sobre unos hacecillos de hojas de tzapotes, y echábanlos al cuello unos sartales de mazorcas de maiz, y otros sartales de flores, que iban desde el cuello hacia los sobacos. Y poníanlas guirnaldas y dábanlos a beber pulcre, que es su vino.
\nSi algunas mujeres enfermaban destas enfermedades dichas arriba, en esta fiesta deste dios ofrecían sus ofrendas, según qué habían votado.
\nLa imagen deste dios es a manera de un hombre desnudo que tiene el un lado teñido de amarillo y el otro de leonado. Tiene la cara labrada de ambas partes a manera de una tira angosta que cae desde la frente hasta la quixada. En la cabeza, a manera de un capillo de diversas colores, con unas borlas que cuelgan hacia las espaldas. Tiene vestido un cuero de hombre. Tiene los cabellos tranzados en dos partes, y unas orejeras de oro. Está ceñido con unas faldetas verdes que le llegan hasta las rodillas, con unos caracolillos pendientes. Tiene unas cotaras o sandalias. Tiene una rodela de color amarillo, con un remate colorado todo alrededor. Tiene un cetro con ambas manos, a manera de la copa de la dormidera, donde tiene la semilla, con un casquillo de saeta encima empinado.
\non some little bundles of tzapote1 leaves and threw around their necks some garlands made of corncobs, as well as other garlands of flowers that reached from the neck to the armpits. And they adorned them with garlands and gave them pulque to drink, which is their wine.
\nIf some women fell ill with one of the abovementioned diseases, they would make their offerings during this festival of this god according to what they had vowed to do.
\nThe image of this god is like a naked man who has one side dyed yellow and the other one a tawny color. His face is carved on both sides with something like a thin band that falls from his forehead to his chin. [He has] on his head a kind of small hood of various colors, with some tassels hanging down toward his back. He is dressed in the skin of a man. His hair is braided on two sides, and [he wears] some gold ear ornaments. He wears some fastened short skirts that reach down to his knees, with some small seashells hanging [from them]. He wears some shoes, or sandals. He has a yellow-colored round shield, with a red border all around. He holds a scepter in both hands, like the cup of the poppy flower, where it holds the seed, with an arrowhead set straight up at the top.
\ntzapote: Sahagún uses the word tzapotes, which is the plural Hispanicized form of the Nahuatl tzapotl (sapodilla plum). The word survives in contemporary Mexican Spanish as zapote.↩
moqujchnenequj, amjquizmauhque, teca momotlanj, iaotlaveliloque: vncan moieiecoaia, moiaomamachtiaia, yn juh mjcalizque iaopan, vmpa mocacaoaia yn aiac, mjtoaia totecco.
\nAuh yn totecti njman ie ic noujan, tepan cacalaquj, no tlatlaeoa: tzapoicpalpan tlalilo, qujmocholcuzcatia, qujnxochineapanaltia, qujmicpacxochitia, qujntlaoantia.
\nAuh intla aca cioatl, totomonja, ixcocoieia: qujtoa,
\nma njctlamaniliz, in totec, iquac tlacaxipeoaliztli.
\nJn inechichioal, mizcolnechimale, tenmaxaltic vltica, yiopitzon contlaliticac maxaliuhquj, conmaqujticac tlacaieoatl, yieoaio malli, tzonchaiaoale, teucujtlanacoche, tzapocueie, tzitzile, ichimal tlauhtevilacachiuhquj, chicaoaztli yn jmac icac.
\nwho pretended to be warriors—the unafraid of death, the jostlers, the perverted warriors. There they exercised their weapons,1 they skirmished like fighters in war. They ceased [at a place] called Totecco.2
\nAnd the young men garbed like Xipe totec, wearing human skins,3 then went everywhere from house to house. They begged. They were placed on seats made of sapota leaves; they provided them with necklaces formed of maize ears; they placed garlands of flowers on their shoulders; they placed crowns of flowers upon their heads. They gave them to drink.
\nAnd if any woman had blisters, or4 an eye sickness, she said:
\n“Let me make an offering to Totec, when it is [the feast day] of Tlacaxipeualiztli.”
\nHis array [was thus]: he had the quail-painting on his face.5 Rubber divided his lips in two parts. His yopi-crown6 with forked ends was placed upright. He wore a human skin, the skin of a captive. He had a wig of loose feathers, golden ear plugs, a sapota-leaf skirt. He had bells. His shield had red circles. His rattle stick7 was in his hand.
\nMoieiecoaia: the Real Palacio MS has moeeçouaya—they covered themselves with blood.↩
For ayac, Seler (Einige Kapitel, p. 20) suggests oncan and translates the passage· ”Man hörte auf an dem sogenannten Totecco (Tempel Xipes).”↩
Cf. Sahagún, op. cit., Vol. I, p. 143: ”Todos los pellejos de los desollados se vestían muchos mancebos, a los cuales llamaban Tototecti.” Tototecti is defined as ”los muertos a honra del dios Totec.”↩
The Real Palacio MS adds anoço.↩
Real Palacio MS: mizçolnechiuale.↩
Seler (Gesammelte Abhandlungen, Vol. II, p. 466) translates yopi as “the red people” (Tlapaneca), and gives two illustrations to indicate that they wore pointed caps.↩
“The word chicauaztli means ‘wherewith anything is made strong.’ Word and symbol obviously refer to the strengthening of the reproductive function, to fertilizing. Hence we also saw the chicauaztli with the first sign projecting between the human couples in sexual union” (Seler: Tonalamatl of the Aubin Collection, p. 100).↩
“‘Yacatecuhtli’ no es un nombre propio, sino un nombre de oficio. ‘El señor de los que se van.’ Yahqui es el que se va, el que sale, por el motivo que fuere. En formación de palabras, conforme a las normas del náhuatl, la final—qui, —que, (pl) tiene que convertirse en —ca. No hay duda en esta composición gramatical. Este numen es, por consiguiente, el patrón de los viajeros, por lo cual era el dios propio de los pochtecas, oztomecas, o sea los traficantes a tierras lejanas, que fuera del oficio de comerciantes tenían el de espías y el de avanzadas de conquista” (Garibay, Veinte Himnos Sacros de los Nahuas, p. 204).↩