also points out that we possess the analogy of the periods in which the Ciuateteô, or “spectre women,” send down similar baleful influences from above. COYOLXAUHQUI = “PAINTED WITH BELLS” Relationship: Daughter of Coatlicue, sister of Uitzilopochtli and the Centzonuitznaua. ASPECT AND INSIGNIA Stone-head from Great Temple of Mexico.—This represents her as having on both cheeks the sign for “gold” and “bells,” hence the face of this head is really painted (xauhqui) with bells (coyolli). As a nose-ornament she has a peculiar pendant, consisting of a trapezoidal figure and a ray, the motif of which is partially repeated in her earrings. Her headdress is a small, close-fitting cap, the front of which is embroidered in a downy feather-ball pattern. MYTHS The myth which describes her enmity to her mother, Coatlicue, and her slaughter by her brother Uitzilopochtli, has already been recounted in the section dealing with the latter god. NATURE AND STATUS Coyolxauhqui’s insignia, as seen in the stone head of her from the great Temple of Mexico, is unquestionably that of a lunar goddess. Moreover, the terms of the myth referred to above make it plain that she represented the moon, who is “slain” by the first blow of the xiuhcoatl, or fire-snake (the dawn). The fact that she was the only sister of the four hundred stars, Centzonuitznaua, probably implies her lunar significance. TZITZIMIMÊ = “MONSTERS DESCENDING FROM ABOVE” Minor Name: Petlacotzitzquique = “Upholders of the Cane Carpet.” ASPECT AND INSIGNIA Certain wall-paintings at Mitla afford a good representation of the Tzitzimimê, who are represented as pulling the sun out of his cave by a rope. In this case their character as stellar deities or demons is well exemplified. The face often resembles that of a death’s-head and the hair is puffed up in wig fashion. In Codex Borgia the Tzitzimimê are represented as female figures with death’s-heads and jaguar-claws. The insects pictured in the Codex Borbonicus are unquestionably representations of the Tzitzimimê gods in their demon forms. MYTHS The interpreter of the Codex Vaticanus A equates them with the gods of Mictlampa, or Hades, but his contemporary who edited the Codex Telleriano-Remensis says of them: “The proper signification of this name is the fall of the demons, who, they say, were stars; and even still there are stars in heaven called after their names, which are the following: Yzcatecaztli, Tlahvezcal pantecuvtli, Ceyacatl, Achitumetl, Xacupancalqui, Mixauhmatl, Tezcatlipocâ, and Contemoctli. These were their appellations as gods before they fell from heaven, but they are now named Tzitzimitli, which means something monstrous or dangerous.”