ithualli.

See an image that represents ithualli in the Visual Lexicon of Aztec Hieroglyphs, ed. Stephanie Wood (Eugene, Ore.: Wired Humanities, 2020-present).

in calpolli ythualco yn calli = the house at the calpulli courtyard (Tlaxcala, 1566)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 1, 50–51.

inonpa ythualco capilla onpacah altar = there [at the] patio chapel there is [an] altar (Tula, 1570)
John Frederick Schwaller, "Constitution of the Cofradía del Santíssimo Sacramento of Tula, Hidalgo, 1570," Estudios de Cultura Náhuatl 19 (1989), 234–235.

quiahuatl ithualli, "entrance + patio = household"
See Sell's comments in Bartolomé de Alva, A Guide to Confession Large and Small in the Mexican Language, 1634, eds. Barry D. Sell and John Frederick Schwaller, with Lu Ann Homza (Norman: University of Oklahoma Press, 1999), 22.

ioan naoatilo in jxqujchtin pipilti, injc cenqujçaqujuj in jitoalco vitzilopuchtli = and all the noblemen were commanded then to come to assemble in the courtyard of the Temple of Uitzilopochtli (central Mexico, sixteenth century)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 8 -- Kings and Lords, no. 14, Part IX, 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, 1951), 61.

concui in tlemaitl, nauhcampa coniiaoa in ithoalco, çatepan contema tlexicco, inic otlenamacoc copalli = They grasped this incense ladle, and raised it in dedication to the four directions in the courtyard. Then they cast it into the hearth. Thus was incense offered. (central Mexico, sixteenth century)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 7 -- The Sun, Moon, and Stars, and the Binding of the Venus, No. 14, Part VIII, 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), 31.

xuchiquaujtl momanaia, in tecpan itoalco, inezca catca:ca maçeoaz in tlatoanj, = There were flowering trees, which where to be seen in the palace courtyard; for it was the ruler who was to dance. (central Mexico, sixteenth century)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 8 -- Kings and Lords, no. 14, Part IX, 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, 1951), 28.

yn ithualco icac ça no necoc ce matl = the patio is also one braza square (Coyoacan, 1568)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 11, 90–91.

Teuitoalco = Teoithualco [Divine Courtyard, Courtyard of the Gods, temple courtyard] (Mexico City, sixteenth century)
James Lockhart, We People Here: Nahuatl Accounts of the Conquest of Mexico, Repertorium Columbianum v. 1 (Los Angeles: UCLA Center for Medieval and Renaissance Studies, 1993), 132.

tlatotoca, netlalolo, vmpa, itztiova in teuitoalco, inic vmpa necocololoz = everyone ran and scurried in the direction of the temple courtyard for the snake-dancing there. (Mexico City, sixteenth century)
James Lockhart, We People Here: Nahuatl Accounts of the Conquest of Mexico, Repertorium Columbianum v. 1 (Los Angeles: UCLA Center for Medieval and Renaissance Studies, 1993), 130.

yc mopiyaz yn ithualli quiyauatl = so the patio and door will be kept
Presumably metaphorical: so that the family will keep the symbols of its identity. The Spanish translation goes much further: las tierras y sementeras las dexe en mi casa para [sic] se guarden y tengan en el calpul grande donde se juntan los teyxihuas. (Tlaxcala, 1566)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 1, 50–51.

Can be possessed without an obvious possessor prefix: ithual, ithualtzin.
Teresa Rojas Rabiela, Elsa Leticia Rea López, and Constantino Medina Lima, Vidas y bienes olvidados: testamentos indígenas novohispanos, 531.

cenca cui tlaviltiloya in tepilhuã ŷ aço civa anoço oquichtin ŷ cã inchachã yn imitvalco = Great care was taken to see that the children, girls or boys, swept the courtyards of their homes
Fray Bernardino de Sahagún, Primeros Memoriales, ed. Thelma D. Sullivan, et al. (Norman: University of Oklahoma Press, 1997), 75.

ytvalli = courtyard (one of the elements found in the houses of the "devils" according to Sahagún)
Fray Bernardino de Sahagún, Primeros Memoriales, ed. Thelma D. Sullivan, et al. (Norman: University of Oklahoma Press, 1997), 120.

teopan ithualco = the churchyard
Miriam Melton-Villanueva, The Aztecs at Independence: Nahua Culture Makers in Central Mexico, 1799–1832 (Tucson: University of Arizona Press, 2016), 94.
in oacique itoalnepantla: niman ie ic copaltemalo in tlêquazco = When they arrived in the middle of the courtyard, thereupon copal was cast in the hearth. (16th century, Mexico City)
Fray Bernardino de Sahagún, Florentine Codex, Book 9—The Merchants, trans. Charles E. Dubble and Arthur J.O. Anderson (Santa Fe, New Mexico; The School of American Research and the University of Utah, 1959), 5.
ithuallo, ituallo, ytuallo, itualo, ytualo = in the patio

nauhtetl yn calli ytuallo mochities yn mochi = tengo cuatro casas, seguidas unas con otras (Tulancingo, México, 1577)
Vidas y bienes olvidados: Testamentos indígenas novohispanos, vol. 2, Testamentos en náhuatl y castellano del siglo XVI, eds., Teresa Rojas Rabiela, Elsa Leticia Rea López, Constantino Medina Lima (Mexico: Consejo Nacional de Ciencias Tecnología, 1999), 184–185.

ynocal yn ocan nihuetztoc tonatiuh ycalaquiyanpa ytzticac yoan yn totecuiyo oncan monoltitoc yuan yn ithoallo yuan yn ompa hoalcallacohoa monamacaz = mi casa donde al presente estoy echado y enfermo, que tiene la frontera hacia el poniente y adonde están la imágenes, con el patio y la entrada de ello, se venda (San Juan Xihuitonco, México, 1576)
Vidas y bienes olvidados: Testamentos indígenas novohispanos, vol. 2, Testamentos en náhuatl y castellano del siglo XVI, eds., Teresa Rojas Rabiela, Elsa Leticia Rea López, Constantino Medina Lima (Mexico: Consejo Nacional de Ciencias Tecnología, 1999), 180–181.

yhua yquac yecauhque toteopacaltzintzintin nauhca teopan yhtualco tlanacazco = Y entonces se terminaron las cuatro capillas pozas en las esquinas del atrio. (Tlaxcala, 1662–1692)
Juan Buenaventura Zapata y Mendoza, Historia cronológica de la Noble Ciudad de Tlaxcala, transcripción paleográfica, traducción, presentación y notas por Luis Reyes García y Andrea Martínez Baracs (Tlaxcala y México: Universidad Autónoma de Tlaxcala, Secretaría de Extensión Universitaria y Difusión Cultural, y Centro de Investigaciones y Estudios Superiores en Antropología Social, 1995), 156–157.

yn teopan Sancta Barbara ythualco = en la iglesia de Santa Bárbara, en el patio (Santa Bárbara Tamasolco, 1593)
Vidas y bienes olvidados: Testamentos indígenas novohispanos, vol. 1, Testamentos en castellano del siglo XVI y en náhuatl y castellano de Ocotelulco de los siglos XVI y XVII, eds. Teresa Rojas Rabiela, Elsa Leticia Rea López, y Constantino Medina Lima (Mexico: CIESAS, 1999), 208-209.

yhuan quichipauh retablo ocan tlaco quimoquechili totlaçonatzin Huadalupe cermo mochiuh yhua tlayahualuluc teopan y tiuhhualco = Y limpió el retablo, en cuya parte central colocó a nuestra amada madre de Guadalupe. Se hizo sermón y procesión en el atrio del templo (Tlaxcala, 1662–1692)
Juan Buenaventura Zapata y Mendoza, Historia cronológica de la Noble Ciudad de Tlaxcala, transcripción paleográfica, traducción, presentación y notas por Luis Reyes García y Andrea Martínez Baracs (Tlaxcala y México: Universidad Autónoma de Tlaxcala, Secretaría de Extensión Universitaria y Difusión Cultural, y Centro de Investigaciones y Estudios Superiores en Antropología Social, 1995), 336-337.