Aztec Calendar

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Aztec calendar The Aztec Sun Stone, also called the Aztec Calendar Stone, on display at the National Museum of Anthropology, Mexico City. The Aztec calendar is the calendar system that was used by the Aztecs as well as other Pre-Columbian peoples of central Mexico. It is one of the Mesoamerican calendars, sharing the basic structure of calendars from throughout ancient Mesoamerica. The calendar consisted of a 365-day calendar cycle called xiuhpohualli (year count) and a 260-day ritual cycle called tonalpohualli (day count). These two cycles to- gether formed a 52-year “century,” sometimes called the extquotedblcalendar round extquotedbl. The xiuhpo- hualli is considered to be the agricultural calendar, since it is based on the sun, and the tonalpohualli is considered to be the sacred calendar. The calendric year may have begun at some point in the distant past with the first appearance of the Pleiades (Tianquiztli) asterism in the east immediately before the dawn light. [1] (See heliacal rising.) But due to the preces- sion of the Earth’s axis, it fell out of favor to a more con- stant reference point such as a solstice or equinox. Early Spanish chroniclers recorded it being celebrated in prox- imity with the Spring equinox. 1 Tonalpohualli The tonalpohualli (“day count”) consists of a cycle of 260 days, each day signified by a combination of a number from 1 to 13, and one of the twenty day signs. With each new day, both the number and day sign would be incre- mented: 1 Crocodile is followed by 2 Wind, 3 House, 4 Lizard, and so forth up to 13 Reed, after which the cycle of numbers would restart (though the twenty day signs had not yet been exhausted) resulting in 1 Jaguar, 2 Eagle, and so on, as the days immediately following 13 Reed. This cycle of number and day signs would con- tinue similarly until the 20th week, which would start on 1 Rabbit, and end on 13 Flower. It would take a full 260 days (13×20) for the two cycles (of twenty day signs, and thirteen numbers) to realign and repeat the sequence back on 1 Crocodile. 1.1 Day signs The set of day signs used in central Mexico is identical to that used by Mixtecs, and to a lesser degree similar to those of other Mesoamerican calendars. Each of the day signs also bears an association with one of the four cardinal directions. There is some variation in the way the day signs were drawn or carved. Those here were taken from the Codex Magliabechiano. Wind and Rain are represented by images of their asso- ciated gods, Ehecatl and Tlaloc (respectively). Other marks on the stone showed the current world and also the worlds before this one. Each world was called a sun, and each sun had its own species of inhabitants. The Aztecs believed that they were in the fifth sun and like all of the suns before them they would also eventually perish due to their own imperfections. Every fifty two years was marked out because they believed that fifty two years was a life cycle and at the end of any given life cycle the gods could take away all that they have and destroy the world. 1.2 Trecenas A set of thirteen numbered days is known by the Spanish term trecena (from trece “thirteen”). Each of the twenty trecenas in the 260-day cycle was associated with a par- ticular deity: 2 Xiuhpohualli 2.1 Veintena (twenty); metzli (moon) “In ancient times the year was composed of eighteen months, and thus it was observed by the native people. Since their months were made of no more than twenty 1

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Page 1: Aztec Calendar

Aztec calendar

The Aztec Sun Stone, also called the Aztec Calendar Stone, ondisplay at the National Museum of Anthropology, Mexico City.

The Aztec calendar is the calendar system that was usedby the Aztecs as well as other Pre-Columbian peoples ofcentral Mexico. It is one of the Mesoamerican calendars,sharing the basic structure of calendars from throughoutancient Mesoamerica.The calendar consisted of a 365-day calendar cycle calledxiuhpohualli (year count) and a 260-day ritual cyclecalled tonalpohualli (day count). These two cycles to-gether formed a 52-year “century,” sometimes calledthe extquotedblcalendar round extquotedbl. The xiuhpo-hualli is considered to be the agricultural calendar, sinceit is based on the sun, and the tonalpohualli is consideredto be the sacred calendar.The calendric year may have begun at some point inthe distant past with the first appearance of the Pleiades(Tianquiztli) asterism in the east immediately before thedawn light.[1] (See heliacal rising.) But due to the preces-sion of the Earth’s axis, it fell out of favor to a more con-stant reference point such as a solstice or equinox. EarlySpanish chroniclers recorded it being celebrated in prox-imity with the Spring equinox.

1 Tonalpohualli

The tonalpohualli (“day count”) consists of a cycle of 260days, each day signified by a combination of a numberfrom 1 to 13, and one of the twenty day signs. With eachnew day, both the number and day sign would be incre-mented: 1 Crocodile is followed by 2 Wind, 3 House,4 Lizard, and so forth up to 13 Reed, after which thecycle of numbers would restart (though the twenty day

signs had not yet been exhausted) resulting in 1 Jaguar, 2Eagle, and so on, as the days immediately following 13Reed. This cycle of number and day signs would con-tinue similarly until the 20th week, which would start on1 Rabbit, and end on 13 Flower. It would take a full 260days (13×20) for the two cycles (of twenty day signs, andthirteen numbers) to realign and repeat the sequence backon 1 Crocodile.

1.1 Day signs

The set of day signs used in central Mexico is identicalto that used by Mixtecs, and to a lesser degree similarto those of other Mesoamerican calendars. Each of theday signs also bears an association with one of the fourcardinal directions.There is some variation in the way the day signs weredrawn or carved. Those here were taken from the CodexMagliabechiano.Wind and Rain are represented by images of their asso-ciated gods, Ehecatl and Tlaloc (respectively).Other marks on the stone showed the current world andalso the worlds before this one. Each world was called asun, and each sun had its own species of inhabitants. TheAztecs believed that they were in the fifth sun and like allof the suns before them they would also eventually perishdue to their own imperfections. Every fifty two years wasmarked out because they believed that fifty two years wasa life cycle and at the end of any given life cycle the godscould take away all that they have and destroy the world.

1.2 Trecenas

A set of thirteen numbered days is known by the Spanishterm trecena (from trece “thirteen”). Each of the twentytrecenas in the 260-day cycle was associated with a par-ticular deity:

2 Xiuhpohualli

2.1 Veintena (twenty); metzli (moon)

“In ancient times the year was composed of eighteenmonths, and thus it was observed by the native people.Since their months were made of no more than twenty

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2 5 REFERENCES

days, these were all the days contained in a month, be-cause they were not guided by the moon but by the days;therefore, the year had eighteen months. The days of theyear were counted twenty by twenty.” Diego DuránXiuhpohualli is the Aztec year (xihuitl) count (pohualli).One year consists of 360 named days and 5 nameless(nemontemi). These 'extra' days are thought to be un-lucky. The year was broken into 18 periods of twentydays each, sometimes compared to the Julian month. TheAztec word for moon ismetzli but whatever name that wasused for these periods is unknown. Through Spanish us-age, the 20 day period of the Aztec calendar has becomecommonly known as a veintena.Each 20-day period started on Cipactli (Crocodile) forwhich a festival was held. The eighteen veintena are listedbelow. The dates are from early eyewitnesses. Eachwrote what they saw. Bernardino de Sahagún's date pre-cedes the observations of Diego Durán by several decadesand is believed to be more recent to the surrender. Bothare shown to emphasize the fact that the beginning of theNative new year became non-uniform as a result of anabsence of the unifying force of Tenochtitlan after theMexica defeat.

3 See also• Maya calendar

• Mesoamerican calendars

• Aztec New Year

4 Notes[1] Brad Schaefer (Yale University). Heliacal Rising: Defini-

tions, Calculations, and Some Specific Cases (Essays fromArchaeoastronomy&EthnoastronomyNews, the QuarterlyBulletin of the Center for Archaeoastronomy, Number 25.)

5 ReferencesAguilar-Moreno, Manuel (n.d.).“Aztec Art” (PDF). Aztec Art andArchitecture. Foundation for theAdvancement of MesoamericanStudies, Inc. (FAMSI). Retrieved2008-05-14.Andrews, J. Richard (2003). In-troduction to Classical Nahuatl (re-vised ed.). Norman: University ofOklahoma Press. ISBN 0-8061-3452-6. OCLC 50090230.Aveni, Anthony F. (2000). Empiresof Time: Calendars, Clocks, and

Cultures (reprint of 1990 originaled.). London: Tauris Parke. ISBN1-86064-602-6. OCLC 45144264.Boone, Elizabeth Hill (1998).“Pictorial Documents and VisualThinking in Postconquest Mexico”(PDF Reprint). In Elizabeth HillBoone and Tom Cubbins (Eds.).Native Traditions in the Postcon-quest World, A Symposium atDumbarton Oaks 2nd through 4thOctober 1992. Washington D.C.:Dumbarton Oaks Research Libraryand Collection. pp. 149–199.ISBN 0-88402-239-0. OCLC34354931.Boone, Elizabeth Hill (2000). Sto-ries in Red and Black: PictorialHistories of the Aztec and Mixtec.Austin: University of Texas Press.ISBN 0-292-70876-9. OCLC40939882.Boone, Elizabeth Hill (2007). Cy-cles of Time and Meaning in theMexican Books of Fate. Joe R. andTeresa Lozano Long series in LatinAmerican and Latino art and cul-ture. Austin: University of TexasPress. ISBN 978-0-292-71263-8.OCLC 71632174.Clavigero, Francesco Saverio(1807) [1787]. The history ofMexico. Collected from Spanishand Mexican historians, frommanuscripts, and ancient paintingsof the Indians. Illustrated by charts,and other copper plates. To whichare added, critical dissertations onthe land, the animals, and inhabi-tants of Mexico, 2 vols. Translatedfrom the original Italian, by CharlesCullen, Esq. (2nd ed.). London: J.Johnson. OCLC 54014738.Coe, Michael D. (1994) [1962].Mexico: from the Olmecs to theAztecs (4th edition, Revised andEnlarged ed.). London and NewYork: Thames & Hudson. ISBN 0-500-27722-2. OCLC 29708907.Hassig, Ross (2001). Time, His-tory, and Belief in Aztec and Colo-nial Mexico. Austin: University ofTexas Press. ISBN 0-292-73139-6.OCLC 44167649.Hernández de León-Portilla,Ascención (2004). “Lenguasy escrituras mesoamericanas”.

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Arqueología mexicana (Méx-ico, D.F.: Instituto Nacional deAntropología e Historia, Edi-torial Raíces) 12 (70): 20–25.ISSN 0188-8218. Archived fromthe original on 15 May 2008.Retrieved 2008-05-14. (Spanish)Klein, Cecelia F. (2002). “Laiconografía y el arte mesoamer-icano” (PDF). Arqueología mexi-cana (México, D.F.: Instituto Na-cional de Antropología e Historia,Editorial Raíces) 10 (55): 28–35.ISSN 0188-8218. (Spanish)León-Portilla, Miguel (1963).Aztec Thought and Culture: A Studyof the Ancient Náhuatl Mind. Civ-ilization of the American Indianseries, no. 67. Jack Emory Davis(trans.). Norman: University ofOklahoma Press. OCLC 181727.Malmström, Vincent H. (1973-09-17). “Origin of the Mesoamer-ican 260-Day Calendar” (PDFReprinted). Science (Lancaster,PA: American Associationfor the Advancement of Sci-ence) 181 (4103): 939–941.Bibcode:1973Sci...181..939M.doi:10.1126/science.181.4103.939.PMID 17835843. Archived fromthe original on 28 May 2008.Retrieved 2008-05-14.Miller, Mary; and Karl Taube(1993). The Gods and Symbols ofAncient Mexico and the Maya: AnIllustrated Dictionary of Mesoamer-ican Religion. London: Thames& Hudson. ISBN 0-500-05068-6.OCLC 27667317.Prem, Hanns J. (2008). Man-ual de la antigua cronología Mexi-cana. Mexico: Centro de Investi-gaciones y Estudios Superiores enAntropología Social. ISBN 978-968-496-694-9.Read, Kay Almere (1998). Timeand Sacrifice in the Aztec Cos-mos. Bloomington: Indiana Uni-versity Press. ISBN 0-253-33400-4. OCLC 37909790.Sahagún, Bernardino de (1950–82)[ca. 1540–85]. Florentine Codex:General History of the Things ofNew Spain, 13 vols. in 12. vols. I-XII. Charles E. Dibble and ArthurJ.O. Anderson (eds., trans., notes

and illus.) (translation of HistoriaGeneral de las Cosas de la NuevaEspaña ed.). Santa Fe, NM andSalt Lake City: School of Ameri-can Research and the University ofUtah Press. ISBN 0-87480-082-X.OCLC 276351.Smith, Michael E. (2003). TheAztecs (2nd edn. ed.). Malden,MA: Blackwell Publishing. ISBN0-631-23015-7. OCLC 48579073.Townsend, Richard F. (2000). TheAztecs (2nd edition, revised ed.).London: Thames & Hudson. ISBN0-500-28132-7. OCLC 43337963.Wimmer, Alexis (2006).“Dictionnaire de la langue nahuatlclassique” (online version, in-corporating reproductions fromDictionnaire de la langue nahuatlou mexicaine [1885], by RémiSiméon). (French) (Nahuatl)Zantwijk,Rudolph van (1985). TheAztec Arrangement: The SocialHistory of Pre-Spanish Mexico.Norman: University of OklahomaPress. ISBN 0-8061-1677-3.OCLC 11261299.

6 External links• (Spanish) Detailed description of the temalacatlfrom Mexico’s Museo Nacional de Antropología

• Daily Aztec Calendar

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4 7 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

7 Text and image sources, contributors, and licenses

7.1 Text• Aztec calendar Source: http://en.wikipedia.org/wiki/Aztec_calendar?oldid=628670565 Contributors: AxelBoldt, Bryan Derksen, XJaM,Infrogmation, Ixfd64, Looxix, CatherineMunro, Glenn, Disdero, Piolinfax, Wik, Bevo, Bloodshedder, AnonMoos, Hajor, Owen, Robbot,Chrism, Hadal, Wile E. Heresiarch, Jimpaz, Marc Venot, Ancheta Wis, Mboverload, RayTomes, Metlin, Jossi, Thincat, Icairns, Joy-ous!, Terabyte, Trevor MacInnis, Discospinster, Guanabot, ESkog, CanisRufus, Kwamikagami, Nickj, Roy da Vinci, MPerel, HasharBot,Vizcarra, Alansohn, Jic, Ricky81682, Sagitario, Akidd dublin, Zntrip, Mindmatrix, BlankVerse, EarthmatriX, Rgbea, Magister Mathemat-icae, FlaBot, Margosbot, Nihiltres, Rune.welsh, CJLL Wright, YurikBot, Wink wink, DanMS, Rapomon, Gaius Cornelius, Nirvana2013,Ptcamn, Shinmawa, Rockero, Evrik, Maunus, Arthur Rubin, Donald Albury, Pietdesomere, Whobot, SmackBot, Bluebot, NCurse, Rose-mania, The Rogue Penguin, Avb, EOZyo, Addshore, Sorchah, Madman2001, Steve Pucci, Lpgeffen, NaySay, Bhludzin, Jarlz0r, Pos-sum, Joseph Solis in Australia, Courcelles, Tawkerbot2, Fnarf999, Mellery, Makeemlighter, Pseudo-Richard, Mikhail Petin, Fluence,FastLizard4, SZadeh, Epbr123, Second Quantization, Bob the Wikipedian, AntiVandalBot, Seaphoto, Fetchcomms, Andonic, Panarjedde,Simon Burchell, Geniac, Wasell, VoABot II, AVALOS714, MartinBot, Bnovack, CommonsDelinker, J.delanoy, Trusilver, Icseaturtles,Katalaveno, Michaelabril, Plasticup, Anahuac warrior, Specter01010, Idioma-bot, Funandtrvl, Deor, Philip Trueman, TXiKiBoT, Rei-bot,Garrondo, Taranah, Saibod, Agyle, Cnilep, Bbcversus, Insanity Incarnate, Funeral, Steven Weston, SieBot, Calliopejen1, Luboogers25,Keilana, Oda Mari, Oxymoron83, Hobartimus, Senor Cuete, Eldoradoimports, Thelmadatter, EmanWilm, Atif.t2, Martarius, ClueBot,PipepBot, The Thing That Should Not Be, Quinxorin, Mild Bill Hiccup, DragonBot, Copyeditor42, Gwguffey, MacedonianBoy, Kamerda,El bot de la dieta, Silverring06, Versus22, XLinkBot, Nepenthes, Avoided, Unitedelephant, MystBot, Addbot, Proofreader77, Ebolasheep-girl, DOI bot, CanadianLinuxUser, HistoricalSciencePublishing, Grae Bear, Favonian, AgadaUrbanit, TriniMuñoz, Tide rolls, Legobot,Ptbotgourou, II MusLiM HyBRiD II, Jim1138, Kingpin13, Pavenis, Materialscientist, The High Fin SpermWhale, Citation bot, Maxis ftw,Xqbot, Capricorn42, HJPD, RibotBOT, A.Skromnitsky, Booblahbooblah, FrescoBot, Xdnx, HamburgerRadio, Metatron 3.1, Pinethicket,Monkeyfox, Hamtechperson, Vrenator, Danielmcg182, Reaper Eternal, Reach Out to the Truth, DASHBot, Goldenbrook, Vanadium Zep-pelin, RenamedUser01302013, Djembayz, Nekami, ZéroBot, Agelix, Bollyjeff, Wayne Slam, Orange Suede Sofa, ClueBot NG, CocuBot,Helpful Pixie Bot, Bibcode Bot, Lowercase Sigma, MusikAnimal, Lekro, Glacialfox, Ginsuloft, Miniman879, BethNaught and Anonymous:280

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• File:Aztec_calendar.svg Source: http://upload.wikimedia.org/wikipedia/commons/a/a7/Aztec_calendar.svg License: CC-BY-SA-3.0Contributors: 15th century Aztec “Sun Stone” sculpture, made into a diagram by the uploader. Own work Original artist: Unnamed Pre-Colombian Mexica artists of the 15th century. Keepscases modified it into .

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