Several temples appear to have been dedicated to the worship of Cinteotl at Mexico, but as the names of these sometimes imply a collective dedication to the maize-gods, it is somewhat difficult to ascertain precisely which of the edifices was peculiar to Cinteotl. However, the Iztac cinteotl iteopan, or temple of the deity of white maize, at Mexico, more probably refers to Cinteotl’s place of worship, as Sahagun states, than to that of any other deity. Here, says the friar, were sacrificed leprous captives, who were slain during the days of fasting in honour of the sun, when that luminary was at its greatest height. [192] In the Cinteopan was to be seen a statue of Cinteotl, before which captives were sacrificed on the occasion of his festival. The temple of Tlatauhqui Cinteotl (red maize) appears to have been the preserve of the maize-gods collectively. PRIESTHOOD That Cinteotl had a separate and distinct priesthood is manifest from allusions to it in accounts of his festivals. Among the Totonacs two high-priests were especially dedicated to him. These were widowers over sixty years of age, who wore jackets made from the skins of jackals, were not permitted to eat fish, and whose duty consisted in the preparation of manuscripts and the deliverance of oracular messages. The Totonacs thought human sacrifices unnecessary to him, and offered up birds and small animals at his shrine, regarding him as their protector from the more sanguinary deities, says Clavigero. [193] NATURE AND STATUS It would appear from the data at our disposal that Cinteotl was originally a maize-god of the Totonacs, a people allied in race to the Maya-speaking Huaxtecs of the east coast. It will be recalled that his mother, Tlazolteotl, was of Huaxtec origin. Cinteotl may originally have been regarded by the Maya-speaking coast people as her son, or again the relationship between them may have been symbolic and relatively late in its development. But the myth appears as ancient and well founded, and the corn-mother who has a son or daughter is noticeable in many mythologies. Although Cinteotl is alluded to as a goddess by Clavigero and other writers, it is abundantly clear that his godhead is of the male order, as the pictures which represent him prove. Seler lays stress upon his absolute identification with Xochipilli and Macuilxochitl, but although resemblances certainly exist, it seems to me that there are as many points of difference between these gods and that the likeness was the outcome of later development. Thus it can be shown by Seler’s own conclusions that, whereas Xochipilli was the patron of gaming and sport and light-hearted amusement, Cinteotl, on the other hand, was symbolic of that death which is the offspring of sin. [194]