typical of mutability, and so was patron of sorcery and might be supposed to aid the magical precautions taken by robbers to cast sleep upon the inmates of the house which they wished to attack, as related below. A peculiar legend accounts for the feather-work garments and mask worn by Quetzalcoatl; from two sources we learn that this god was extremely ugly, and one of them adds that when Tezcatlipoca showed him his reflection in his mirror, Quetzalcoatl was so ashamed that he adopted these aids to concealment. 'The other states that his image was always kept covered.
Besides Tezcatlipoca, there were also other high gods, whose functions related to creation and generation, but, like many high gods among primitive peoples, the amount of active worship paid them was relatively small. Such were Tonacatecutli and his wife Tonacaciuatl, dwellers in the highest heaven, who were said to be Toltec deities, and were identified with Ometecutli and Omeciuatl, alsoassociated with Tulan. The creation once over, they received little direct worship, save that appeals were made to them in invocations relative to pregnancy and birth. Tonacatecutli was also identified with Chicome Xochitl ("Seven Flower," a calendrical name), in which manifestation he appeared as a fertility god, and Tonacaciuatl was at times likewise identified with Xochiquetzal and Chicome Coatl. Attention has already been called to the manner in which the Aztec tried to add to the dignity of their tribal god by transferring to him the functions of other deities, and it is not therefore surprising to find in one passage that Uitzilopochtli is identified with Tonacatecutli. Connected with the creator-deities are two interesting personalities, Oxomoco (male) and Cipactonal (female). These were the prototypes of all magicians, patrons of the magical arts, assistants in the creation of men and in the discovery of maize, and general advisers in the migration of the Nahua tribes. The material attributes
