Phillips.] 644 (Oct. 19, 
Quegaleoatl, por otro nombre yagualiecatl, The name was applied to him in 
his relation to the winds, whose ruler he was, the words Yahualli ecatl, meaning 
“ihe Wheel ofthe Winds,” Yahualli is from the root yvaual or youal, circular 
or round, and the towers where he was worshiped were of this form, (A, H. 
M., 121.) 
5 Om tecilt. Qy. Ometochtli (two rabbits), the god of wine. 
Omiticult. Clavigero 1, 245. 
Ometeuctli and omicihuatl, god and goddess residing in heaven, propitious to 
mortals, Also known as Cit/allalonac and Oitlalicue, 
6 Moyocoya, or more properly moyocoyatzin, is the third person singular of the 
verb yocoya, to do, with the respectful or reverential termination tain (A. H. 
M., 70), meaning “ he who acts or does,’”’ Ramirez translates it as the omnipo- 
tent” (todo poderoso); Brinton, the determined doer. The title is given himin 
reference to his demiurgic power, 
TEvidently an error for the terrible war-god, Huitzilopochtli, (Boturint 27; 
Herrera ILI, rrr, 17, Vitzilipuztli, Lorenzana, I. Huitzilo-potzti.) 
In the sixteenth century it was customary to express the same sound indis= 
criminately by Viand JTui, (Orozco y Pérra. Anales 11, i, 71.) 
Garcia (LV, 300) Huitzilopuctli answers to Mars. In this author the name oc- 
curs most frequently as Vitzilipactli, 
Vehilobos. Clavigero (Cullen 1, 254). Huitzilin, a humming bird, Opochtli, left. 
Boturini wrong. The Spaniards, unable to pronounce the name, usually 
ealled him Huichilobos, Orozco y Berra (Anales II, 1, p, 71), thinks that of all 
the forms Vi(ziliutl is the most correct, 
8 (Gipactonal, Boturini 46, the father superior to the son.) Gipastonal and 
Uxumuco, more properly Gipactonal and Oxomuco. (Oxomozco, Botwrini, p. 46), 
whose names have not been as yet satisfactorily explained, * Zonal is no doubt 
from tena toshine,andecipactli * * * fromehipauac, beautiful or clear, (A, A, 
M., 74. Vide Chavero, Anales, IT, 116.) 
9Maize. Maize was the emblem of Centeotl, goddess of cereals, who was the 
same as Xilomen (from Xi/otl,a young grain of maize), She was also the same as 
Tzazolteoti, the Venus vaga, goddess of impurelove, L’Heriture hieratique Maya 
par Leon de Rosny, p. 185, 
10 Tlalocatecli, Tlaloe was, according to Boturini (p. 72), the second deity and 
quasi minister of the Divine Providence. Brinton (A. H, M., 75, 123) considers 
him as the god of darkness; his name being, according to some, wine of the 
earth. Tal (Halli, earth) o¢ (ocquit), wine of the maguey plant; according to 
others, dweller on earth, dlaili (the earth) and onae (being). 
The name according to Brinton (A. EH. M., 123) should be Tlaloctecutli, lord of 
the wine of the earth, 
Garcia (LV, 11, 139, ch, vil) Tlalocatecutli is the god of water; Tlaloce (LV, virr, 
ii, 143). 
Clavigero 1, 251, Tlaloe, god of water; he resided on the highest mountains 
where the clouds are formed 
1 Chalchiuhcueitl (Boturini 25). La della Saya de Piedras preciosas, hiero- 
glyphic of water; is generally shown with reeds. Probably took her origin 
among canebrakes, Cf, Venus sprung from the Sea, 4 
Chalchiuitlicue, Chalchihuitlicue, Brinton, (A. MH. M., 123, p.75), From Ohal- 
chihuitl, jade. Cueitl, skirt, petticoat. Cf. Wilt. 
If Tlaloc was the god of water and tropical rains, may not his wife have sig- 
nified the verdant results from his beneficial showers, 
Chalchihuitlicue. Clavigero (tr. Cullen I, 240), goddess of water, 252. The high 
priest wore the same habit in which they represented her as the goddess of 
water. Cf. p. 252, for names given by Torquemada and Boturint. 
Chalchihuitlique was the goddess of water and companion of Tlaloc, Torque- 
mada calls her Xochiquetzal, and Boturini, Macwirochiquezallé (Clavigero TI, 252). 
According to the Codex Jelleriano-Remensis, Chalchiutli saved herself from the 
