secreto, que jamás decían lo que habían oído en la confesión, porque tenían que no lo habían oído ellos sino su dios, delante de quien sólo, se descubrían los pecados. No se pensaba que hombre los hubiese oído, ni hombre se hubiesen dicho sino a Dios.
\nCerca de lo arriba dicho sabemos que aún después acá, en el cristianismo, porfían a llevarlo adelante, en cuanto toca a hacer penitencia y confesarse por los pecados graves y públicos, como es homicidio, adulterio, etcétera, pensando que, como en el tiempo pasado, por la confesión y penitencia que hacían se les perdonaban aquellos pecados en el foro judicial, también agora, cuando alguno mata o adultera, acógese a nuestras casas y monasterios, y, callando lo que hicieron, dicen que quieren hacer penitencia, y cavan en la huerta, y barren en la casa, y hacen lo que les mandan, y confiésanse de allí algunos días, y entonces declaran su pecado y la causa porque vinieron a hacer penitencia. Acabada su confesión, demandan una cédula firmada del confesor, con propósito de mostrarla a los que rigen , gobernador y alcaldes, para que sepan que han hecho penitencia, y confesados, y que ya no tiene nada contra ellos la justicia.
\nEste embuste casi ninguno de los religiosos ni clérigos entienden por dónde va, por ignorar la costumbre antigua que tenían, según que arriba está escripto, mas antes piensan que la cédula la demandan para mostrar cómo está confesado aquel año. Esto
\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":"0b2ec5b2-ed52-4694-929a-8eccca4932eb","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":"the greatest secrecy, for they never revealed what they had heard during confession, since they maintained that they had not heard it but their god, for sins were revealed only before him. It was not conceived that any man had heard them or that they had been told to any man, but only to God. \n\nConcerning what has been discussed above, we know that, even now in Christian times, they still dare to keep practicing this, inasmuch as it relates to performing penance and confessing grave and public sins, such as homicide, adultery, et cetera, thinking that, just as in the past, those sins would be forgiven in the courts of justice through the confession and penance that they did. Even now, when somebody kills someone or commits adultery, this person comes to find refuge in our houses and monasteries; and, keeping quiet about what they have done, they say that they want to perform penance. And so they dig in the orchard and sweep the house and do whatever they are told to do; and then they confess themselves after some days, declaring at that point their sin and the reason why they came to perform penance. Once their confession is finished, they ask for a signed official statement from the confessor, with the purpose of showing it to the rulers, the governor, and the _alcaldes_ so that they know that they have performed penance and confessed, and so that the justice can have no argument against them. \n\nAlmost none of the religious [friars] or clerics understand what this deception is about, because they do not know the ancient custom that they practiced, as described above, thinking, rather, that the official document that they are asking for is to demonstrate that they have already performed confession that year. We know this","html":"the greatest secrecy, for they never revealed what they had heard during confession, since they maintained that they had not heard it but their god, for sins were revealed only before him. It was not conceived that any man had heard them or that they had been told to any man, but only to God.
\nConcerning what has been discussed above, we know that, even now in Christian times, they still dare to keep practicing this, inasmuch as it relates to performing penance and confessing grave and public sins, such as homicide, adultery, et cetera, thinking that, just as in the past, those sins would be forgiven in the courts of justice through the confession and penance that they did. Even now, when somebody kills someone or commits adultery, this person comes to find refuge in our houses and monasteries; and, keeping quiet about what they have done, they say that they want to perform penance. And so they dig in the orchard and sweep the house and do whatever they are told to do; and then they confess themselves after some days, declaring at that point their sin and the reason why they came to perform penance. Once their confession is finished, they ask for a signed official statement from the confessor, with the purpose of showing it to the rulers, the governor, and the alcaldes so that they know that they have performed penance and confessed, and so that the justice can have no argument against them.
\nAlmost none of the religious [friars] or clerics understand what this deception is about, because they do not know the ancient custom that they practiced, as described above, thinking, rather, that the official document that they are asking for is to demonstrate that they have already performed confession that year. We know this
\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":"cf228912-ea4c-496e-8535-db41030f9fb2","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":"ynjc tiqujxtiz: ca amo ma çan titlamaçeoaz, ca teuhtli, tlaçulli in tictlaça, tictlacoçoz, ticcujtlacueponiz ȳ monenepil, mjxpampa ticaquiz, \n\nmotzintlan in ticqujxtiz, in tictlaçaz: aço çan cecen in ticqujxtiz, anoço çan ticcenqujxtiz, tictlatlaçalhuiz, yn aço centzontli, aço vntzontli, in ticqujxtiz tlacotl: \n\nic poliuiz, in motlatlacul, in motlapilchioal, im monequal. \n\nAuh intla çan xicca, yn jtlapilchioal, tlamaceuhquj: qujlhuja, \n\ntimotenoatzaz, titlacatlaquaz, timocujtlaxculçaoaz, naujlhujtl: \n\nanoço qujlhuja \n\ntitlatotiz, timoteteuhcaoaz, titepiquiz: \n\nanoço qujlhuja. \n\nca nel vctli, yn jpan otitlaneçomalti, tiqujnqujxtiz in totochtin. \n\nAuh qujlhuja, ynjc qujnaoatia: \n\nyn iquac tiaz, yn titlamaceoaz ioaltica, atle motech vetztiaz, tipetlauhtiaz: yn momaxac, amatl tlaitzcopeoalli in mantiaz: centetl mjcampa, motzintlampa, mantiaz. \n\nAuh yn jquac tioalmocuepaz, vmpa tocontlaçaz yn jmjxpan totecujooan, yn teteu, ym ma[macue]","html":"ynjc tiqujxtiz: ca amo ma çan titlamaçeoaz, ca teuhtli, tlaçulli in tictlaça, tictlacoçoz, ticcujtlacueponiz ȳ monenepil, mjxpampa ticaquiz,
\nmotzintlan in ticqujxtiz, in tictlaçaz: aço çan cecen in ticqujxtiz, anoço çan ticcenqujxtiz, tictlatlaçalhuiz, yn aço centzontli, aço vntzontli, in ticqujxtiz tlacotl:
\nic poliuiz, in motlatlacul, in motlapilchioal, im monequal.
\nAuh intla çan xicca, yn jtlapilchioal, tlamaceuhquj: qujlhuja,
\ntimotenoatzaz, titlacatlaquaz, timocujtlaxculçaoaz, naujlhujtl:
\nanoço qujlhuja
\ntitlatotiz, timoteteuhcaoaz, titepiquiz:
\nanoço qujlhuja.
\nca nel vctli, yn jpan otitlaneçomalti, tiqujnqujxtiz in totochtin.
\nAuh qujlhuja, ynjc qujnaoatia:
\nyn iquac tiaz, yn titlamaceoaz ioaltica, atle motech vetztiaz, tipetlauhtiaz: yn momaxac, amatl tlaitzcopeoalli in mantiaz: centetl mjcampa, motzintlampa, mantiaz.
\nAuh yn jquac tioalmocuepaz, vmpa tocontlaçaz yn jmjxpan totecujooan, yn teteu, ym ma[macue]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"f94fcb9b-0b0a-4a0c-8188-d3da1a944d99","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":"thou shalt pass[^80] the reeds through thy tongue, take care lest thou do penance only to earn merit; rather, expiate thy sinful life. Thou shalt pierce thy tongue through the middle, thou shalt break it through from the under side. Thou shalt insert [the reeds] in thy penis. \n\n“When thou drawest it through, thou shalt cast it down behind thee. Thou shalt pass them through singly, or pass them through as one, binding them together, be they four hundred or eight hundred sticks which thou shalt pass through. \n\n“Thus shalt thou overcome thy faults, thy sins, thy evil.” \n\nAnd if the sins of the penitent were only light [the soothsayer] said unto him: \n\n“Thou shalt parch thy lips, thou shalt fast, thou shalt starve thy entrails for four days.” \n\nOr else he said unto him: \n\n“Thou shalt sing and dance; thou shalt hang rubber-spotted papers and fashion images.”[^81] \n\nOr else he said unto him: \n\n“Verily thou art at enmity with wine; thou shalt satisfy the Totochtin.” \n\nAnd he said unto him; he thus commanded him: \n\n“When thou goest, when thou dost thy penance at night, thou shalt wear nothing. Thou shalt go naked. About thy loins will go placed a paper painted with obsidian points;[^82] one piece will go placed behind thee, at thy buttocks. \n\n“And when thou shalt return, there before our lords, the gods, thou shalt cast off \n\n\n\n\n[^80]: *Ticquixtiz* in *Real Palacio MS.*\n\n[^81]: Although the *Real Palacio MS* reads *timoteteuhçavaz,* the corresponding Spanish text favors the present translation. \n\n[^82]: The most characteristic emblem of Tlaçolteotl is a broom wrapped with a *tlaitzcopintli*—paper impressed with pointed figures (see *Codex Borbonicus,* month of Ochpaniztli). The paper loin cloth is no doubt of this same pattern. Probably the *huipil* worn by the goddess in the illustration (Pl. 12) is a good indication of the design of the loin cloth.","html":"thou shalt pass1 the reeds through thy tongue, take care lest thou do penance only to earn merit; rather, expiate thy sinful life. Thou shalt pierce thy tongue through the middle, thou shalt break it through from the under side. Thou shalt insert [the reeds] in thy penis.
\n“When thou drawest it through, thou shalt cast it down behind thee. Thou shalt pass them through singly, or pass them through as one, binding them together, be they four hundred or eight hundred sticks which thou shalt pass through.
\n“Thus shalt thou overcome thy faults, thy sins, thy evil.”
\nAnd if the sins of the penitent were only light [the soothsayer] said unto him:
\n“Thou shalt parch thy lips, thou shalt fast, thou shalt starve thy entrails for four days.”
\nOr else he said unto him:
\n“Thou shalt sing and dance; thou shalt hang rubber-spotted papers and fashion images.”2
\nOr else he said unto him:
\n“Verily thou art at enmity with wine; thou shalt satisfy the Totochtin.”
\nAnd he said unto him; he thus commanded him:
\n“When thou goest, when thou dost thy penance at night, thou shalt wear nothing. Thou shalt go naked. About thy loins will go placed a paper painted with obsidian points;3 one piece will go placed behind thee, at thy buttocks.
\n“And when thou shalt return, there before our lords, the gods, thou shalt cast off
\nTicquixtiz in Real Palacio MS.↩
Although the Real Palacio MS reads timoteteuhçavaz, the corresponding Spanish text favors the present translation.↩
The most characteristic emblem of Tlaçolteotl is a broom wrapped with a tlaitzcopintli—paper impressed with pointed figures (see Codex Borbonicus, month of Ochpaniztli). The paper loin cloth is no doubt of this same pattern. Probably the huipil worn by the goddess in the illustration (Pl. 12) is a good indication of the design of the loin cloth.↩