y los sangradores, y también las parteras, y las que dan yerbas para abortar. Y también los adivinos que dicen la buenaventura, o mala, que han de tener los niños según su nacimiento. Adorábanla también los que echan suertes con granos de maíz y los que agurean mirando el agua en una escudilla y los que echan suertes con unas cordezuelas que atan unas con otras, que llaman mecatlapouhque. Y los que sacan gusanillos de la boca y de los ojos, y pedrezuelas de las otras partes del cuerpo, que se llaman tetlacuicuilique. También la adoraban los que tienen en sus casas baños o temazcales.
\nY todos ponían la imagen de esta diosa en los baños, y llamábanla Temazcalteci, que quiere decir "La abuela de los baños".
\nTodos los arriba dichos hacían cada año una fiesta a esta diosa, en la cual compraban una mujer y la componían con los ornamentos que eran desta diosa, como parecen en la pintura que es de su imagen, y todos los días de su fiesta hacían con ella areito, y la regalaban mucho, y la halagaban porque no se entristeciese por su muerte ni llorase. Y la daban a comer delicadamente, y convidaban con lo que había de comer, y la rogaban que comiese, como a gran señora. Y estos días hacían delante della ardides de guerra con vocería y regocijo, y con muchas devisas de guerra, y daban dones a los soldados que delante della peleaban por hacerla placer y regocijo.
\nLlegada la hora cuando había de morir, después de haberla muerto con otros dos que la acompañaban en la muerte, la desollaban, y un hombre o sátrapa vestíase su pellejo, y traíale vestido por todo el pueblo,
\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":"15a8339d-e653-42ef-8d35-04b0f1ecf0fb","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":"those who bleed people, and also by midwives and women who administer medicinal herbs to induce abortion.[^14] And also by the diviners who tell the good, or bad, fortune that children are going to have according to their birth. She was also worshiped by those who read fortunes by using maize kernels, by those who read auguries by looking into water in a bowl, and by those who cast lots with some small cords that they tie together, whom they call _mecatlapouhqueh_; and by those who extract little worms from the mouth and eyes, and small pebbles from other parts of the body, who are called _tetlacuicuiliqueh_. She was also worshiped by those who have [steam] baths, or _temazcales_, in their homes. \n\nAnd everyone placed the image of this goddess in the baths and called her Temazcaltecih, which means “the grandmother of the baths.”\n\nEvery year all the ones mentioned above held a festival for this goddess, for which they would buy a woman and dress her with the adornments that belonged to this goddess, as are seen in the painting showing her image. And every day during her festival they performed an _areito_ with her and gave her many gifts and praised her so that she would not become sad or cry because of her [imminent] death. And they delicately fed her and shared with her whatever food there was to eat, entreating her to eat as befits a great lady. And during those days, they performed war games before her, amid shouts and rejoicing, with plenty of war emblems. And they gave gifts to the soldiers who fought in her presence so as to give her pleasure and joy.\n\nWhen the hour of her death arrived, after having slain her along with two other[s] who accompanied her in death, they flayed her, and a man or satrap dressed himself up in her skin and paraded throughout the whole town \n\n\n[^14]: The corresponding Nahuatl passage enumerates a variety of female healers and diviners (_tlapouhqueh_). Among the specialists named are the midwives (_temixihuitiqueh_), the women who administer sedative concoctions during childbirth (_tepillalilique_), and the midwives who perform abortions (_tetlatlaxiliqueh_). The passage makes clear that female healers treated a variety of illnesses, well beyond their gendered specialty as midwives.","html":"those who bleed people, and also by midwives and women who administer medicinal herbs to induce abortion.1 And also by the diviners who tell the good, or bad, fortune that children are going to have according to their birth. She was also worshiped by those who read fortunes by using maize kernels, by those who read auguries by looking into water in a bowl, and by those who cast lots with some small cords that they tie together, whom they call mecatlapouhqueh; and by those who extract little worms from the mouth and eyes, and small pebbles from other parts of the body, who are called tetlacuicuiliqueh. She was also worshiped by those who have [steam] baths, or temazcales, in their homes.
\nAnd everyone placed the image of this goddess in the baths and called her Temazcaltecih, which means “the grandmother of the baths.”
\nEvery year all the ones mentioned above held a festival for this goddess, for which they would buy a woman and dress her with the adornments that belonged to this goddess, as are seen in the painting showing her image. And every day during her festival they performed an areito with her and gave her many gifts and praised her so that she would not become sad or cry because of her [imminent] death. And they delicately fed her and shared with her whatever food there was to eat, entreating her to eat as befits a great lady. And during those days, they performed war games before her, amid shouts and rejoicing, with plenty of war emblems. And they gave gifts to the soldiers who fought in her presence so as to give her pleasure and joy.
\nWhen the hour of her death arrived, after having slain her along with two other[s] who accompanied her in death, they flayed her, and a man or satrap dressed himself up in her skin and paraded throughout the whole town
\nThe corresponding Nahuatl passage enumerates a variety of female healers and diviners (tlapouhqueh). Among the specialists named are the midwives (temixihuitiqueh), the women who administer sedative concoctions during childbirth (tepillalilique), and the midwives who perform abortions (tetlatlaxiliqueh). The passage makes clear that female healers treated a variety of illnesses, well beyond their gendered specialty as midwives.↩
tetzinanque, tetlanoqujlique, teixpatique.
\nAuh yn cioa, temjxiujtique, tepillalilique, tetlatlaxilique, tlapouhque, atlan teittanj, tlaolchaiauhque, mecatlapouhque, tetlacujcujlique, tetlanocujlanque, teixocujlanque.
\nNo iehoantin qujtlatlauhtiaia, in temazcaleque; ypampa y, quitlaliliaia yn jxiptla, in temazcalixquac, qujtocaiotiaia, temazcalteci.
\nAuh yn jquac, in ie ilhujqujxtililoia, in ie imjquiztequippa: in iehoantin titici, yn jxiptla catca teteu ynna, qujtlaoculpopoloaia, amo vel chocaia, queelelqujxtiaia, qujtlanenectiaia, qujtlanenequjltiaia, qujceceltiaia, haqujchoctlanja, qujtlatlahtitiaia, momjquizquequeloaia, qujnecaliltiaia, qujiaochioaia, qujtlacaoachiliaia, coiuujaia, tlauiznextiloia, netlauizmacoia, netlauhtiloia: in qujmjliuhca muchioaia in tiiacaoa, ic quintiçaujaia, ic qujnpotonjaia, qujmotzacujlitiuja, ic panj moquetzaia.
\nAuh yn jquac onmjc, yn jxiptla:
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"975d85a6-b16b-42e2-b199-d3e1a8ec3646","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":"those who cured hemorrhoids, those who purged people, those who cured eye ailments worshipped her. \n\nAlso women, midwives, those who administered sedatives at childbirth, those who brought about abortions, who read the future, who cast auguries by looking upon water or by casting grains of maize, who read fortunes by use of knotted cords, who removed [intrusive] objects from the body, who removed worms from the teeth, who removed worms from the eyes.[^41] \n\nLikewise owners of sweat-houses prayed to her; wherefore they caused her image to be placed in the front of the sweat-house. They called her “Grand-mother of the Baths.”\n\nAnd when a feast day was celebrated for her, when it was the time of the slaying of the one who was the impersonator of Teteo innan, the physicians sought to banish her sorrow, that she might not weep. They amused her, they flattered her, they satisfied her caprices, they made her happy. They wished her not to weep.[^42] They hid [her fate] from her,[^43] they made merry with one another about death. They skirmished, they made war, they cried war-cries, battle-cries, for her. Devices were exhibited, there was giving of devices, there was giving of gifts which became the binding force of the valiant warriors, wherefore they painted them with white chalk, wherefore they pasted them with downy feathers. They surrounded her so that they stood over her. \n\nAnd when she who was the likeness [of the goddess] was slain, \n\n\n\n\n\n[^41]: Sahagún describes these words in detail. See Ángel María Garibay K.: *”Paralipómenos de Sahagún,”* in *Tlalocan,* Vol. II, No. 3 (1947), pp. 235–54. \n\n[^42]: *Ha’ quichoctlama* in *Real Palacio MS.*\n\n[^43]: Cf. also Sahagún (Garibay ed.), Vol. I, pp. 122, 191.","html":"those who cured hemorrhoids, those who purged people, those who cured eye ailments worshipped her.
\nAlso women, midwives, those who administered sedatives at childbirth, those who brought about abortions, who read the future, who cast auguries by looking upon water or by casting grains of maize, who read fortunes by use of knotted cords, who removed [intrusive] objects from the body, who removed worms from the teeth, who removed worms from the eyes.1
\nLikewise owners of sweat-houses prayed to her; wherefore they caused her image to be placed in the front of the sweat-house. They called her “Grand-mother of the Baths.”
\nAnd when a feast day was celebrated for her, when it was the time of the slaying of the one who was the impersonator of Teteo innan, the physicians sought to banish her sorrow, that she might not weep. They amused her, they flattered her, they satisfied her caprices, they made her happy. They wished her not to weep.2 They hid [her fate] from her,3 they made merry with one another about death. They skirmished, they made war, they cried war-cries, battle-cries, for her. Devices were exhibited, there was giving of devices, there was giving of gifts which became the binding force of the valiant warriors, wherefore they painted them with white chalk, wherefore they pasted them with downy feathers. They surrounded her so that they stood over her.
\nAnd when she who was the likeness [of the goddess] was slain,
\n