Like other goddesses who preside over birth she may also have a lunar connection. It is probable that the Huaxtec nose-ornament which she wears in common with the octli-gods is a lunar symbol. [186] In Codex Borgia (sheet 55) she is represented as standing opposite the moon, but this may only indicate her connection with night and witchcraft. I am of opinion, however, that Seler’s assumption that she is a moon-goddess is not altogether capable of proof. On the other hand, goddesses of vegetation and childbirth are frequently associated with the moon, and his theory may be perfectly sound. We must remember, however, that in his more recent works, just as the solar school of mythologists was accused of “seeing sun-gods everywhere,” Seler has undoubtedly applied a lunar significance to several deities whose characteristics he formerly elucidated in totally different fashion. The warlike nature of Tlazolteotl has already been dwelt upon and its reason demonstrated in the section dealing with the ochpaniztli festival. CHICOMECOATL = “SEVEN SNAKE” Area of Worship: Mexico. Minor Name: Chicomolotl = “Seven Maize-ears.” Relationship: Sister of Tlaloc. Symbol: The double maize-ear (commaitl). Festivals: Uei tozoztli, the fourth month; ochpaniztli, the eleventh month. Calendar Place: Seventh day of the seventh week; the day chicomecoatl. (Sahagun states that all days containing a seven in their name were regarded as auspicious on her account.) ASPECT AND INSIGNIA Aubin-Goupil Tonalamatl.—Sheet 7: The goddess is depicted as having a red body and facial painting, and wears variegated raiment in which red is the preponderating colour. On her head is a large square headdress, also red in colour and decorated with rosettes at the four corners—such a headdress, indeed, as Tlazolteotl wears at the ochpaniztli festival. She holds in her hand the double maize-ear, which may be regarded as her peculiar and distinctive emblem. Codex Borbonicus.—In this codex she is seen wearing red paint and the red garment, holding the double maize-ear, and carrying other maize-ears in a receptacle on her back. Seler thinks that her red colour is that of the granular bunch of the young maize-ear which she represents, and that Tlazolteotl or Teteoinnan, who is painted yellow and white, represents the ripe maize-ear. Sahagun MS.—The Sahagun MS. states that Chicomecoatl’s face is coloured red and that she wears a paper crown on her head and a collar of green precious stones round her neck. She has an overdress and skirt of spring flowers and wears bells and shells on her feet. Her shield has the emblem of the summer flower painted upon its surface, and she carries the double maize-ear in her hand. MYTHS The hymn to Chicomecoatl as given in the Sahagun MS. is as follows: