at Teayo is fully illustrative of the god’s facial characteristics, but the two serpents twining together to form the nose spring upwards and, after traversing the position of the eyebrow, end with their tails above this in a flourish. The back-fan is well represented in this figure, which has also a mantle and a waist-belt. In a relief found at Teayo in which Tlaloc is represented along with Xochiquetzal, we see once more the manner in which the serpentine motifs around the mouth and eyes have become unified through the exigencies of representation in profile. The usual insignia are represented here, such as the necklace, the back-fan, and the short tunic; but certain knots or bows on the dress lead me to think that what have been commonly taken for sprinklings of indiarubber gum (ulli) may be small ornamental knots of some textile material. Vases found at Tlaxcallan and in the Mixtec country show precisely the same characteristics.
MYTHS
The myth explanatory of the Tlaloquê is found in the Historia de los Mexicanos por sus Pinturas (c. ii),5 which tells how the rain-gods lived in four chambers surrounding a great court in which stood four immense water-casks. In one of these good water was stored, which descended upon the grain when it was in process of growth. Bad water stood in the next, which produced fungus growth, causing the maize to turn black. When rain and frost came together it was thought that the third cask had been drawn upon, and the fourth