In Aztec mythology, the god NanÃÂhuÃÂtzin or NanÃÂhuÃÂtl (or Nanauatzin, the suffix -tzin implies respect or familiarity; ), the most humble of the gods, sacrificed himself in fire so that he would continue to shine on Earth as the Sun, thus becoming the solar deity. NanÃÂhuÃÂtzin means "full of sores." According to a translation of the Histoyre du Mechique, NanÃÂhuÃÂtzin is the son of êtzpÃÂpÃÂlà Âtl and Cozcamiauh or Tonantzin, but was adopted by Piltzintecuhtli and Xà Âchiquetzal. In the Codex Borgia, NanÃÂhuÃÂtzin is represented as a man emerging from a fire. This was originally interpreted as an illustration of cannibalism. He is probably an aspect of Xolotl.
The Aztecs had various myths about the creation, and NanÃÂhuÃÂtzin participates in several. In the legend of Quetzalcà ÂÃÂtl, NanÃÂhuÃÂtzin helps Quetzalcà ÂÃÂtl to obtain the first grains, which will be the food of humankind. In Aztec mythology, the universe is not considered permanent or everlasting, but rather subject to death, like any living creature. However, even as it dies, the universe is reborn into a new age, or "Sun." NanÃÂhuÃÂtzin is best known from the legend of the Five Suns as related by Bernardino de Sahagún.
In this legend, which forms the basis for most Nahua myths, there were four creations. In each one, one god has taken on the task of serving as the sun: Tezcatlipoca, Quetzalcà ÂÃÂtl, Tlaloc, and Chalchiuhtlicue. Each age ended because the gods were not satisfied with the humans they had created. Finally, Quetzalcà ÂÃÂtl, with the aid of Xolotl, retrieves the sacred bones of their ancestors, mixes them with corn and his own blood, and manages to make acceptable human beings. However, no other god wants the task of being the Sun.
The gods decide that the fifth, and possibly last, sun must offer up his life as a sacrifice in fire. Two gods are chosen: TÃÂcciztÃÂcatl and NanÃÂhuÃÂtzin. The former is chosen to serve as the Sun because he is wealthy and strong, while the latter will serve as the Moon because he is poor and ill. TÃÂcciztÃÂcatl, who is proud, sees his impending sacrifice and transformation as an opportunity to gain immortality. The humble NanÃÂhuÃÂtzin accepts because he sees it as his duty. During the days leading up to the sacrifice, both gods undergo purification. TÃÂcciztÃÂcatl makes offerings of rich gifts and coral. NanÃÂhuÃÂtzin offers his blood and performs acts of penance.
The gods prepare a large bonfire that burns for four days, and construct a platform high above it from which the two chosen gods must leap into the flames. On the appointed day, TÃÂcciztÃÂcatl and NanÃÂhuÃÂtzin seat themselves upon the platform, awaiting the moment of sacrifice. The gods call upon TÃÂcciztÃÂcatl to immolate himself first. After four attempts to throw himself onto the pyre, which is giving off extremely strong heat by this time, his courage fails him and he desists. Disgusted at TÃÂcciztÃÂcatl's cowardice, the gods call upon NanÃÂhuÃÂtzin, who rises from his seat and steps calmly to the edge of the platform. Closing his eyes, he leaps from the edge, landing in the very center of the fire. His pride wounded upon seeing that NanÃÂhuÃÂtzin had the courage that he lacked, TÃÂcciztÃÂcatl jumped upon the burning pyre after him.
Nothing happens at first, but eventually two suns appear in the sky. One of the gods, angry over TÃÂcciztÃÂcatl's lack of courage, takes a rabbit and throws it in TÃÂcciztÃÂcatl's face, causing him to lose his brilliance. TÃÂcciztÃÂcatl thus becomes the moon, which bears the impression of a rabbit to this very day. Yet the Sun remains unmoving in the sky, parching and burning all the ground beneath. Finally, the gods realize that they, too, must allow themselves to be sacrificed so that human beings may live. They present themselves to Ehecatl, who offers them up one by one. Then, with the powerful wind that arises as a result of their sacrifice, Ehecatl makes the Sun move through the sky, nourishing the earth rather than scorching it.
A close relationship between Xolotl and NanÃÂhuÃÂtzin exists. Xolotl is probably identical with NanÃÂhuÃÂtl. Seler characterizes NanÃÂhuÃÂtzin ("Little Pustule-Covered One"), who is deformed by syphilis, as an aspect of Xolotl in his capacity as god of monsters, deforming diseases, and deformities. The syphilitic god NanÃÂhuÃÂtzin is an avatar of Xolotl.
The fifth sun is identified with Tà Ânatiuh. NanÃÂhuÃÂtzin was the youngest of three boys and a girl named Xà ÂchicihuÃÂtl, who had emerged from the fruit of the Mesoamerican calabash (Crescentia cujete), which in turn had grown from the head of a woman who had flown into the night while her body slept. (The head attached itself to a startled deer, and the deer leapt into a canyon, there planting the head in the ground.) NanÃÂhuÃÂtzin and his siblings were raised by Tlantepozilamatl "Old Woman of the Metal Teeth", a deity associated with the tzitzimëmeh, until she gave some food to her lover that they had obtained. The siblings proceeded to butcher that lover and, calling it venison, fed his body to the old woman, then killed her. The siblings discovered that the world's supply of maize was concealed within a mountain, known only to a bird that fed on that stock. Where his siblings had failed, NanÃÂhuÃÂtzin succeeded in opening the mountain, but in doing so, was himself trapped within.