[co]mido y bebido, en amaneciendo, al que era la imagen deste dios punzábanle en la barriga con alfileres o con cosa semejante, y lastimábanle. Hecho esto, repartían aquella figura de hueso que habían hecho de masa que se llama tzoalli, y dividíanla entre sí, y comían cada uno lo que le cabía. Y todos estos que aquí comulgaban se tenía por dicho y entendido que el año que venía, en esta fiesta habían de contribuir para hacer la fiesta deste dios, proveyendo todo lo necesario que se había de gastar en ella.
\nLa imagen deste dios era como un hombre que está asentado sobre un haz de juncias. Tenía la cara manchada de negro y blanco. Tenía una corona de papel apretada a la frente con una venda larga y ancha, de diversas colores, la cual estaba añudada hacia el colodrillo con una lazada que parecían borlas. Tenía revuelta a la corona unas cuentas de chalchihuites. Tenía puesta una manta a manera de red con que estaba cubierto, la cual tenía una franja ancha donde estaban sembradas unas flores, texidas en la misma franja. Tenía una rodela junto a sí, de la cual colgaban unas borlas anchas por la parte de abaxo. Tenía en la mano derecha un cetro donde estaba una medalla redonda, agujerada a manera de claraboya. Estaba asentada de canto sobre una impugnadora redonda, y en alto tenía un chapitel piramidal. A este cetro llamaban tlachieloni, que quiere decir, "miradero", porque encubría la cara con la medalla y miraba por la claraboya.
\nafter eating and drinking, they would prick with needles, or with something similar, the belly of the one who was the image of this god, hurting him.1 Having done this, they would distribute the bone shape that they had fashioned with the dough, called tzoalli, and divide it among themselves; and everyone ate as much as they could. And all those who took communion here proclaimed and understood that the next year they had to make their contribution to celebrate the festival of this god, providing everything necessary to be spent for it.
\nThe image of this god was like a man who is seated on a bundle of reeds. His face had black and white spots. He had a paper crown held tight to his forehead by a long and wide band of various colors, which was fastened to the back of his head with a knot that looked like tassels. He had some chalchihuite beads wound around the crown. He wore a cape that was like a net, which covered him. It had a wide fringe strewn with flowers that were woven into the fringe itself. He had a round shield next to him, which had some wide tassels hanging from its lower part. In his right hand, he held a scepter with a round medal on it that was perforated like a porthole. This was set on its edge over a round plug and had a pyramidal spire at the top. They called this scepter tlachiyaloni, which means “the lookout,” because he covered his face with the medal and looked out through the porthole.
\nThis seems to be the statue of the god that the teopixques had carried to the feast. The Nahuatl text simply says that they stabbed and killed this Ome Acatl.↩
yn aiamo nemamaco, oc achtopa tlatlaqualo, atlioa, tlaoano: auh yn otlathujc, conjtitzopinja, yn omacatl conmjctia: njman ic nemamaco, netlatlapanjlo, nexexelhujlo, in teumjmjlli:
\niquac quaqualo, iuhqujn ic tetzoiotiloia, tetlacaqujtilo, tetlalhujlo, temolcaoaltilo: ca yn aquique macoia, yn iquac ie ilhujuhqujçaz, mocujtlaxcolixtlaoaia, mopopooaia, ypampa ca ontlaxtlaoaia.
\nJn inechichioal catca: ihvitzoncale, quauhtzoncale, yoã yquauhquentenchil, naoaio, ycuechin, ielpancozqui cyli, tezcatlatlapanquj yn jxaiac: yn jnechichioal, ytiçanacoch, ytiçachimal, amapaio, ytlachiaia ymac catca, ytolicpal, acacpalli.
\nbefore it was shared among them, first all ate; there was drinking, the drinking of wine. And when day broke, they stabbed Omacatl in the abdomen and killed him. Then the sacred roll was shared, broken in pieces, divided among them.
\nWhen it was eaten, it was as if one had thus been given an obligation; one had been notified, informed; it had been verified to one1 that those to whom it had been given, at the coming of the [next] feast day, paid with their entrails; they made repayments because of the debt.
\nAnd his array was [thus]: he had a crown of feathers; his was the warrior’s crown. His warrior’s cape was red-bordered, with eyelets.2 He had a cape of netting with snail shells.3 His breast ornament had snail shells. He had fragments of mirror-stone [painted] on his face as his adornment. He wore his chalky ear plug. His shield was chalky; it had paper streamers. The device for seeing was in his hand. His was a stool of reeds, of rushes.
\nTemolcaoaltilo: in Real Palacio MS, temelcaualtilo. The context favors reading as temelauatilo. The corresponding Spanish text reads: “Y todos estos, que aquj, comulgauan, se tenian por dicho, y entendido: que el año que venja, en esta fiesta, aujan de contribuyr: para hazer la fiesta, deste dios: proueyendo todo, lo necessarjo, que se auja de gastar en ella.”↩
Yquauhquentenchil, naoaio: in Real Palacio MS, yquauhquẽ, tenchilnavayo.↩
Ycuechin: “…llevaba en las espaldas un ornamento de un palmo en cuadro hecho de tela rala, el cual llamaban ycuéchin, atado con cuerdas de algodón a los pechos” (Sahagún, Garibay ed., Vol. I, p. 160). ”Traía una manta cubierta como red, que llamaban *cuechintli”* (ibid., p. 218). For description, see illustrations and text in Seler: Gesammelte Abhandlungen, Vol. II, pp. 515 and 523; and also illustration (Omacatl), Pl. 15.↩
Tlaltetecuin: “Que salta hiriendo la tierra” (Sahagún, op. cit., Vol. IV, p. 363).↩