ocelotl.

Fernando Horcasitas explains that dances in Nahua pueblos often carry the name "tecuani" in Nahuatl or "tigre" in Spanish, but the animal of reference, originally, was the ocelotl. Sixteenth-century scholars who described the pre-Columbian calendars used the term "tigre" to translate "ocelotl," too.
Fernando Horcasitas, "La Danza de los Tecuanes," Estudios de Cultura Náhuatl 14 (1980), 239–286, see especially p. 253.

ce ozelotl ycxitlan = ce: o:ce:lo:tl i:cxitlan = a jaguar at his feet (Tlaxcala, ca. 1600) [ce ocelotl icxitlan] Anónimo mexicano, ed. Richley H. Crapo and Bonnie Glass-Coffin (Logan, UT: Utah State University Press, 2005), 20.

quitzonaya yn tepo naz tlí- Yhuá cololí; cuauh coyolím, yhuá hoccequine Yaotlatquítl ycamiec tzatziliztli, tla huelecayo tíca cayȗh, Ozelomê mimiztín = quitzonaya in tepona:ztli i:hua:n cololi, cuauhcoyolin, i:hua:n oc cequi:ne ya:o:tlatquitl i:ca miec tzahtziliztli, tlahue:lehcayo:tica ca iuh o:celo: meh, mimi:ztin = they beat the lateral log drum and trumpets, wooden bells, along with other war property, with much furious shouting, like coyotes, jaguars, and mountain lions. (Tlaxcala, ca. 1600)
Anónimo mexicano, ed. Richley H. Crapo and Bonnie Glass-Coffin (Logan, UT: Utah State University Press, 2005), 39.

vcelueoaicpali (oceloehuaicpalli) = Jaguar skin seat (central Mexico, sixteenth century) Fray Bernardino de Sahagún, Primeros Memoriales, ed. Thelma D. Sullivan, et al. (Norman: University of Oklahoma Press, 1997), 209.

In the ongoing discussion of cat terms Kier Salmon brings up the subject of Nahuatl *ocelotl*. The latter (*o:ce:lo:tl*) is actually 'jaguar' par excellence, whereas *tla'coo:ce:lo:tl *(literally, 'semi-jaguar') is 'ocelot'. I have no idea why Dibble and Anderson (or Anderson and Dibble) decided to continue translating plain *o:ce:lo:tl* simply as 'ocelot', which is quite a misleading definition. The zoologist they consulted, Stephen Durrant, recommended 'jaguar' over their 'ocelot' (Florentine Codex, Bk. 11, 1963, p. 1, fn. 2), but they stuck to their translation. As a result, they rendered both *o:ce:lo:tl* and *tla'coo:ce:lo:tl* as "ocelot". The indigenous consultants for the Florentine Codex descriptions, however, clearly regarded the *tla'coo:ce:lo:tl*, which they also named the * tla'comiztli* ('semi-puma'), as a separate animal, not merely a different kind of *o:ce:lo:tl*, as the following passage (FC 11: 3) implies: , translated by Dibble and Anderson as "OCELOT Also they name it *tlacomiztli*. It is small, squat, rather long, the same as a Castilian cat; ashen, whitish, varicolored -- varicolored like an ocelot, blotched with black". The significant translational oddity here is the comparison: "OCELOT [...] small, [...], the same as a Castilian cat, [...] -- varicolored like an *ocelot*". Clearly, 'OCELOT [...] -- varicolored like a *jaguar*' would be a better fit. We don't know whether Aztec *o'o:ce:lo'* only wore jaguar skins, or whether some of them were running around in ocelot uniforms. The evidence strongly favours a primary association with jaguars, for cultic, cosmological and ideological reasons. Thus, for practical purposes, the translation "jaguar warriors" is still okay. Gordon Whittaker, Aztlan Listserv posting, Feb. 25, 2012.

Nohmatca nehhuātl NiNāhualocēlōtl = It is I in person. I am Nahualli-jaguar. (Atenango, between Mexico City and Acapulco, 1629)
Hernando Ruiz de Alarcón, Treatise on the Heathen Superstitions That Today Live Among the Indians Native to This New Spain, 1629, eds. and transl. J. Richard Andrews and Ross Hassig (Norman and London: University of Oklahoma Press, 1984), 108.

quimonpehualtique yn ocellome castillan = they sent two jaguars off to Spain (central Mexico, early seventeenth century)
Annals of His Time: Don Domingo de San Antón Muñón Chimalpahin Quauhtlehuanitzin, James Lockhart, Susan Schroeder, and Doris Namala, eds. and transl. (Stanford: Stanford University Press, 2006), 38–39.

ocelotl = Jaguar (a name given to a child) (central Mexico, sixteenth century) Fray Bernardino de Sahagún, Primeros Memoriales, ed. Thelma D. Sullivan, et al. (Norman: University of Oklahoma Press, 1997), 254. yn tiquauhtli in toçelutl = you jaguars, you eagles (central Mexico, sixteenth century) Fray Bernardino de Sahagún, Primeros Memoriales, ed. Thelma D. Sullivan, et al. (Norman: University of Oklahoma Press, 1997), 242. oceloehuatilmahtli = jaguar skin cape (central Mexico, sixteenth century) Justyna Olko, Turquoise Diadems and Staffs of Office: Elite Costume and Insignia of Power in Aztec and Early Colonial Mexico (Warsaw: Polish Society for Latin American Studies and Centre for Studies on the Classical Tradition, University of Warsaw, 2005), 196. An quaauhnenelihui oceloihcuiliuhtimanique in tepilhuā ayahue maça yicxochiuh [read yeixochiuh] onchichinalo = Ah, these princes are scattered as eagles, painted as jaguars. Let these incense-flowers of His be sipped! (late sixteenth century, Tetzcoco?)
Ballads of the Lords of New Spain: The Codex Romances de los Señores de la Nueva España, transcribed and translated by John Bierhorst (Austin: University of Texas Press, 2009), 34.

aço cana ticmonequjltiz, in quauhtli in ocelutl = Perchance somewhere thou wilt require the eagle warrior, the ocelot warrior (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), 4.

luis ocelotl (the glyph on 120 is a head of an ocelot or jaguar) (Tepetlaoztoc, sixteenth century)
Barbara J. Williams and H. R. Harvey, The Códice de Santa María Asunción: Facsimile and Commentary: Households and Lands in Sixteenth-Century Tepetlaoztoc (Salt Lake City: University of Utah Press, 1997), 84, 120–121.

Quetzalcoatl: yn ehecatl ynteiacancauh yntlachpancauh in tlaloque, yn aoaque, yn qujqujiauhti. Auh yn jquac molhuja eheca, mjtoa: teuhtli quaqualaca, ycoioca, tetecujca, tlatlaiooa, tlatlalpitza, tlatlatzinj, motlatlaueltia. Auh yujn yn muchichioaia: ocelocopile, mjxtlilpopotz, hecanechioale, mizqujnechioale, tzicoliuhcanacoche, teucujtlaacuechcozque, quetzacoxollamamale, ocelotzitzile, icpaomjcicujle, hecacozcachimale, hecaujque, no poçulcaque. = Quetzalcoatl—he was the wind, the guide and road-sweeper of the rain gods, of the masters of the water, of those who brought rain. And when the wind rose, when the dust rumbled, and it crackled and there was a great din, and it became dark and the wind blew in many directions, and it thundered; then it was said: “{Quetzalcoatl} is wrathful.” And thus was he bedight: he had a conical ocelot-skin cap. His face was thickly smeared with soot. He was adorned with {spiral} wind and mesquite symbols. He had a curved, turquoise mosaic ear-pendant. He wore a gold neckband of small sea-shells. He had the quetzal-pheasant as a burden on his back. He had ocelot anklets with rattles. He wore a cotton bone {-ribbed} jacket. He carried the shield with the wind-shell design. He had the curved {inlaid} spear-thrower and also foam sandals. (central Mexico, sixteenth century)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 1 -- The Gods; No. 14, Part 2, 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, 1950), 3.

oc cepa no oalquiça, oc ce ocelutl, oallaecaiotitiuh, teecaiotitiujtz, çan no iuh qujchioaia calactiuetzi = Once again emerged another ocelot[-costumed warrior], who came out as third, doing the same as he quickly came out. (16th century, Mexico City)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 2—The Ceremonies, No. 14, Part III, 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), 49.

ychan ymach ytoca Hozelotl = la casa de su sobrino llamado Hocelotl [sic] (Tlaxcala, 1564)
Catálogo de documentos escritos en náhuatl, siglo XVI, vol. I (Tlaxcala: Gobierno del Estado de Tlaxcala y el Archivo Histórico del Estado de Tlaxcala, 2013), 31.

auh in mexica acalchimaltica micalque monamicque tlatilolca moch tlahuiztli co[n]maq’[ui]que M[art]in Xollotecatl ocelonahualle yetia co[n]maqui = Y los mexicanos combatieron con canoas escudo, se enfrentaron a los tlatelolcas, todos llevaban puestas sus insignias. Martín Xollotecatl fue como nahual de ocelote [ocelonahualle], se visitó [con tal insignia] (ca. 1582, México)
Luis Reyes García, ¿Como te confundes? ¿Acaso no somos conquistados? Anales de Juan Bautista (Mexico: Centro de Investigaciones y Estudios Superiores en Antropología Social, Biblioteca Lorenzo Boturini Insigne y Nacional Basílica de Guadalupe, 2001), 160.

In ticuauhti, in tocelo = Eres águila, eres tigre (Eres varón, tu condición es mantener a la mujer) (centro de México, s. XVI)
Josefina García Quintana, "Exhortación de un padre a su hijo; texto recogido por Andrés de Olmos," Estudios de Cultura Náhuatl 11 (1974), 168–169.

axcan ypan xapato mo poa nahui cali tecpatl cali tochi acatl chihuitl cahuitl zipatli= ehecatl= cali= cuespali= cohuatl= miquistli= masatl= tochi= atl= iscuintli= osomatl= minali= acatl= ocelotl= quautli= coscaquautli= olin= tecpatl= quiahuitl= chochitl = ahoy en éste día sábado que se cuenta cuatro casa. Pedernal, Casa, Consejo, Caña, signos de los años en el Tiempo estos cuatro signos se cuentan. Lagarto, Mono, Viento, Yerba tocida, Casa, Caña, Lagartija, Tigre, Culebra, Aguila, Muerte, Aguila de collar, Venado, Movimiento, Conejo, Pedernal, Agua, Lluvia, Perro, Flor (Estado de Hidalgo, ca. 1722?)
Rocío Cortés, El "nahuatlato Alvarado" y el Tlalamatl Huauhquilpan: Mecanismos de la memoria colectiva de una comunidad indígena (New York: Hispanic Seminary of Medieval Studies, Colonial Spanish American Series, 2011), 34, 46-47.

yq[ua]c meuh papalocuicatl yc q'[ui]z yn ilhuitzin Sant Juan yquac yecauhque papalome yva[n] ocelome = entonces se interpretó el papalocuicatl, con esto se hizo la fiesta de San Juan, entonces se terminaron las mariposas y los ocelotes (ca. 1582, México) Luis Reyes García, ¿Como te confundes? ¿Acaso no somos conquistados? Anales de Juan Bautista (México: Centro de Investigaciones y Estudios Superiores en Antropología Social, Biblioteca Lorenzo Boturini Insigne y Nacional Basílica de Guadalupe, 2001), 148–149.

1566 años yquac quauhpatlanihuac in tecpa[n]quiyahuac yc quinpapaquiltique in tlatovani macevalloc Axochitlayotl in meuh huel moce[n]cauh ynic Mexico macehualloc yhua[n] yn ofiçialesme nanahuintin yn inmaceuhcahua[n] moch moce[n]cauhque[ue] yhua[n] yn ipa[n] esta[n]çia yn ima altepetl moch hualla yn intlahuiz yn ipa[n] macehualloc auh hualla in xilla[n]hecatl Colhuaca[n] ocellotl / auh in quauhpatla[n]que yn icpac quauhtecomatl catca çitlalpapalotl yhuan tronpeta q'[ui]pitzaya yn icpac quahuitl = 1566 años, entonces hubo palo volador en el exterior del palacio con lo que alegraron al señor; se danzó y se interpretó el axochitla[ca]yotl; se arreglaron muy bien en México para danzar y los oficiales pusieron cada uno cuatro de sus danzantes, todos se arreglaron bien. Y de las estancias, manos del altepetl vinieron todas sus insignias con las cuales danzaron. Y vino el xillanhecatl, el ocelote de Colhuacan. Y los danzantes del palo volador, tenían sobre la manzana la citlalpapalotl y tocaban una trompeta encima del palo. (ca. 1582, México)
Luis Reyes García, ¿Como te confundes? ¿Acaso no somos conquistados? Anales de Juan Bautista (México: Centro de Investigaciones y Estudios Superiores en Antropología Social, Biblioteca Lorenzo Boturini Insigne y Nacional Basílica de Guadalupe, 2001), 154–155.

auh in mexica acalchimaltica micalque monamicque tlatilolca moch tlahuiztli co[n]maq’[ui]que M[art]in Xollotecatl ocelonahualle yetia co[n]maqui = Y los mexicanos combatieron con canoas escudo, se enfrentaron a los tlatelolcas, todos llevaban puestas sus insignias. Martín Xollotecatl fue como nahual de ocelote [ocelonahualle], se visitó [con tal insignia] (ca. 1582, México)
Luis Reyes García, ¿Como te confundes? ¿Acaso no somos conquistados? Anales de Juan Bautista (Mexico: Centro de Investigaciones y Estudios Superiores en Antropología Social, Biblioteca Lorenzo Boturini Insigne y Nacional Basílica de Guadalupe, 2001), 184.

Juã ozolotl = Juan Ocelotl (Tlaixpan, 1575)
Benjamin Daniel Johnson, “Transcripción de los documentos Nahuas de Tezcoco en los Papeles de la Embajada Americana resguardados en el Archivo Histórico de la Biblioteca Nacional de Antropología e Historia de México”, en Documentos nahuas de Tezcoco, Vol. 1, ed. Javier Eduardo Ramírez López (Texcoco: Diócesis de Texcoco, 2018), 68–69.