Thus Coatlicue, the earth, is fructified by the ball of humming-birds’ feathers, that is, by the humming-bird itself, which, in Mexico, is the means of fructifying the plants, its movements causing the transfer of the pollen from the stamens to the germ-cells. How, then, may we reconcile the primitive fetish of the maguey-plant with the later solar deity? In my view the course of development of the concept of Uitzilopochtli is much the same as that of the Hellenic god Apollo, who, originally a spirit of the apple-tree, [110] came in like manner to be regarded as the god of the sun. But, to adhere to the Mexican concept, the sun was regarded by the peoples of Anahuac as the great eater of hearts and drinker of blood. These must be obtained for him by war, or he would perish, and all creation along with him. Uitzilopochtli, as the spirit of the maguey-plant, was the tribal fetish of the Aztecâ, and therefore their natural leader in battle. The connection is obvious and does not require to be laboured. Because of his tribal leadership in war, a governance of which Mexican myth and history bear eloquent testimony, he became confounded with the luminary which demanded blood and lived by human strife. The solar connection of the octli liquor yielded by his plant is also most clear. Says Duran [111]: “The octli was a favourite offering to the gods, and especially to the god of fire. Sometimes it was placed before a fire in vases; sometimes it was scattered upon the flames with a brush (aspergillum?); at other times it was poured out around the fire-place.” Fire is, of course, a surrogate of the sun, and Seler has already identified Uitzilopochtli as a fire-god in virtue of his status as a sun-deity, [112] showing that the drilling of the solar fire before the beginning of the new cycle of fifty-two years was deferred until the panquetzalitztli, the great feast of Uitzilopochtli. Jacinto de la Serna, too, says that the octli ritual invoked the “shining Rose; light-giving Rose, to receive and rejoice my heart before the god.” The “rose,” of course, referring to the fire or sun. It would seem, however, that before he became confounded or identified with the sun, Uitzilopochtli may have possessed a lunar significance, and this may have obtained in the period while yet the calendar was reckoned upon a lunar basis and its solar connection still remained undefined. The name Mexitli, which has already been remarked upon, and which means “Hare of the Maguey” appears to place Uitzilopochtli upon a level with the other gods of octli, if not to class him as one of these. It bears a suspicious resemblance, too, to the name of the Moon-god, Metztli. The hare or rabbit in Mexico was invariably associated both with the moon and the octli-gods, whose chief characteristic, perhaps, is the lunar nose-plate. But among many of the native tribes of North America the hare or rabbit is the representative of the sun or the dawn, under the