[que]rían ofrecían en un plato de madera cinco tamales pequeños, a la manera de los arriba dichos, que diximos ser grandes, con chilmolli en otro vaso. Ofrecían asimesmo dos pasteles que llaman tzoalli en lugar del ulli —goma negra— que otros ofrecían, en unos platos de madera; y el uno destos pastelejos era negro, y el otro bermejo. La otra gente ofrecían diversas cosas: unos ofrecían maíz tostado; otros, maíz tostado revuelto con miel y con harina de semilla de bledos; otros, hecho de pan una manera de rayo, como cuando cae del cielo, que llaman xonecuilli; otros ofrecían pan hecho a manera de mariposa; otros ofrecían panes ázimos, que ellos llaman yotlaxcalli; otros ofrecían unas tortas hechas de semillas de bledos; otros ofrecían unas tortas hechas a manera de rodela, de la misma semilla hechas; otros hacían saetas; otros, espadas hechas de una masa desta misma semilla; otros ofrecían muñecas hechas de la misma masa.
\nEn esta misma fiesta todos los principales y calpixques de la comarca de México, que lindaban con los pueblos de guerra, traían a México los captivos que tenían, o comprados o que por sí mismos los habían captivado, y entregábanlos a los calpixques para que los guardasen para el tiempo en que fuesen menester ser sacrificados delante de los ídolos. Y si alguno destos esclavos se huían entre tanto que se llegaba el tiempo de su sacrificio, el mismo calpixqui que lo tenía a cargo era obligado a comprar otro y ponerle en el lugar del otro que había huido.
\nLa imagen deste dios era como un hombre desnudo que está desollado o teñido de bermellón; y tenía la boca y la barba teñida de blanco y negro y azul claro; la cara teñida de bermejo. Tenía una corona tenida de verde claro, con unos penachos de la misma color. Tenía unas borlas que colgaban de la corona hacia las espaldas. Tenía a cuestas una divisa o plumaje, que era como una bandera que está hincada en un cerro, y en lo alto tenía unos penachos verdes. Tenía ceñido por el medio del cuerpo una manta bermeja, que colgaba hasta los muslos. Esta manta tenía una franja de que colgaban unos caracolitos mariscos. Tenía en los [pies] unas cotaras o sandalias muy curiosamente hechas. En la mano izquierda tenía una rodela, la cual era blanca, y en el medio tenía cuatro piedras puestas de dos
\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":"cee12a76-3a3c-4c00-9dcd-30fe5471bbd1","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":"would offer, on a wooden dish, five small tamales, like the ones mentioned above—which we said were large—with _chilmolli_ in another bowl. They would also offer, on some wooden dishes, two cakes that they call _tzoalli_, instead of offering _olli_—black tar—which others would offer; and one of these small cakes was black, while the other was red. The rest of the people would offer various things: some offered toasted maize; others, toasted maize mixed with honey and flour of amaranth seeds; others, a bread made in the shape of lightning as it falls from the sky, which they call _xonecuilli_. Others offered bread made in the shape of a butterfly; others offered unleavened bread, which they call _yotlaxcalli_. Others offered some cakes made of amaranth seeds; others offered some cakes made in the shape of a round shield, made with those same seeds. Others made arrows; others, swords made with a dough prepared from the same seeds; others offered dolls made with that same dough. \n\nDuring this same festival, all of the nobles and _calpixques_[^28] from the region of Mexico, which bordered the [surrounding] towns at war, would bring the captives they had to Mexico—either the ones they had bought or those they themselves had captured. And they handed them over to the _calpixques_, so that they would keep them under guard until the time came when they had to be sacrificed before the idols. And if one of these slaves happened to run away before the time came for his sacrifice,[^29] the same _calpixqui_[^30] who had him under his charge was obliged to buy another one, to replace the one who had escaped. \n\nThe image of this god was like a naked man who is flayed or dyed vermilion red. And his mouth and chin were dyed black and white and light blue, while his face was dyed vermilion red. He had a crown that was dyed light green, with some tufts of feathers of the same color. He had some tassels that hung from the crown down his back. On his back he carried an emblem, or plumage, which was like a banner stuck on a hill, and it had some green tufts of feathers at the top. He had a red cape fastened around the middle of his body, which hung down to his thighs. This cape had a fringe from which some small seashells hung. He wore on his feet some very elaborately made shoes, or sandals. In his left hand, he held a round shield, which was white and had four stones arranged two by two in its center. \n\n\n[^28]: _calpixques_: house stewards, that is, officers in charge of supplies. _Calpixqui_ is the original singular Nahuatl noun; _calpixque_ is the plural Nahuatl form and should have a final glottal stop marked _h_, as in _calpixqueh_. Here Sahagún pluralizes the term in Spanish as _calpixques_.\n\n[^29]: Although Sahagún uses the male gender _destos esclavos_, sacrificial captives were both male and female. \n\n[^30]: _calpixqui_: See n28 immediately above.","html":"would offer, on a wooden dish, five small tamales, like the ones mentioned above—which we said were large—with chilmolli in another bowl. They would also offer, on some wooden dishes, two cakes that they call tzoalli, instead of offering olli—black tar—which others would offer; and one of these small cakes was black, while the other was red. The rest of the people would offer various things: some offered toasted maize; others, toasted maize mixed with honey and flour of amaranth seeds; others, a bread made in the shape of lightning as it falls from the sky, which they call xonecuilli. Others offered bread made in the shape of a butterfly; others offered unleavened bread, which they call yotlaxcalli. Others offered some cakes made of amaranth seeds; others offered some cakes made in the shape of a round shield, made with those same seeds. Others made arrows; others, swords made with a dough prepared from the same seeds; others offered dolls made with that same dough.
\nDuring this same festival, all of the nobles and calpixques1 from the region of Mexico, which bordered the [surrounding] towns at war, would bring the captives they had to Mexico—either the ones they had bought or those they themselves had captured. And they handed them over to the calpixques, so that they would keep them under guard until the time came when they had to be sacrificed before the idols. And if one of these slaves happened to run away before the time came for his sacrifice,2 the same calpixqui3 who had him under his charge was obliged to buy another one, to replace the one who had escaped.
\nThe image of this god was like a naked man who is flayed or dyed vermilion red. And his mouth and chin were dyed black and white and light blue, while his face was dyed vermilion red. He had a crown that was dyed light green, with some tufts of feathers of the same color. He had some tassels that hung from the crown down his back. On his back he carried an emblem, or plumage, which was like a banner stuck on a hill, and it had some green tufts of feathers at the top. He had a red cape fastened around the middle of his body, which hung down to his thighs. This cape had a fringe from which some small seashells hung. He wore on his feet some very elaborately made shoes, or sandals. In his left hand, he held a round shield, which was white and had four stones arranged two by two in its center.
\ncalpixques: house stewards, that is, officers in charge of supplies. Calpixqui is the original singular Nahuatl noun; calpixque is the plural Nahuatl form and should have a final glottal stop marked h, as in calpixqueh. Here Sahagún pluralizes the term in Spanish as calpixques.↩
Although Sahagún uses the male gender destos esclavos, sacrificial captives were both male and female.↩
calpixqui: See n28 immediately above.↩
Auh intla aca tlaielti, intla tlachololti, ypan tlacaquetzaia, motlacacoujaia, qujxiptlaiotiaia, qujxiptlatiaia:
\nin tlatlacuti, vncan miqujia, yn jquac ilhujqujxtililoia.
\nAuh yn jnechichioal: tenmacpale ixtlapaloatzale, tlaixtlapaloatzalujlli, tlaixtlapalhvilli, yhujtzoncale, quachichiqujle, vitonquj yn jtlamamal, vitoncatlamamale, ypan icac, tonalopanjtl, quetzaltzonio, quetzaltzontecomaio, quetzaltzontecome, quetzaltzonteconio, tentlapaltica motzinjlpi, motzinapa, ytonalocac, tonalocaque.
\nJnjn omacatl, vitznaoac, teutl catca, yo jtech tlamjloia, in piqujliloia, qujtooaia ca iehoatl imactia, in cooaiutl, in tecooanotzaliztli, in tetlacamatiliztli, in tetlatlaqualtiliztli: ymatijan muchi[oaia,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"5b876054-5223-44ee-ab6b-063b07f4ee73","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":"And if one of them fled, if he escaped, they replaced him; a man was purchased; they delegated another, they placed one in his stead. \n\nThen the slaves died, when the feast day was celebrated. \n\nAnd his array [was thus]: on his lips was the imprint of a hand. His face was a fine red; his face glowed red, reddened. He had a crown of feathers, a crest. A fan was the burden on his back, on which stood the sun-flag, with quetzal feathers at the top, with a quetzal feather tuft at the top. His loins were girt by a cloth edged in red. He wore sun sandals. \n\n#### Fifteenth Chapter, which telleth of the god named Omacatl (Two Reed). \n\nThis Omacatl was god of Uitznauac.[^101] To him were attributed, to him were ascribed—they said that his inventions were—banqueting, invitations to feasts, acceptance [of invitations], the feasting of people. His domain \n\n\n\n[^101]: *Vitznauac: “…tiene varios significados en náhuatl:* “i) *’cerca de las espinas.’ Es el nombre del sitio que estaba a la vista del altar y en donde se colocaban las espinas del sacrificio ritual que hacían todos, grandes y chicos, al amanecer, al mediar el día y al mediar la noche. Como la disposición de los altares era hacia el sur, por una transición muy fácil de significado, vino a ser el nombre de la zona meridional, tanto la tierra, como en el cielo.* “ii) *Un sitio de adoración colocado en el rumbo meridional en los pueblos de cultura nahuatl. Hallamos este nombre en diversas poblaciones de esta filiación cultural. Recuerdo al azar, Tezcoco, Otumba, Azcapotzalco, etc. En Tenochtitlan tenemos bien localizado este sitio en el rumbo meridional, en el barrio que los conquistadores llamaron después San Pablo, como es conocido hasta hoy.”* (Garibay, *Viente Himnos Sacros de los Nahuas,* p. 42).","html":"And if one of them fled, if he escaped, they replaced him; a man was purchased; they delegated another, they placed one in his stead.
\nThen the slaves died, when the feast day was celebrated.
\nAnd his array [was thus]: on his lips was the imprint of a hand. His face was a fine red; his face glowed red, reddened. He had a crown of feathers, a crest. A fan was the burden on his back, on which stood the sun-flag, with quetzal feathers at the top, with a quetzal feather tuft at the top. His loins were girt by a cloth edged in red. He wore sun sandals.
\nThis Omacatl was god of Uitznauac.1 To him were attributed, to him were ascribed—they said that his inventions were—banqueting, invitations to feasts, acceptance [of invitations], the feasting of people. His domain
\nVitznauac: “…tiene varios significados en náhuatl: “i) ’cerca de las espinas.’ Es el nombre del sitio que estaba a la vista del altar y en donde se colocaban las espinas del sacrificio ritual que hacían todos, grandes y chicos, al amanecer, al mediar el día y al mediar la noche. Como la disposición de los altares era hacia el sur, por una transición muy fácil de significado, vino a ser el nombre de la zona meridional, tanto la tierra, como en el cielo. “ii) Un sitio de adoración colocado en el rumbo meridional en los pueblos de cultura nahuatl. Hallamos este nombre en diversas poblaciones de esta filiación cultural. Recuerdo al azar, Tezcoco, Otumba, Azcapotzalco, etc. En Tenochtitlan tenemos bien localizado este sitio en el rumbo meridional, en el barrio que los conquistadores llamaron después San Pablo, como es conocido hasta hoy.” (Garibay, Viente Himnos Sacros de los Nahuas, p. 42).↩