Part 5

Herrera speaks only of the year symbols and colors, and, although he does not directly connect them, indicates his understanding in regard thereto by the order in which he mentions them:[31]

"They divided the year into four signs, being four figures, the one of a house, another of a rabbit, the third of a cane, the fourth of a flint, and by them they reckoned the year as it passed on, saying, such a thing happened at so many houses or at so many flints of such a wheel or rotation, because their life being as it were an age, contained four weeks of years consisting of thirteen, so that the whole made up fifty-two years. They painted a sun in the middle from which issued four lines or branches in a cross to the circumference of the wheel, and they turned so that they divided it into four parts, and the circumference and each of them moved with its branch of the same color; which were four, _Green_, _Blue_, _Red_, and _Yellow_; and each of those parts had thirteen subdivisions with the sign of a house, a rabbit, a cane, or a flint."

From this statement I presume his arrangement would be as follows:

Calli -- Green. Tochtli -- Blue. Acatl -- Red. Tecpatl -- Yellow.

Still, this is at best but a supposition. It is evident that he had before him or referred to a wheel similar to that figured by Duran in his _Historia de las Indias_, as his description agrees with it in every respect, except as to the arrangement of the colors.

According to Duran[32] "The circle was divided into four parts, each part containing thirteen years, the first part pertaining to the east, the second to the north, the third to the west, and the fourth to the south. The first part, which pertained to the east, was called the thirteen years of the _Cane_, and in each house of the thirteen was painted a cane, and the number of the corresponding year. * * * The second part applied to the north, in which were other thirteen houses (divisions), called the thirteen houses of the _Flint_, and there were also painted in each one a flint and the number of the year. * * * The third part, that which appertained to the west, was called the thirteen _Houses_; there were also painted in this thirteen little houses, and joined to each the number of the year. * * * In the fourth and last part were other thirteen years called the thirteen houses of the _Rabbit_, and in each of these houses were also likewise painted the head of a rabbit, and joined to it a number."

The plate or figure accompanying this statement[33] is a wheel in the form shown in Fig. 8, the quadrant _a_ green, with thirteen figures of the cane in it; _b_ red, with thirteen figures of the flint in it; _c_ yellow with thirteen figures of the house in it, and _d_ blue, with thirteen figures of the rabbit's head in it, each figure with its appropriate numeral. At the top is the word "Oriente," at the left "Norte," at the bottom "Occidente," and at the right "Sur."

Although this figure was evidently made by this author or for him, it expresses his understanding of the assignment of the years and arrangement of the colors as ascertained from the data accessible to him.

His arrangement will therefore be as follows:

Acatl -- East -- Green. Tecpatl -- North -- Red. Calli -- West -- Yellow. Tochtli -- South -- Blue.

We find the same idea frequently expressed in the codices now accessible, as, for example, the Borgian and the Vatican B, though the colors do not often correspond with Duran's arrangement.

Shultz-Sellack,[34][TN-14] in his article heretofore quoted, arranges the colors in connection with the dominical days in the Maya system as follows:

Kan -- South -- Yellow. Muluc -- East -- Red. Ix -- North -- White. Cauac -- West -- Black.

He does not appear to be so clear in reference to the Mexican system, in fact he seems to avoid the question of the assignment of the year symbols. His arrangement, as far as I can understand it, is as follows:

--? Quetzalcoatl -- South -- Wind -- Yellow. --? Huitzilopuchtli -- East -- Fire -- Red. --? Tezcatlipoca -- North -- Water -- White. --? Tlaloc -- West -- Earth -- Black.

Orozco y Berra[35] gives his preference to the opinion of Sahagun, which has already been quoted, and which is the same as that held by Torquemada.[36]

The most thorough and extensive discussion of this subject which has so far been made, is by Dr. D. Alfredo Chavero, in the _Anales del Museo Nacional de Mexico_.[37]

According to this author, who had access not only to the older as well as more recent authorities usually referred to, but also to the manuscript of Fabrigat and the Codex Chimalpopoca or Quauhtitlan, the order of the year symbols or year bearers--Tecpatl, Calli, Acatl, and Tochtli--varied "_segun les[TN-15] pueblos_," the Toltecs commencing the cycle with _Tecpatl_, those of Teotihuacan with _Calli_, those of Tezcuco with _Acatl_, and the Mexicans with _Tochtli_.[38] He also shows that the relation and order of the four ages or creations and elements in regard to the cardinal points, are by no means uniform, not only in the Spanish and early authorities, but in the codices and monuments (supposing his interpretation to be correct).

His arrangement, as derived from the leading codices, is as follows:

Tochtli -- South -- Earth. Acatl -- East -- Water. Tecpatl -- North -- Fire. Calli -- West -- Air.

In order that the various views may be seen at a glance, I give here a tabulated _résumé_:

MEXICAN SYMBOLS OF THE CARDINAL POINTS.

_Veytia._

1. Tecpatl -- Flint -- Fire. 2. Calli -- House -- Earth. 3. Tochtli -- Rabbit -- Air. 4. Acatl -- Cane -- Water.

_Sahagun._

1. Tochtli -- Rabbit -- South. 2. Acatl -- Cane -- East. "Toward the fire or sun." 3. Tecpatl -- Flint -- North. "Nearly towards hell." 4. Calli -- House -- West. "Towards the house of women."

_Gemelli._

1. Tochtli -- Rabbit -- South -- Blue -- Earth -- Cipactli. 2. Acatl -- Cane -- East -- Red -- Water -- Michiztli. 3. Tecpatl -- Flint -- North -- Yellow -- Air -- Ozomatli. 4. Calli -- House -- West -- Green -- Fire -- Cozcaquauhtli.

_Boturini._

1. Tecpatl -- Flint -- South -- Fire. 2. Calli -- House -- East -- Earth. 3. Tochtli -- Rabbit -- North -- Air. 4. Acatl -- Cane -- West -- Water.

_Herrera._

Calli -- House -- Green. Tochtli -- Rabbit -- Blue. Acatl -- Cane -- Red. Tecpatl -- Flint -- Yellow.

_Duran._

1. Acatl -- Cane -- East -- Green. 2. Tecpatl -- Flint -- North -- Red. 3. Calli -- House -- West -- Yellow. 4. Tochtli -- Rabbit -- South -- Blue.

_Schultz-Sellack._

1. -- ? -- Quetzalcoatl -- South -- Wind -- Yellow. 2. -- ? -- Huitzilopuchtli -- East -- Fire -- Red. 3. -- ? -- Tezcatlipoca -- North -- Water -- White. 4. -- ? -- Tlaloc -- West -- Earth -- Black.

_Charencey._

1. -- ? -- East -- Yellow. 2. -- ? -- North -- Black. 3. -- ? -- West -- White. 4. -- ? -- South -- Red.[39]

_Orozco y Berra._

1. Tochtli -- Rabbit -- South -- Air. 2. Acatl -- Cane -- East -- Water. 3. Tecpatl -- Flint -- North -- Fire. 4. Calli -- House -- West -- Earth.

_Chavero._

1. Tochtli -- Rabbit -- South -- Earth. 2. Acatl -- Cane -- East -- Water. 3. Tecpatl -- Flint -- North -- Fire. 4. Calli -- House -- West -- Air.

Judging from the differences shown in these lists, we are forced to the conclusion that no entirely satisfactory result has been reached in reference to the assignment of the different symbols to the cardinal points; still a careful analysis will bring out the fact that there is a strong prevalency of opinion on one or two points among the earlier authorities. In order that this may be seen I present here a list in a different form from the preceding.

REFERENCE OF THE YEARS TO THE CARDINAL POINTS.

_Tochtli_--_Acatl_--_Tecpatl_--_Calli._ Sahagun -- South -- East -- North -- West. Gemelli -- South -- East -- North -- West. Duran -- South -- East -- North -- West. Orozco y Berra -- South -- East -- North -- West. Chavero -- South -- East -- North -- West. Torquemada -- South -- East -- North -- West. Boturini -- North -- West -- South -- East.

REFERENCE OF COLORS TO THE CARDINAL POINTS.

_South_ --_East_ --_North_ --_West._ Gemelli -- Blue -- Red -- Yellow -- Green. Duran -- Blue -- Green -- Red -- Yellow. Charencey[40] -- Red -- Yellow -- Black -- White. Schultz-Sellack -- Yellow -- Red -- White -- Black.

REFERENCE OF ELEMENTS TO THE CARDINAL POINTS.

_South_--_East_ --_North_ --_West._ Gemelli -- Earth -- Water -- Air[41] -- Fire. Boturini -- Fire -- Earth -- Air -- Water. Schultz-Sellack -- Air -- Fire -- Water -- Earth. Chavero -- Earth -- Water -- Fire -- Air.

REFERENCE OF THE ELEMENTS TO THE YEARS.

_Tochtli_--_Acatl_--_Tecpatl_--_Calli_ Veytia -- Air -- Water -- Fire -- Earth. Gemelli -- Earth -- Water -- Air -- Fire. Boturini -- Air -- Water -- Fire -- Earth. Chavero -- Earth -- Water -- Fire -- Air. Orozco y Berra -- Air -- Water -- Fire -- Earth.

As will be seen from this list, there is entire uniformity in the assignment of the years or year symbols to the cardinal points, with the single exception of Boturini. As this author's views in regard to the calendar are so radically different from all other authorities as to induce the belief that it applies to some other than the Aztec or true Mexican calendar we will probably be justified in eliminating his opinion from the discussion.

Omitting this author, we have entire uniformity among the authorities named in regard to the reference of the years to the cardinal points, as follows:

_Tochtli_ to the _south_; _Acatl_ to the _east_; _Tecpatl_ to the _north_, and _Calli_ to the _west_.

The reference of the colors and the elements to the cardinal points is too varied to afford us any assistance in arriving at a conclusion in this respect. In the assignment of the elements to the years we find that, water is referred by all the authorities named to _Acatl_, and fire by all but one (Gemelli), to _Tecpatl_.

One thing more must be mentioned before we appeal directly to the codices. As the groups of five days, so often heretofore referred to, were assigned to the cardinal points, it is proper to notice here what is said on this point. So far, I have found it referred to only in the Exposition of the Vatican Codex and by Schultz-Sellack in the article before cited.

As the latter refers to them by numbers only, I give here a list of the Mexican days, with numbers corresponding with the positions they severally hold in their regular order.

_First column._ _Second column._ _Third column._ _Fourth column._

1. Cipactli. 2. Ehecatl. 3. Calli. 4. Cuetzpalin. 5. Coatl. 6. Miquitzli.[TN-16] 7. Mazatl. 8. Tochtli. 9. Atl. 10. Itzquintli. 11. Ozomatli. 12. Malinalli. 13. Acatl. 14. Ocelotl. 15. Quauhtli. 16. Cozcaquauhtli. 17. Ollin. 18. Tecpatl. 19. Quiahuitl. 20. Xochitl.

Using the numbers only, 1, 5, 9, 13, and 17 will denote the first column; 2, 6, 10, 14, and 18 the second, &c.

Schultz-Sellack states that:

4, 8, 12, 16, 20 were assigned to the south. 1, 5, 9, 13, 17, to the east. 2, 6, 10, 14, 18, to the north. 3, 7, 11, 15, 19, to the west.

But, as he only quotes from the explanation of the Vatican Codex as given by Kingsborough,[42] will present here the statement of this authority:

"Thus they commenced reckoning from the sign of One Cane. For example: One Cane, two, three, &c., proceeding to thirteen; for, in the same way, as we have calculations in our repertories by which to find what sign rules over each of the seven-days of the week, so the natives of that country had thirteen signs for the thirteen days of their week; and this will be better understood by an example. To signify the first day of the world, they painted a figure like the moon, surrounded with splendor, which is emblematical of the deliberation which they say their god held respecting the creation, because the first day after the commencement of time began with the second figure, which was One Cane. Accordingly, completing their reckoning of a cycle at the sign of Two Canes, they counted an Age, which is a period of fifty-two years, because, on account of the bissextile years which necessarily fell in this sign of the Cane, it occurred at the expiration of every period of fifty-two years. Their third sign was a certain figure which we shall presently see, resembling a serpent or viper, by which they intended to signify the poverty and labors which men suffer in this life. Their fourth sign represented an earthquake, which they called Nahuolin, because they say that in that sign, the sun was created. Their fifth sign was Water, for, according to their account, abundance was given to them in that sign. [The five days Cipactli, Acatl, Coatl, Ollin, Atl.] These five signs they placed in the upper part, which they called Tlacpac, that is to say, the east. They placed five other signs at the south, which they named Uitzlan, which means a place of thorns--the first of which was a flower, emblematical of the shortness of life, which passes away quickly, like a blossom or flower. The second was a certain very green herb, in like manner denoting the shortness of life, which is as grass. The third sign was a lizard, to show that the life of man, besides being brief, is destitute, and replete with the ills of nakedness and cold, and with other miseries. The fourth was a certain very cruel species of bird which inhabits that country. The fifth sign was a rabbit, because they say that in this sign their food was created, and accordingly they believed that it presided over drunken revels. [Xochitl, Malinalli, Cuetzpalin, Cozcaquauhtli, Tochtli.] They placed five other signs at the west, which region they called Tetziuatlan. The first was a deer, by which they indicated the diligence of mankind in seeking the necessaries of life for their sustenance. The second sign was a shower of rain falling from the skies, by which they signified pleasure and worldly content. The third sign was an ape, denoting leisure time. The fourth was a house, meaning repose and tranquillity. The fifth was an eagle, the symbol of freedom and dexterity. [Mazatl, Quiahuitl, Ozomatli, Calli, Quauhtli.] At the north, which they call Teutletlapan, which signifies the place of the gods, they placed the other five signs which were wanting to complete the twenty. The first was a tiger, which is a very ferocious animal, and accordingly they considered the echo of the voice as a bad omen and the most unlucky of any, because they say that it has reference to that sign. The second was a skull or death, by which they signified that death commenced with the first existence of mankind. The third sign was a razor or stone knife, by which are meant the wars and dissensions of the world; they call it Tequepatl. The fourth sign is the head of a cane, which signifies the devil, who takes souls to hell. The fifth and last of all the twenty signs was a winged head, by which they represented the wind, indicative of the variety of worldly affairs." [Ocelotl, Miquiztli, Tecpatl, Itzquintli, Ehecatl.]

According, therefore, to this author the first column was assigned to the East, the second to the North, the third to the West, and the fourth to the South. He also says that the counting of the years began with 1 Cane.[43]

Turning now to Plate 44 of the Fejervary Codex (our Plate III), we notice that the symbols of the days of the first column are wedged in between the loops of the upper left-hand corner, and that here we also find the symbol of the year-bearer, _Acatl_, in the red circle at the outer extremity of the loop. Here, then, according to the expounder of the Vatican Codex, is the east, and this agrees also with all the other authorities except Boturini. As these day symbols are between the red and yellow loops, the next point to be determined is to which of the two they belong.

This is a very important point, the determination of which must have a strong bearing on our decision as to the cardinal points. As it is here that the apparently strongest evidence against my conclusion is to be found, it is necessary that I explain somewhat fully my reasons for deciding against this apparent evidence.

If we take for granted that the day columns relate to the large angular loops, then the column in the upper right-hand corner would seem to belong to the top or red loop and not to the one on the right; and the column in the upper left-hand corner to the left or yellow loop and not to that at the top, and so on. This I concede is a natural inference which it is necessary to outweigh by stronger evidence.

In the first place it is necessary to bear in mind that although the sides of the plate, that is to say the large loops, are spoken of as facing the cardinal points, yet it is possible the artist intended that the corner or round loops should indicate the cardinal points, as here are found the days assigned to these quarters.

Even admitting that the large angular loops indicate the cardinal points, we must suppose the figures of one corner, either those at the right or left, belong respectively to them. As the symbols of the year-bearers Acatl, Tecpatl, Calli, and Tochtli have peculiar marks of distinction, we are justified in believing that this distinction is for the purpose of signifying the quarter to which they belong. Examining carefully the bird on the symbol for Acatl in the upper left-hand corner loop, we find that it can be identified only with that on the tree in the top or red angular loop. It is true the identification in the other cases is not so certain, but in this case there can be very little doubt, as the green top-knot, the peculiar beak, and green feathers are sufficient of themselves to connect the upper left-hand white loop and figures of this corner with the top red loop and figures embraced in it.

Studying the plate carefully and also our scheme of it--Fig. 6--we observe that Cipactli is found at the right base of the red loop, Miquitzli[TN-17] at the right base of the yellow loop (the center of the plate being considered the point of observation), Ozomatli at the right base of the blue loop, and Cozcaquauhtli at the right base of the green loop (but in this case it can be determined only by the order, not by the figure). These are the four days, as is well known, on which the Mexican years begin.

I take for granted, therefore, that the year _Acatl_ or Cane applies to the top or red loop. This, I am aware, necessitates commencing the year with 1 Cipactli, thus apparently contradicting the statement of Gemelli that the Tochtli year began with Cipactli. But it must be borne in mind that this author expressly proceeds upon the theory that the counting of the years began in the south with Tochtli. If the count began with 1 Cane, as both the expounder of the Vatican Codex and Duran affirm, Cipactli would be the first day of this year, as it appears evident from the day lists in the Codices that the first year of all the systems commenced with this day. That Acatl was assigned to the east is affirmed by all authorities save Boturini, and this agrees very well with the plate now under consideration. There is one statement made by the expounder of the Vatican Codex which not only enables us to understand his confused explanation, but indicates clearly the kind of painting he had in view, and tends to confirm the opinion here advanced.

He says that "to signify the first day of the world they painted a figure like the moon," &c. Let us guess this to be Cipactli, as nothing of the kind named is to be found. The next figure was a cane; their third figure was a serpent; their fourth, earthquake (Ollin); their fifth, water. "These five signs they placed in the _upper part_, which they called _Tlacpac_, that is to say, the _east_." That he does not mean that these days followed each other consecutively in counting time must be admitted. That he saw them placed in this order in some painting may be inferred with positive certainty. It is also apparent that they are the five days of the first column in the arrangement of the Mexican days shown in Table No. XI, though not in the order there given, which is as follows:

Dragon, Snake, Water, Cane, Movement.

The order in which they are placed by this author is this:

Dragon? Cane, Serpent, Movement, Water.

Which, by referring to page 35, we find to be precisely the same as that of the five days wedged in between the loops in the _upper_ left-hand corner of Plate 44 of the Fejervary Codex; thus agreeing in order and position with this author's statement. Duran, as we have seen, also places the east at the top. The same thing is true in regard to the calendar wheel from the book of Chilan Balam hereafter shown.

Accordingly, I conclude that the top of this plate--the red loop--will be east; the left-hand or yellow loop, north; the bottom or blue loop, west, and the right-hand or green loop, south. This also brings the year Acatl to the east, Tecpatl to the north, Calli to the west, and Tochtli to the south. As the commencement was afterwards changed to Tochtli, as we are informed by Chavero (and as appears to be the case in the Borgian Codex), it would begin at the south, just as stated by Gemelli and other early writers, who probably refer to the system in vogue at the time of the conquest.

Shultz-Sellack[TN-18] alludes to this plate in his article heretofore quoted, but considers the red loop the south, notwithstanding his assignment of red among the Aztecs to the east. He was led to this conclusion, I presume, by two facts: First, the close proximity of the fourth column of days to this red loop, and second, the figure of the sun at the foot of the tree or cross, the sun of the first creation having made its appearance, according to Mexican mythology, in the south. But it is far more likely that the artist intended here to be true to known phenomena rather than to a tradition which was in contradiction to them. The presence of this figure _above_ the horizon is, I think, one of the strongest possible proofs that this part of the plate denotes the east.

According to Gemelli[44] the south was denoted by a "blue field," and the symbol Tochtli; east by a red field, and the symbol Acatl; the north by a "yellow field," and the symbol Tecpatl, and the west by a "green field," and the symbol Calli. In this plate we have precisely the colors he mentions, red in the east, and yellow in the north, but green is at the south, and blue at the west.

Sahagun remarks[45] that "at the end of fifty-two years the count came back to _Cetochtliacatl_ (one-Rabbit-Cane), which is the figure of the reed dedicated to the east, which they called _Tlapcopcopa_ and _Tlavilcopa_, nearly towards the fire or sun."[46]

This language is peculiar and important, and indicates that he had a Mexican painting similar to the plate now under discussion before him, in which the year symbols were at the _corners_ instead of at the _sides_. On this supposition only can we understand his use of the term "_Cetochtli-acatl_," and the expression "nearly towards the fire," &c. His use of the term "fire" in this connection undoubtedly indicates red. His language is therefore in entire harmony with what we find on this plate.