Después de lo arriba dicho, luego Motecuzoma juntó algunos adivinos y agureros, y algunos principalejos, y los envió al puerto donde estaban los españoles para que procurasen que no les faltase comida y todo lo que demandasen, y para que mirasen diligentemente para que le diesen la relación de todo lo que pasaba. Y envió con ellos algunos captivos para que sacrificasen delante del dios que venía, si viesen que convenía, y si demandasen sangre para beber. Fueron aquellos embaxadores y llegaron a donde estaban los españoles, y ofreciéronles tortillas rocidas con sangre humana. Como vieron los españoles aquella comida, tuvieron grande asco della. Comenzaron a escupir y abominarla, porque hedía el pan con la sangre. Esto se hizo por mandado de Motecuzoma, y él lo mandó hacer porque tenía que aquéllos eran dioses que venían del cielo, y los negros
\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":"6370afef-4b52-4671-bb27-6ebbc6e713a9","choice":{"en":["Spanish by Lockhart 1993"],"es":["Español por Lockhart 1993"]},"type":"transcription","type_label":{"en":["spanish transcription"],"es":["transcripción en español"]},"column":"spanish","language":{"en":["Spanish"],"es":["Español"]},"language_code":"spa","subtitle":"(Lockhart 1993)","markdown":"#### Capitulo .8. de como motecuçoma enbio sus encantadores y maleficus para que empeciesen a los españoles. \n\nDespues de lo arriba dicho luego Motecuçoma junto algunos adivinos, y agureros: y algunos principalejos, y los embio al puerto donde estauan los españoles para que procurasen que no les faltase comida, y todo lo que demandasē, y para que mirasen diligentemente para que le diesen la relacion de todo lo que pasava y enbio con ellos algunos captiuos para que sacrificasen delante del dios que venia si viesen que cōuenia, y si demandasen sangre ᵱa beber. \n\nFueron aquellos embaxadores, y llegaron a donde estavan los españoles, y offrecieronles tortillas, rocidas con sangre humano: como vieron los españoles aquella comida tuuieron grande asco della. Començaron a escupir y abominarla, porque hedia el pan con la sangre. \n\nEsto se hizo por mandado de Motecuçoma, y el lo mando hazer porque tenia que aquellos erā dioses que venian del cielo: y los negros","html":"Despues de lo arriba dicho luego Motecuçoma junto algunos adivinos, y agureros: y algunos principalejos, y los embio al puerto donde estauan los españoles para que procurasen que no les faltase comida, y todo lo que demandasē, y para que mirasen diligentemente para que le diesen la relacion de todo lo que pasava y enbio con ellos algunos captiuos para que sacrificasen delante del dios que venia si viesen que cōuenia, y si demandasen sangre ᵱa beber.
\nFueron aquellos embaxadores, y llegaron a donde estavan los españoles, y offrecieronles tortillas, rocidas con sangre humano: como vieron los españoles aquella comida tuuieron grande asco della. Començaron a escupir y abominarla, porque hedia el pan con la sangre.
\nEsto se hizo por mandado de Motecuçoma, y el lo mando hazer porque tenia que aquellos erā dioses que venian del cielo: y los negros
\n","citation_key":"citation_lockhart_spanish_transcription","citation":{"en":["Spanish by Lockhart 1993"],"es":["Español por Lockhart 1993"]}},{"id":"e5d8a8e6-5009-467f-8f15-89606be6b7b1","choice":{"en":["Spanish-to-English by Lockhart 1993"],"es":["Español-al-inglés por Lockhart 1993"]},"type":"translation","type_label":{"en":["spanish translation"],"es":["traducción al español"]},"column":"spanish","language":{"en":["English"],"es":["Inglés"]},"language_code":"eng","subtitle":"(Lockhart 1993)","markdown":"#### Chapter Eight, of how Moteucçoma sent his enchanters and casters of evil spells to do harm to the Spaniards. \n\nAfter the above-said, Moteucçoma convoked some diviners and soothsayers, along with some lower leaders, and sent them to the port where the Spaniards were so that they would arrange that they should not lack food or anything they should demand, and should diligently see to it that they report to him everything that was going on. He sent with them some captives to be sacrificed before the god who was coming, if they should deem it fitting and if he should demand blood to drink. \n\nThose envoys went and reached the place where the Spaniards were. They offered them tortillas sprinkled with human blood; when the Spaniards saw that food, it made them very nauseous. They began to spit and detest it, because the bread reeked of blood. \n\nThis was done by order of Moteucçoma, and he ordered it done because he considered that those were gods who came from heaven, and they thought that the blacks","html":"After the above-said, Moteucçoma convoked some diviners and soothsayers, along with some lower leaders, and sent them to the port where the Spaniards were so that they would arrange that they should not lack food or anything they should demand, and should diligently see to it that they report to him everything that was going on. He sent with them some captives to be sacrificed before the god who was coming, if they should deem it fitting and if he should demand blood to drink.
\nThose envoys went and reached the place where the Spaniards were. They offered them tortillas sprinkled with human blood; when the Spaniards saw that food, it made them very nauseous. They began to spit and detest it, because the bread reeked of blood.
\nThis was done by order of Moteucçoma, and he ordered it done because he considered that those were gods who came from heaven, and they thought that the blacks
\n","citation_key":"citation_lockhart_spanish_eng_translation","citation":{"en":["Spanish-to-English by Lockhart 1993"],"es":["Español-al-inglés por Lockhart 1993"]}}],"nahuatl_col":[{"id":"94537ee6-e4f2-44b8-8956-c173bf5958b5","choice":{"en":["Nahuatl-to-English by Lockhart 1993"],"es":["Náhuatl-al-inglés por Lockhart 1993"]},"type":"translation","type_label":{"en":["nahuatl translation"],"es":["traducción al náhuatl"]},"column":"nahuatl","language":{"en":["English"],"es":["Inglés"]},"language_code":"eng","subtitle":"(Lockhart 1993)","markdown":"#### Eighth chapter, where it is said how Moteucçoma sent witches, wizards, and sorcerers to do something to the Spaniards.\n\nThen at that time Moteucçoma sent out emissaries. Those whom he sent were all bad people, soothsayers and witches.[^43] He also sent elders, strong warriors, to see to all [the Spaniards] needed as to food: turkey hens, eggs, white tortillas, and whatever they might request, and to look after them well so that they would be satisfied in every way. He sent captives in case [the Spaniards] should drink their blood. And the emissaries did as indicated.\n\nBut when [the Spaniards] saw it, they were made sick to their stomachs, spitting, rubbing their eyelids, blinking, shaking their heads. And [the emissaries] sprinkled blood in the food, they bloodied it, which made their stomachs turn and disgusted them, because of the great stench of the blood.\n\nMoteucçoma did this because he took them for gods, considered them gods, worshipped them as gods. They were called and given the name of gods who have come from heaven, \n\n[^43]: IN TLACIUHQUE, IN NANAOALTI. The translations for different kinds of shamans and prognosticators are necessarily arbitrary and inexact, because the set of English terms does not offer precise equivalents. In any case, our understanding of the roles among the Nahuas is not very exact, and even when we have a fair notion, it is not clear that different aspects corresponded to different specialists.","html":"Then at that time Moteucçoma sent out emissaries. Those whom he sent were all bad people, soothsayers and witches.1 He also sent elders, strong warriors, to see to all [the Spaniards] needed as to food: turkey hens, eggs, white tortillas, and whatever they might request, and to look after them well so that they would be satisfied in every way. He sent captives in case [the Spaniards] should drink their blood. And the emissaries did as indicated.
\nBut when [the Spaniards] saw it, they were made sick to their stomachs, spitting, rubbing their eyelids, blinking, shaking their heads. And [the emissaries] sprinkled blood in the food, they bloodied it, which made their stomachs turn and disgusted them, because of the great stench of the blood.
\nMoteucçoma did this because he took them for gods, considered them gods, worshipped them as gods. They were called and given the name of gods who have come from heaven,
\nIN TLACIUHQUE, IN NANAOALTI. The translations for different kinds of shamans and prognosticators are necessarily arbitrary and inexact, because the set of English terms does not offer precise equivalents. In any case, our understanding of the roles among the Nahuas is not very exact, and even when we have a fair notion, it is not clear that different aspects corresponded to different specialists.↩
Luego, cuando oscureció, Moctezuma envío a [unos] de la misma edad que él,1 los que no eran personas [no-humanos], los adivinos, los nahuales, y envió hermanos mayores, hombres fuertes, tiahcahuan [guerreros], para que ayudaran a conseguir todo lo que necesitaran [los españoles]. Lo comestible: los totoles, los huevos de totola, las tortillas blancas y lo que ellos pidieran. A fin de que quedaran satisfechos mucho más aún, de que lo vieran bien. Envió cautivos, así dispuestos, acaso ellos [quisieran] beber su sangre. Así lo hicieron los mensajeros. Pero, cuando [los españoles] lo vieron, sintieron mucho asco, escupieron, se restregaban las pestañas, cerraban los ojos, movían la cabeza. Y la comida que rociaron con sangre, que ensangrentaron, les dio mucha repulsión a [los españoles], la despreciaron, ya que mucho apestaba la sangre. Y el motivo por el que Moctezuma actuó así, fue porque él pensaba que eran teotl [dios], creía que eran teteoh [dioses], los tenía por teotl. Por ello fueron llamados, por ello fueron nombrados “los teteoh que vinieron
\nMochehuatl, “de la misma edad que él”. (Molina 1571, 74r).↩
Niman iquac tlaioa in Motecuçoma in quimioa mocheoantin in atlaca, in tlaciuhque, in nanaoalti:1 yoan quimioa in achcacauhti, chicaoaque, in tiacaoā in ipan tlatozque in ixquich intech monequiz in qualoni in totoli in totoltetl, in iztac tlaxcalli; yoā in tlein quitlanizque, yoan inic ça oc vel pachiviz in iniollo, vel quimittazque, quimioa in mamalti, ic monemachti, cuix quizque in imezço: auh iuh quichiuhque in titlanti.
\nAuh in iquac oquittaque: cenca motlaeltique chichicha, ixtetenmotzoloa, ihicopi, motzontecōvivixoa: auh in tlaqualli eztica catzelhuique, queezvique, cenca invic eoac, quintlaelti: iehica ca cenca xoquiiac in eztli.
\nAuh inic iuh quichiuh motecuçoma, ca quinteuma, teteu impan quinma quinteutocac: ic notzaloque, ic tocaiotiloque, teteu ilhuicac
\nIN TLACIUHQUE, IN NANAOALTI. The translations for different kinds of shamans and prognosticators are necessarily arbitrary and inexact, because the set of English terms does not offer precise equivalents. In any case, our understanding of the roles among the Nahuas is not very exact, and even when we have a fair notion, it is not clear that different aspects corresponded to different specialists.↩
####Injc chicuei capitulo: vncan mjtoa in quenjn iehoatl motecuçoma, qujmjoa in nanaoalti in tlatlacateculo, in tetlachivianjme, injc itla impan qujchioazque in Españoles.
\nNiman iquac tlaioa in Motecuçoma in qujmjoa mocheoantin in atlaca, in tlaciuhque, in nanaoalti: yoan qujmjoa in achcacauhti, chicaoaque, in tiacaoā in jpan tlatozque in jxqujch intech monequjz in qualonj in totoli in totoltetl, in jztac tlaxcalli: yoā in tlein qujtlanjzque, yoan injc ça oc vel pachiviz in iniollo, vel qujmjttazque, qujmjoa in mamalti, ic monemachti, cujx qujzque in jmezço: auh iuh qujchiuhque in titlanti.
\nAuh in jquac oqujttaque: cenca motlaeltique, chichicha, ixtetenmotzoloa, ihicopi, motzontecōvivixoa: auh in tlaqualli eztica catzelhujque, queezvique, cenca invic eoac, qujntlaelti: iehica ca cenca xoqujiac in eztli.
\nAuh injc iuh qujchiuh motecuçoma, ca qujnteuma, teteu impan qujnma qujnteutocac: ic notzaloque, ic tocaiotiloque, teteu ilhujcac
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"fabe61b0-b1ca-4e33-85e6-29e29c2f4c3a","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":"#### Eighth Chapter, in which it is told how Moctezuma sent magicians,[^1] wizards,[^2] sorcerers [^3] so that they might bring about [evil] to the Spaniards.\n\nThen at that time Moctezuma sent emissaries. He sent all evil men—soothsayers, magicians. And he sent the elders, the hardy [warriors], the brave [warriors] to secure [for the Spaniards] all the food they would need: turkey hens, eggs, white tortillas, and what they might desire. And in order that their hearts might be well satisfied, they were to look to them well. He sent captives so that they might be prepared: perchance [the Spaniards] would drink their blood. And thus did the messengers do.\n\nBut when [the Spaniards] beheld this, much were they nauseated. They spat; they closed their eyes tight, they shut their eyes; they shook their heads. And [the emissaries] had soaked the food in blood, they had covered it with blood. Much did it revolt them; it nauseated them. For strongly did it reek of blood. \n\nAnd Moctezuma had acted thus because he thought them gods, he took them to be gods, he worshipped them as gods. They were called, they were named “gods come \n\n\n\n\n[^1]: In “Paralipómenos de Sahagún,” *Tlalocan*, Vol. II, No. 2 (1946), p. 170, Garibay refers to the ” *’duplicación de la persona’ o el ‘desdoblamiento’* ” in regard to *naualli*. The term may be related etymologically to *naui* (4)—a quadruple personality; an archaic verb *nauali*, *nauala* (to fool or dissimulate, as in magic tricks); or Maya-Quiche *na*, *nao*, *naua* (wisdom, science, magic). Garibay favors the second possibility (*nauali, nauala*). \n\n\n[^2]: *Tlacatecolo*: concerning the term *tlacatecolohuia*, Garibay refers to an *arte de hombre pernicioso*, and quotes Sahagún’s phrase (in Sahagún, Robredo ed., Vol. III, p. 33)—*tiene pacto con el demonio*” (*tlacatecolotl*) (“Paralipómenos de Sahagún,” Vol. II, No. 2, p. 174). In “Paralipómenos de Sahagún,” *Tlalocan*, Vol. I, No. 4 (1944), p. 309, he refers to *tlacatecolotl* as “*brujo,” “mago,” “hombre que perjudica a la gente, hombre pernicioso*”; “*presagiaban y procuraban la muerte*.” There is a discussion of the etymology of the term. \n\n\n[^3]: *Tlaciuhqui*: we have previously used the term “soothsayer.” In “Paralipómenos de Sahagún,” Vol. 2, No. 2, p. 171, Garibay, noting that Molina translates the term as *astrólogo*, states: “*La raíz* ciuh, *parece denotar fenómenos meteorológicos*,” and notes the relationship of the term to *teciuhtlazqui*, one who prevents hail from falling. He cites *La población del valle de Teotihuacán*, Vol. II, p. 404.","html":"Then at that time Moctezuma sent emissaries. He sent all evil men—soothsayers, magicians. And he sent the elders, the hardy [warriors], the brave [warriors] to secure [for the Spaniards] all the food they would need: turkey hens, eggs, white tortillas, and what they might desire. And in order that their hearts might be well satisfied, they were to look to them well. He sent captives so that they might be prepared: perchance [the Spaniards] would drink their blood. And thus did the messengers do.
\nBut when [the Spaniards] beheld this, much were they nauseated. They spat; they closed their eyes tight, they shut their eyes; they shook their heads. And [the emissaries] had soaked the food in blood, they had covered it with blood. Much did it revolt them; it nauseated them. For strongly did it reek of blood.
\nAnd Moctezuma had acted thus because he thought them gods, he took them to be gods, he worshipped them as gods. They were called, they were named “gods come
\nIn “Paralipómenos de Sahagún,” Tlalocan, Vol. II, No. 2 (1946), p. 170, Garibay refers to the ” ’duplicación de la persona’ o el ‘desdoblamiento’ ” in regard to naualli. The term may be related etymologically to naui (4)—a quadruple personality; an archaic verb nauali, nauala (to fool or dissimulate, as in magic tricks); or Maya-Quiche na, nao, naua (wisdom, science, magic). Garibay favors the second possibility (nauali, nauala).↩
Tlacatecolo: concerning the term tlacatecolohuia, Garibay refers to an arte de hombre pernicioso, and quotes Sahagún’s phrase (in Sahagún, Robredo ed., Vol. III, p. 33)—tiene pacto con el demonio” (tlacatecolotl) (“Paralipómenos de Sahagún,” Vol. II, No. 2, p. 174). In “Paralipómenos de Sahagún,” Tlalocan, Vol. I, No. 4 (1944), p. 309, he refers to tlacatecolotl as “brujo,” “mago,” “hombre que perjudica a la gente, hombre pernicioso”; “presagiaban y procuraban la muerte.” There is a discussion of the etymology of the term.↩
Tlaciuhqui: we have previously used the term “soothsayer.” In “Paralipómenos de Sahagún,” Vol. 2, No. 2, p. 171, Garibay, noting that Molina translates the term as astrólogo, states: “La raíz ciuh, parece denotar fenómenos meteorológicos,” and notes the relationship of the term to teciuhtlazqui, one who prevents hail from falling. He cites La población del valle de Teotihuacán, Vol. II, p. 404.↩
Pan ni capitoloh chicueyi zaniloa ica Moteuczoma, campa zampa tlanahuatih ica cequin tlachiyanih huan tetlachihuianih, ma quinhuiquilican tlacualli huan nochi tlen hueliz quitequihuizceh nopa caxtiltlacameh huan nouhquiya ma quinhuicacan cequin tlen tlayocoltzitzin huan ma quinmictican iixpan tlanahuatihquetl tlen caxtiltlacameh.
\nNi tetlachihuianih temactiliyayah tlaxcalli ica eztli, huan caxtiltlacameh quiihixqueh huan quichahchaqueh, cemeh quicuahqueh inintlacual tlen inihhuantin. Moteuczoma quintitlanqui ni tetlachihuianih quitl ma quintlanahui nopa caxtiltlacameh, zanpampa caxtiltlacameh axtlen quinpantih pampa inihhuantin tlahuel yoltetiqueh huan axtlen hueli quinpano. Iuhquinon Moteuczoma zampa tlanahuatih huan quintitlanqui cequinoc topilehqueh campa itztoyah nopa caxtiltlacameh huan ma quinmacacan nochi tlen quinequih, yainon itlanahuatil Moteuczoma.
\n","citation_key":"citation_cruz","citation":{"en":["Eastern Huasteca Nahuatl by Cruz Cruz 2023"],"es":["Náhuatl de la Huasteca por Cruz Cruz 2023"]}}]},"folio":"12r"}