When Coatlicue became pregnant again, her children became jealous because they did not want her having another child and decided to kill her. Her daughter Coyolxauhqui the magician was the leader of this plot. .
Coatlicue is represented by a unique figure and shows dualism in a variety of ways in her image. Coatlicue's very face is made up of two fanged serpents relating to the symbol that Anzaldua originally described, these were said to represent fertility which Coatlicue was clearly a symbol of. Coatlicue has flabby breasts which show that she is a fertile being that has nourished many. Coatlicue has a necklace on in her visual representations that is made up of hands, hearts, and a skull. This is said to represent that she fed on corpses while the earth was consuming the dead. Coatlicue was also shown to have claws for both fingers and toes. Coatlicue was a major part of the folk-Catholicism that many Chicana women embrace. Anzaldua references Coatlicue many times in the religious chapter entitled Entering Into the Serpent, the chapter that deals with religion. Coatlicue eventually evolved into Coatlalopeuh.
Coatlalopeuh was basically the same as Coatlicue with a little more sensuality and relation to serpents added. Coatlicue evolved into this figure as time went on and stories changed. In the chapter the new meaning that Coatlicue received as time went on was explained. According to Anzaldua "Coati is the Nahuatl word for serpent. Lope-uh means "the one who has dominion over serpents." I interpret this as "the one who is at one with the beasts." When the Spaniards invaded the land and intermixed with the indigenous people, Coatlalopeuh was desexed which led to one of the biggest figures in not only Chicana religion, but world religion.
The Virgin Guadalupe is one of the biggest figures in the Catholic religion. Coatlalopeuh was homologous with Guadalupe in the earliest indigenous people.
