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public fast. The Ciuapipiltin, the souls of women dying in childbirth, were in particular supposed to be disease-bringers; they were thought to haunt cross-roads on particular calendrical dates, and to select children principally as their prey. People falling sick on the date I. ozomatli were generally given up by their doctors as incurable victims of these malignant goddesses. Tezcatlipoca was also regarded as a giver of disease in general, though in his case sickness was a punishment for some fault. Other deities were supposed to preside over special maladies, such as Xipe over disorders of the skin and eyes, and Amimitl over coughs and dysentery. Individuals suffering from the former complaints were believed to obtain relief by wearing the skin of a sacrificial victim during the Tlacaxipeualiztli festival, while the shrine of Amimitl at Cuitlauac was sought by victims of the latter well on into Christian times. Ixtlilton presided over the diseases of children, and in the courtyard of his temple were jars of holy water used as medicine. The mountain-gods were believed to send gout and rheumatism, and sufferers made vows to erect statues to them and to the rain-and water-deities. Another medical divinity was Tzapotlatenan, a deified woman who was revered as the discoverer of the medicinal value of turpentine, while Teteoinnan was the general patroness of doctors and midwives. Certain disorders were supposed to be contracted from the natural world, e.g. by smelling or sitting on certain flowers, while others were attributed to the machinations of sorcerers. The treatment of patients offers two aspects, one of which is purely magical, the other scientific. The Mexicans had a very good knowledge of the properties of certain plants, and used them with much success, both by external and internal application. In surgery they could set bones, and Sahagun states that a badly cut nose was sewed up with a hair, and a mixture of honey and salt applied. But no doubt it was the magical