se criaban en los monesterios que se llamaban calmécac por todas las provincias subjectas a México.
\nEste Umetochtzin era como maestro de todos los cantores que tenían cargo de cantar en los cúes. Tenía cuenta que todos viniesen a hacer sus oficios a los cúes. Hacían cierta cerimonia con el vino que llamaban teuuctli al tiempo que habían de hacer sus oficios. Desta cerimonia era el principal Pahtécatl. Éste tenía cuidado de los vasos en que bebían los cantores, de traerlos y darlos y recogerlos, y de henchirlos de aquel vino que llamaban teuuctli o macuiluctli, y ponía doscientas y tres cañas, de las cuales sola una agujerada, y cuando las tomaban, el que acertaba con aquélla bebía él solo, y no más. Esto se hacía después del oficio de haber cantado.
\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":"8d7700ac-d6a9-4cf6-abfc-16f1be3722e9","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":"who were raised in the monasteries that were called _calmecac_, throughout all the provinces subject to Mexico.\n\nThis Ometochtzin was like the conductor of all the singers who were in charge of singing in the _cúes_. He would make sure that they all came to perform their services in the _cúes_. They would perform a certain ceremony with the wine that they called _teooctli_ at the moment when they were about to perform their services. The leader of this ceremony was Pahtecatl. He would be responsible for the cups that the singers would use for drinking: bringing them, distributing them, taking them back, and filling them with that wine that they called _teooctli_ or _macuiloctli_. And he would set out two hundred three straws, only one of which was hollow; and when they took one, only the person who happened to get the [hollow] one would be able to drink, and no one else. This would be done after the service had been sung.","html":"who were raised in the monasteries that were called calmecac, throughout all the provinces subject to Mexico.
\nThis Ometochtzin was like the conductor of all the singers who were in charge of singing in the cúes. He would make sure that they all came to perform their services in the cúes. They would perform a certain ceremony with the wine that they called teooctli at the moment when they were about to perform their services. The leader of this ceremony was Pahtecatl. He would be responsible for the cups that the singers would use for drinking: bringing them, distributing them, taking them back, and filling them with that wine that they called teooctli or macuiloctli. And he would set out two hundred three straws, only one of which was hollow; and when they took one, only the person who happened to get the [hollow] one would be able to drink, and no one else. This would be done after the service had been sung.
\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":"d83a0b63-8c47-4ead-adc9-fe12850361e2","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":"qujnnavatiaia in quenjn tlapiazque calmecac, in quenjn tlacazcaltiaia, tlacavapavaia, çan muchiuhquj in qujchivaia injc novjian teuhoatzitzin. \n\n##### Vme tochtzin. \n\nIn vme tochtzin itequjuh catca in qujnechicovaia centzontotochtin in ie muchintin, aiac mocavaia, auh vncan tepan icaca im patecatl, iuhqujn tachcauh muchivaia, \n\nnjman ie quiquetza in tochtecomatl vncã conteca in macujlvctli in qujlvjaia teuvctli, njman ie qujvalquistia in piaztli acatl vncan cõmanaia in teuvctli ipan, çan matlacpoalli vmei, auh çan ce in coionquj, \n\nauh in ocõma, njman ie ic netotilo, tlaiavalolo, mjtotia in centzontotochtin, \n\nnjman ie ic vi in jvicpa teuvctli, cenca moquequeça in ac iehoatl qujttaz coionquj, auh in aqujn oqujttac, in oquicujc coionquj, njman ic quitlalcavia, \n\nça icel qujticac in teuvctli: auh in on[teutlaoanoc,]","html":"qujnnavatiaia in quenjn tlapiazque calmecac, in quenjn tlacazcaltiaia, tlacavapavaia, çan muchiuhquj in qujchivaia injc novjian teuhoatzitzin.
\nIn vme tochtzin itequjuh catca in qujnechicovaia centzontotochtin in ie muchintin, aiac mocavaia, auh vncan tepan icaca im patecatl, iuhqujn tachcauh muchivaia,
\nnjman ie quiquetza in tochtecomatl vncã conteca in macujlvctli in qujlvjaia teuvctli, njman ie qujvalquistia in piaztli acatl vncan cõmanaia in teuvctli ipan, çan matlacpoalli vmei, auh çan ce in coionquj,
\nauh in ocõma, njman ie ic netotilo, tlaiavalolo, mjtotia in centzontotochtin,
\nnjman ie ic vi in jvicpa teuvctli, cenca moquequeça in ac iehoatl qujttaz coionquj, auh in aqujn oqujttac, in oquicujc coionquj, njman ic quitlalcavia,
\nça icel qujticac in teuvctli: auh in on[teutlaoanoc,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"e2dc1bfe-3bb6-4357-b662-55075d9122de","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":"how they should oversee in the *calmecac*; how they should rear the children, how they should bring them up; indeed all that [the lesser] keepers of the gods everywhere did. \n\n##### Ome Tochtzin \n\nThe function of Ome tochtzin was that he gathered together the Centzontotochtin [singers], indeed all of them. None should fail.[^2] And over them presided [the one named] Patecatl, who became, as it were, their leader. \n\nThen [Patecatl] set up the rabbit [pulque] jars. There he filled them with [ceremonial] five[fold] pulque, which they called sacred pulque. Then he brought forth the sucking tubes, [made of] reeds. He laid them there[^3] with the sacred pulque—two hundred and sixty of them. But only one was bored through.\n\nAnd when he had set them out, thereupon there was dancing, there was a procession.[^4] The Centzontotochtin danced. \n\nThereupon they went up to the sacred pulque. There was much jostling, that whoever it was might find [the reed which was] bored through. And whoever found [and] took up the perforated [reed], then they left him alone.[^5] \n\nOnly he alone stood drinking the sacred pulque. And when \n\n\n\n\n[^2]: *mocavaia*: read *molcauaia* as in the *Real Palacio MS*. \n\n\n[^3]: Following *quivalquistia*, the *Real Palacio MS* has *in pantecatl*. \n\n\n[^4]: *tlaiaoaloa* in the *Real Palacio MS*.\n\n\n[^5]: The *Real Palacio MS* text reads *Auh in oquittaq̃ in aq̃n oquicuic coionqui nimã mochintin quitlalcavia*—“And when they saw the\n\none who took up the perforated [reed], then they all left him alone.”","html":"how they should oversee in the calmecac; how they should rear the children, how they should bring them up; indeed all that [the lesser] keepers of the gods everywhere did.
\nThe function of Ome tochtzin was that he gathered together the Centzontotochtin [singers], indeed all of them. None should fail.1 And over them presided [the one named] Patecatl, who became, as it were, their leader.
\nThen [Patecatl] set up the rabbit [pulque] jars. There he filled them with [ceremonial] five[fold] pulque, which they called sacred pulque. Then he brought forth the sucking tubes, [made of] reeds. He laid them there2 with the sacred pulque—two hundred and sixty of them. But only one was bored through.
\nAnd when he had set them out, thereupon there was dancing, there was a procession.3 The Centzontotochtin danced.
\nThereupon they went up to the sacred pulque. There was much jostling, that whoever it was might find [the reed which was] bored through. And whoever found [and] took up the perforated [reed], then they left him alone.4
\nOnly he alone stood drinking the sacred pulque. And when
\none who took up the perforated [reed], then they all left him alone.”
\n