CHAPTER V

and out of the temple. It has been assigned to more than one goddess, and when it was disinterred amongst other relics in the course of making new drains in the Plaza Mayor of Mexico in August 1790, it was placed in the court of the university and there worshipped by the Indians, who decked it with flowers. The Mexican antiquaries, relying on a statement by Boturini²⁹ in which he states that Uitzilopochtli was accompanied by the goddess “Teoyaomiqui,” regarded the two-faced idol as being bi-sexual and as a composite figure of both gods, and this notion was perpetuated by Gama in his Dos Piedras. Payne, in his History of the New World, appends a long and very “sane” note to his description of it, sneers at the conclusions of the Mexican antiquaries, and states, somewhat dogmatically, that it must be regarded as a representation of Chicomecoatl. But it is undoubtedly Coatlicue. In the first place that goddess had a right to a position in the temple of Uitzilopochtli as his mother, secondly the idol wears the skirt of serpents which is implied in her name. But this notwithstanding, the stone figure has obviously a symbolical meaning as illustrating the whole circumstances of human sacrifice. The head is formed by the junction of the heads of two serpents, which symbolize the two streams of blood welling out from a decapitated body. The flayed skin of the victim is hung in front and is