Tlazolteotl as representative of the Ciuateteô, naked and riding upon a broomstick. In Codex Borgia (sheet 12) and Codex Vaticanus B (sheet 30) beside her is figured a house with an owl standing at the door, while in front hangs a string of dried medicinal herbs, the whole representing the dwelling of a sorceress or medicine-witch, for Tlazolteotl was also patroness of the medical women, who danced at her festival, and Sahagun (bk. i, c. viii) expressly states that she was venerated by the “physicians,” that is, the medicine-men and wizards.
Probably by reason of her fecundity Tlazolteotl was also regarded as a divinity who presided over human birth. She is frequently portrayed as the great parturient and represents the womb11 (Vaticanus B, sheet 51). But she does not breathe the spirit into the newly-born child or transport it from the upper regions as does Quetzalcoatl, her office being the lower one of presiding over the child-bed, a task which she shares with other Mexican deities of vegetation and production.
Like other goddesses who preside over birth she may also have a lunar connection. It is probable that the Huaxtec nose-ornament which she wears in common with the octli-gods is a lunar symbol.12 In Codex Borgia (sheet 55) she is represented as standing opposite the moon, but this may only indicate her connection with night and witchcraft. I am of opinion, however, that Seler’s assumption that she is