a mano, que parecen ser montes naturales, y no lo son. Y aún parecen ser cosa increíble decir que son edificados a mano; y cierto, lo son, porque los que los hicieron entonces eran gigantes, y aun esto se ve claro en el cerro o monte de Cholollan, que se ve claro estar hecho a mano, porque tiene adobes y encalado. Y se llamó Teotihuacan, "el pueblo de téutl", que es "dios", porque los señores que allí se enterraban, después de muertos los canonizaban por dioses. Y que no se morían, sino que despertaban de un sueño en que habían vivido, por lo cual decían los antiguos que cuando morían los hombres no perecían, sino que de nuevo comenzaban a vivir, casi despertando de un sueño, y se volvían en spíritus o dioses. Les decían: "Señor" o "Señora, despiértate que ya comienza a amanecer, que ya es el alba, que ya comienzan a cantar las aves de plumas amarillas, y que ya andan volando las mariposas de diversas colores". Y cuando alguno se moría, dél solían decir que ya era téutl, que quiere decir que ya era muerto para ser spíritu o dios.
\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":"730e80e2-1218-49e5-9e72-5abb024c4278","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":"mountains, which look like natural mountains, but they are not. And it even sounds unbelievable to say that they were built by hand, which they certainly were, because those who built them at that time were giants; and even this can clearly be seen in the hill or mountain of Cholula, as one can clearly see that it is built by hand because it has adobes and stucco.\n\nAnd it was called Teotihuacan, “the town of _teotl_”—that is, of “god”—because the lords who were buried there were canonized as gods after they died. And [it was said] that they had not died but were waking up from a dream in which they had been living. And this is why the ancients said that when people died, they did not perish but were starting to live again, almost as if waking up from a dream, and that they would turn into spirits or gods. They would tell them, “Lord,” or “Lady, wake up, for morning is breaking, and dawn is upon us; for already the yellow-feathered birds are starting to sing, and the multicolored butterflies are already flying about.” And when someone died, they would say of him that he was already a _teotl_, which means that he had died and already become a spirit or a god.","html":"mountains, which look like natural mountains, but they are not. And it even sounds unbelievable to say that they were built by hand, which they certainly were, because those who built them at that time were giants; and even this can clearly be seen in the hill or mountain of Cholula, as one can clearly see that it is built by hand because it has adobes and stucco.
\nAnd it was called Teotihuacan, “the town of teotl”—that is, of “god”—because the lords who were buried there were canonized as gods after they died. And [it was said] that they had not died but were waking up from a dream in which they had been living. And this is why the ancients said that when people died, they did not perish but were starting to live again, almost as if waking up from a dream, and that they would turn into spirits or gods. They would tell them, “Lord,” or “Lady, wake up, for morning is breaking, and dawn is upon us; for already the yellow-feathered birds are starting to sing, and the multicolored butterflies are already flying about.” And when someone died, they would say of him that he was already a teotl, which means that he had died and already become a spirit or a god.
\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":"3bc04eaf-c279-4096-ba3e-e04ae33bcbf0","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":"ipampa in jnnetocaian catca tlatoque. Ca iuh mjtoaia: in jquac timjquj, ca amo nelli in timiquj ca ie tiioli, ca ie titozcalia, ca ie tinemj, ca tiça, itech xicmanjli, injc qujnotzaia mjcquj: in iquac oonmjc, intla oqujchtli ca qujlhuja in qujteunotza Cuecuextzin: auh intla çioatl ca qujlhuja Chamotzi ma xiça ca otlacueçaleoac, ca otlaujzcalli moquetz, ca ie tlatoa in cueçalpaxitl, in cueçalcujcujtzcatl, ca ie nemj in cueçalpapalutl.\n\nIc qujtoque in vevetque: in aqujn oonmjc oteut, qujtoaia: ca oonteut, q, n, ca oonmjc. auh injc motlapololtique, in aço ic tlacamachozque in tlatoque catca: mochintin moteotocaque, in jquac mjcque. Cequjntin qujnmjxiptlatique tonatiuh: cequjntin metztli. Etc.\nAuh in ie quexqujch cavitl onooac: in tamooancha, vncan eoaque tetlalcaujque, vncan tecauhtiaque.","html":"ipampa in jnnetocaian catca tlatoque. Ca iuh mjtoaia: in jquac timjquj, ca amo nelli in timiquj ca ie tiioli, ca ie titozcalia, ca ie tinemj, ca tiça, itech xicmanjli, injc qujnotzaia mjcquj: in iquac oonmjc, intla oqujchtli ca qujlhuja in qujteunotza Cuecuextzin: auh intla çioatl ca qujlhuja Chamotzi ma xiça ca otlacueçaleoac, ca otlaujzcalli moquetz, ca ie tlatoa in cueçalpaxitl, in cueçalcujcujtzcatl, ca ie nemj in cueçalpapalutl.
\nIc qujtoque in vevetque: in aqujn oonmjc oteut, qujtoaia: ca oonteut, q, n, ca oonmjc. auh injc motlapololtique, in aço ic tlacamachozque in tlatoque catca: mochintin moteotocaque, in jquac mjcque. Cequjntin qujnmjxiptlatique tonatiuh: cequjntin metztli. Etc.\nAuh in ie quexqujch cavitl onooac: in tamooancha, vncan eoaque tetlalcaujque, vncan tecauhtiaque.
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"98d8755d-9cd2-4be6-a13f-82e325aeba7e","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":"because it was the burial place of the rulers. For so was it said: “When we die, it is not true that we die; for still we live, we are resurrected. We still live;[^86] we awaken. Do thou likewise.”[^87] In this manner they spoke to the dead when one had died; if [it were] a man they spoke to him—they addressed him—as the god Cuecuextzin.[^88] And if [it were] a woman, her they addressed as Chamotzin: “Awaken! It hath reddened; the dawn hath set in. Already singeth the flame-colored cock, the flame-colored swallow; already flieth the flame-colored butterfly.”\n\nThus, the old men said, he who died became a god. They said “He hath become a god”; that is, he hath died. And thus [the ancients] deluded themselves so that those who were rulers would be obeyed. All were worshipped as gods when they died; some became the sun, some the moon, etc.[^89]\n\nAnd when they had lived at Tamoanchan a long time, they departed therefrom; they abandoned the land. There they left behind those named \n\n\n\n\n[^86]: Seler, *op. cit.,* p. 437, reads the *Acad. Hist. MS* as *yelitinemi.*\n\n\n[^87]: Seler, *loc. cit.,* reads the term in the *Acad. Hist. MS* as *xicmauili.*\n\n\n[^88]: See Angel Ma. Garibay K.: “Veinte Himnos Sacros de los Nahuas,” *Fuentes Indígenas de la Cultura Náhuatl: Informantes de Sahagún* (Mexico: Universidad Nacional Autónoma de México, 1958), p. 124.\n\n\n[^89]: The *Acad. Hist. MS* contains the following, which is crossed out: *Auh in otlatziuhque tamovãchã nimã õmiquanique xomiltepec.*","html":"because it was the burial place of the rulers. For so was it said: “When we die, it is not true that we die; for still we live, we are resurrected. We still live;1 we awaken. Do thou likewise.”2 In this manner they spoke to the dead when one had died; if [it were] a man they spoke to him—they addressed him—as the god Cuecuextzin.3 And if [it were] a woman, her they addressed as Chamotzin: “Awaken! It hath reddened; the dawn hath set in. Already singeth the flame-colored cock, the flame-colored swallow; already flieth the flame-colored butterfly.”
\nThus, the old men said, he who died became a god. They said “He hath become a god”; that is, he hath died. And thus [the ancients] deluded themselves so that those who were rulers would be obeyed. All were worshipped as gods when they died; some became the sun, some the moon, etc.4
\nAnd when they had lived at Tamoanchan a long time, they departed therefrom; they abandoned the land. There they left behind those named
\nSeler, op. cit., p. 437, reads the Acad. Hist. MS as yelitinemi.↩
Seler, loc. cit., reads the term in the Acad. Hist. MS as xicmauili.↩
See Angel Ma. Garibay K.: “Veinte Himnos Sacros de los Nahuas,” Fuentes Indígenas de la Cultura Náhuatl: Informantes de Sahagún (Mexico: Universidad Nacional Autónoma de México, 1958), p. 124.↩
The Acad. Hist. MS contains the following, which is crossed out: Auh in otlatziuhque tamovãchã nimã õmiquanique xomiltepec.↩