The fifth month, Toxcatl, beginning on April 23rd, was symbolized by a figure of Tezcatlipoca, and was the occasion of the feast which has so often been described; at which a young man, identified with the god, was sacrificed to him after a year spent in the enjoyment of every luxury that Mexican civilization could afford. The identification of the victim with the god was a frequent feature of Mexican sacrificial ceremonies, and may have been based on the idea, found in many other parts of the world, that, just as the earthly representative of the deity was never allowed to attain old age, so the youthful vigour of the divinity remained unimpaired throughout the years. It may be remarked in this connection that one of the chief characteristics of Tezcatlipoca was perennial youth. A similar, though less important, ceremony was held in honour of Uitzilopochtli in this month.
he sixth month, commencing on May 13th, was called Etzalqualiztli. It was symbolized by a figure of Tlaloc, and ceremonies took place in honour of the Tlaloque. Aquatic plants were gathered by the priests for the manufacture of mats on which the offerings were placed in the shape of small balls of flour-paste; great care was necessary in setting out the latter, since if one rolled, the movement was taken as a sign that the officiating priest had infringed some law, and he was severely punished. When the priests set out to gather the reeds, they were permitted by custom to rob any passer-by whom they might meet; they joined in a ceremonial bath in the lake, imitating the motions and cries of aquatic birds, and finally offered a number of human victims who were adorned in the dress and ornaments of the rain-gods. During these ceremonies severe punishment was inflicted upon priests who had broken any ceremonial rule during the year.
In Tecuiluitontli, the seventh month (June 2nd), typified by the figure of Uixtociuatl, the festival of
