cemilhuitlapohualli.

quimatia in tlein cemilhuitonalpohualiztli ipan tlacatia ynpilhuā quichihuaya yc quintonaltlapohuiliaya cecenyaca = they thought that the calculation of the days on which their children were born and they begot them was in order to foretell each one's fortune. (central Mexico, early seventeenth century)
Codex Chimalpahin: Society and Politics in Mexico Tenochtitlan, Tlatelolco, Culhuacan, and Other Nahuatl Altepetl in Central Mexico; The Nahuatl and Spanish Annals and Accounts Collected and Recorded by don Domingo de San Antón Muñón Chimalpahin Quauhtlehuanitzin, eds. and transl. Arthur J. O. Anderson and Susan Schroeder (Norman: University of Oklahoma Press, 1997), vol. 2, 118–119.

çan oqu iuhqui ayemo niman yhuan quihuicaltiaya in Tonalle cemilhuitlapohualli ca macuilpohualilhuitl ipan macuililhuitl yn amo tonalle cecemilhuitl, auh ca çan oc mixcahuaya yn inmetz huehuetque ynic tlapohuaya, auh ca quin ompa ipan conpehualtiaya yn oncemilhuitonalpohualliz. yn ipan yc cemilhuitl ompehua christiano Metztlapohualli Mayo. ynic omonehnehuilli oncan ī yn oquinamiquico. = But they did not yet make [the month count] correspond to the count of each of the day signs, for there were one hundred and five days each of which had no day sign, and these months of the ancestors were still neglected when they made their calculations. But they began their count of the day signs later on; it started on the first day of May in the Christian month count. Thus they were adjusted where they came together. (central Mexico, early seventeenth century)
Codex Chimalpahin: Society and Politics in Mexico Tenochtitlan, Tlatelolco, Culhuacan, and Other Nahuatl Altepetl in Central Mexico; The Nahuatl and Spanish Annals and Accounts Collected and Recorded by don Domingo de San Antón Muñón Chimalpahin Quauhtlehuanitzin, eds. and transl. Arthur J. O. Anderson and Susan Schroeder (Norman: University of Oklahoma Press, 1997), vol. 2, 118–119.

Auh in iehoantin tonalpouhque: achto vel ic tlatlanja, in quenman vel otlacat piltontli: in cujx aiamo vel iooalnepantla: ic itech qujpoaia in tonalli, î cemjlvitlapoali, in oqujz. Auh intla oqujz iooalnepantla, tlacatia: itech qujpoaia in tonalli, î cemjlvitlapoalli, in oallatoqujlia: auh intla vel iooalli ixelivian tlacatia: necoc qujpoaia in tonalli. Auh njman qujttaia in jmamux: vncan qujttaia, in quenamj imaceoal piltontli: in cujx qualli, in cujx noҫo amo: in juh catca itoloca î cemjlvitlapoalli: in jpan otlacat = But these soothsayers first inquired carefully exactly when the baby was born. If it was perhaps not yet exactly midnight, then they assigned the day to the day sign which had passed. But if he had been born when midnight had passed, they assigned the day to the day sign which followed. And if he had been born exactly at the division of the night, they assigned the day to both [day signs]. And then they looked at their books; there they saw the sort of merit of the baby, perhaps good, or perhaps not, according as was the mandate of the day sign on which he was born (central Mexico, sixteenth century)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 6 -- Rhetoric and Moral Philosophy, No. 14, Part 7, eds. and transl. Arthur J. O. Anderson and Charles E. Dibble (Santa Fe and Salt Lake City: School of American Research and the University of Utah, 1961), 197.

Niman qujtta, qujçoa in jtlil, in jltapal: in iehoatl tonalpouhquj, qujtta î cemjlhvitlapoalli = Then he looked at, he opened out the writings. The soothsayer studied the day signs (central Mexico, sixteenth century)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 6 -- Rhetoric and Moral Philosophy, No. 14, Part 7, eds. and transl. Arthur J. O. Anderson and Charles E. Dibble (Santa Fe and Salt Lake City: School of American Research and the University of Utah, 1961), 197.