[ata]víos conforme a lo que cantan, porque usan diversísimos meneos y diversísimos tonos en el cantar; pero todo muy agraciado y aun muy místico. El bosque de la idolatría no está talado.
\nLlegado como está dicho la imagen deste dios a la casa del que la festejaba, lo primero que hacían era comer y beber, después de lo cual comenzaban la danza y cantar del dios a quien festejaban. Después que este dios había bailado con los demás gran rato, entraba dentro de casa a la bodega donde estaba el pulcre o vino que ellos usaban en muchas tinajas, todas atapadas con tablas o comales embarrados, las cuales había cuatro días que estaban atapadas.
\nEste dios abría una o muchas, ya este abrimiento llamaban tlayacaxapotla; quiere decir esto "abrimiento primero" o "vino nuevo". Hecho este abrimiento, él y los que iban con él bebían de aquel vino y salíanse fuera al patio, al patio de la casa donde se hacía la fiesta, y iban donde estaban las tinajas del agua negra que eran dedicadas a él y habían estado cerradas cuatro días. Y abríalas este mismo que era la imagen deste dios. Y si después de abiertas estas tinajas parecía en alguna dellas alguna suciedad, como alguna pajuela o cabello, o pelo o carbón, luego decían que el que hacía la fiesta era hombre de mala vida, adúltero o ladrón, o dado al vicio carnal, y entonces le afrontaban con decirle que alguno de aquellos vicios estaban en él, o que era sembrador de discordias, o de cizañas. Afrontábanle en presencia de todos. Y cuando aquel que era la imagen deste dios salía de aquella casa, dábanle mantas, las cuales llamaban ixquen, que quiere decir "cubertura de la cara", porque quedaba avergonzado aquel que había hecho la fiesta si alguna falta se hallaba en el agua negra. La manera de atavíos deste dios se pondrá al fin deste libro.
\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":"9dd96c59-958d-4fef-b2b6-b1f2db1e84b3","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":"according to what they are singing, because they employ extremely varied dance movements and extremely varied pitches in their singing; but all of it is very graceful and even quite mystical. The forest of idolatry has not been cut down.\n\nOnce the image of this god arrived, as it is said, at the house of the one who was celebrating it, the first thing they did was to eat and drink, and afterward they started the dance and the songs for the god whom they were celebrating. After this god had danced for a good while with the others, he would go inside the home to the storeroom where they kept the pulque, or wine, which they used to keep in many earthenware jars, all of them covered with wooden boards or plastered _comales_, which had all been covered for four days.\n\nThis god would open one or many of these, and they called this opening _tlayacaxapotla_, which means “first opening” or “new wine.” Once this opening had been done, both he [the god] and those who accompanied him drank some of this wine and went out to the patio—the patio of the house in which the feast was being celebrated—and then they went where the earthenware jars of black water that were dedicated to him were kept, which had been kept closed for four days. Then the same fellow who was the image of this god would open them. And if after opening these jars there appeared in one of them some type of dirt, such as some straw or hair or bristles or charcoal, they would then say that the organizer of the celebration was a man of evil habits, an adulterer or a thief, or one prone to carnal vice. They would then confront him, telling him that some of those vices lay within him or that he was a sower of discord or enmities. They would confront him before everyone. And when the one who was the image of this god left that house, they would give him blankets, which they called _ixquen_, which means “face covering,” because the one who had organized the celebration remained ashamed if it so happened that any fault had been found in the black water. This god’s manner of dress will be described at the end of this book.","html":"according to what they are singing, because they employ extremely varied dance movements and extremely varied pitches in their singing; but all of it is very graceful and even quite mystical. The forest of idolatry has not been cut down.
\nOnce the image of this god arrived, as it is said, at the house of the one who was celebrating it, the first thing they did was to eat and drink, and afterward they started the dance and the songs for the god whom they were celebrating. After this god had danced for a good while with the others, he would go inside the home to the storeroom where they kept the pulque, or wine, which they used to keep in many earthenware jars, all of them covered with wooden boards or plastered comales, which had all been covered for four days.
\nThis god would open one or many of these, and they called this opening tlayacaxapotla, which means “first opening” or “new wine.” Once this opening had been done, both he [the god] and those who accompanied him drank some of this wine and went out to the patio—the patio of the house in which the feast was being celebrated—and then they went where the earthenware jars of black water that were dedicated to him were kept, which had been kept closed for four days. Then the same fellow who was the image of this god would open them. And if after opening these jars there appeared in one of them some type of dirt, such as some straw or hair or bristles or charcoal, they would then say that the organizer of the celebration was a man of evil habits, an adulterer or a thief, or one prone to carnal vice. They would then confront him, telling him that some of those vices lay within him or that he was a sower of discord or enmities. They would confront him before everyone. And when the one who was the image of this god left that house, they would give him blankets, which they called ixquen, which means “face covering,” because the one who had organized the celebration remained ashamed if it so happened that any fault had been found in the black water. This god’s manner of dress will be described at the end of this book.
\n","citation_key":"citation_garagarza","citation":{"en":["Spanish-to-English by García Garagarza 2023"],"es":["Español-al-inglés por García Garagarza 2023"]}}],"nahuatl_col":[{"id":"52bb65c6-4dcc-4782-8aa0-3c786fbb2e3e","choice":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]},"type":"transcription","type_label":{"en":["nahuatl transcription"],"es":["transcripción al náhuatl"]},"column":"nahuatl","language":{"en":["Nahuatl"],"es":["Náhuatl"]},"language_code":"nci","subtitle":"(Anderson & Dibble 1953–1982)","markdown":"tzontli, intla tecolli, vncan vetztoc: ic mjtoaia, aço tetlaxima, aço ichtec, anoço ahavilnemj, mahaviltia: ac aço tlacacemelle, in tlatotia, ic qujxmotlaia, qujxcomacaia, qujxpantia: ic mjtoaia, tetzalan, tenepantla moteca: iehica, ca qujteixcomaca, qujteixpantia, ic teixmotla, yn tetlatlacul. \n\nAuh ynjc oalquiça techã, quachtli yn qujmacaia motocaiotia, ixquen.\n\nJnic muchichioaia, moçac, mocemjxtlilpopotz, mjxtiçatlatlali, yn jcamapa: tecpaquachichiqujle, quetzallo, cueçalvitonquj yn jtlamamal, ytonalopan ipan icac, totonaloio yn jamaneapan, totonaloio yn jchimal, tlauhio yiollotopil, xopilcuzque, yamamaxtli, tzitzile, coiole, itonalocac.\n\n#### Jnic castolli vmome capitulo, ytechpa tlatoa, yn teutl, yn itoca catca opuchtli: yn qujmoteutiaia ie uecauh, nican tlaca.","html":"tzontli, intla tecolli, vncan vetztoc: ic mjtoaia, aço tetlaxima, aço ichtec, anoço ahavilnemj, mahaviltia: ac aço tlacacemelle, in tlatotia, ic qujxmotlaia, qujxcomacaia, qujxpantia: ic mjtoaia, tetzalan, tenepantla moteca: iehica, ca qujteixcomaca, qujteixpantia, ic teixmotla, yn tetlatlacul.
\nAuh ynjc oalquiça techã, quachtli yn qujmacaia motocaiotia, ixquen.
\nJnic muchichioaia, moçac, mocemjxtlilpopotz, mjxtiçatlatlali, yn jcamapa: tecpaquachichiqujle, quetzallo, cueçalvitonquj yn jtlamamal, ytonalopan ipan icac, totonaloio yn jamaneapan, totonaloio yn jchimal, tlauhio yiollotopil, xopilcuzque, yamamaxtli, tzitzile, coiole, itonalocac.
\na hair, charcoal lay fallen there, then it was said he was either an adulterer or a thief; or he lived dissolutely, or he lived in vice; or he was a monster, he who had arranged the dance. Thus they confronted and reproached him openly. It was said that he sowed discord among people by reproaching, confronting, threatening people with their sins.
\nAnd when [the impersonator] departed from one’s house, they gave him a large mantle called ixquen (face-covering).1
\nThus was [Ixtlilton] arrayed: he was spread over with unguent; his face was covered with soot; about his lips white clay was placed. He had a crest of flint knives with quetzal feathers added. The burden on his back was a fan of red arara feathers. His sun flag stood upon it. His paper shoulder-sash had sun-emblems. Sun-emblems were on his shield. Red was his staff, upon which was a heart. He had a necklace of rock crystal. He had a paper breech-clout. He had bells, he had shells. He wore sun sandals.
\nCorresponding Spanish text: ”… dauanle ma̅tas: las quales llamauan, ixquen: que quiere dezir, cubertura de la cara: porque quedaua auergonçado, aquel que auja hecho, la fiesta…”↩