The relations, are a copy of the Mexican History in Nahuatl (by Chimalpahin himself, written before the first ones) so the information does not differ. In his relations, there are attempts to project and insert his history in a broader chronological framework, hence also in the work of Chimalpahin parallels of events are established between America and Europe, this also causes the Mexica chronology to extend into the past towards even more remote times and most of the inconsistencies arise.(Hernández Maciel 2019). Hernández Maciel, Francisco Jesús (2019). ¿Se equivocó Chimalpahin? La manera indígena de contar el tiempo [Was Chimalpahin wrong? The indigenous way of counting time] (in Spanish). Guadalajara, México: Estudios cronológicos.
Originally there were seven Cuauhtlahtohqueh, but in the attempt at a kind of "insertion or appropriation of the history of the region" the Mexica established a mathematical model of government intimately linked to (and used) of the Toltec, the binomial of nine (9).
It was eventually standardized to nine cuauhtlahtohqueh, which explains the symbolism of the anthroponyms of the cuauhtlahtohqueh from the third to the fifth, which, according to the Memorial of Colhuacan complemented on this occasion by the Diary give us to understand that they are "filler":
Citlallitzin: 'venerable star' (1219–1234),
Tzimpantzin: 'venerable standard-bearer' (1234–1235) and
Tlazohtzin: 'venerable appreciated' (1235–1239). (Hernández Maciel 2019, p. 1). Hernández Maciel, Francisco Jesús (2019). ¿Se equivocó Chimalpahin? La manera indígena de contar el tiempo [Was Chimalpahin wrong? The indigenous way of counting time] (in Spanish). Guadalajara, México: Estudios cronológicos.
