1883.] 643 (Phillips. 
this reason succeeded to the seignory ; the wife of Don Miguel was of 
Quizuquechula, and that of Don Juan of Aupetiavaca. 
Of the Manner in which they Reckon their Months and Days. 
It is to be remarked that they consider twenty days as their week or 
month, counting in both the first and the last as being but one day, as if 
we should say there were eight days in the week, reckoning Sunday as 
both first and last. Also they count time from four years to four years, be- 
cause they do not number their years higher. Also (a leduTiay remy 
In these festivals when the sacrifice is offered by the pontiffs,° they 
cover up their heads with certain white mantas on which they arrange 
white plumes, I mean on their heads, and they robe themselves in a 
painted shirt open in front, and in this manner they sacrifice. 
APPENDIX. 
Annotations and Corrections to the Codew Ramirez. 
1 Tonacatecli, called by Brinton (who follows the classical authorities) Tonaca- 
teculli and his wite 7onacacihuatl, The name Tonacatecutli is supposed to sig- 
nify Lord of our Existence, and Tonaca Cihuatl to mean Queen of our Existence, 
(Vide Am, Hero Myths, p, 73 and note.) 
2There were two Tezeatlipocas, the red and the black, of whom the myths 
blended. (Brinton, A. H. M.,73.) The names of these four brothers are differently 
stated by various authors, ezcatlipoca-Camaxtli was the spirit of darkness 
(eo. lib., 68). (Lhe shining mirror.) Stone seats were placed around the streets 
for him to repose on, on which no native ever dared to sit. Clavigero, 1, 244. 
His principal image was Teotetl (divine stone), black and shining like marble 
and richly dressed, He was called by Herrera (III, 11, ch. xv) Tezcaltiputqa; 
by Boturini (p. 11) Tezcatlipoca; by Garcia (ry, 800) Tlezeatipuca ; Titlacauan was 
also one of his common names, meaning ‘‘ we are his slaves.” (A. H. M., 106.) 
Ofthe three names, the one given by Boturint is correct. According to Men- 
doza (Anales de Museo Mexicano), the meaning of the word is brightness, dark- 
ness and smoke, being the silver resplendency of the moon illuminating the 
darkness of the night, breaking through a smoke-like obscurity. 
Brinton (Am. Hero Myths, p. 71), leans to the more generally received inter- 
pretation of smoky mirror (from Tezcapoctli), meaning the rising of the mist 
from the surface of the waters. Tezcatlipoca was the god of gods, compared by 
Garcia to Jupiter, the supreme invisible essence, “the most sublime figure in 
the Indian Pantheon” (Brinton, lib. cit., 69) ; also the youth, omnipotent, exact. 
ing of prayer, creator and disposer of men; the enemy, the worker and night 
wind, The divine Providence according to Boturini, See note 7, 
3 Camaatli. Also called Teotlamacazqui (the hieroglyphic of the priests). Tez- 
catlipoca-Camaxtli the spirit of darkness, (American Hero Myths, Brinton, ch. 
3. p. 68.) TiitlacAhuan, we are thy slaves. (Bot, xi.) (Cf, Note 27), 
4Quatzalcoatl (Bot. 11.) Herrera 3, 8, xiv. Quetzalcoatl] (Brinton A. FL solves 
passim, Quetzaleohuatl (Bot, 25) hieroglyphic of the Air. Quetzalcoatl (Garcia, 
IV, vit, 262), wasa “ white man with a beard, of industry and intelligence, who 
fled from the tyranny of Huemac (the great hand), King of Tula, and took refuge 
at Cholulla. He is the spirit of light and culture, ever engaged ina continual 
warfare with his brother, Tazcatlipoca, the spirit of darkness, (A. I, M.) 
Quetzalcoatl (Clavigero, 1, 248), feathered serpent,” god of the air, 
Vetancourt (Clav. 1, 250), Coatl, a twin, Quelzalli, a gem, 
