(Noon) 7. Xochipilli-Cinteotl 6. Teoyaomiqui 8. Tlaloc 5. Tlacolteotl 9. Quetzalcoatl 4. Tonatiuh 10. Tezcatlipocâ 3. Chalchiuhtlicue (Day) 11. Mictlantecutli 2. Tlaltecutli 12. Tlauizcalpantecutli 1. Xiuhtecutli 13. Ilamatecutli —————————————————————————————————————————————————————————————————————— IX. Tlaloc I. Xiuhtecutli VIII. Tepeyollotl (Night) II. Itztli VII. Tlacolteotl III. Piltzintecutli-Tonatiuh VI. Chalchihuitlicue IV. Cinteotl V. Mictlantecutli (Midnight) This casts light on the method of augury of the priests. Thus the hour of noon was auspicious because it was connected with the mystic number 7, and 9 was a number of good augury with sorcerers because it gave the number of the underworlds and of the night-hours. [341] TONALAMATL FESTIVALS Although the tonalamatl has been called the “ritual calendar,” most of the feast-days theoretically vested in the “months” of the solar calendar and were called after them; but certain of the festivals appear to have been connected with the tonalamatl, to have vested in it, so to speak. We know these by their names, as they are called after the several tonalamatl dates on which they fall. Thus a festival taking the name of a day-sign theoretically belongs to the tonalamatl, and one called after a month-name to the solar calendar proper. Moreover, the former were known as “movable,” the latter as “fixed,” feasts. Occasionally these clashed, as Sahagun states, with the result that the tonalamatl feasts usurped the place of the calendar celebrations. [342] RECAPITULATION Recapitulating, we find: 1. That the tonalamatl was a “Book of Fate,” and not in itself a calendar or time-count. 2. That it was composed of 20 day-signs, repeated 13 times, or 260 day-signs in all. 3. That these were usually divided into 20 groups of 13 days each, erroneously but usefully called “weeks.” The initial days of these “weeks” gave the name to the entire “week.” 4. To effect this division the numbers 1 to 13 were added to the 20 day-signs in continuous series. 5. That by this arrangement each day-sign had a number that did not recur in connection with that sign for a space of 260 days. 6. That the name of a day-sign in the tonalamatl was not complete without its accompanying number. 7. Each of the day-signs of the tonalamatl was presided over by a god who was supposed to exercise a special influence over it. (See list.) Each of the 20 tonalamatl divisions or “weeks” had also a patron god of its own. (See list.) 8. Besides the patron gods of the days and “weeks” there were: