The people started repairing temples and their houses that they had ruined in expectation of the end of the world the following morning. They'd to make utensils and new furniture, too. They observed by burning prisoners for sacrifices to the gods, eating specific foods, and making themselves bleed from the fleshy portions of their bodies. The celebration thanked the gods for not ending their world and their way of life. This narrative illustrates a major point about Mexican Indian culture: its focus on the Aztec Calendar. Place even more powerfully, it shows the development of a society around the beliefs and world views featured in this twelve foot, twenty ton calendar stone that inhabited the altar of the Temple of the Sun. The Aztec Calendar Stone symbolizes the Aztecs? Notion of the universe. On its most basic level, it functioned as an agricultural map which signaled reap and when to plant crops, and when to hold festivals for the gods who regulated the components. On a deeper level, this agricultural worship, imbedded in the symbols of the Aztec Calendar, belied anxieties and beliefs about the natural world in which they lived, the gods who commanded that world, and their efforts through ritual and worship to communicate with those gods, and so gain control over their environment. As with any simple folks, the Aztecs needed to spell out the natural phenomena which encompassed them. The natural phenomena were often credited to the gods? behavior and actions. Thus in prehistoric times the people made monuments and idols to appeal to and appease the gods, and thus control the natural world. The PreColumbian individuals took idol worship one step further by attempting to regulate their lives in obeisance to their gods (the natural phenomena). Their efforts led to the fabrication of a calendar, based on straightforward astronomy and the seasonal changes. The Aztec Calendar was invented maybe in the Eleventh Century A.D. Historians are not quite certain where it originated. Thompson?s novel Mexico Before Cortez states that there existed many calendars in Mesoamerica of which only the Aztec and also the Mayan survived. There are lots of similarities among the fragments of these other calendars, like the names for the days, particular vacations, and gods that are certain. Two significant points from Thompson?s novel highlight the problem of where the Calendar Stone originated. One conceivable explanation is that Quetzalcoatl brought the calendar from the Yucatan to the Aztecs. As there are day signs using animals which were not indigenous to the area, and, the calendar likely did not come from the tableland area. Such animals comprise the howling monkey, ocelot, signal of the day Ocelotl the signal for the day Ozomatli; and also the blue iguana, hint of the day Quetzpalin.