Ciuacoatl is spoken of by Duran and Sahagun as a warrior goddess who gave the Mexicans victory over their enemies, and by Torquemada [198] as the elder sister of the Mimixcoa, the stellar gods of the steppe. She it was, too, who, according to another myth, pounded the human bones brought by Quetzalcoatl from the Underworld into a paste, from which men were formed—an allusion to the belief current in Mexico that man was made, or at least “built up,” from maize. [199] Sahagun says of her [200] that she dispensed adverse fortune, poverty, abjectness, and misery. She was wont to appear to men in the guise of a richly dressed lady, such as frequented the court. Through the night she wandered, howling and bellowing. Occasionally she was seen carrying a cradle, and when she vanished, examination showed that the resting-place of what was believed to be an infant contained nothing but an obsidian knife, such as was used in human sacrifice. [201] There are also indications that she presided over childbirth. TEMPLES Ciuacoatl had a temple called the Tlillan Calmecac, or “Black College,” where dwelt those priests devoted to her service. [202] NATURE AND STATUS The circumstance that Ciuacoatl appears with the skull of a dead person leads to the conclusion that, besides being an earth-deity, she had phantom or underworld characteristics—a common connection for a grain-goddess. From her hymn we gather that she has a magical influence over the plantation and growth of the maize. She is, perhaps, a prototype of the Ciuateteô, the disappointed and vengeful women who had died in their first childbed, and the myth of her cradle containing the sacrificial knife is eloquent of the connection of the Earth-goddess with human sacrifice. Her martial character, also, is apparent and is a concomitant of her agricultural and sacrificial significance. From her association with Mixcoatl, the Mimixcoa, the Chichimec gods, as from her name, Quilaztli, and her symbol it is evident that she is connected with the Chichimec or native Indian cult. Her connection with childbed is clear from one of the addresses given by Sahagun, who states that the midwife exhorted the woman in childbed to be strong and valiant as was Ciuacoatl. “Who first bore children,” in allusion to a myth mentioned by Gama (pt. i, p. 39), who says that she gave birth to two children, male and female, whence sprung the human race—a story I have failed to trace elsewhere, except in Clavigero. COATLICUE = “SERPENT-SKIRT” Area of Worship: Mexico-Tenochtitlan. Minor Name: Coatlantonan = “Our Serpent Mother.” Relationship: Mother of Uitzilopochtli by Mixcoatl; mother of Coyolxauhqui and the Centzonuitznaua; wife of Tezcatzoncatl or Izquitecatl. Festival: Feast of the flower-sellers in the second month, tlacaxipeuliztli. Symbol: The eagle’s foot. ASPECT AND INSIGNIA