl||
|-
| 27/02/1520||2||Acatl||||27/02/1521||3||Tecpatl||||27/02/1522||4||Calli||
|-
| 28/02/1520||3||Ocelotl||||28/02/1521||4||Quiahuitl||||28/02/1522||5||Cuetzpallin||
|-
| 29/02/1520||4||Cuauhtli||||01/03/1521||5||Xochitl||||01/03/1522||6||Coatl||
|-
| 01/03/1520||5||Cozcacuauhtli||||02/03/1521||6||Cipactli||||02/03/1522||7||Miquiztli||
|-
| 02/03/1520||6||Ollin||||03/03/1521||7||Ehecatl||||03/03/1522||8||Mazatl||
|-
| 03/03/1520||7||Tecpatl||||04/03/1521||8||Calli||||04/03/1522||9||Tochtli||
|-
| 04/03/1520||8||Quiahuitl||||05/03/1521||9||Cuetzpallin||||05/03/1522||10||Atl||
|-
| 05/03/1520||9||Xochitl||||06/03/1521||10||Coatl||||06/03/1522||11||Itzcuintli||
|-
| 06/03/1520||10||Cipactli||Nemontemi||07/03/1521||11||Miquiztli||Nemontemi||07/03/1522||12||Ozomatli||Nemontemi
|-
| 07/03/1520||11||Ehecatl||||08/03/1521||12||Mazatl||||08/03/1522||13||Malinalli||
|-
| 08/03/1520||12||Calli||||09/03/1521||13||Tochtli||||09/03/1522||1||Acatl||
|-
| 09/03/1520||13||Cuetzpallin||||10/03/1521||1||Atl||||10/03/1522||2||Ocelotl||
|-
| 10/03/1520||1||Coatl||||11/03/1521||2||Itzcuintli||||11/03/1522||3||Cuauhtli||
|-
| 11/03/1520||1||Coatl||||||||||||||||||
|}

Native American Haplogroups

2015-01-02T23:39:45Z

Itztli ehecatl:

Michael D. Brown from Emory University estimated that Haplogroup A divided between 27,000 and 57,000 years ago; Antonio Torroni, professor of genetics at the University of Pavia, Italy, estimated that B split sometime between 26,000 and 39,000 years ago and that D split 32,000 to 47,000 years ago; Theodore G. Schurr, professor at the University of Pennsylvania, estimated that C split between 42,000 and 55,000 years ago, and X split 13,000 to 17,000 years ago. <ref name="test">[http://indiancountrytodaymedianetwork.com/2014/07/19/bering-strait-theory-pt-6-dna-blood-types-and-stereotypes-155920?page=0%2C3 Link to Article], Indian Country Today Media Network.</ref>

For anybody who's interested in this, check out the work of Ripan Malhi; he has a few really good papers on the topic. Here's a snippet: "the frequency of haplogroup A is highest in Canada, the eastern United States, and central Mexico, whereas the frequency of haplogroup B is highest in the West and Midwest. Haplogroup C exhibits a uniform frequency throughout North America, except for a notable decrease in frequency in Alaska. Haplogroup D follows a pattern opposite that of C: frequencies are slightly higher in Alaska and lower in the remainder of North America. Haplogroup X exhibits a higher frequency around the Great Lakes and Greenland than in the remainder of North America. The high frequency of haplogroup X in Greenland is an artifact of the interpolating methodology, since no Native American samples typed from Greenland to date can be assigned to haplogroup X (Lorenz and Smith 1996; Saillard et al. 2000). Overall, haplogroups A, B, and X exhibit strong clines. "

== Migrations ==

==== Uto-Aztecan ====
"The distribution of mtDNA haplogroups and
haplotypes among Uto-Aztecan-speaking groups
in the Southwest and in Central Mexico suggests
that the spread of Uto-Aztecan was not the result
of a population expansion northward caused by
the development of maize cultivation, as suggested
by Hill (2001). The distribution of nuclear
markers such as Albumin*Mexico (Smith et al.,
2000), however, suggests that the spread of Uto-
Aztecan may have been a predominantly malemediated
event."
<ref name="MTDNASouthwest">[http://www.calmecacanahuac.com/MTDNASouthwest.pdf Link to Article], Native American mtDNA Prehistory in the American Soutwest, Ripan S. Malhi et al, pg. 122.</ref>
"Mexican and
Central American samples have higher frequencies of
haplogroups A2 and B2 when compared with C1 and D1.
This is especially relevant in the Pima and Tarahumara
samples were C1 is very frequent compared to other
Mexican samples." <ref name="LinguisticandMaternalNotCorrelated">[http://www.calmecacanahuac.com/LinguisticandMaternalGeneticDiversityNOtCorrelatedinNativeMexicans.pdf Link to Article], Linguistic and maternal genetic diversity are not correlated
in Native Mexicans, Sandoval, Karla et al, pg. 525.</ref>

== References ==
<references />

Native American Haplogroups

2015-01-02T23:36:54Z

Itztli ehecatl:

Michael D. Brown from Emory University estimated that Haplogroup A divided between 27,000 and 57,000 years ago; Antonio Torroni, professor of genetics at the University of Pavia, Italy, estimated that B split sometime between 26,000 and 39,000 years ago and that D split 32,000 to 47,000 years ago; Theodore G. Schurr, professor at the University of Pennsylvania, estimated that C split between 42,000 and 55,000 years ago, and X split 13,000 to 17,000 years ago. <ref name="test">[http://indiancountrytodaymedianetwork.com/2014/07/19/bering-strait-theory-pt-6-dna-blood-types-and-stereotypes-155920?page=0%2C3 Link to Article], Indian Country Today Media Network.</ref>

For anybody who's interested in this, check out the work of Ripan Malhi; he has a few really good papers on the topic. Here's a snippet: "the frequency of haplogroup A is highest in Canada, the eastern United States, and central Mexico, whereas the frequency of haplogroup B is highest in the West and Midwest. Haplogroup C exhibits a uniform frequency throughout North America, except for a notable decrease in frequency in Alaska. Haplogroup D follows a pattern opposite that of C: frequencies are slightly higher in Alaska and lower in the remainder of North America. Haplogroup X exhibits a higher frequency around the Great Lakes and Greenland than in the remainder of North America. The high frequency of haplogroup X in Greenland is an artifact of the interpolating methodology, since no Native American samples typed from Greenland to date can be assigned to haplogroup X (Lorenz and Smith 1996; Saillard et al. 2000). Overall, haplogroups A, B, and X exhibit strong clines. "

== Migrations ==

==== Uto-Aztecan ====
"The distribution of mtDNA haplogroups and
haplotypes among Uto-Aztecan-speaking groups
in the Southwest and in Central Mexico suggests
that the spread of Uto-Aztecan was not the result
of a population expansion northward caused by
the development of maize cultivation, as suggested
by Hill (2001). The distribution of nuclear
markers such as Albumin*Mexico (Smith et al.,
2000), however, suggests that the spread of Uto-
Aztecan may have been a predominantly malemediated
event."
<ref name="MTDNASouthwest">[http://www.calmecacanahuac.com/MTDNASouthwest.pdf Link to Article], Native American mtDNA Prehistory in the American Soutwest, Ripan S. Malhi et al, pg. 122.</ref>
"Mexican and
Central American samples have higher frequencies of
haplogroups A2 and B2 when compared with C1 and D1.
This is especially relevant in the Pima and Tarahumara
samples were C1 is very frequent compared to other
Mexican samples." [http://www.calmecacanahuac.com/LinguisticandMaternalGeneticDiversityNOtCorrelatedinNativeMexicans.pdf Link to Article], Linguistic and maternal genetic diversity are not correlated
in Native Mexicans, Sandoval, Karla et al, pg. 525.</ref>

== References ==
<references />

File:Atemoztli.jpg

2014-12-26T22:54:06Z

Itztli ehecatl:

Tonalli

2014-12-26T04:22:17Z

Itztli ehecatl:

Tonalli has three meanings: day, heat of the sun, and luck. <ref name="Nahuatl-English English-Nahuatl, Fermin Herrera, page 196"> Nahuatl-English English-Nahuatl, Fermin Herrera, page 196.</ref>

== Tonalli as day ==

A day in the Anahuaca calendar is a combination of a day number, 1-13 and a day sign, Cipactli-Xochitl. There are 260 unique day signs together known as the tonalpohualli because 260 is the resulting product when 13 is multiplied by 20. This 260 day cycle was used for divination in Pre-Cuauhtemoc times. [[File:Tonalpohualli.jpg|thumbnail|right|A complete 260 day cycle]]Each day sign was considered to be good, bad, indifferent, or both good and bad depending on the various influences of the day numbers and day signs. The day number 13 for example was considered to be the luckiest and most powerful day whereas a day sign like malinalli was bad because it is associated with beasts. Many of the surviving Pre-Cuauhtemoc codices contain a complete tonalamatl (book of days) which were consulted by a Tonalpouque (interpreter of day signs)on important days such as childbirth and marriage. Various Teteo were assigned to both the day numbers and the day signs and are widely described as patrons in this context.

==== Relation to the Xiuhpohualli ====

The tonalli differs from the [[cempoalilhuitl]] because it is considered to be "movable" whereas the [[cempoalilhuitl]] is considered to be "fixed." This is the result of the inability to match the tonalpohualli with with the solar year exactly. As a result, in one solar year there is one complete tonalpohualli cycle with 105 additional days. Therefore a particular tonalli such as 5-Cuetzpallin in one solar year will fall in a completely different place in subsequent years and will only fall at the same time of the year every 52 years.

==== The Movable Feasts <ref>Sahagun, Bernardino. Florentine Codex, book 2. Pages 35-41</ref> ====

These feasts are classified as movable because they appear in different places of the xiuhpohualli each year therefore they are not fixed to a particular time of the year. The tonalli is most easily identified within the tonalpohualli by locating first the [[trecena]] in which it falls. The tonalli is often referred to as the 1st, 2nd, 3rd etc. house within the [[trecena]] in many sources as a result. A person's birth tonalli for example is so inexplicably tied to the fate attached to it that it makes the most sense to celebrate it on the tonalli rather than the actual location within the xiuhpohualli (second day of tlacaxipehualiztli for example).

{| class="wikitable"
|-
! Tonalli !! [[Trecena]] !! Ceremony
|-
| 4-Ollin || 1-Ocelotl || During this feast they offered, to the image of the sun, quail, and they offered incense. And at noon they slew captives before it in honor of the sun. On the same day, all drew blood from their ears-children and those who were grown-in honor of the sun, and they offered it that blood.
|-
| 7-Xochitl || 1-Ocelotl || On this day, all the painters and seamstresses celebrated a feast. They fasted some for forty days, others for twenty, in order to prevail over chance, in order to paint well and to weave textiles well. For this purpose they offered quail and incense, and performed other ceremonies-the men to the teotl Chicome Xochitl, and the women to the teotl Xochiquetzal.
|-
| 1-Mazatl || 1-Mazatl || On this day, they celebrated a feast to the teteo who are named cihuapipilti, because they said that then they came down to the earth. They adorned their images with papers and offered them offerings.
|-
| 2-Tochtli || 1-Mazatl || This feast was dedicated to the teotl Izquitecatl and all the other Teteo of wine. On this day they adorned his image very well on his teocalli, and offered him things to eat, and they sang and played musical instruments before him. And in the courtyard of his teocalli they set a large open jar of wine, and those who were wine merchants filled it to overflowing, and all who wished went to drink. They had some canes through which they drank. The wine sellers kept feeding the large jar, so that it was always full. Mostly, those who had newly cut the maguey did this. The first syrup which they took out they took to the teocalli as first fruits.
|-
| 1-Xochitl || 1-Xochitl || This was a great feast in which the leading men and the lords danced and sang in honor of this sign, and they otherwise made merry while adorned with the richest feathers. In this feast the lord gave gifts to the warriors and to the singers and to the palace folk.
|-
| 1-Acatl || 1-Acatl || The leading men celebrated a great festival to Quetzalcoatl in the calmecac. On this day they adorned the calmecac with rich ornaments and placed before it offerings of perfumes and food. They said this was the sign of Quetzalcoatl.
|-
| 1-Miquiztli || 1-Miquiztli || The lords and leading men celebrated a great feast to [[Tezcatlipoca]] and they said this was his sign. Since all of them had their shrines in their houses, where they kept the images of [[Tezcatlipoca]] and of many others, on this day they decorated this image and offered it perfumes, flowers, and food, and sacrificed quail before it, tearing off their heads. This not only the lord and leading men did, but all the people to whose attention this festival came; and the same was done in the calpulcos and on all the teocaltin. All prayed, and besought of [[Tezcatlipoca]] that he grant them favors, for it was thought that he was almighty.
|-
| 1-Quiauitl || 1-Quiauitl || They celebrated a feast to the Cihuapipilti, the women who died during childbirth. They said that they became teteo and that they dwelt in the house of the sun; and that when this sign reigned, they came down to the earth and afflicted with various sicknesses those whom they met outside of their houses. And hence, in these days, they dared not go out of their houses. They had shrines built in honor of these teteo in all the suburbs where two streets crossed, which they called cihuateocalli, or by another name, cihuateopan. In these shrines they had the images of the Cihuapipilti, and on these days they adorned them with papers which they called amateteuitl. On this feast they slew in their honor those condemned to death for some crime, who were in the jails.
|-
| 4-Ehecatl || 1-Quiauitl || Because this house was very unlucky they slew in it the malefactors who were imprisoned. And likewise the lord had a number of slaves slain as a superstition. And the merchants and traders made a show or demonstration of the jewels in which they dealt, bringing them forth so that all might see them. And afterwards, at night, they ate and drank, and held flowers and those canes of perfume. And they sat in their seats boasting of what they had gained and of the distant parts which they had reached while mocking the others for their counting for little.
|-
| 2-Acatl || 1-Malinalli || They celebrated a great festival for Tezcatipoca and fashioned an image of Omacatl which was taken to the house of the one who felt devotion that it might bless him and cause his goods to increase. He who would let this image go, waited until the next time when the same sign reigned. Then he returned it whence he had taken it.
|-
| 1-Tecpatl || 1-Tecpatl || They brought forth all the ornaments of Huitzilopochtli and they put them in the sun. They said that this was his sign and that of Camaxtli. This they did at Tlacatecco. Here they set out, on this day, many kinds of food, very well cooked, like that which the lords eat. They presented all of them before his image. After they had remained there a while, the officials of Huitzilopochtli took them up and divided them among themselves, and ate them. And they also incensed the image and offered it quail. They struck off their heads before it, so the blood should be shed before the image. And the lord offered all the precious flowers which the lords used, before the image.
|-
| 1-Ozomahtli || 1-Ozomahtli || They said that the Cihuapipilti came down to the earth and they harmed the boys and girls, afflicting them with palsy. And if anyone, at this time, sickened, they said that the Cihuapipilti had caused it; that he had come upon them. And the fathers and mothers on these days did not let their children go outside the houses, so that they might not come upon these Cihuapipilti, whom they held in great dread.
|-
| 1-Itzcuintli || 1-Itzcuintli || They held a great festival in honor of Xiutecuhtli because they said this was the sign of fire. In it they offered him much copalli and many quail. They arrayed his image in many kinds of papers with rich adornments. Among the rich and powerful, they celebrated a great feast in honor of the fire, in their own houses; they held dinners and banquets in honor of the fire. In this same sign they held elections of lords and consuls, and in the fourth house of this sign they enacted the formalities of their elections, feasts, dances, and gift-giving. After these feasts, they forthwith proclaimed war against their foes.
|-
| 1-Atl || 1-Atl || All those who dealt in water celebrated a festival - those who sold water, as well as those who fished, and those who gained other livelihoods which there are in the water- to Chalchiuhtlicue. These arrayed her image and laid offerings before her, and revered her in the house called calpulli.
|-
| Various || Various || Whenever a child was bathed there was an accompanying feast. The parents took great care in documenting the sign, the day, and the hour in which the child was born and sought the advice of the tonalpoque to ask as to the good fortune or ill of the child who was born. And if the sign in which the child was born was propitious, they had him bathed at once; and if it was adverse they sought the most favorable house of that sign in which to bathe him. When they bathed him, they banqueted the kinsmen and friends, so that they would be present at the bathing, and then they gave food and drink to all the guests, and also to the children of the whole suburb. The midwife bathed the child at sunrise in the house of his father while uttering many prayers and performing much ceremony over the child.
|-
| Various || Various || After the marriage ceremony there was dining, and drinking, and dances, which were given thereafter, as is contained in the account of the marriages.
|}

==== Teteo Day Number Assignments ====

{| class="wikitable"
|-
! Tlapohualmachiyotl !! Teotl !! Tototl
|-
| 1 || Xiuhtecuhtli || Blue Hummingbird
|-
| 2 || [[Tlaltecuhtli]] || Green Hummingbird
|-
| 3 || Chalchiutlicue || Hawk
|-
| 4 || Tonatiuh || Quail
|-
| 5 || Tlazolteotl || Eagle
|-
| 6 || Mictlantecuhtli || Screech Owl
|-
| 7 || Centeotl || Butterfly
|-
| 8 || Tlaloc || Eagle
|-
| 9 || Quetzalcoatl or Ehecatl || Turkey
|-
| 10 || [[Tezcatlipoca]] || Horned Owl
|-
| 11 || Chalmecatl or Mictlantecuhtli || Macaw
|-
| 12 || Tlahuizcalpantecuhtli || Quetzal
|-
| 13 || Ilamatecuhtli || Parrot
|}
<ref>Boone, Elizabeth Hill. Cycles of Time and Meaning in the Mexican Books of Fate. page 46</ref>

==== Teteo Day Sign Assignment ====
{| class="wikitable"
|-
! Tlanahuatia !! Day Sign !! Glyph !! Machiyotl !! Teotl
|-
| 1 || Crocodile || align = "center" | [[Image:Cipactli.fw.png]] || Cipactli || Tonacatecuhtli
|-
| 2 || Wind || align = "center" | [[Image:Ehecatl.fw.png]] || Ehecatl || Quetzalcoatl
|-
| 3 || House || align = "center" | [[Image:Calli.fw.png]] || Calli || Tepeyollotl
|-
| 4 || Lizard || align = "center" | [[Image:Cuetzpalin.fw.png]] || Cuetzpallin || Huehuecoyotl
|-
| 5 || Serpent || align = "center" | [[Image:Coatl.fw.png]] || Coatl || Chalchiuhtlicue
|-
| 6 || Death || align = "center" | [[Image:Miquiztli.fw.png]] || Miquitzli || Tecciztecatl
|-
| 7 || Deer || align = "center" | [[Image:Mazatl.fw.png]] || Mazatl || Tlaloc
|-
| 8 || Rabbit || align = "center" | [[Image:Tochtli.fw.png]] || Tochtli || Mayahuel
|-
| 9 || Water || align = "center" | [[Image:Atl.fw.png]] || Atl || Xiuhtecuhtli
|-
| 10 || Dog || align = "center" | [[Image:Itzcuintli.fw.png]] || Itzcuintli || Mictlantecuhtli
|-
| 11 || Monkey || align = "center" | [[Image:Ozomatli.fw.png]] || Ozomahtli || Xochipilli
|-
| 12 || Grass || align = "center" | [[Image:Malinalli.fw.png]] || Malinalli || Patecatl
|-
| 13 || Reed || align = "center" | [[Image:Akatl.fw.png]] || Acatl || [[Tezcatlipoca]]-Ixquimilli
|-
| 14 || Jaguar || align = "center" | [[Image:Ocelotl.fw.png]] || Ocelotl || Tlazolteotl
|-
| 15 || Eagle || align = "center" | [[Image:Cuauhtli.fw.png]] || Cuauhtli || Red [[Tezcatlipoca]] or Xipe Totec
|-
| 16 || Vulture || align = "center" | [[Image:Cozcacuauhtli.fw.png]] || Cozcacuauhtli || Itzpapalotl
|-
| 17 || Movement|| align = "center" | [[Image:Ollin.fw.png]] || Ollin || Xolotl
|-
| 18 || Flint || align = "center" | [[Image:Tecpatl.fw.png]] || Tecpatl || Chalchiuhtotolin
|-
| 19 || Rain || align = "center" | [[Image:Quiatl.fw.png]] || Quiauitl || Tonatiuh
|-
| 20 || Flower || align = "center" | [[Image:Xochitl.fw.png]] || Xochitl || Xochiquetzal
|}
<ref>Boone, Elizabeth Hill. Cycles of Time and Meaning in the Mexican Books of Fate. page 47</ref>

<references />

File:Xochitl.fw.png

2014-12-26T04:22:09Z

Itztli ehecatl:

File:Quiatl.fw.png

2014-12-26T04:21:50Z

Itztli ehecatl:

File:Tecpatl.fw.png

2014-12-26T04:14:03Z

Itztli ehecatl:

File:Ollin.fw.png

2014-12-26T04:13:30Z

Itztli ehecatl:

File:Cozcacuauhtli.fw.png

2014-12-26T04:13:05Z

Itztli ehecatl:

File:Cuauhtli.fw.png

2014-12-26T04:12:41Z

Itztli ehecatl:

File:Ocelotl.fw.png

2014-12-26T04:12:10Z

Itztli ehecatl:

File:Akatl.fw.png

2014-12-26T04:11:41Z

Itztli ehecatl:

File:Malinalli.fw.png

2014-12-26T04:11:07Z

Itztli ehecatl: