[guer]ra a algunas provincias. Éste, como su vicario, servía de cuando repentinamente se ofrecía de salir al encuentro a los enemigos, porque entonces era menester que este Páinal, que quiere decir "ligero", "apresurado", saliese en persona a mover la gente para que con toda priesa saliesen [a] haberse con los enemigos.
\nDespués de muerto, la fiesta que le hacían era que uno de los sátrapas tomaba la imagen de este Páinal, compuesta con ricos ornamentos como dios, y hacían una procesión con él, bien larga, y todos iban corriendo a más correr, ansí el que le llevaba como los que le seguían. En esto representaban la priesa que muchas veces es necesaria para resistir a los enemigos, que sin saberlo acometen haciendo celadas.
\nEl dios llamado Tezcatlipuca era tenido por verdadero dios, y invisible, el cual andaba en todo lugar: en el Cielo, en la Tierra y en el Infierno. Y tenían que cuando andaba en la Tierra movía guerras, enemistades y discordias, de donde resultaban muchas fatigas y desasosiegos. Decían que el mesmo incitaba a unos contra otros para que tuviesen guerras, y por esto le llamaban Nécoc Yáutl; quiere decir "sembrador de discordias de ambas partes". Y decían él solo ser el que entendía en el regimiento del mundo, y que él solo daba las prosperidades y riquezas, y que él solo las quitaba cuando se le antojaba. Daba riquezas, prospe[ridades]
\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":"71087196-7132-413e-85a7-e5f052d4e468","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":"against some provinces. The former, acting as his deputy, served when it became necessary to make a sudden charge against the enemy, because at that moment it was required that this Painal—which means “light,” “hasty”—go out in person to summon the people to quickly go out and fight the enemy.\n \nAfter his death, for the festival that they celebrated for him, one of the satraps took the image of this Painal dressed in rich ornaments like a god, and they carried it in a very long procession, with everyone running as fast as they could, both the one who carried him and those who were following him. They reenacted with this [race] the haste that is very often necessary when resisting enemies, who attack, when one is unaware, by lying in ambush. \n\t\n#### The third chapter tells of the god named Tezcatlipoca, who was generally considered a god among these natives of this New Spain. He is another Jupiter. \n\nThe god named Tezcatlipoca was considered a true and invisible god, one who was present everywhere: in heaven, on earth, and in hell. And they believed that, when he walked on earth, he provoked wars, enmities, and discord, all of which resulted in a great deal of tribulation and anxiety. They said that he himself incited people against one another so that they would go to war, and that is why they called him Necoc Yaotl, which means “sower of discord on both sides.” And they said that he was the only being that had purview in ruling the world, and that only he granted prosperity and riches, and that he alone took these away at any moment, according to his whim. He granted riches,","html":"against some provinces. The former, acting as his deputy, served when it became necessary to make a sudden charge against the enemy, because at that moment it was required that this Painal—which means “light,” “hasty”—go out in person to summon the people to quickly go out and fight the enemy.
\nAfter his death, for the festival that they celebrated for him, one of the satraps took the image of this Painal dressed in rich ornaments like a god, and they carried it in a very long procession, with everyone running as fast as they could, both the one who carried him and those who were following him. They reenacted with this [race] the haste that is very often necessary when resisting enemies, who attack, when one is unaware, by lying in ambush.
\nThe god named Tezcatlipoca was considered a true and invisible god, one who was present everywhere: in heaven, on earth, and in hell. And they believed that, when he walked on earth, he provoked wars, enmities, and discord, all of which resulted in a great deal of tribulation and anxiety. They said that he himself incited people against one another so that they would go to war, and that is why they called him Necoc Yaotl, which means “sower of discord on both sides.” And they said that he was the only being that had purview in ruling the world, and that only he granted prosperity and riches, and that he alone took these away at any moment, according to his whim. He granted riches,
\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":"984c839f-5233-4d13-a8a7-43ea6d24c56f","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":"[vitzilubuch]tli, yn iquac tlaiaoaloaia, motocaiotia paynal: ipampa ca cenca, qujtototzaia, qujmotlalochtiaia. \n\nAuh in maceoalti, qujtocaia, qujtlalochtocaia, coiohujtiuja, quicaoatztiuja, teuhtli quiquetztiuja, tlalli qujpototztiuja: iuhqujn tlaixqujqujça, tlalli tetecujca: \n\nauh ce tlacatl qujnapalotiuja. \n\nAuh ynjc muchichioaia, teuquemetiuja, quetzalapanecaiutl, in contlalitiuja, ixoacalichioale, ixcitlalichioale, mixcitlalichiuh, xiuhiacamjoa, vitzitzilnaoale, eltezcaoa, xiuhchimale. \n\n#### Jnic ey, capitulo, ytechpa tlatoa in teutl, yn jtoca tezcatlipoca: in qujmoteutiaia, yoan in qujtlamanjliaia, ie uecauh. \n\nTezcatlipoca: ynin vel teutl ipan machoia, noujian ynemjian: mictla, tlalticpac, ylhujcac. Jn jquac nemja tlalticpac, iehoatl qujiolitiaja, in teuhtli tlaçolli: cococ teupouhquj, qujteittitiaia,\n\ntetzalã, tenepantla motecaia: ipampa y, mjtoaia necoc iautl, muchi qujiocoiaia, qujtemoujaja, qujteecaujltiaia, qujtecujtiaia, yn jxquich aqualli tepan muchioaia: teca maujltiaia, tequequeloaia. \n\nAuh in quenman, qujtema[caia]","html":"[vitzilubuch]tli, yn iquac tlaiaoaloaia, motocaiotia paynal: ipampa ca cenca, qujtototzaia, qujmotlalochtiaia.
\nAuh in maceoalti, qujtocaia, qujtlalochtocaia, coiohujtiuja, quicaoatztiuja, teuhtli quiquetztiuja, tlalli qujpototztiuja: iuhqujn tlaixqujqujça, tlalli tetecujca:
\nauh ce tlacatl qujnapalotiuja.
\nAuh ynjc muchichioaia, teuquemetiuja, quetzalapanecaiutl, in contlalitiuja, ixoacalichioale, ixcitlalichioale, mixcitlalichiuh, xiuhiacamjoa, vitzitzilnaoale, eltezcaoa, xiuhchimale.
\nTezcatlipoca: ynin vel teutl ipan machoia, noujian ynemjian: mictla, tlalticpac, ylhujcac. Jn jquac nemja tlalticpac, iehoatl qujiolitiaja, in teuhtli tlaçolli: cococ teupouhquj, qujteittitiaia,
\ntetzalã, tenepantla motecaia: ipampa y, mjtoaia necoc iautl, muchi qujiocoiaia, qujtemoujaja, qujteecaujltiaia, qujtecujtiaia, yn jxquich aqualli tepan muchioaia: teca maujltiaia, tequequeloaia.
\nAuh in quenman, qujtema[caia]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"a40d2e91-1edc-4107-9b1b-cf11a58ae17d","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":"When there was a procession he was given the name Paynal, because[^12] they pressed him on quickly; he was made to hasten.[^13] \n\nAnd the people followed him; they followed him in pursuit. They went howling,[^14] crying war cries. They went raising the dust, making the ground smoke. Like a thing possessed, the earth rumbled. \n\nAnd one man went carrying [the image] in his arms. \n\nAnd he was thus arrayed: he went garbed in the costly cape of precious feathers.[^15] The quetzal feather device went placed on him.[^16] He had bars painted upon his face;[^17] he had the star design painted upon his face. His face was painted with the star design.[^18] He had a turquoise nose rod. His was the hummingbird disguise. He had the breast mirror; he had a shield set with a mosaic of turquoise. \n\n\n\n#### Third Chapter, which telleth of the god named Tezcatlipoca (Smoking Mirror), whom they worshipped and to whom they offered sacrifices in ancient times. \n\nTezcatlipoca: he was considered a true god, whose abode was everywhere—in the land of the dead, on earth, [and] in heaven. When he walked on the earth, he quickened vice and sin. He introduced anguish and affliction. \n\nHe brought discord among people, wherefore he was called “the enemy on both sides.” He created, he brought down all things. He cast his shadow on one, he visited one with all the evils which befall men; he mocked, he ridiculed men. \n\nBut sometimes he bestowed \n\n\n\n\n[^12]: The *Real Palacio MS* adds *q’paynaltiaya*—they make him run with agility.\n\n[^13]: Sahagún (*Florentine Codex,* corresponding Spanish text) describes Paynal as *ligero, apressurado.*\n\n[^14]: The suffix *”tiuja”* is consistently written *”tiviya”* in *Real Palacio MS.* \n\n[^15]: Seler (*Gesammelte Abhandlungen,* Vol. II, p. 431) defines it as a costly robe made entirely of precious feathers, worn over the *xicolli* (jacket) and the *tzitzicaztilmatli* (cape worn over the jacket); probably it was an apron-like garment placed on the front of the idols.\n\n[^16]: *Apanecaiutl: “‘Adorno en forma de travesaño.’ Insignia de honor y ornato, consistente en una banda de plumas que atraviesa de hombro a costado.”* Sahagún, (Garibay ed.) Vol. IV, p. 321.\n\n[^17]: *Ixoacalchioale:* literally: “face design like a wooden carrying frame.” \n\n[^18]: *Real Palacio MS.: mizçitlalichiuh.*","html":"When there was a procession he was given the name Paynal, because1 they pressed him on quickly; he was made to hasten.2
\nAnd the people followed him; they followed him in pursuit. They went howling,3 crying war cries. They went raising the dust, making the ground smoke. Like a thing possessed, the earth rumbled.
\nAnd one man went carrying [the image] in his arms.
\nAnd he was thus arrayed: he went garbed in the costly cape of precious feathers.4 The quetzal feather device went placed on him.5 He had bars painted upon his face;6 he had the star design painted upon his face. His face was painted with the star design.7 He had a turquoise nose rod. His was the hummingbird disguise. He had the breast mirror; he had a shield set with a mosaic of turquoise.
\nTezcatlipoca: he was considered a true god, whose abode was everywhere—in the land of the dead, on earth, [and] in heaven. When he walked on the earth, he quickened vice and sin. He introduced anguish and affliction.
\nHe brought discord among people, wherefore he was called “the enemy on both sides.” He created, he brought down all things. He cast his shadow on one, he visited one with all the evils which befall men; he mocked, he ridiculed men.
\nBut sometimes he bestowed
\nThe Real Palacio MS adds q’paynaltiaya—they make him run with agility.↩
Sahagún (Florentine Codex, corresponding Spanish text) describes Paynal as ligero, apressurado.↩
The suffix ”tiuja” is consistently written ”tiviya” in Real Palacio MS.↩
Seler (Gesammelte Abhandlungen, Vol. II, p. 431) defines it as a costly robe made entirely of precious feathers, worn over the xicolli (jacket) and the tzitzicaztilmatli (cape worn over the jacket); probably it was an apron-like garment placed on the front of the idols.↩
Apanecaiutl: “‘Adorno en forma de travesaño.’ Insignia de honor y ornato, consistente en una banda de plumas que atraviesa de hombro a costado.” Sahagún, (Garibay ed.) Vol. IV, p. 321.↩
Ixoacalchioale: literally: “face design like a wooden carrying frame.”↩
Real Palacio MS.: mizçitlalichiuh.↩