la esquina de la manta del mozo con la falda del huipil de la moza. Así se concluía el matrimonio, con otras muchas cerimonias y comeres, y beberes y bailes que después se hacían, como se contiene en la historia del matrimonio.
\nOtras dos fiestas tenían que en parte eran fixas y en parte eran movibles. Eran movibles porque se hacían por años interpolados. La una se hacía de cuatro en cuatro años, y la otra de ocho en ocho años. Eran fixas porque tenían año, mes y día señalados. En la que se hacía de cuatro en cuatro años horadaban las orejas a los niños o niñas, y hacíanlos las cerimonias de "crezca para bien", y lustrábanlos por el fuego. En la que hacían de ocho en ocho años ayunaban antes della ocho días, a pan y agua, y hacían un areito en que tomaban figuras o personajes de diversas aves y animales, y decían que buscaban ventura, como está escrito en el apéndiz del Segundo Libro.
\nEstas fiestas movibles en algunos años echan de su lugar a las fiestas del calendario, como también acontece en nuestro calendario.
\nNo hay necesidad en este Segundo Libro de poner confutación de las cerimonias idolátricas que en él se cuentan, porque ellas de suyo son tan crueles y tan inhumanas que a cualquiera que las leyere le pondrán horror y espanto. Y así, no haré más que poner la relación simplemente a la letra.
\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":"88da1b87-7c25-4e18-bf5f-89c1fbf9cd99","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 corner of the young man’s cape to the skirt of the young woman’s _huipil_. The wedding would thus conclude, with many other ceremonies, meals, drinks, and dances that were performed later, as set forth in the account of marriage. \n\nThey had two other feasts that were partly fixed and partly movable. They were movable because they would be held in overlapping years. One would be held every four years, and the other one every eight years. They were fixed because they had their assigned year, month, and day. During the one held every four years, they would pierce both the girls’ and the boys’ ears, and perform the ceremonies of “May-they-grow-well” for them; and they would cleanse them with fire. During the one held every eight years, they would fast on bread and water for eight days before the festival and perform an _areito_ in which they would assume the figures or characters of various birds and animals; and they said that they were seeking good luck [with this], as is described in the appendix to the second book.\n\nSome years these movable feasts would displace the calendar’s festivals, just as also happens in our calendar. \n\n#### Chapter twenty: On the festival and sacrifices that they performed on the initial days of the first month, which was called Atl cahualo or Cuahuitlehua\n\nIt is not necessary in this second book to write a refutation of the idolatrous ceremonies that are recounted in it, because they are so obviously cruel and inhuman that they will cause horror and fright to anyone who reads them. Therefore, I will do no more than simply write a literal account of them.","html":"the corner of the young man’s cape to the skirt of the young woman’s huipil. The wedding would thus conclude, with many other ceremonies, meals, drinks, and dances that were performed later, as set forth in the account of marriage.
\nThey had two other feasts that were partly fixed and partly movable. They were movable because they would be held in overlapping years. One would be held every four years, and the other one every eight years. They were fixed because they had their assigned year, month, and day. During the one held every four years, they would pierce both the girls’ and the boys’ ears, and perform the ceremonies of “May-they-grow-well” for them; and they would cleanse them with fire. During the one held every eight years, they would fast on bread and water for eight days before the festival and perform an areito in which they would assume the figures or characters of various birds and animals; and they said that they were seeking good luck [with this], as is described in the appendix to the second book.
\nSome years these movable feasts would displace the calendar’s festivals, just as also happens in our calendar.
\nIt is not necessary in this second book to write a refutation of the idolatrous ceremonies that are recounted in it, because they are so obviously cruel and inhuman that they will cause horror and fright to anyone who reads them. Therefore, I will do no more than simply write a literal account of them.
\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":"81210d01-4b1c-441d-9052-5c4bf551b4d3","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":"#### Jnic 20. capitulo, ytechpa tlatoa yn ilhuitl, yoan in nextlaoaliztli: in quichioaia, yn ipan vel ic cemilhuitl metztli; in qujtocaiotiaia, in qujtoaia atl caoalo, anoço quauitl eoa. \nQuauitl eoa, ynin ilhuitl quiçaia: auh yn iquac y, vncan ilhujqujxtililoia in tlaloque: \n\nnextlaoaloia, in noujan tepeticpac, yoã neteteuhtiloia, onnextlaoaloia, in tepetzinco, anoço vmpa in vel aytic,","html":"Quauitl eoa, ynin ilhuitl quiçaia: auh yn iquac y, vncan ilhujqujxtililoia in tlaloque:
\nnextlaoaloia, in noujan tepeticpac, yoã neteteuhtiloia, onnextlaoaloia, in tepetzinco, anoço vmpa in vel aytic,
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"3ea83f4a-8eaa-47dd-9c03-36426589e343","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":"the corner of the young man’s cape to the lower part of the young woman’s shift. In this way was concluded the marriage, with many other ceremonies, and dinings, and drinking, and dances, which were given thereafter, as is contained in the account of the marriages. \n\nThey observed two other feasts which in part were fixed and in part were movable. They were movable because they were celebrated in interpolated years. One was observed every four years, and the other every eight years. They were fixed because they had year, month, and day assigned. In the one which was celebrated every four years, they pierced the ears of the boys and the girls, and they performed for them ceremonies for good growth, and they purified them over the fire. In the one which they celebrated every eight years, they fasted before it for eight days on bread and water, and enacted a dance in which they assumed the forms or characters of various birds and animals. And they said that they sought good fortune, as is set forth in the appendix of the Second Book. \n\nThese movable feasts, in some years, displace the feasts of the calendar, as also happeneth in our calendar. \n\n#### Twentieth Chapter, which telleth of the feast day and the debt-payment which they celebrated during all the days[^1] of the month, which they named, which they said was Atl caualo or Quauitl eua.[^2] \n\nIt was [the month of] Quauitl eua [when] this feast day came, and when it took place, then the feast day was celebrated for the Tlalocs. \n\nThere was the paying of the debt[^3] [to the Tlalocs] everywhere on the mountain tops, and sacrificial banners were hung. There was the payment of the debt at Tepetzinco or there in the very middle of the lake at a place \n\n\n[^1]: *cemilhuitl*: the term is usually translated as “one day,” “all day,” or “all the days.” Angel Maria Garibay K., in “Relación breve de las fiestas de los dioses, Fray Bernardino de Sahagún,” *Tlalocan*, Vol. II, No. 4 (1948), p. 291, renders it “the first day.” Rémi Siméon in *Dictionnaire de la langue nahuatl ou mexicaine* (Paris: Imprimerie Nationale, 1885), in an extended discussion admits a meaning of “the first day,” or “all the days.” In the corresponding Spanish text Sahagún consistently uses the phrase “*en las kalendas.*” \n\n\n[^2]: Sahagún, in the corresponding Spanish text, observes that Quauitl eua is the term used by the Mexicans. Cf. Manuel Orozco y Berra. *Historia antigua y de la conquista de México*, 4 vols. (Mexico: Tipografía de Gonzalo A. Esteva, 1880), Vol. II, p. 36: “Xilomanaliztli,—Atlacahualco,—Cuahuitlehua,—Cihuailhuitl. *Xilomanaliztli, ofrenda de xilotl ó jilotes; nombre usado por los de Tlaxcalla. Cuahuitlehua, quemazon de los árboles; nombre perteneciente á lugares fuera de México. Atlcahualco ó Atlacahualco, nombre admitido por los mexicanos; segun el P. Leon, detencion de las aguas, y es la interpretación de todas que más nos satisface. Cihuailhuitl, fiesta de la mujer. El símbolo religioso es la imágen de Tlaloc y un árbol reverdeciendo, con el agua entre las raíces.*” Cf. also Francisco J. Clavijero, *Historia antigua de México,* 4 vols. (Mexico: Editorial Porrúa, S.A., 1945) Vol. II, pp. 401–402: “*…el primer mes, cuyo nombre Acahualco o Atlacahualco, significa la cesación del agua, pues en el mes de marzo cesan las lluvias del invierno en los países septentrionales, en donde tuvo origen el calendario mexicano o tolteca. Lo llamaban también Quahuetlehua, lo que significa la vegetación de los árboles, que se verifica en este tiempo en los países fríos. Los tlaxcaltecas llamaban a este mes Xilomanilitztli, esto es, oblación de las mazorcas de maíz, porque en él ofrecían a sus dioses las del año corrido, para ayudar la siembra que por este tiempo comenzban a hacer en los lugares altos.*”\n\n\nGaribay, in “Relación breve,” p. 291, translates *cuahuitl ehua* as *palo se alza*; Eduard Seler, in *Einige Kapitel aus dem Geschichtswerk des Fray Bernardino de Sahagún aus dem Aztekischen übersetzt*, ed. Caecilie Seler-Sachs, Walter Lehmann, Walter Krickeberg (Stuttgart: Strecker und Schroeder, 1927), p. 54, translates the name as *die Bäume erheben sich (machen sich auf den Weg)*.\n\n[^3]: *nextlaoaloia.* Cf. *ixtlaua* in Alonso de Molina, *Vocabulario de la lengua mexicana,* ed. Julio Platzmann (Leipzig: B. G. Teubner, 1880), and in Siméon, *Dictionnaire*. Eduard Seler, in *Gesammelte Abhandlungen zur Amerikanischen Sprach-und Altertumskunde*, 5 vols. (Berlin: A. Asher und Co., 1903-23), Vol. II, p. 983, says: “*Die Kinderopfer an die Regengötter wurden geradezu* nextlaualli *‘die bezahlte Schuld’* genannt.”","html":"the corner of the young man’s cape to the lower part of the young woman’s shift. In this way was concluded the marriage, with many other ceremonies, and dinings, and drinking, and dances, which were given thereafter, as is contained in the account of the marriages.
\nThey observed two other feasts which in part were fixed and in part were movable. They were movable because they were celebrated in interpolated years. One was observed every four years, and the other every eight years. They were fixed because they had year, month, and day assigned. In the one which was celebrated every four years, they pierced the ears of the boys and the girls, and they performed for them ceremonies for good growth, and they purified them over the fire. In the one which they celebrated every eight years, they fasted before it for eight days on bread and water, and enacted a dance in which they assumed the forms or characters of various birds and animals. And they said that they sought good fortune, as is set forth in the appendix of the Second Book.
\nThese movable feasts, in some years, displace the feasts of the calendar, as also happeneth in our calendar.
\nIt was [the month of] Quauitl eua [when] this feast day came, and when it took place, then the feast day was celebrated for the Tlalocs.
\nThere was the paying of the debt3 [to the Tlalocs] everywhere on the mountain tops, and sacrificial banners were hung. There was the payment of the debt at Tepetzinco or there in the very middle of the lake at a place
\nGaribay, in “Relación breve,” p. 291, translates cuahuitl ehua as palo se alza; Eduard Seler, in Einige Kapitel aus dem Geschichtswerk des Fray Bernardino de Sahagún aus dem Aztekischen übersetzt, ed. Caecilie Seler-Sachs, Walter Lehmann, Walter Krickeberg (Stuttgart: Strecker und Schroeder, 1927), p. 54, translates the name as die Bäume erheben sich (machen sich auf den Weg).
\ncemilhuitl: the term is usually translated as “one day,” “all day,” or “all the days.” Angel Maria Garibay K., in “Relación breve de las fiestas de los dioses, Fray Bernardino de Sahagún,” Tlalocan, Vol. II, No. 4 (1948), p. 291, renders it “the first day.” Rémi Siméon in Dictionnaire de la langue nahuatl ou mexicaine (Paris: Imprimerie Nationale, 1885), in an extended discussion admits a meaning of “the first day,” or “all the days.” In the corresponding Spanish text Sahagún consistently uses the phrase “en las kalendas.”↩
Sahagún, in the corresponding Spanish text, observes that Quauitl eua is the term used by the Mexicans. Cf. Manuel Orozco y Berra. Historia antigua y de la conquista de México, 4 vols. (Mexico: Tipografía de Gonzalo A. Esteva, 1880), Vol. II, p. 36: “Xilomanaliztli,—Atlacahualco,—Cuahuitlehua,—Cihuailhuitl. Xilomanaliztli, ofrenda de xilotl ó jilotes; nombre usado por los de Tlaxcalla. Cuahuitlehua, quemazon de los árboles; nombre perteneciente á lugares fuera de México. Atlcahualco ó Atlacahualco, nombre admitido por los mexicanos; segun el P. Leon, detencion de las aguas, y es la interpretación de todas que más nos satisface. Cihuailhuitl, fiesta de la mujer. El símbolo religioso es la imágen de Tlaloc y un árbol reverdeciendo, con el agua entre las raíces.” Cf. also Francisco J. Clavijero, Historia antigua de México, 4 vols. (Mexico: Editorial Porrúa, S.A., 1945) Vol. II, pp. 401–402: “…el primer mes, cuyo nombre Acahualco o Atlacahualco, significa la cesación del agua, pues en el mes de marzo cesan las lluvias del invierno en los países septentrionales, en donde tuvo origen el calendario mexicano o tolteca. Lo llamaban también Quahuetlehua, lo que significa la vegetación de los árboles, que se verifica en este tiempo en los países fríos. Los tlaxcaltecas llamaban a este mes Xilomanilitztli, esto es, oblación de las mazorcas de maíz, porque en él ofrecían a sus dioses las del año corrido, para ayudar la siembra que por este tiempo comenzban a hacer en los lugares altos.”↩
nextlaoaloia. Cf. ixtlaua in Alonso de Molina, Vocabulario de la lengua mexicana, ed. Julio Platzmann (Leipzig: B. G. Teubner, 1880), and in Siméon, Dictionnaire. Eduard Seler, in Gesammelte Abhandlungen zur Amerikanischen Sprach-und Altertumskunde, 5 vols. (Berlin: A. Asher und Co., 1903-23), Vol. II, p. 983, says: “Die Kinderopfer an die Regengötter wurden geradezu nextlaualli ‘die bezahlte Schuld’ genannt.”↩