En el postrero día del dicho mes hacían una muy solenne fiesta a honra del dios llamado Xipe Tótec, y también a honra de Huitzilopuchtli. En esta fiesta mataban todos los captivos, hombres y mujeres y niños. Antes que los matasen hacían muchas cerimonias, [que] son las siguientes:
\nLa vigilia de la fiesta, después de medio día, comenzaban muy solemne areito y velaban por toda la noche los que habían de morir en la casa que llamaban calpulco. Aquí los arrancaban los cabellos del medio de la corona de la cabeza. Junto al fuego hacían esta cerimonia. Esto hacían a la media noche, cuando solían sacar sangre de las orejas para ofrecer a los dioses, lo cual siempre hacían a la media noche. Al alba de la mañana llevábanlos a donde habían de morir, que era al templo de Huitzilopuchtli. Allí los mataban los ministros del templo, de la manera que arriba queda dicho, y a todos los desollaban. Y por esto llamaban la fiesta tlacaxipehualiztli, que quiere decir "desollamiento de hombres". Y a ellos los llamaban xipeme, y por otro nombre tototecti. Lo primero quiere decir "desollados"; lo segundo quiere decir "los muertos a honra del dios Tótec".
\nLos dueños de los captivos los entregaban a los sacerdotes abaxo, al pie del cu, y ellos los llevaban por los cabellos, cada uno al suyo, por las gradas arriba. Y si alguno no quería ir de su grado, llevábanle arrastrando has[ta]
\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":"d92b77ff-9dbb-408d-9124-c1bfbb3eec9b","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":"On the last day of this month, they would celebrate a very solemn festival in honor of the god called Xipe Totec, and also in honor of Huitzilopochtli. During this festival, they would kill all the captives: men, women, and children. Before killing them, they would perform many ceremonies, which are the following.\n\nOn the eve of the festival, in the afternoon, they would begin a very solemn _areito_, and those who were to die would keep vigil all night long in the house that they called _calpulco_. Here [the owners] would tear out the hair from the center of the crown of the [captives’] heads. They would perform this ceremony next to the fire. They would do this at midnight, when they would usually draw blood from their ears in order to offer it to the gods, something that they would always do at midnight. At the break of dawn, they would take [the captives] to the place where they were to die, which was the temple of Huitzilopochtli. The ministers of the temple would kill them there in the manner described above, and they would flay all of them. And this is why they called this festival Tlacaxipehualiztli, which means “flaying of men.” And they called them _xipeme_, or by another name, _tototectin_. The first [word] means “flayed ones”; the second one means “those who are killed in honor of the god Totec.” The captives’ owners would hand them over to the priests down below, at the foot of the _cu_, and they would carry them by the hair up the steps, with each [owner] bringing his own [captive]. And if one of them did not want to climb up on his own, they would grab him and drag him","html":"On the last day of this month, they would celebrate a very solemn festival in honor of the god called Xipe Totec, and also in honor of Huitzilopochtli. During this festival, they would kill all the captives: men, women, and children. Before killing them, they would perform many ceremonies, which are the following.
\nOn the eve of the festival, in the afternoon, they would begin a very solemn areito, and those who were to die would keep vigil all night long in the house that they called calpulco. Here [the owners] would tear out the hair from the center of the crown of the [captives’] heads. They would perform this ceremony next to the fire. They would do this at midnight, when they would usually draw blood from their ears in order to offer it to the gods, something that they would always do at midnight. At the break of dawn, they would take [the captives] to the place where they were to die, which was the temple of Huitzilopochtli. The ministers of the temple would kill them there in the manner described above, and they would flay all of them. And this is why they called this festival Tlacaxipehualiztli, which means “flaying of men.” And they called them xipeme, or by another name, tototectin. The first [word] means “flayed ones”; the second one means “those who are killed in honor of the god Totec.” The captives’ owners would hand them over to the priests down below, at the foot of the cu, and they would carry them by the hair up the steps, with each [owner] bringing his own [captive]. And if one of them did not want to climb up on his own, they would grab him and drag him
\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":"c46ac288-3bad-4187-b87d-26920d83b3b4","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":"Tlacaxipeoaliztli: ynin ilhuitl qujçaia: auh inic muchioaia, iquac miquja, yn ixqujch malli, yn ixqujch tlaaxitl, yn ixqujch haxioac: yn oquichtli, in cioatl, yn ixqujch piltzintli. \n\nJn maleque, in ie iuh muztla miqujzque inmalhoan, iquac peoa, in momalitotia, in ie onmotzcaloa tonatiuh: auh ceiooal qujtoçauja yn jmal, in vncan icalpulco: yoan vncan qujtzoncuj, iquaiolloco, tlecuilixquac qujtlalia, iquac in ioalli xeliuj, neçaoalizpan. \n\nAuh in ooallatujc, vncan coneoaltia, inic mjqujtiuh: in miquja vel ipan in jlhujtl: auh vel iuh cemjlhujtl muchinti qujnxipeoaia, xipeoaloia: ic mjtoaia tlacaxipeoaliztli. \n\nAuh in mamalti motocaiotiaia xipeme, yoan tototecti: in temictiaia, iehoantin in tlamacazque: amo iehoanti qujnmictiaia in maleque, çan tequjtl qujmoncaoaia, çan tequjtl temac qujmoncaoaia, qujnquatemotzultzitzqujtiuj, inquatla qujmantiuj, ymjcpac qujmantiuj, ynjc qujntlecauja teucalticpac.\n\nAuh yn aca malli, vel çotlaoa, iolmiquj, ça chachapantiuh, ça qujvilana: \n\nauh yn aca vel muchica[oa,]","html":"Tlacaxipeoaliztli: ynin ilhuitl qujçaia: auh inic muchioaia, iquac miquja, yn ixqujch malli, yn ixqujch tlaaxitl, yn ixqujch haxioac: yn oquichtli, in cioatl, yn ixqujch piltzintli.
\nJn maleque, in ie iuh muztla miqujzque inmalhoan, iquac peoa, in momalitotia, in ie onmotzcaloa tonatiuh: auh ceiooal qujtoçauja yn jmal, in vncan icalpulco: yoan vncan qujtzoncuj, iquaiolloco, tlecuilixquac qujtlalia, iquac in ioalli xeliuj, neçaoalizpan.
\nAuh in ooallatujc, vncan coneoaltia, inic mjqujtiuh: in miquja vel ipan in jlhujtl: auh vel iuh cemjlhujtl muchinti qujnxipeoaia, xipeoaloia: ic mjtoaia tlacaxipeoaliztli.
\nAuh in mamalti motocaiotiaia xipeme, yoan tototecti: in temictiaia, iehoantin in tlamacazque: amo iehoanti qujnmictiaia in maleque, çan tequjtl qujmoncaoaia, çan tequjtl temac qujmoncaoaia, qujnquatemotzultzitzqujtiuj, inquatla qujmantiuj, ymjcpac qujmantiuj, ynjc qujntlecauja teucalticpac.
\nAuh yn aca malli, vel çotlaoa, iolmiquj, ça chachapantiuh, ça qujvilana:
\nauh yn aca vel muchica[oa,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"c8e5daaf-c60a-428f-9715-87f63e632ee0","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":"Tlacaxipeualiztli. This feast day came and was thus celebrated: it was the time when all the captives died, all those taken, all who were made captive, the men, the women, all the children.[^2] \n\nThose who had captives, when, on the morrow, their captives were to die, then began to dance the captives’ dance, when the sun had passed noon. And all night one held a vigil for his captive there in his calpulco. And there he took hair from the crown of [the captive’s] head [and] placed it before the hearth[^3] when the night divided in half, when it was time to fast. \n\nAnd when it dawned, then they made [the captive] leave, that he might go to die, he who would die on this very feast day. And during the whole day they flayed all of them. They were flayed; hence [the feast day] was called The Flaying of Men. \n\nAnd the captives were given the names *xipeme* and *tototecti*.[^4] Those who slew them were the offering priests. Those who had captives did not slay them; they no more than left them, they no more than left them in the hands of [the priests],[^5] who went seizing them, pulling them by their heads; they went taking them by [the hair of] their heads; they went taking them by [the hair of] the tops of their heads. Thus they made them climb to the top of the temple. \n\nAnd when some captive lost his strength, fainted, only went continually throwing himself on the ground, they just dragged him.\n\nBut when \n\n\n\n\n[^2]: Clavijero, *Historia antigua*, Vol. II, p. 149, adds that “*algunas de estas victimas solían ser los ladrones de oro y plata que eran condenados por la ley del reino a semejante sacrificio.*”\n\n\n[^3]: Seler, *Einige Kapitel*, p. 62, translates thus: “*legen es*”—the hair—”*vor dem Feuerherde nieder*”; Sahagún, in the corresponding Spanish text, says: “*Junto al fuego hazian esta ceremonia.*” \n\n\n[^4]: Corresponding Spanish text: “*a ellos los llamauan xipeme, y por otro nombre tototecti, lo primero, qujere dezir, desollados, lo segundo, qujere dezir, los muertos a honrra del dios totec.*” \n\n\nBesides being worn as described, the skins are said by Juan de Tovar to have been used to forecast a wet or a dry year, and the chiefs directed agricultural work accordingly—George Kubler and Charles Gibson, *The Tovar Calendar*, Memoirs of the Connecticut Academy of Arts and Sciences, Vol. XI (New Haven: Yale University Press, 1951), p. 22.\n\n[^5]: In the Spanish text, Sahagún definitely states that the captive was delivered to the priest by the captor.","html":"Tlacaxipeualiztli. This feast day came and was thus celebrated: it was the time when all the captives died, all those taken, all who were made captive, the men, the women, all the children.1
\nThose who had captives, when, on the morrow, their captives were to die, then began to dance the captives’ dance, when the sun had passed noon. And all night one held a vigil for his captive there in his calpulco. And there he took hair from the crown of [the captive’s] head [and] placed it before the hearth2 when the night divided in half, when it was time to fast.
\nAnd when it dawned, then they made [the captive] leave, that he might go to die, he who would die on this very feast day. And during the whole day they flayed all of them. They were flayed; hence [the feast day] was called The Flaying of Men.
\nAnd the captives were given the names xipeme and tototecti.3 Those who slew them were the offering priests. Those who had captives did not slay them; they no more than left them, they no more than left them in the hands of [the priests],4 who went seizing them, pulling them by their heads; they went taking them by [the hair of] their heads; they went taking them by [the hair of] the tops of their heads. Thus they made them climb to the top of the temple.
\nAnd when some captive lost his strength, fainted, only went continually throwing himself on the ground, they just dragged him.
\nBut when
\nBesides being worn as described, the skins are said by Juan de Tovar to have been used to forecast a wet or a dry year, and the chiefs directed agricultural work accordingly—George Kubler and Charles Gibson, The Tovar Calendar, Memoirs of the Connecticut Academy of Arts and Sciences, Vol. XI (New Haven: Yale University Press, 1951), p. 22.
\nClavijero, Historia antigua, Vol. II, p. 149, adds that “algunas de estas victimas solían ser los ladrones de oro y plata que eran condenados por la ley del reino a semejante sacrificio.”↩
Seler, Einige Kapitel, p. 62, translates thus: “legen es”—the hair—”vor dem Feuerherde nieder”; Sahagún, in the corresponding Spanish text, says: “Junto al fuego hazian esta ceremonia.”↩
Corresponding Spanish text: “a ellos los llamauan xipeme, y por otro nombre tototecti, lo primero, qujere dezir, desollados, lo segundo, qujere dezir, los muertos a honrra del dios totec.”↩
In the Spanish text, Sahagún definitely states that the captive was delivered to the priest by the captor.↩