On three sides of the base there are groups of four 
concentric circles, one group on each side of what we 
have suggested are the sacred mushrooms, Psilocybe az- 
tecorum. On the back of the elaborate hairdress there are 
five such groups, balanced in four cases with four rods. 
According to orthodox interpretation these are numbers, 
each of the rods being 5, that is, 20 to every group of 4, 
and each group of circles being 4. We can suggest no 
explanation of these ostensible numbers. There is a wavy 
line running around the base near its top edge and the 
suggestion has been made that it signifies water. Along 
the upper edge of the base we find a row of concentric 
circles, the glyph that also means ‘water’, a glyph, as 
we hope to demonstrate in a future paper, that grew out 
of the glyph for ‘mushroom’ in ‘Teotihuacan ITI. 
On a pectoral or breastplate that Nochipilli is wearing 
there may be two carved ‘mushrooms , but I am in some 
doubt about them. The earrings that the statue wears 
could be mushrooms, but these concentric circles might 
easily be something else. So much for the sacred mush- 
rooms. 
Let us now turn our attention to Rivea corymbosa, the 
dloliuhqui of the Nahua, the hallucinogenic morning glory 
identified with Mesoamerican cultures. On the right 
thigh near the knee there is a carving of the morning 
glory flower as one views it looking into the cup. Mrs. 
Seeler reproduces the carving on the thigh and also copies 
the illustration of Rivea corymbosa from the same angle 
as shown in Schultes’ classic paper, ‘A Contribution to 
Our Knowledge of Rivea corymbosa, the Narcotic Olo- 
liuqui of the Aztees’, published by the Botanical Mu- 
seum of Harvard University in 1941. (Fig. 4, p. 316.) 
On the left leg below the knee and again just above 
the knee on the left thigh there are carvings of the 
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