Various Lesser Aztec Deities
From The Aztecs: Their History, Manners, and Customs by Lucien Biart, translated by John Leslie Garner, 1900.
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From The Aztecs: Their History, Manners, and Customs by Lucien Biart, translated by John Leslie Garner, 1900.
Xiutecuhtli (“lord of the comets”), god of the year and of verdure, was at the same time god of fire, under the expressive designation of Izcozauhqui (“yellow or flame-colored face ”). He was one of the most revered of the gods, and the first mouthful of all dishes, and the first swallows of all drink were offered to him, by throwing them into a brazier.
The goddess of the earth and of maize, Centeotl (“surrounded by other goddesses”), was also called Tonacayohua (“she who nourishes”). This Ceres was especially adored by the Totonacs, inhabitants of the shores of Vera Cruz, who regarded her as their principal protectress. On the summit of a mountain they erected an imposing temple to her, served by a number of priests, and in which the oracles were uttered. The Totonacs had a great affection for this divinity, who refused human sacrifices, and was contented with the immolation of quails, turtles, and rabbits. They believed that she defended them against the gods who demanded blood.
In Mexico, on the occasion of the feast of Centeotl, the thresholds of the houses, from early morning, were sprinkled with blood which the inmates were obliged to draw from their ears; besides this all the doors were ornamented with palms or reeds,—a custom which reminded the Spaniards of Palm Sunday. Although, among the Totonacs, Centeotl was content with offerings of flowers, fruits, and more especially of maize, the Aztec priests did not hesitate to sacrifice animals and human victims to her.
The earth, in its entirety, was deified by the Aztecs; they represented it under the form of an animal provided with mouths at every articulation,—mouths filled with blood. The earth, they said, devours and absorbs everything.
Mictlanteuctli ("god of hell"), of whom we have already spoken, and his sister or companion, Mictlancihuatl, were greatly honored. Nocturnal sacrifices were offered to them, and their high-priest painted his body black to fulfil his functions. As to the god of night, Xoalteuctli, he was confounded with Meztli ("the moon"), or with Xoaticitl ("goddess of the cradles"), who was invoked as the protector of the sleep of infants.
At the head of the gods considered as secondary in Aztec mythology was Xacateuctli or Yacatecutli, (“he who guides,”) who presided over commerce. The Aztec merchants, who were very numerous and well organized, feasted him twice a year with sacrifices and banquets.
The god of the chase, Mixcoatl (“cloudy serpent,”) was specially worshipped by the Otoinites, who lived in the forests, and were almost all hunters. Nevertheless, this god had two temples in the city of Mexico, and wild animals were sacrificed to him.
Opochtli (“left hand”) was the god of fishing. He was regarded as the inventor of the line and other things used in catching fish. At Cuitlahuac, a city situated on a small island of Lake Chaleo, he was worshipped under the name of Amimitl.
The numerous salt-works that are still found around Mexico occupied a great many workmen, who had Huixtocihuatl, goddess of salt, for their protectress, and to whom they sacrificed young girls.
A singular fact,—it was a woman, the goddess Tlapotlazenan, who presided over the art of healing. The discovery of the principal medicines in use was attributed to her, and above all the discovery of uxitl, a sort of terebinthine, which served as a base for ointments.
Tezcatzoncatl, god of wine, was designated under many names, descriptive of the effects of the intoxicating liquor he had invented. He was called Tequechmecaniani (“he who strangles”) or Teotlahuiani, (“he who submerges”). In the city of Mexico alone there were three hundred priests consecrated to his worship. On the day specially dedicated to him the priest charged with representing him put on white sandals, dressed his hair with feathers of the heron, and ornamented the cloak that covered his shoulders with small shells.
Ixtlilton (“black face”), called also Tlatetecuin (“he who strikes or digs out the earth”), seems to have presided over medicine. Fathers carried their sick children into his temple, and made them dance before the idol, dictating prayers to them which they had to recite to be cured. After this ceremony the children drank a liquor prepared by the priests.
Coatlicue or Coatlantona (“skirt with the viper”), goddess of flowers, was probably the mother of Huitzilipochtli. Gardeners at the beginning of spring offered her garlands of flowers skilfully arranged,—a charming art in which the Indians still excel.
Tlazolteotl (“goddess of trickery”), was also called Ixcuina and Tlaelquani. She was the divinity invoked by evil-doers, to obtain not only pardon for their faults, but also to escape the infamy that might result therefrom. Her priests, in the name of Tezcatlipoca, had the right to accord absolute pardon to the guilty who came to confess their faults or their crimes to them; this was a sort of auricular confession. The penitent had to avoid falling again into the same sin for which he had been absolved, for Tezcatlipoca pardoned the same fault but once. The goddess Tlazolteotl and her four sisters, Tiacapan, Teicu, Tlaco and Xocoyotzin, corresponded to the unchaste Venus of the ancients.
Xipetotec (“bald” or “the flayer”), was the god of goldsmiths. He was venerated all the more as he revenged himself on those who neglected his worship, by afflicting them with headaches and diseases of the eyes, to say nothing of the itch. Victims intended for his altars were dragged by the hair, and his devotees wrapped themselves up in the skin of the men flayed during his festivals. This it seems was a threat addressed to those who stole gold or silver, and who were punished in this terrible manner.
Napateuctli (“four times lord”), had a chapel,—two, according to Sahagun,—in the great temple of Mexico. He was the protector of matmakers. He was said to be good, liberal, and always ready to pardon injuries; he was one of the ministers of Tlaloc.
Omacatl or Omeacatlomacatl (“two reeds”), was the god of rejoicing, a sort of Comus. He assisted, at least by his image, at the banquets given by the great lords. On these occasions the idol consecrated to this god was borrowed from the temple and placed in the midst of the guests. To neglect doing this would have been to expose one’s self to misfortune.
Tonantzin (“our mother”) seems to be the goddess Cihuacoatl. Her temple was near a hill two miles from Mexico. The chapel of Notre-Dame de Guadeloupe, the virgin that appeared to the Indian Juan Diego, and whom the modern Mexicans have adopted as a patroness, now stands on almost the same spot, and is the most celebrated Catholic sanctuary of the New World. Until 1853 the clergy permitted the Indians, clothed as they were in the time of Moteuczoma, to dance even in the interior of the chapel. Some time later the Archbishop of Mexico decided to forbid these diversions, which were formerly indulged in in honor of Tonantzin. But the Indians are tenacious of their customs; driven from the church they now dance in the enclosure.
Teoteoinan, as indicated by the meaning of the Aztec word, was the mother of the gods; the washerwomen invoked her under the name of Tecitzin.
Let us end this long list by mentioning Hamateuctli (“old lady”) protectress of aged women; and then the Teopictons, household gods that were represented by small figures. The kings were obliged to have six of these idols in their palaces, the nobles four, and the plebeians two. On the roads and streets of cities these images were seen by hundreds.
Besides the gods we have just enumerated, Mexican mythology reckoned two hundred and sixty others, to whom as many days of the year were consecrated. The names of the days of the first thirteen months of the Aztec calendar are also those of secondary divinities.
The other nations of Anahuac worshipped almost the same gods as the Mexicans, but not always in the same manner. Thus Huitzilipochtli was the principal god in Mexico, Quetzacoatl in Cholula, Centeotl among the Totonacs, and Mixcoatl among the Otomites. The Tlaxcaltecs, rivals of the Aztecs, nevertheless adored the same gods; but among them Huitzilipochtli bore the name of Camaxtle.
Biart, Lucien. The Aztecs: Their History, Manners, and Customs. Translated by John Leslie Garner, A.C. McClurg & Co, 1900.
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