so many other solar deities, he only died to live and to return again. Before identifying him with the sun, it may be remarked that the Aztec feast of the return of the gods was celebrated in the twelfth month, and the paste sacrifice of Huitzilopochtli was in the fifteenth.
There were eighteen months in the Aztec year, and the year began on the 2d of February. The return of the gods was, therefore, in September, and the paste sacrifice of Huitzilopochtli in December. Clearly the god who dies in the winter solstice cannot be thought to "return" late in September. Huitzilopochtli had another feast on the first day of the ninth month, that is, between June and July, when much use was made of floral decorations, and "they offered him the first flowers of the year," although flowers were used two months earlier, in the seventh month and in the fourth month.[1] But the Mexican calendar is hard to deal with. Müller places the feasts of Huitzilopochtli in the middle of May, the middle of August, and the middle of December.[2] Müller combines his facts with a legend which made Huitzilopochtli to be the son of the goddess of vegetation. J. G. Müller's whole argument is learned and acute, but errs probably in attempting to extract a consecutive symbolical sense out of the chaos of myth. Thus he writes: "When the myth makes the god the son of the mother of plants, it divides his essence from that of his mother, and thus Huitzilopochtli, however closely akin to the plant world, is not the plant world
