dios en esto, que era como sacrificio o ofrenda.
\nY de cuatro en cuatro años hacíase esta fiesta muy solenne, y hacía areito el señor con todos sus principales delante de la casa o templo deste dios, y en esta fiesta de cuatro en cuatro años no solamente los viejos y viejas bebían vino o pulque, pero todos, mozos y mozas, niños y niñas lo bebían. Por eso se llamaba esta fiesta pillahuano, que quiere decir "fiesta donde los niños y niñas beben el vino o pulcre". Y daban padrinos y madrinas a los niños, y buscábanselos sus padres y madres, y dábanlos algunos dones. Estos padrinos y madrinas llevaban a cuestas a los niños y niñas que eran sus ahijados al templo deste dios del fuego. También le llamaban Ixcozauhqui. Allí, delante dél, agujeraban las orejas a todos los niños y niñas. Señalábanlos desta señal en presencia de sus padrinos y madrinas, que los llamaban imahuihuan, intlahuan. Hecho esto, comían todos juntos padres y madres, padrinos y madrinas, niños y niñas.
\nLa imagen deste dios se pintaban un hombre desnudo, el cual tenía la barba teñida con la resina que es llamada ulli, que es negra, y un barbote de piedra colorada en el agujero de la barba. Tenía en la cabeza una corona de papel pintada de diversas colores y de diversos labores. En lo alto de la corona tenía unos penachos de plumas verdes, a manera de llamas de fuego. Tenía unas borlas de plumas hacia los lados, como pendientes hacia las orejas. Tenía unas orejeras en los agujeros de las orejas, labradas de turquesas, de labor mosaico. Tenía a cuestas un plumaje hecho a manera de una cabeza de un dragón, labrado de plumas amarillas, con unos caracolitos mariscos. Tenía unos cascabeles atados a las gargantas de los pies. Tenía en la mano izquierda una rodela con cinco piedras verdes que se llaman chalchihuites; puestos a manera de cruz sobre una chapa de oro, casi cubría toda la rodela. En la mano derecha tenía una manera de cetro, que era una chapa de oro redonda, agujerada por el medio, y sobre ella un remate de dos globos, otro mayor y otro menor, con una punta sobre el menor. Llamaban a este cetro tlachieloni, que quiere decir "miradero" o "mirador", porque con él ocultaba la cara y miraba por el agujero de medio de la chapa de oro.
\n","citation_key":"citation_lopez_spanish_transcription","citation":{"en":["Spanish by López Austin & García Quintana 2000"],"es":["Español por López Austin & García Quintana 2000"]}},{"id":"bc8be85a-e90b-4f0c-ab79-901bf404a5f7","choice":{"en":["Spanish-to-English by García Garagarza 2023"],"es":["Español-al-inglés por García Garagarza 2023"]},"type":"translation","type_label":{"en":["spanish translation"],"es":["traducción al español"]},"column":"spanish","language":{"en":["English"],"es":["Inglés"]},"language_code":"eng","subtitle":"(García Garagarza 2023)","markdown":"as a god in this way—as a form of sacrifice or offering.\n\nAnd every four years a very solemn festival was held, and the lord performed an _areito_ with all of his nobles in front of the house, or temple, of this god. And during this festival, which was celebrated every four years, everyone drank wine, or pulque,[^23] not only older men and women but everybody drank it: the young men and women and the boys and girls. That is why this festival was called _Pillahuano_, which means “festival during which boys and girls drink wine, or pulque.” And they assigned godfathers and godmothers to the children, who were chosen by the [children’s] fathers and mothers; and they gave them some gifts. These godfathers and godmothers carried the boys and the girls who were their godchildren on their backs to the temple of this god of fire. They also called him Ixcozauhqui. There, in front of him, they pierced all the boys’ and girls’ ears. They marked them with this sign in the presence of their godfathers and godmothers, whom they called _imahuihuan, intlahhuan_. Once this was done, everybody ate together: fathers and mothers, godfathers and godmothers, boys and girls.\n\nThey depicted the image of this god as a naked man who had his chin dyed with the resin called _olli_, which is black, and had a plug made of red stone that was put in the hole of his chin. He wore on his head a paper crown painted in various colors and with various designs. On the top of the crown he had some tufts of green feathers, like flames of fire. He had some feather tassels on the sides, like pendants, by his ears. He had some ear ornaments in the holes of his ears,[^24] carved with turquoise, worked in mosaic. He had plumage on his back, which was made to look like a dragon’s head, fashioned out of yellow feathers with some small seashells. He had some jingle bells tied around his ankles. In his left hand, he held a round shield with five green stones, called _chalchihuites_;[^25] these were displayed in the shape of a cross over a gold plate, covering almost the entire shield. In his right hand, he held a sort of scepter, which was a round gold plate, pierced in the middle; and it was topped by two globes, one large and the other one small, with a point over the smaller one. They called this scepter _tlachiyaloni_, which means “looking device” or “window,” because he hid his face with it and looked out through the hole in the center of the gold plate. \n\n\n[^23]: “Pulque”: the maguey wine that the Nahuas call _octli_. Throughout the manuscript, Sahagún most often spells the word as _pulcre_. The standard form today is _pulque_. The etymology of the word _pulque_ is contested.\n\n[^24]: “He had some ear ornaments in the holes of his ears”: “Tenía unas orejeras en los agujeros de las orejas.” The original Nahuatl reads _chalchiuhtetelli_ (He has his ear hoops set with green jade stones). Anderson and Dibble (A&D, bk. 1, 55n165) call this ornament a “circlet”; in a note they refer the reader to bk. 6 of the Florentine Codex, where Sahagún translates _chalchiuhtetelli_ as “un haro con piedras preciosas” (a hoop with precious stones). \n\n[^25]: _chalchihuites_: plural Hispanicized form of the Nahuatl _chalchihuitl_ (precious green—or blue—stone).","html":"as a god in this way—as a form of sacrifice or offering.
\nAnd every four years a very solemn festival was held, and the lord performed an areito with all of his nobles in front of the house, or temple, of this god. And during this festival, which was celebrated every four years, everyone drank wine, or pulque,1 not only older men and women but everybody drank it: the young men and women and the boys and girls. That is why this festival was called Pillahuano, which means “festival during which boys and girls drink wine, or pulque.” And they assigned godfathers and godmothers to the children, who were chosen by the [children’s] fathers and mothers; and they gave them some gifts. These godfathers and godmothers carried the boys and the girls who were their godchildren on their backs to the temple of this god of fire. They also called him Ixcozauhqui. There, in front of him, they pierced all the boys’ and girls’ ears. They marked them with this sign in the presence of their godfathers and godmothers, whom they called imahuihuan, intlahhuan. Once this was done, everybody ate together: fathers and mothers, godfathers and godmothers, boys and girls.
\nThey depicted the image of this god as a naked man who had his chin dyed with the resin called olli, which is black, and had a plug made of red stone that was put in the hole of his chin. He wore on his head a paper crown painted in various colors and with various designs. On the top of the crown he had some tufts of green feathers, like flames of fire. He had some feather tassels on the sides, like pendants, by his ears. He had some ear ornaments in the holes of his ears,2 carved with turquoise, worked in mosaic. He had plumage on his back, which was made to look like a dragon’s head, fashioned out of yellow feathers with some small seashells. He had some jingle bells tied around his ankles. In his left hand, he held a round shield with five green stones, called chalchihuites;3 these were displayed in the shape of a cross over a gold plate, covering almost the entire shield. In his right hand, he held a sort of scepter, which was a round gold plate, pierced in the middle; and it was topped by two globes, one large and the other one small, with a point over the smaller one. They called this scepter tlachiyaloni, which means “looking device” or “window,” because he hid his face with it and looked out through the hole in the center of the gold plate.
\n“Pulque”: the maguey wine that the Nahuas call octli. Throughout the manuscript, Sahagún most often spells the word as pulcre. The standard form today is pulque. The etymology of the word pulque is contested.↩
“He had some ear ornaments in the holes of his ears”: “Tenía unas orejeras en los agujeros de las orejas.” The original Nahuatl reads chalchiuhtetelli (He has his ear hoops set with green jade stones). Anderson and Dibble (A&D, bk. 1, 55n165) call this ornament a “circlet”; in a note they refer the reader to bk. 6 of the Florentine Codex, where Sahagún translates chalchiuhtetelli as “un haro con piedras preciosas” (a hoop with precious stones).↩
chalchihuites: plural Hispanicized form of the Nahuatl chalchihuitl (precious green—or blue—stone).↩
[qujn]mamatihuja, vmpa qujmoncaoaia, yn iteupan ixcoçauhquj: vmpa qujnnacazxapotlaia, qujnnacazcoionjaia: iuhqujn ic qujnmachiotiaia, ynjc qujmitta, yntlaoan, ymaujoan: çatepan tlaqualo.
\nJn jnechichioal catca: tliltica motenujltec, chalchiuhtetele, xiuhtotoamacale, quetzalmjiaoaio, mjtzone, tlacotztzone, xiuhcooanacoche, amacozneapanale, no tzitzile, cocujole, xiuhtezcatlatlapanquj yn jchimal, tlachieltopile.
\nÇan neneuhque, ynjc neteutiloia tecpantzinca inteuh:
\nyn jquac neçaujliloia, intla aca toqujchti ipan cioacochiz, ano[ço]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"7988becc-4b0d-4d60-84ab-e26d28fcfddf","choice":{"en":["Nahuatl-to-English by Anderson & Dibble 1953–1982"],"es":["Náhuatl-al-inglés por Anderson & Dibble 1953–1982"]},"type":"translation","type_label":{"en":["nahuatl translation"],"es":["traducción al náhuatl"]},"column":"nahuatl","language":{"en":["English"],"es":["Inglés"]},"language_code":"eng","subtitle":"(Anderson & Dibble 1953–1982)","markdown":"took [the children] upon their backs, and then carried[^90] them to the temple of Ixcoçauhqui. There [the parents] perforated their ears, they pierced their ears; thus they placed a sign upon them, while their uncles and aunts[^91] looked on. Afterwards food was eaten.[^92] \n\nHis array was [thus]: black was smeared about the lower part of the face. About his head he bore a circlet set with green stones;[^93] he wore a paper crown with the feathers of the lovely cotinga and a spray of quetzal feathers; he had a crown of arrowshafts, a crown of spearshafts; he had the fire-serpent disguise;[^94] he had a shoulder-sash of yellow paper.[^95] Likewise he had bells, he had shells. His shield had pieces of turquoise and mirror-stone. He carried the staff with the device for seeing. \n\n#### Fourteenth Chapter, which telleth of the god named Macuilxochitl (Five Flower) and Xochipilli (Flower Prince).\n\nLikewise he was worshipped as a god of the palace folk. \n\nWhen there was fasting, if one of us men lay with a \n\n\n\n\n[^90]: For *quimoncaoia* the *Real Palacio MS* has *q’mõvicaya.* \n\n[^91]: Corresponding Spanish text uses the word *padrino* (god-father; patron or protector). \n\n[^92]: After *tlaqualo, Real Palacio MS* adds *tlavano*—there was drinking.\n\n[^93]: *Chalchiuhtetel: “un haro con piedras preciosas”* (Sahagún, *op. cit.,* Vol. IV, p. 282). \n\n[^94]: For *xiuhcooanacoche, Real Palacio MS* has *xiuhcoanavale.* \n\n[^95]: *Amacozneapanale:* the *amaneapanalli* is a band of paper which hangs from one’s shoulder, the ends crossing under the opposite elbow. See Pl. 20.","html":"took [the children] upon their backs, and then carried1 them to the temple of Ixcoçauhqui. There [the parents] perforated their ears, they pierced their ears; thus they placed a sign upon them, while their uncles and aunts2 looked on. Afterwards food was eaten.3
\nHis array was [thus]: black was smeared about the lower part of the face. About his head he bore a circlet set with green stones;4 he wore a paper crown with the feathers of the lovely cotinga and a spray of quetzal feathers; he had a crown of arrowshafts, a crown of spearshafts; he had the fire-serpent disguise;5 he had a shoulder-sash of yellow paper.6 Likewise he had bells, he had shells. His shield had pieces of turquoise and mirror-stone. He carried the staff with the device for seeing.
\nLikewise he was worshipped as a god of the palace folk.
\nWhen there was fasting, if one of us men lay with a
\nFor quimoncaoia the Real Palacio MS has q’mõvicaya.↩
Corresponding Spanish text uses the word padrino (god-father; patron or protector).↩
After tlaqualo, Real Palacio MS adds tlavano—there was drinking.↩
Chalchiuhtetel: “un haro con piedras preciosas” (Sahagún, op. cit., Vol. IV, p. 282).↩
For xiuhcooanacoche, Real Palacio MS has xiuhcoanavale.↩
Amacozneapanale: the amaneapanalli is a band of paper which hangs from one’s shoulder, the ends crossing under the opposite elbow. See Pl. 20.↩