Este dios llamado Yiacatecuhtli hay conjectura que comenzó los tratos y mercaderías entre esta gente, y ansí los mercaderes le tomaron por dios y le honraban de diversas maneras. Unas de las cosas con que le honraban era que le ofrecían papel, y le cubijaban con el mismo papel donde quiera que estaban sus estatuas. También tenían en mucha veneración al báculo con que caminaban, que era una caña maciza que ellos llaman útlatl, y también usan de otra manera de báculo que es una caña negra liviana, maciza, sin ñudo ninguno, que es como junco de los que se usan en España. Todos los mercaderes usan desta manera de báculos por el camino, y cuando llegaban a donde habían de dormir, juntaban todos sus báculos en una gavilla atados, y hincábanlos a la cabecera donde habían de dormir, y derramaban sangre delante dellos, de las orejas o de la lengua o de las piernas o de los brazos. Y ofrecían copal. Hacían fuego y quemábanle delante de los báculos, los cuales tenían por imagen del mismo dios, y en ellos honraban al mismo dios Yiacatecuhtli. Con esto le suplicaban que los amparase de todo peligro.
\nEstos mercaderes discurren por toda la tierra, tratando, comprando en una parte y vendiendo en otra lo que habían comprado. Estos mercaderes discurren por todas las poblaciones que están ribera de la mar y la tierra adentro. No dexan cosa que no escudriñan y pasean, en unas partes comprando y en otras vendiendo. No dexan lugar donde no buscan lo que allí se puede comprar o vender, ni porque la tierra sea muy caliente ni porque sea muy fría, ni porque sea muy áspera no dexan de pasarla ni de trastornalla, buscando lo que en ella hay precioso o provechoso para comprar
\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":"b566ae9d-70ca-47d7-96fa-4f9c75c3dace","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":"It is conjectured that this god called Yacateuctli was the one who started trading and dealing [merchandise] among these people, and so the merchants took him as their god and honored him in several ways. Some of the ways in which they honored him was by offering him paper and by covering him with this same paper wherever there were statues of him. They also had great veneration for the staff with which they walked, which was a solid cane that they call _otlatl_, They also use another type of walking staff that is a light, black, solid cane, without any knots whatsoever, which is like the reed used in Spain. All the merchants use this type of walking staff on the road. And when they would arrive where they were to sleep, they would gather all their staffs, tie them in a bundle, and set them at the head of their sleeping place, and then they would pour blood in front of them [the staffs]—from their ears or tongue or legs or arms. And they would offer copal. They would light a fire and burn it for him [the god] in front of the walking staffs, which they took as the image of the god himself, so that they honored the god Yacateuctli himself through them. And by doing this, they entreated him to protect them from any danger. \n\nThese merchants roam throughout the land, dealing, buying in one place and selling in another whatever they had bought. These merchants roam across all the towns that are to be found both inland and on the seashore. There is nothing that they do not scrutinize or explore, buying in some places and selling in others. They do not miss a single place, looking for whatever can be bought or sold there—not even if the land is too hot or if it is too cold. No matter how rough [a place is], they make sure to pass through it and leave no stone unturned, poking around in search of","html":"It is conjectured that this god called Yacateuctli was the one who started trading and dealing [merchandise] among these people, and so the merchants took him as their god and honored him in several ways. Some of the ways in which they honored him was by offering him paper and by covering him with this same paper wherever there were statues of him. They also had great veneration for the staff with which they walked, which was a solid cane that they call otlatl, They also use another type of walking staff that is a light, black, solid cane, without any knots whatsoever, which is like the reed used in Spain. All the merchants use this type of walking staff on the road. And when they would arrive where they were to sleep, they would gather all their staffs, tie them in a bundle, and set them at the head of their sleeping place, and then they would pour blood in front of them [the staffs]—from their ears or tongue or legs or arms. And they would offer copal. They would light a fire and burn it for him [the god] in front of the walking staffs, which they took as the image of the god himself, so that they honored the god Yacateuctli himself through them. And by doing this, they entreated him to protect them from any danger.
\nThese merchants roam throughout the land, dealing, buying in one place and selling in another whatever they had bought. These merchants roam across all the towns that are to be found both inland and on the seashore. There is nothing that they do not scrutinize or explore, buying in some places and selling in others. They do not miss a single place, looking for whatever can be bought or sold there—not even if the land is too hot or if it is too cold. No matter how rough [a place is], they make sure to pass through it and leave no stone unturned, poking around in search of
\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":"7a276b48-a897-499b-867c-a604dbb9723e","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":"Puchteca inteuh catca: cenca qujmaviztiliaia, qujtlaquentiaia amatica: yn jntopil, ymotlatopil, yn inenemja, yn jmotlatocaia, in cãpa cuchizque, vncan qujtilquetza, ixpan tlamaceoa, mjço, qujcopaltemjlia, ynjc qujtlauhtia yn jnteouh yiacatecutli, ynjc qujtlanjlia, ynjc qujmatataqujlia, yteicneliliz: \n\nnoujan acitinemj, calactinemj. Auh ic moteneoa, puchteca yiaque: itech canque, yn itoca inteuh, yiacatecutli: \n\nOztomeca, anaoac calaqujnj, vel qujtemotinemj, in tlein qujmonanauhtizque, anaoatl qujxaqualotinemj, anaoatl qujlacatzotinemj, \n\ntonalciiauhtinemj, heecaciuhtinemj, mociauhpouhtinemj, mociauhpouhtiuj, elciciuhtiuj, mociauhquetztiuj, ymellelacitiuh, ymjxqua tlatlatiuh, intonal qujmacujtiuj, intonalomjuh ietiuh:\n\nixtlaoatl qujnamjctinemj, atlauhtli, tepetl, qujtemouja, qujtlecauja, ixqujch caana: inmolicpi, intetepon ic tlatlacça, ic mo[quequetza:]","html":"Puchteca inteuh catca: cenca qujmaviztiliaia, qujtlaquentiaia amatica: yn jntopil, ymotlatopil, yn inenemja, yn jmotlatocaia, in cãpa cuchizque, vncan qujtilquetza, ixpan tlamaceoa, mjço, qujcopaltemjlia, ynjc qujtlauhtia yn jnteouh yiacatecutli, ynjc qujtlanjlia, ynjc qujmatataqujlia, yteicneliliz:
\nnoujan acitinemj, calactinemj. Auh ic moteneoa, puchteca yiaque: itech canque, yn itoca inteuh, yiacatecutli:
\nOztomeca, anaoac calaqujnj, vel qujtemotinemj, in tlein qujmonanauhtizque, anaoatl qujxaqualotinemj, anaoatl qujlacatzotinemj,
\ntonalciiauhtinemj, heecaciuhtinemj, mociauhpouhtinemj, mociauhpouhtiuj, elciciuhtiuj, mociauhquetztiuj, ymellelacitiuh, ymjxqua tlatlatiuh, intonal qujmacujtiuj, intonalomjuh ietiuh:
\nixtlaoatl qujnamjctinemj, atlauhtli, tepetl, qujtemouja, qujtlecauja, ixqujch caana: inmolicpi, intetepon ic tlatlacça, ic mo[quequetza:]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"c634b8fb-22ef-4e95-be0b-f4c650569f32","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":"He was the god of the merchants. Greatly they esteemed him. They arrayed in paper their staves, their stout traveling staves[^120] with which they journeyed, with which they traveled. Wheresoever they would sleep, there they set them up; before them they did penances, drew blood, offered incense to render service to their god Yiacatecutli, in order to win, to implore his favor.[^121] \n\nAll manner of places they came to and entered. And hence they were named “the merchants who lead.” They took their name from their god, Yiacatecutli. \n\nThese vanguard merchants[^122] went into the coast lands,[^123] looking well for whatsoever goods they could deal in. They went traversing, encircling the coast lands.\n\nThey traveled exhausted by the heat and the winds; they traveled exhausted; they went exhausted; they went sighing, walking wearily, in great affliction. Their foreheads burned; the sun’s heat held them; they went exposed to its rays. \n\nThey went encountering the deserts; they climbed up and down the gorges, the mountains. They exerted all the strength of their elbows, of their knees to hurry, \n\n\n\n\n[^120]: The corresponding Spanish text states: *”… era una caña maziza, que ellos llaman vtlatl. Y tambien usan de otra manera de baculo, que es una caña negra liujana, maziza: sin ñudo ninguno: que es como junco, de los que se usan en españa.”* Clark, in *Codex Mendoza* (James Cooper Clark, ed. and tr.; London: Waterlow and Sons, 1938), Vol. II, p. 106, translates as bamboo (*Bambusa* sp.). \n\n[^121]: Torquemada (*op. cit.,* pp. 57–8) says they gathered the staves all together, girt with a ribbon, worshipping the staves as well as the god. \n\n[^122]: In *Gesammelte Abhandlungen,* Vol. II, p. 1104, Seler states: *”Yacatecutli (der ‘Herr der Nase’) oder Iyacatecutli (der ‘Herr der Weggegangenen’) war der Gott der Karawanenführer der* oztomeca anauac calaquini *der reisenden Kaufleute, die die grossen Handelsexpeditionen nach der Tierra caliente leiteten und ausführten.”* Sahagún (*op. cit.,* Vol. III, p. 236) refers to the town of Oztotlan in Anahuac as one of the towns famous for the *xiuhtototl.* \n\n[^123]: Anahuac, in addition to designating the valley of Mexico, especially around the lake, refers also to the area in southern Mexico, essentially tropical, which borders the sea coast. In the Spanish version of this chapter, Sahagún defines the area as *”todas las poblaciones, que estan ribera de la mar.”* In Book III, Chap. XII, Sahagún states *”Fuéronse hasta* Anáhuac, *que dista más de cien leguas”* (from Tula). Also, *”Entraban en la provincia de Anáhuac, no todos, sino aquellos que iban de parte del señor de México con quien estaban aliados y confederados… iban todos juntos hasta el pueblo de* Tochtepec. *En ese pueblo se dividían, unos iban a* Anáhuac Ayotlan; *otros iban a* Anáhuac Xicalanco” (Sahagún, *op. cit.,* Vol. III, p. 28).","html":"He was the god of the merchants. Greatly they esteemed him. They arrayed in paper their staves, their stout traveling staves1 with which they journeyed, with which they traveled. Wheresoever they would sleep, there they set them up; before them they did penances, drew blood, offered incense to render service to their god Yiacatecutli, in order to win, to implore his favor.2
\nAll manner of places they came to and entered. And hence they were named “the merchants who lead.” They took their name from their god, Yiacatecutli.
\nThese vanguard merchants3 went into the coast lands,4 looking well for whatsoever goods they could deal in. They went traversing, encircling the coast lands.
\nThey traveled exhausted by the heat and the winds; they traveled exhausted; they went exhausted; they went sighing, walking wearily, in great affliction. Their foreheads burned; the sun’s heat held them; they went exposed to its rays.
\nThey went encountering the deserts; they climbed up and down the gorges, the mountains. They exerted all the strength of their elbows, of their knees to hurry,
\nThe corresponding Spanish text states: ”… era una caña maziza, que ellos llaman vtlatl. Y tambien usan de otra manera de baculo, que es una caña negra liujana, maziza: sin ñudo ninguno: que es como junco, de los que se usan en españa.” Clark, in Codex Mendoza (James Cooper Clark, ed. and tr.; London: Waterlow and Sons, 1938), Vol. II, p. 106, translates as bamboo (Bambusa sp.).↩
Torquemada (op. cit., pp. 57–8) says they gathered the staves all together, girt with a ribbon, worshipping the staves as well as the god.↩
In Gesammelte Abhandlungen, Vol. II, p. 1104, Seler states: ”Yacatecutli (der ‘Herr der Nase’) oder Iyacatecutli (der ‘Herr der Weggegangenen’) war der Gott der Karawanenführer der oztomeca anauac calaquini der reisenden Kaufleute, die die grossen Handelsexpeditionen nach der Tierra caliente leiteten und ausführten.” Sahagún (op. cit., Vol. III, p. 236) refers to the town of Oztotlan in Anahuac as one of the towns famous for the xiuhtototl.↩
Anahuac, in addition to designating the valley of Mexico, especially around the lake, refers also to the area in southern Mexico, essentially tropical, which borders the sea coast. In the Spanish version of this chapter, Sahagún defines the area as ”todas las poblaciones, que estan ribera de la mar.” In Book III, Chap. XII, Sahagún states ”Fuéronse hasta Anáhuac, que dista más de cien leguas” (from Tula). Also, ”Entraban en la provincia de Anáhuac, no todos, sino aquellos que iban de parte del señor de México con quien estaban aliados y confederados… iban todos juntos hasta el pueblo de Tochtepec. En ese pueblo se dividían, unos iban a Anáhuac Ayotlan; otros iban a Anáhuac Xicalanco” (Sahagún, op. cit., Vol. III, p. 28).↩