que, según decían, las mujeres y hombres carnales confesaban sus pecados a estas diosas cuanto quiera que fuesen torpes y sucias, que ellas los perdonaban.
\nTambién decían que esta diosa o diosas tenían poder para provocar a luxuria, y para inspirar cosas carnales, y para favorecer los torpes amores. Y después de hechos los pecados, decían que tenían también poder para perdonarlos y alimpiar dellos, perdonándolos, si los confesaban a los sus sátrapas, que eran los adivinos que tienen los libros de las adivinanzas y de las venturas de los que nacen, y de las hechicerías y agüeros, y de las traditiones de los antiguos, que vinieron de mano en mano hasta ellos.
\nPues desque el penitente determinaba de se confesar, iba luego a buscar a alguno de los ya dichos, delante quien se solían confesar, y decíale: "Señor, querríame llegar a Dios todopoderoso, y que es amparador de todos, el cual se llama Yoalli Ehécatl, éste es Tezcatlipuca. Querría hablar en secreto mis pecados." Oído esto, el sátrapa decíale: "Seas hayas muy bien venido, hijo que lo que decís que queréis hacer para vuestro bien y provecho es." Dicho esto miraba luego el libro de las adivinanzas, que se llamaba tonalámatl, para por él saber qué día sería más oportuno para aquella obra. Y habiendo visto el día que convenía, decíale: "Para tal día vendréis, porque entonces reina buen signo, para que esto se haga prósperamente." Llegado el día que le había mandado que volviese, el penitente compraba un petate nuevo y encienso blanco, que lla[man]
\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":"729a6cc2-d8c7-41c7-8d88-e9cf43a605cd","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":"as they said, carnal men and women would confess their sins to these goddesses, and they would forgive them, no matter how bad and filthy [these sins] were. \n\nThey also said that this goddess, or these goddesses, had the power to provoke lust, to inspire carnal acts, and to facilitate lascivious love affairs; and they said that, after these sins had been committed, they also had the power to forgive them and to cleanse them away, forgiving them if they confessed them to their satraps, who were the fortune-tellers who guarded the books of divination, of the fate of the newborn, of witchcraft and omens, and of the ancient traditions. And [these books] were handed down to them. \n\nIt so happened that when penitents decided to confess themselves, they would go in search of one of those mentioned above, before whom they would go to confess themselves, and would say to him, “Lord, I would like to reach the all-mighty god, who is the protector of all and who is called Yohualli Ehecatl, that is, Tezcatlipoca. I would like to tell my sins in secret.” Having heard this, the satrap would say to them, “You are very welcome here, son, for what you say that you wish to do is for your own good and benefit.” Having said this, he would then look at the book of divination, which was called _tonalamatl_, in order to find out from it which day would be the most appropriate to perform such a task. And having determined the most convenient day, he would say to them, “You will come on such and such a day, because it is ruled by a good sign that this may be done successfully.” When the day that he had assigned for their return arrived, the penitents would buy a new _petate_ and white incense,","html":"as they said, carnal men and women would confess their sins to these goddesses, and they would forgive them, no matter how bad and filthy [these sins] were.
\nThey also said that this goddess, or these goddesses, had the power to provoke lust, to inspire carnal acts, and to facilitate lascivious love affairs; and they said that, after these sins had been committed, they also had the power to forgive them and to cleanse them away, forgiving them if they confessed them to their satraps, who were the fortune-tellers who guarded the books of divination, of the fate of the newborn, of witchcraft and omens, and of the ancient traditions. And [these books] were handed down to them.
\nIt so happened that when penitents decided to confess themselves, they would go in search of one of those mentioned above, before whom they would go to confess themselves, and would say to him, “Lord, I would like to reach the all-mighty god, who is the protector of all and who is called Yohualli Ehecatl, that is, Tezcatlipoca. I would like to tell my sins in secret.” Having heard this, the satrap would say to them, “You are very welcome here, son, for what you say that you wish to do is for your own good and benefit.” Having said this, he would then look at the book of divination, which was called tonalamatl, in order to find out from it which day would be the most appropriate to perform such a task. And having determined the most convenient day, he would say to them, “You will come on such and such a day, because it is ruled by a good sign that this may be done successfully.” When the day that he had assigned for their return arrived, the penitents would buy a new petate and white incense,
\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":"425dd7c1-581b-47c8-b675-bff84fd5d5b9","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":"tlaçulteteu. \n\nAuh ynjc motocaiotia tlahelquanj: qujl ipampa, imixpã mjtoa, imjxpan mopoa, yn jxqujch nequalli: iixpan mjtoa, momelaoa, yn jxqujch tlahellachioalli: immanel cenca temamauhti, immanel cenca oujh: atle mopinavizcaoa, vel muchi, iixpan neci, ixpan mjtoa. \n\n##### Neiolmelaoaliztli. \n\nQujlmach in tlaçulli, in teuhtli, in aujlnemjliziotl: iehoatl qujtemaca, ic temotla, ic tehipitza in tlaçulteutl. Auh çan no iehoatl, qujtepolhuja: iehoatl chico, tlanaoac qujujca, qujteca: iehoatl, tepapaca, tehaltia: iehoatl imac manj ym matlalatl, in toxpalatl. \n\nAuh injc qujtepopolhuja, ynjc chico, tlanaoac, qujujca, qujteca: iixpan neiolcujtilo, iixpan neiolmelaoalo, yn tlaçulteutl, iixpã mopoa, mjhtoa, in tetlachioal. \n\nAuh iix, ynacaz, ytlacaccauh muchioa, in tlapouhquj, in tlamatinj, yn jmac manj, yn amuxtli, yn tlacujlolli: in qujpia yn tlilli, yn tlapalli, yn matile yn piale, yn nonotzale, yn oquj[to]","html":"tlaçulteteu.
\nAuh ynjc motocaiotia tlahelquanj: qujl ipampa, imixpã mjtoa, imjxpan mopoa, yn jxqujch nequalli: iixpan mjtoa, momelaoa, yn jxqujch tlahellachioalli: immanel cenca temamauhti, immanel cenca oujh: atle mopinavizcaoa, vel muchi, iixpan neci, ixpan mjtoa.
\nQujlmach in tlaçulli, in teuhtli, in aujlnemjliziotl: iehoatl qujtemaca, ic temotla, ic tehipitza in tlaçulteutl. Auh çan no iehoatl, qujtepolhuja: iehoatl chico, tlanaoac qujujca, qujteca: iehoatl, tepapaca, tehaltia: iehoatl imac manj ym matlalatl, in toxpalatl.
\nAuh injc qujtepopolhuja, ynjc chico, tlanaoac, qujujca, qujteca: iixpan neiolcujtilo, iixpan neiolmelaoalo, yn tlaçulteutl, iixpã mopoa, mjhtoa, in tetlachioal.
\nAuh iix, ynacaz, ytlacaccauh muchioa, in tlapouhquj, in tlamatinj, yn jmac manj, yn amuxtli, yn tlacujlolli: in qujpia yn tlilli, yn tlapalli, yn matile yn piale, yn nonotzale, yn oquj[to]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"7f3bf399-7ca7-449e-8ca5-2cb4c4ee3d0c","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":"Tlaçolteotl. \n\nAnd as for her being called Tlaelquani:[^69] it was said it was because one told, one recited before her, all vanities; one told, one spread before her all unclean works—however ugly, however grave; avoiding nothing because of shame. Indeed all was exposed, told before her. \n\n\n\n##### The Confession[^70] \n\nIt was said: evil and perverseness, debauched living—these Tlaçolteotl offered one, cast upon one, inspired in one. And likewise she forgave, set aside, removed [corruption]. She cleansed one; she washed one. In her hand lay the blue and yellow waters.[^71] \n\nAnd thus she pardoned, thus she set aside, she removed [corruption]. In her presence confession was made, the heart was opened; before Tlaçolteotl one recited, one told one’s sins. \n\nAnd her mediator,[^72] the one who became her hearer, was the soothsayer, the wise one, in whose hands lay the books, the paintings; who preserved the writings,[^73] who possessed the knowledge, the tradition, the wisdom which \n\n\n\n[^69]: Sahagún’s corresponding Spanish is *”comedora, de cosas suzias.”*\n\n[^70]: In *Real Palacio MS, neiolmelaoaliztli* stands alone as a heading, as given here. In the *Florentine Codex,* it is part of the text. \n\n[^71]: Cf. Seler, *op. cit.,* p. 57, discussing Chalchiuhtlicue and Tlaçolteotl: “…the water… is not only emblematic of the mutability and evanescence of earthly being, in that it sweeps away all things, but is also the symbol of purification and cleansing; it removes filth, which is sin. Thus speaks the midwife when four days after its birth she subjects the child to a ceremonious washing: ‘My son, come unto thy Mother, the Goddess of Water, *Chalchiuhtlicue.* May she cleanse thee of the dirt which thou hast of thy father and thy mother’…. ‘My son, come unto thy Mother, thy Father, the Lady *Chalchiuhtlicue,* the Lord *Chalchiuhtlatonac*… enter the water, the blue (*Matlalac*), the yellow (*Tozpalac*), may it wash thee, may it cleanse thee perfectly, may it take from thee the evil which thou hast from the beginning of the world, which clings to thee from thy father, from thy mother.’” Sahagún (Garibay, ed., Vol. II, p. 188), notes *”…oraciones con que la partera oraba a la diosa del agua llamada* Chalchiuhtlícue *y* Chalchiuhtlatónac, *y decía así: ‘Señora nuestra* Chalchiuhtlícue *y* Chalchiuhtlatónac, *venido ha a vuestra presencia esta criatura: ruégoos que la recibáis’. Dicho esto la partera tomaba el agua echaba sobre ella su resuello, y luego la daba a gustar a la criatura, y también la tocaba el pecho con ella, y el celebro de la cabeza, a manera de cuando se pone el óleo y crisma a los niños, y decíale de esta manera: ‘Hijo mío muy amado—y si era mujer decía, hija mía muy amada—, llegaos a vuestra madre y padre la señora* Chalchiuhtlícue y Chalchiuhtlatónac; *tómeos ella, porque ella os ha de llevar a cuestas y en los brazos en este mundo. Y luego metía en el agua a la criatura, y decía: ‘Entra hijo mío—o hija mía—, en el agua, que se llama *matlálac* y *tuxpálac;* láveos en ellas, límpieos él que está en todo lugar, y tenga por bien de apartar de vos todo mal que traéis con vos desde antes del principio del mundo.’”* Seler (*loc. cit.*) establishes a connection between Chalchiuitl icue and Tlaçolteotl. In the fifth week of the *Tonalamatl of the Aubin Collection,* which is ruled over by Chalchiuitl icue, the water goddess holds the head of Tlaçolteotl in her hand. In the *Codex Borbonicus* for the corresponding fifth week, a stream of water issues from the throne of the water goddess and in the current is the headdress of Tlaçolteotl. These two illustrations motivated Seler’s remarks on the relationship between the two.\n\n[^72]: See *Florentine Codex,* Book VI, Chap. 43. \n\n[^73]: Cf. *Florentine Codex,* Book VI, Chap. 43.","html":"Tlaçolteotl.
\nAnd as for her being called Tlaelquani:1 it was said it was because one told, one recited before her, all vanities; one told, one spread before her all unclean works—however ugly, however grave; avoiding nothing because of shame. Indeed all was exposed, told before her.
\nIt was said: evil and perverseness, debauched living—these Tlaçolteotl offered one, cast upon one, inspired in one. And likewise she forgave, set aside, removed [corruption]. She cleansed one; she washed one. In her hand lay the blue and yellow waters.3
\nAnd thus she pardoned, thus she set aside, she removed [corruption]. In her presence confession was made, the heart was opened; before Tlaçolteotl one recited, one told one’s sins.
\nAnd her mediator,4 the one who became her hearer, was the soothsayer, the wise one, in whose hands lay the books, the paintings; who preserved the writings,5 who possessed the knowledge, the tradition, the wisdom which
\nSahagún’s corresponding Spanish is ”comedora, de cosas suzias.”↩
In Real Palacio MS, neiolmelaoaliztli stands alone as a heading, as given here. In the Florentine Codex, it is part of the text.↩
Cf. Seler, op. cit., p. 57, discussing Chalchiuhtlicue and Tlaçolteotl: “…the water… is not only emblematic of the mutability and evanescence of earthly being, in that it sweeps away all things, but is also the symbol of purification and cleansing; it removes filth, which is sin. Thus speaks the midwife when four days after its birth she subjects the child to a ceremonious washing: ‘My son, come unto thy Mother, the Goddess of Water, Chalchiuhtlicue. May she cleanse thee of the dirt which thou hast of thy father and thy mother’…. ‘My son, come unto thy Mother, thy Father, the Lady Chalchiuhtlicue, the Lord Chalchiuhtlatonac… enter the water, the blue (Matlalac), the yellow (Tozpalac), may it wash thee, may it cleanse thee perfectly, may it take from thee the evil which thou hast from the beginning of the world, which clings to thee from thy father, from thy mother.’” Sahagún (Garibay, ed., Vol. II, p. 188), notes ”…oraciones con que la partera oraba a la diosa del agua llamada Chalchiuhtlícue y Chalchiuhtlatónac, y decía así: ‘Señora nuestra Chalchiuhtlícue y Chalchiuhtlatónac, venido ha a vuestra presencia esta criatura: ruégoos que la recibáis’. Dicho esto la partera tomaba el agua echaba sobre ella su resuello, y luego la daba a gustar a la criatura, y también la tocaba el pecho con ella, y el celebro de la cabeza, a manera de cuando se pone el óleo y crisma a los niños, y decíale de esta manera: ‘Hijo mío muy amado—y si era mujer decía, hija mía muy amada—, llegaos a vuestra madre y padre la señora Chalchiuhtlícue y Chalchiuhtlatónac; tómeos ella, porque ella os ha de llevar a cuestas y en los brazos en este mundo. Y luego metía en el agua a la criatura, y decía: ‘Entra hijo mío—o hija mía—, en el agua, que se llama *matlálac y tuxpálac; láveos en ellas, límpieos él que está en todo lugar, y tenga por bien de apartar de vos todo mal que traéis con vos desde antes del principio del mundo.’”* Seler (loc. cit.) establishes a connection between Chalchiuitl icue and Tlaçolteotl. In the fifth week of the Tonalamatl of the Aubin Collection, which is ruled over by Chalchiuitl icue, the water goddess holds the head of Tlaçolteotl in her hand. In the Codex Borbonicus for the corresponding fifth week, a stream of water issues from the throne of the water goddess and in the current is the headdress of Tlaçolteotl. These two illustrations motivated Seler’s remarks on the relationship between the two.↩
See Florentine Codex, Book VI, Chap. 43.↩
Cf. Florentine Codex, Book VI, Chap. 43.↩