Plates 15,16,17 top. detail paintungs for sets of 4 day figures.

Presenting descriptions of these plates. I still have no reading of the detail paintings.

These 20 detail pictures have similarity in groups of five. Each five figures are associated with a complete set of 20 icons; four icons accompany each detail picture.

The first set of five, starting at the bottom right picture, illustrates a piercing of a smaller figure. The center of this set has Miquitzli as the figure performing the piercing.

The second set of five, proceeding clockwise and then to the next row above, show presentations of the smaller figures. The center of this set also has Miquitzli as the figure performing the piercing.

The third set of five, proceeding as before, shows an attachment to the smaller figure which possibly represents an umbilical cord.

The fourth set of five pictures are females nursing the smaller figures, with notable exception of the center figure showing Miquitzli in a bloody confrontaton with a female figure.

Plate 14, nine icons with elaborated picture.

I cannot yet provide a reading of this painting.

It is notable that the death head, indicating Miquitzlia accompanies the icon Snake at the midpoint, or center, of the detail pictures.

Plates 9, 10, 11, 12.13.14, re the 20 icons

I still cannot present a reading of these paintings.

Each of these plates demonstrates a detailed picture associated with one of the 20 icons. The detailed figure with Ehecatl on Plate 9 has the same face as the icon itself. Plate 10 contains the only three detailed figures that are not on decorated seats which would indicate ruling personages..

How are the different "tribes" (for want of a better word) - Olmec, Toltec, Maya, Inca, etc. - related?

Nahuatl dialects Totally Explained

Mirellle ashed the question used as a title.

The question is not quickly answered in detail. My reading from several books on my shelves has produced the following summary. Some of this is simply my assumption in order to produce a simplified answer.

All ethnic groups are descended from the same original peoples who crossed from Siberia to Alaska during low periods of ice as geology changed. There were probably some migrants across the Pacific who brought some cultural influence. Two major populations arrived into central Mexico; one via central valley (deserts ) from SW side, another through Mississippi river to Gulf coast. The desert people remained uncivilized as the gulf people became the first civilization, Olmec, along the coast now called Veracruz. The populations merged and moved through much of the region forming Maya and Chichimeca ( uncivilized nomads ) groups. Traders moved continuously between the groups and culture diffused. Teotihuacan and then Toltec and then Aztec emerged in central valley, with trade continuing.

The 260 day ritual calendar was in cultural records of all groups. It was extended to agree with an agricultural calendar of 365 days by slightly different methods in central valley cultures and southern, Maya, groups.

I have been concentrating on a study of the calendar that survived in Codex Borgia. There are other studies of extensions fro other sources but all known calendars include the ritual calendar of 260 days. I have not yet discovered any original manuscripts which can be read from the original writers in the Maya group of cultures.

There was an elaborate priesthood who learned to predict lunar and solar eclipses as well as changes in position of Venus. In my opinino, they used their scientific knowledge to mislead the gullible through astrological fortune telling.

This is a brief answer. You are welcome to join the search for original documentation and direct interpretation of the mysteries that were not recorded. Those were a people with advanced intelligence and most of their documentation was destroyed.

Plate 27 showing 365 days in each of the first four solar years of 52 year cycle.

( revised 29 April 2008)

(Click to enlarge image)

This plate illustrates the first four leap years as they are counted in the ritual calendar with a modification to synchronize with the agricultural cycles.

The bottom right section shows the start of a leap year at 1 Cipactli. The next five quadricenas include 260 days ending at 1 Coatl. Two more quadricenas, 104 days, end at 1 Reed. Seven rows of quadricenas have been counted making an elapsed count of 364 days

At this point the early astronomers inserted another day to corrrespond with the solar year, to continue at 1 Mizquitli as demonstrated on Plate 27 in the upper right quadrant. Many years must have expired to allow an observation that seven ritual years needed another day to keep the cycles synchronized.

A new starting point is established in column 2 and a new number 1 is assigned to 1 Mizquitli to start the second year. The next cycle of 7 quadricenas ends at 1 Tecpatl. Another day is added and the new begins at 1 Ozomatli. This solar year ends in similar fashion at 1 Calli.

An added day starts the next solar year at 1 Tochtli. and ends at 1 Cozcacauhtli.

Remember that 10 Movement indicated an endless repetition of day names.

This pattern continues until the completion of a 52 year cycle with a new appearance of 1 Cipactli. 365 icons have been counted in 52 years, yielding a total numbers of days 365x52=18980. This is only missing 13 leapyear days in the modern count of one extra day each 4 years that are called leap years.

The appearance of water in the paintings each of the four year quadrants is an indication that these were agricultural years. Some of the repetitions of a ritual calendar would not have equal likelihood of water and would not be expected to provide equal water supply. This indicates a sort of divination which can be read from Codex Borgia but there is no indication of which year will have water.

Interpretation of this painting:

A cycle of 52 years is completed in 18980 days which is only missing the 13 days added by leap years in the calendar used in modern times. It is probable that continued observation of agricltural cycles would have prompted the early Mexican astronomers to add another day every four cycles of seven quadricenas, every 32 quadricenas.

Plate 25, Day of 10 Movement.

(edited 24 April 2008)

(Click image for enlarged view)

I still hope to find an explanation of the count of extra days that are required to keep the day count coordinated with the agricultural, solar, and astronomical cycle.

Plate 25 is interesting after I accept the interpretation offered in the commentary by Diaz and Rodgers. They interpret the dots in the center square as being the name of the day 10 Ollin in the ritual calendar.

I used the "table of contents" in the four double plates 1-8 to find 10 Ollin which shows its position just before the end of a ritual calendar in the last trecena of Plate 8. There is a footprint on this square which indicates travel to the left. The next three icons of this last trecena are arranged on the arms of Plate 25 in a counter-clockwise direction to finish qAtl and the fourth square holds the icon of the first day of qCipactli. Then the 16 icons of a new ritual year fill the next arm counter-clockwise on the four arms. These icons can be placed in the first 16 columns of qCipactli. This finishes a count into the first quadrecena of the following ritual year and clearly provides a teaching tool to show that the calendar repeats without end.

Plate 25 and Plate 8 are clearly an explanation of how to continue the day count into a new ritual year. Twenty days have passed, the final four days of a ritual year and 16 days of a new ritual year. Each occurance of qOllin will show the continuation to qCpactli.

Interpreting this figure:

The five Quadricenas are repeated in an encless list of identical sets of five quadricenas.

More comments on organiztion of the Plates.

I have perused many of the plates in an attempt to understand the complex arrangements of icons and more complex paintings. The number 13, or number of lunar cycles per solar year is an intimate part of the tonalpohualli illustrated in figures 1 thrigh 8..

I decided to think of the bottom row of squares in figures 1 thru 8 as being a matrix used to hold a stone marker which is advanced one square to the left at the time of a new moon. This requires the stone to be moved to the second row, the next line of rows above, after four years. How can the extra day be added to account for the extra time required to maintain a count of coordinated agricultural, solar, cycles?

I will answeer this question when it becomes apparent to me. I assume that there have been hundreds of years of stellar observations before this codex was recorded. This is evident because of the diligent organization which must have required a long recorded count of moons, solar cycles, and probably stellar cycles.