one of his attributes in the manuscripts. When portrayed with bandaged eyes he bore the name of Itztlacoliuhqui, and presided over sin and cold. As the god of divine punishment he was also a god of confession, and as such was associated with Tlazolteotl, while his connection with war is seen in the fact that he was regarded as the especial patron of the warrior-school, or Telpochcalli. In his dual capacity as a night- and warrior-god he was supposed to appear in all sorts of grisly shapes in order to test the courage of those he might meet. To flee from one of these phantoms was fatal, but the brave man who seized the apparition and wrestled with it until it gave him one or more spines of the maguey, was rewarded with a similar number of prisoners in his next battle. One of the forms which the god assumed on such occasions was a headless body with two doors in its chest which opened and shut, making a noise like the sound of an axe upon a tree. At the same time this deity possessed a lighter side; as Omacatl (a calendrical name, “Two Reed”) he was the god of banquets and festive entertainments, and as Tlamatzincatl he was regarded as endowed with perpetual youth. His relation to the produce-goddesses is seen in the fact that the four women given as wives to the victim, identified with the god himself, who was destined to be sacrificed at his principal feast, bore the ceremonial names of Xilonen, Xochiquetzal, Uixtociuatl and Atlatonan, the last-named being a goddess associated with Teteoinnan and honoured with a flaying-sacrifice.