This element featuring the divine force, Ehecatl, has been carved from the compound place name Ecatl Icuapechco. This component of the place name is a bird-like head with a red beak (what some sources describe as a duck bill, but Nahuas may have perceived as a blowing device), a large red protrusion above the beak, possibly a purple beard below the beak, a turquoise head, and a large white eye. The head is shown in profile, looking to the viewer's left.
Ehecatl is a noun in Nahuatl that means wind, and the word was also a proper name for the deity of the wind. In turn this deity was an aspect of the creator (with Quetzalcoatl associations) and with the night. This representation of Ehecatl (which was also a name borne by some humans, given that it was a day sign in the calendar), was apparently how humans saw the deity associated with the wind. The second sun on the Aztec sun stone has a much more elaborate representation of the wind; this epoch was ruled by Quetzalcoatl. The second sun was destroyed by hurricanes and the people were turned into monkeys. For other images of Ehecatl and more information about his shape and that of Quetzalcoatl, see Mexicolore. One of the pre-Columbian statues devoted to the wind gives him a monkey's body but the same buccal mask (large point above the mouth or beak) as we see in this glyph. A type of hummingbird has the name ecahuitzilin, which shows another possible connection between the divine force associated with the wind and birds. But the ecahuitzilin seems to have coloring that is different from the visual in this glyph. Some humans had the name Ecatl or Ehecatl, which could sometimes feature this representation of the divinity. The orthography for so many glyphs featuring what we would interpret to be Ehecatl (wind) only have glosses for Ecatl (breath, air); perhaps the reduplication was barely audible in everyday speech.
Gabrielle Vail and Christine Hernández (Re-Creating Primordial Time, 2013, ) describe Ehecatl as the wind aspect of Quetzalcoatl, and they note that Ehecatl "wears a buccal (duck) mask through which to blow wind." That the "beak" may have been perceived as a blowing device is supported by the glyph for Pitztli (below).
c. 1541, but by 1553 at the latest
Nahui Ehecatl. A panel on the Altar de los Cuatro Soles, Museo Nacional de Antropología e Historia, Salón Mexica. Photograph by Robert Haskett, 14 February, 2023.
eca(tl), air, breath, https://nahuatl.wired-humanities.org/content/ecatl
eheca(tl), wind, wind deity, https://nahuatl.wired-humanities.org/content/ehecatl
Codex Mendoza, folio 12 recto, https://digital.bodleian.ox.ac.uk/objects/2fea788e-2aa2-4f08-b6d9-648c00..., image 34 of 188.
The Bodleian Libraries, University of Oxford, hold the original manuscript, the MS. Arch. Selden. A. 1. This image is published here under the UK Creative Commons, “Attribution-NonCommercial-ShareAlike 3.0 License” (CC-BY-NC-SA 3.0).