tour of certain temples, and the sacrifice which terminated the festival was accompanied by music.
In the sixteenth month, Atemoztli (November 29th), the first rains usually appeared in the mountains (according to Sahagun, but see footnote on p. 65), and sacrifices were offered to Tlaloc, who appears as the symbol. Figures of the mountain-gods were made from meal-paste, and these were "sacrificed" with a weaver's sword.
The seventeenth month, Tititl (December 19th), was symbolized by a figure of Ilamatecutli, whose representative, a woman, was sacrificed in the ordinary way in the temple of Uitzilopochtli, though her head was immediately removed, and carried by the officiating priest in the ceremonial dance which followed.
The last month, Izcalli (January 8th), was dedicated to Xiuhtecutli, whose portrait appears as emblem. Various land and water animals were captured by children and young men, who gave them to the officiating priest to cast into the sacrificial fire before the god. Human sacrifice was offered only every fourth year, and the ears of children born in the interval were pierced in the presence of the god.
The remaining five days of the year, called Nemontemi, were regarded as extremely unfortunate. No work was done, and the people went out as little as possible, for an evil omen encountered during this period was regarded as doubly unlucky. In particular every attempt was made to avoid quarrelling and dispute, and the time was one of general inaction.
The feasts of the solar calendar have been detailed at some length in order to give an idea of the nature of Mexican religious practice, and to show to what an extent religious observances entered into the life of the people. Those who desire fuller particulars will find them in Sahagun's great work. Space forbids a description of the various ceremonies relating to certain in-
