eran blancos, y los cabellos los tocaba de manera que tenía como unos cornezuelos cruzados sobre la frente. Dicen también que traía una cuna a cuestas, como quien trae a su hijo en ella, y poníase en el tiánquez entre las otras mujeres, y desapareciendo dexaba allí la cuna. Cuando las otras mujeres advertían que aquella cuna estaba allí olvidada, miraban lo que estaba en ella, y hallaban un pedernal como hierro de lanzón con que ellos mataban a los que sacrificaban. En esto entendían que fue Cihuacóatl la que lo dexó allí.
\nEsta diosa llamada Chicomecóatl era la diosa de los mantenimientos, así de lo que come y de lo que bebe. A ésta la pintaban con una corona en la cabeza, y en la mano derecha un vaso, y en la izquierda una rodela con una flor grande pintaban; tenía su cueitl y huipilli y sandalias, todo bermejo; y la cara teñida de bermejo.
\nDebió esta mujer ser la primera mujer que comenzó a hacer pan y otros manjares y guisados.
\nEsta diosa era la diosa de las medicinas y de las yerbas medicinales. Adorábanla los médicos y los ciruja[nos]
\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":"75e4a5bc-d978-49c1-9d40-56cfd08862e9","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":"were white, and she wore her hair in such a way that it formed something like two small horns crossed above her forehead. They also say that she carried a cradle on her back, like one who carries her own child in it; and she would sit down in the _tianquiz_ among the other women and, after disappearing, leave the cradle behind. When the other women noticed that cradle lying there, forgotten, they would peek to see what was inside of it, only to find a flint stone shaped like the point of the lance that they used to kill the ones whom they sacrificed. Thus, they came to understand that Cihuacoatl had been the one who left it there. \n\n#### The seventh chapter tells of the goddess who was called Chicomecoatl. She is another goddess Ceres\n\nThis goddess called Chicomecoatl was the goddess of food, that which one both eats and drinks. They painted this [goddess] with a crown on her head, a vase in her right hand, and, in her left hand, a round shield with a large flower painted on it. She had her _cueitl_ and her _huipilli_[^13] and her sandals all painted red. And her face was dyed red. \n\nShe must have been the first woman who began to make bread, as well as other delicacies and stews.\n\n\n[^13]: “She had her _cueitl_ and her _huipilli_”: _tenía su cueitl y huipilli_ (She had her skirt and her shirt). Sahagún leaves untranslated both Nahuatl terms. The Nahuatl idiom _in cueitl in huipilli_ (the skirt, the blouse) is a _difrasismo_ that means “the woman.” The Nahuatl passage here, however, says that the goddess had a blouse adorned with water flowers and a skirt adorned with water flowers (_axochiahuipile, axochiacueye_). \n\n\n#### The eighth chapter tells of a goddess who was called “the mother of the gods,” “heart of the earth,” and “our grandmother”\n\nThis goddess was the goddess of medicines and medicinal herbs. She was worshiped by physicians, surgeons,","html":"were white, and she wore her hair in such a way that it formed something like two small horns crossed above her forehead. They also say that she carried a cradle on her back, like one who carries her own child in it; and she would sit down in the tianquiz among the other women and, after disappearing, leave the cradle behind. When the other women noticed that cradle lying there, forgotten, they would peek to see what was inside of it, only to find a flint stone shaped like the point of the lance that they used to kill the ones whom they sacrificed. Thus, they came to understand that Cihuacoatl had been the one who left it there.
\nThis goddess called Chicomecoatl was the goddess of food, that which one both eats and drinks. They painted this [goddess] with a crown on her head, a vase in her right hand, and, in her left hand, a round shield with a large flower painted on it. She had her cueitl and her huipilli1 and her sandals all painted red. And her face was dyed red.
\nShe must have been the first woman who began to make bread, as well as other delicacies and stews.
\nThis goddess was the goddess of medicines and medicinal herbs. She was worshiped by physicians, surgeons,
\n“She had her cueitl and her huipilli”: tenía su cueitl y huipilli (She had her skirt and her shirt). Sahagún leaves untranslated both Nahuatl terms. The Nahuatl idiom in cueitl in huipilli (the skirt, the blouse) is a difrasismo that means “the woman.” The Nahuatl passage here, however, says that the goddess had a blouse adorned with water flowers and a skirt adorned with water flowers (axochiahuipile, axochiacueye).↩
[jne]axtlaoal, yn jaxtlacujl,
\nioaltica chocatinenca, tecoiouhtinenca, no iautetzaujtl catca.
\nAuh yuj yn muchichioaia yxiptla, yn jxaiac, centlacochichiltic, centlacotliltic, yujquatzone, teucujtlanacoche, quechqueme, xiuhtzotzopace.
\nChicome coatl: iehoatl ipan mjxeoaia, qujmjxiptlatiaia, in tonacaiotl: yoan in çaço tlein ynenca, yiolca maceoalli, yn joa, yn qualo.
\nAuh yujn yn nechichioale catca; ixtlauhxaoale, amacale, axochiavipile, axochiacueie, no poçulcaque, tonalchimale, tonatiuhchimale.
\nJnnã catca yn teteu, qujmoteutiaja, in titici, in teitzmjnque,
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"18a0bcb6-f33a-4709-96fb-5df654f0ed2c","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":"hairdress rose up.[^36] \n\nBy night she walked weeping, wailing; also was she an omen of war.[^37] \n\nAnd in this wise was her image arrayed: her face was painted one-half red, one-half black.[^38] She had a headdress of [eagle] feathers;[^39] she had golden ear plugs. She wore a triangular shoulder shawl. She carried a turquoise [mosaic] weaving-stick. \n\n\n\n#### Seventh Chapter: here is named the goddess called Chicome coatl (Seven Snake).[^40]\n\nChicome coatl: this one represented—she was the representative of—maize and men’s sustenance of whatever sort; what is drunk, what is eaten. \n\nAnd thus was her array: her face was painted with red ochre; she had a paper headdress; she wore a shift [ornamented with] water flowers and a skirt [ornamented with] water flowers; also she had foam sandals; she carried the shield with the sun sign, the sun shield. \n\n\n\n#### Eighth Chapter: here is named the goddess called Teteo innan (Mother of the Gods), who is also named Tlalli yiollo (Heart of the Earth) and Toci (Our Grandmother). \n\nShe was the mother of the gods. The physicians, the leeches, \n\n\n\n\n[^36]: *Quiqueq[ue]tza* in *Real Palacio MS*. \n\n[^37]: This is explained in Sahagún (Garibay ed.), Vol. II, pp. 284, 287. \n\n[^38]: See illustration, which indicates that the part of the face below the nose is black. \n\n[^39]: *Yquauhtzon* in *Primeros Memoriales. “Su, corona de plumas de águila”* in Sahagún, *op. cit.,* Vol. IV, p. 285. \n\n[^40]: See Pl. 29, which explains the name.","html":"hairdress rose up.1
\nBy night she walked weeping, wailing; also was she an omen of war.2
\nAnd in this wise was her image arrayed: her face was painted one-half red, one-half black.3 She had a headdress of [eagle] feathers;4 she had golden ear plugs. She wore a triangular shoulder shawl. She carried a turquoise [mosaic] weaving-stick.
\nChicome coatl: this one represented—she was the representative of—maize and men’s sustenance of whatever sort; what is drunk, what is eaten.
\nAnd thus was her array: her face was painted with red ochre; she had a paper headdress; she wore a shift [ornamented with] water flowers and a skirt [ornamented with] water flowers; also she had foam sandals; she carried the shield with the sun sign, the sun shield.
\nShe was the mother of the gods. The physicians, the leeches,
\nQuiqueq[ue]tza in Real Palacio MS.↩
This is explained in Sahagún (Garibay ed.), Vol. II, pp. 284, 287.↩
See illustration, which indicates that the part of the face below the nose is black.↩
Yquauhtzon in Primeros Memoriales. “Su, corona de plumas de águila” in Sahagún, op. cit., Vol. IV, p. 285.↩
See Pl. 29, which explains the name.↩