[vali]ente, poníanle un bezote de ámbar, que es una piedra larga amarilla, trasparente, que cuelga del bezo baxo agujerado, en señal que era valiente y era noble, y esto se tenía en mucho.
\nEstos mercaderes partíanse de sus parientes con grandes cerimonias, según sus ritos antiguas, cuando iban a mercadear a tierras estrañas, y estaban por allá muchos años, y cuando volvían a sus tierras venían cargados de muchas riquezas. Y para hacer demostración de lo que traían y dar relación de las tierras por donde habían andado, y de las cosas [que] habían visto, convidaban a todos los mercaderes, en especial a los principales dellos, y a los señores del pueblo, y los hacían gran convite. A este convite llamábanle "lavatorio de pies", y los convidados reverenciaban grandemente al báculo con que había ido y vuelto. Tenían que era imagen de aquel dios, y que le había dado favor para ir y volver y andar los caminos que anduvo. Para hacer esta honra al báculo le ponían en una de las casas de oración que tenían en los barrios, que ellos llamaban calpulli, que quiere decir "iglesia del barrio" o " perrocha". En este calpulli donde se contaba este mercader ponían el báculo en lugar venerable.
\nY cuando daban comida a los convidados, primeramente ponían comida y flores y acáyietl, etcétera, delante del báculo. Y fuera del convite todas las veces que comía este mercader ofrecía primeramente comida y las demás cosas al báculo, que le tenía en su oratorio, dentro de su casa.
\nEstos mercaderes, después que venían prósperos de las tierras de donde habían andado, como tenían caudal, compraban esclavos y esclavas para ofrecerlos a su dios, en su fiesta, el cual principalmente era Yacatecuhtli, y
\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":"6a41b386-a5fb-46e2-a303-04a71a536f89","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":"man, would have a lip plug placed on him, made of amber, which is a long, yellow transparent stone that hangs from the pierced lower lip, as a sign that he was a brave man and a noble; and this [lip plug] was highly regarded. \n\nThese merchants took leave of their relatives with great ceremonies, according to their ancient rites, every time they went to deal in foreign lands; and they remained over there for many years. And when they returned to their lands, they came back loaded with many riches. And in order to make a show of what they were bringing, and to give an account of the lands through which they had roamed and of the things that they had seen, they would invite all the merchants—particularly the most important ones—and the town’s lords and offer them a great feast. They called this feast “the washing of feet,” and the participants showed great reverence to the walking staff that they had used throughout the journey. They held it as the very image of that god, believing that it had granted him [the merchant] the favor of going and returning and roaming the roads that he had traveled. In order to give due honor to this walking staff, they placed it in one of the prayer houses that they had in the barrios, which they called _calpolli_[^39] and means “church of the barrio” or “parish.” They would place the walking staff in the _calpolli_ to which this merchant belonged, in an honored spot.\n\nAnd when they served food to the guests, they would first lay out food and flowers and _acaiyetl_, et cetera, in front of the walking staff. And even apart from this feast, every time this merchant would have a meal, he would first offer food and the rest of the things to the walking staff, which he kept in his altar inside his home. \n\nThese merchants, after having returned prosperous from the lands where they had been roaming—since they were now wealthy—would buy male and female slaves to offer to their god, who was mainly Yacateuctli, during his festival. \n\n\n[^39]: _calpolli_: literally, “big house.” The _calpolli_ was the main subunit of the city-state (_altepetl_), and it derived from the earlier egalitarian kin group that migrated in search of a territory in which to settle down.","html":"man, would have a lip plug placed on him, made of amber, which is a long, yellow transparent stone that hangs from the pierced lower lip, as a sign that he was a brave man and a noble; and this [lip plug] was highly regarded.
\nThese merchants took leave of their relatives with great ceremonies, according to their ancient rites, every time they went to deal in foreign lands; and they remained over there for many years. And when they returned to their lands, they came back loaded with many riches. And in order to make a show of what they were bringing, and to give an account of the lands through which they had roamed and of the things that they had seen, they would invite all the merchants—particularly the most important ones—and the town’s lords and offer them a great feast. They called this feast “the washing of feet,” and the participants showed great reverence to the walking staff that they had used throughout the journey. They held it as the very image of that god, believing that it had granted him [the merchant] the favor of going and returning and roaming the roads that he had traveled. In order to give due honor to this walking staff, they placed it in one of the prayer houses that they had in the barrios, which they called calpolli1 and means “church of the barrio” or “parish.” They would place the walking staff in the calpolli to which this merchant belonged, in an honored spot.
\nAnd when they served food to the guests, they would first lay out food and flowers and acaiyetl, et cetera, in front of the walking staff. And even apart from this feast, every time this merchant would have a meal, he would first offer food and the rest of the things to the walking staff, which he kept in his altar inside his home.
\nThese merchants, after having returned prosperous from the lands where they had been roaming—since they were now wealthy—would buy male and female slaves to offer to their god, who was mainly Yacateuctli, during his festival.
\ncalpolli: literally, “big house.” The calpolli was the main subunit of the city-state (altepetl), and it derived from the earlier egalitarian kin group that migrated in search of a territory in which to settle down.↩
[otlal]techacico, yn otlaltechpachiuhque: ixqujch tlacatl qujnotza, in puchteca: yoan in tlatoque, ic moteittitiaia:
\nmjtoa, mocxipaca, cenca qujmaviztiliaia yn itopil, yn jtlacçaia yiacatecutli: cana in calpulco qujquetzaia: achto qujtlamanjlia, yn jquac tetlaqualtia: yoan intlacanelmo tecoanotza, qujtlamanjlia in çan muchipa yn jtlaquaia.
\nAuh intla aca tealtiz, iehoatl caltiaia, qujxeoaia in jteouh yiacatecutli: anoço ceme iehoantin yn mocheoaia, in qujnmoteutiaia in chiconqujaujtl, anoço chalmecacioatl, yoan acxomucujl, yoan nacxitl, cochimetl, iacapitzaoac, aiac qujiocuja, yiollotlama, yn aço ce, anoço vme, caaltiz tlacatl:
\nvmpa concovaia yn tlacanecujloca azcaputzalco: motlahtlatilia, motlapapatilia, qujncuecuepa, qujmjhitta, yn qualtin qujncoazque, yn acan quenamjque, in tlacaiecti, in tlacamelaoaque, yn acan cucuxque, yn atle intlaciuh ca:
\nynjc iehoan qujn[mictizque,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"db2dfa30-8f1c-44d7-b8d7-24ba6227d5e0","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":"homeward journey,[^136] when they had come to approach their homeland, when they had trodden the earthen mounds, they summoned all, the merchants, the principal men, in order to appear publicly. \n\nIt was called “the washing of the feet.”[^137] They paid great honor to the cane, to the walking staff, of Yiacatecutli. Somewhere in [a temple of] the *calpulli*[^138] they set it upright; at the first they offered it an offering. When they feasted others, and even if they did not summon people to a banquet, they always offered it an offering when[^139] they ate. \n\nAnd if someone were to bathe [a slave] ceremonially, the one whom he ceremonially bathed represented his god Yiacatecutli; or else one of all of them whom they worshipped—Chiconquiauitl, or Chalmecaciuatl, Acxomocuil, and Nacxitl, Cochimetl,[^140] Yacapitzauac.[^141] No one determined, [for] it was of one’s own free will, whether he should bathe one or two men. \n\nThey bought them there at the slave market at Atzcaputzalco; they sorted and arranged them, turning them around many times, examining them, buying the good ones—those of good bodies, without blemish, the best men, in good health, sick in no degree, who were marked by no marks on the body. \n\nSuch as these \n\n\n\n\n[^136]: *Otlaltechpachiuhque*: *otlatelpachiuhque* in the *Real Palacio MS.* Seler’s translation (*Einige Kapitel*, p. 22) is “*ihr fuss die Erdaufschüttungen (der heimatlichen Tempel und Paläste) wieder betreten hatte.*” \n\n[^137]: Book IX of the *Historia general* deals almost entirely with the activities of the merchants. Chapter VI, entitled *De la ceremonia que se hacía a los mercaderes cuando llegaban a su casa, que se llama lavatorio de pies,* mentions washing mouth and hands. \n\n[^138]: Sahagún defines *calpulli* as *”yglesia del barrjo, o perrocha”* (corresponding Spanish text). For recent studies on the *calpulli* see Alfonso Caso: “Land Tenure among the Ancient Mexicans,” *American Anthropologist,* Vol. 65, No. 4 (Aug., 1963), pp. 863–878, and Pedro Carrasco: “El Barrio y la Regulación del Matrimonio en un Pueblo del Valle de México en el Siglo XVI,” *Revista Mexicana de Estudios Antropológicos,*Vol. 17 (1961), pp. 7–24.\n\n[^139]: After *muchipa*, *Real Palacio MS* adds *yn iquac*. \n\n[^140]: *Cochimetl*: in *Real Palacio MS*, *cocochimetl.* \n\n[^141]: According to the Spanish version, they were four brothers and a sister of Yiacatecutli. Seler (*Gesammelte Abhandlungen,* Vol. II, p. 1106) recognizes Cochimetl and Yacapitzauac as synonyms for Yiacatecutli; Chiconquiauitl or Chalmecaciuatl is an earth and water goddess; Acxomocuil is Tezcatlipoca; Nacxitl is Quetzalcoatl.","html":"homeward journey,1 when they had come to approach their homeland, when they had trodden the earthen mounds, they summoned all, the merchants, the principal men, in order to appear publicly.
\nIt was called “the washing of the feet.”2 They paid great honor to the cane, to the walking staff, of Yiacatecutli. Somewhere in [a temple of] the calpulli3 they set it upright; at the first they offered it an offering. When they feasted others, and even if they did not summon people to a banquet, they always offered it an offering when4 they ate.
\nAnd if someone were to bathe [a slave] ceremonially, the one whom he ceremonially bathed represented his god Yiacatecutli; or else one of all of them whom they worshipped—Chiconquiauitl, or Chalmecaciuatl, Acxomocuil, and Nacxitl, Cochimetl,5 Yacapitzauac.6 No one determined, [for] it was of one’s own free will, whether he should bathe one or two men.
\nThey bought them there at the slave market at Atzcaputzalco; they sorted and arranged them, turning them around many times, examining them, buying the good ones—those of good bodies, without blemish, the best men, in good health, sick in no degree, who were marked by no marks on the body.
\nSuch as these
\nOtlaltechpachiuhque: otlatelpachiuhque in the Real Palacio MS. Seler’s translation (Einige Kapitel, p. 22) is “ihr fuss die Erdaufschüttungen (der heimatlichen Tempel und Paläste) wieder betreten hatte.”↩
Book IX of the Historia general deals almost entirely with the activities of the merchants. Chapter VI, entitled De la ceremonia que se hacía a los mercaderes cuando llegaban a su casa, que se llama lavatorio de pies, mentions washing mouth and hands.↩
Sahagún defines calpulli as ”yglesia del barrjo, o perrocha” (corresponding Spanish text). For recent studies on the calpulli see Alfonso Caso: “Land Tenure among the Ancient Mexicans,” American Anthropologist, Vol. 65, No. 4 (Aug., 1963), pp. 863–878, and Pedro Carrasco: “El Barrio y la Regulación del Matrimonio en un Pueblo del Valle de México en el Siglo XVI,” Revista Mexicana de Estudios Antropológicos,Vol. 17 (1961), pp. 7–24.↩
After muchipa, Real Palacio MS adds yn iquac.↩
Cochimetl: in Real Palacio MS, cocochimetl.↩
According to the Spanish version, they were four brothers and a sister of Yiacatecutli. Seler (Gesammelte Abhandlungen, Vol. II, p. 1106) recognizes Cochimetl and Yacapitzauac as synonyms for Yiacatecutli; Chiconquiauitl or Chalmecaciuatl is an earth and water goddess; Acxomocuil is Tezcatlipoca; Nacxitl is Quetzalcoatl.↩