Tlaloc denotes the four quarters from which the rain comes, as his symbolism abundantly shows, and the learned priests of Mexico undoubtedly regarded him as the personification of the tlequiauitl, or fire-rain, the disaster which closed one of the epochs of the prehistoric world. He is further analogous to the Maya Chac and God B. His chief significance for the ancient Mexicans was as the great god of the rain-cult, the rain itself, and the thunderstorm which brings the rain. In his serpentine form we may, perhaps, see a reminiscence of the mythical beast of dragon or serpentine form known to many mythologies as the “water-provider,” which must be slain by the sun-hero ere the rain-flood is released to assist the growth of the crops. None of the myths relating to him serve to assist such a hypothesis; but certain paintings in the codices appear to relate to some such myth, and page 74 of the Maya Dresden Codex, which relates to the deluge caused by the water-sun, shows a great serpent vomiting water upon the earth, showing that in Central America the rain was supposed to emanate from a monster of this description. [278] It is significant that Tlaloc wears Toltec dress, and from this and from his name “Nine Jaguar” we may be justified in concluding that he is in a sense to be regarded, like Quetzalcoatl, as the Toltec priest. Balam, the Maya-Quiche word for jaguar, signifies also “priest,” and that the title was superadded to the serpentine conception of him is shown by the expression “Jaguar-serpent,” by which he is alluded to in the hymn quoted above. The Poyauhtlan was not only his temple, but a district of Tlalocan, where he was supposed to hold sway. This I would translate “Place of the Mugwort,” or “Absinthe,” and it is clear that he, as well as Chalchihuitlicue, his spouse, has some mysterious connection with this plant, which has been shown by Dr. Rendel Harris to have been the especial medicine-plant of the Greek Artemis. It is strange, too, to find both the god and his victims, like the dragon-gods of China, connected with the pearl. Tlaloc is also god of the four quarters or four “weathers.” The seventh day-sign, mazatl (“deer”), which he takes, is appropriate, as the deer symbolizes the quest for water and vegetation. His association with the dog, the lightning-beast, is also significant. Indeed in Codex Bologna Tlaloc is frequently symbolized by the lightning-flash alone. CHALCHIHUITLICUE = “SHE OF THE JEWELLED ROBE” Area of Worship: Mexico (worshipped at Tlaxcallan as Matlalcuêyê, “She of the Blue Robe”). Minor Names: Acuecueyotl = “Water which makes Waves.” Apoçonallotl = “Foam of the Water.” Ahuic = “Motion of Water.” Aiauh = “Fog.” Atlacamani = “Storm.” Xixiquipilihui = “Rising and Falling of the Waves” (Clavigero). Macuilxochiquetzalli = “Five times Flower-feather” (Boturini).