Camaxtli
This deity was the war-god of the Tlascalans, who were constantly in opposition to the Aztecs of Mexico. He was to the warriors of Tlascala practically what Huitzilopochtli was to those of Mexico. He was closely identified with Mixcoatl, and with the god of the morning star, whose colours are depicted on his face and body. But in all probability Camaxtli was a god of the chase, who in later times was adopted as a god of war because of his possession of the lightning dart, the symbol of divine warlike prowess. In the mythologies of North America we find similar hunter-gods, who sometimes evolve into gods of war for a like reason, and again gods of the chase who have all the appearance and attributes of the creatures hunted.
Iztlilton
Ixtlilton (The Little Black One) was the Mexican god of medicine and healing, and therefore was often alluded to as the brother of Macuilxochitl, the god of well-being or good luck. From the account of the general appearance of his temple—an edifice of painted boards—it would seem to have evolved from the primitive tent or lodge of the medicine-man, or shaman. It contained several water-jars called tlilatl (black water), the contents of which were administered to children in bad health. The parents of children who benefited from the treatment bestowed a feast on the deity, whose idol was carried to the residence of the grateful father, where ceremonial dances and oblations were made before it. It was then thought that Ixtlilton descended to the courtyard to open fresh jars of pulque liquor provided for the feasters, and the entertainment concluded by an examination by the Aztec Æsculapius of such of the pulque jars dedicated to his service as stood in the courtyard for everyday use. Should these be found in an unclean condition, it was understood that the master of the house was a man of evil life, and he was presented by the priest with a mask to hide his face from his scoffing friends.
Omacatl
Omacatl was the Mexican god of festivity and joy. The name signifies Two Reeds. He was worshipped chiefly by bon-vivants and the rich, who celebrated him in splendid feasts and orgies. The idol of the deity was invariably placed in the chamber where these functions were to take place, and the Aztecs were known to regard it as a heinous offence if anything derogatory to the god were performed during the convivial ceremony, or if any omission were made from the prescribed form which these gatherings usually took. It was thought that if the host had been in any way remiss Omacatl would appear to the startled guests, and in tones of great severity upbraid him who had given the feast, intimating that he would regard him no longer as a worshipper and would henceforth abandon him. A terrible malady, the symptoms of which were akin to those of falling-sickness, would shortly afterwards seize the guests; but as such symptoms are not unlike those connected with acute indigestion and other gastric troubles, it is probable that the gourmets who paid homage to the god of good cheer may have been suffering from a too strenuous instead of a lukewarm worship of him. But the idea of communion which underlay so many of the Mexican rites undoubtedly entered into the worship of Omacatl, for prior to a banquet in his honour those who took part in it formed a great bone out of maize paste, pretending that it was one of the bones of the deity whose merry rites they were about to engage in. This they devoured, washing it down with great draughts of pulque. The idol of Omacatl was provided with a recess in the region of the stomach, and into this provisions were stuffed. He was represented as a squatting figure, painted black and white, crowned with a paper coronet, and hung with coloured paper. A flower-fringed cloak and sceptre were the other symbols of royalty worn by this Mexican Dionysus.