[has]ta donde estaba el taxón de piedra donde le habían de matar. Y en sacando a cada uno dellos el corazón, y ofreciéndole como arriba se dixo, luego le echaban por las gradas abaxo, donde estaban otros sacerdotes que los desollaban. Esto se hacían en el cu de Huitzilopuchtli.
\nTodos los corazones, después de los haber sacado y ofrecido, los echaban en una xícara de madero, y llamaban a los corazones cuauhnochtli, y a los que morían después sacados los corazones los llamaban cuauhtécah. Después de desollados, los viejos llamados cuacuacuilti llevaban los cuerpos al calpulco, adonde el dueño del captivo había hecho su voto o prometimiento. Allí le dividían y enviaban a Motecuzoma un muslo para que comiese, y lo demás lo repartían por los otros principales o parientes. Íbanlo a comer a la casa del que captivó al muerto. Cocían aquella carne con maíz, y daban a cada uno un pedazo de aquella carne en una escudilla o caxete, con su caldo y su maíz cocida, y llamaban aquella comida tlacatlaolli. Después de haber comido andaba la borrachería.
\nOtro día, en amaneciendo, después de haber velado toda una noche, acuchillaban sobre la muela otros captivos, como se dixo en el capítulo pasado, los cuales llamaban huahuanti. También a éstos los arrancaban los cabellos de la corona de la cabeza, y los guardaban como por reliquias.
\nOtras cerimonias muchas hacían en esta fiesta, que se quedan por no
\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":"ee1528b8-2e05-46c8-9958-690056d520f2","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":"up all the way to the sacrificial stone, where they were to kill him. And after tearing out each one’s heart and offering it as mentioned above, they would then toss them down the steps, where there were other priests who would flay them. This would be done in the _cu_ of Huitzilopochtli. \n\nAfter having torn out and offered up all the hearts, they would throw them into a wooden _jícara_; and they called the hearts _cuauhnochtli_ and called those who died after having their hearts torn out _cuauhtecah_. Once they were flayed, the older men called _cuacuacuiltin_ would take the bodies to the _calpulco_, where the captive’s owner[^63] had made his vow or promise. There they would divide up [the body] and send one thigh to Moteuczoma to eat, while they would distribute the rest [of the body] among the other nobles or [the owner’s] relatives. They would go and eat him at the house of the one who had captured the dead man. They would cook that flesh with maize and give each person a piece of that flesh in a little bowl or _caxete_,[^64] along with its broth and its cooked maize. And they called that meal _tlacatlaolli_. A general drunkenness would follow that meal.\n\nThe next day, at dawn, after having kept vigil all night, they would stab other captives, whom they called _huahuantin_, on the millstone, as was mentioned in the previous chapter. They would also tear out the hair from the crown of their heads and keep them [hairs] as relics. \n\nThey would perform many other ceremonies during this festival, which are not described \n\n\n[^63]: “The captive’s owner”: _el dueño del cautivo_; that is, the captor, or _tlamani_ in Nahuatl.\n\n[^64]: _caxete_: Hispanicized form of the Nahuatl _caxitl_.","html":"up all the way to the sacrificial stone, where they were to kill him. And after tearing out each one’s heart and offering it as mentioned above, they would then toss them down the steps, where there were other priests who would flay them. This would be done in the cu of Huitzilopochtli.
\nAfter having torn out and offered up all the hearts, they would throw them into a wooden jícara; and they called the hearts cuauhnochtli and called those who died after having their hearts torn out cuauhtecah. Once they were flayed, the older men called cuacuacuiltin would take the bodies to the calpulco, where the captive’s owner1 had made his vow or promise. There they would divide up [the body] and send one thigh to Moteuczoma to eat, while they would distribute the rest [of the body] among the other nobles or [the owner’s] relatives. They would go and eat him at the house of the one who had captured the dead man. They would cook that flesh with maize and give each person a piece of that flesh in a little bowl or caxete,2 along with its broth and its cooked maize. And they called that meal tlacatlaolli. A general drunkenness would follow that meal.
\nThe next day, at dawn, after having kept vigil all night, they would stab other captives, whom they called huahuantin, on the millstone, as was mentioned in the previous chapter. They would also tear out the hair from the crown of their heads and keep them [hairs] as relics.
\nThey would perform many other ceremonies during this festival, which are not described
\n[muchica]oa, amo mocioatlamachtia, moq͗chchicauhtic, oqujcheoatiuh, moqujchitotiuh, mellaquauhtiuh, moiolchicauhtiuh, oalmotzatzilitiuh, amo tlacuecuetlaxotiuh, amo tlapolotiuh, tlateniotitiuh, qujiauhcaiotitiuh yn jaltepeuh:
\nyiollo qujmattiuh, qujoalitotiuh, ie nōiauh, annechonjtozque, vmpa nochan yn.
\nAuh yn ie iuhquj yn oaxitiloque tlacpac, ixpan in vitzilobuchtli:
\nnjman ie ic ceceniaca qujmonteca in techcac, ic inmac in tlamacazque, qujnchiquacencaujaia, qujmaquetztiteca, qujmeltetequj, yca ixquaoac, patlaoac tecpac.
\nAuh yn jniollo, mamalti qujtocaiotia, quauhnochtli tlaçotli: conjoalia in tonatiuh xippilli, quatleuanjtl qujtlamaca, quizcaltia.
\nAuh yn oventic quauhxicalco contlalia, quauhxicalco contlalitiuj: auh in iehoantin mjquja mamalti, qujntocaiotiaia Coauhteca:\nçatepan qujnoalmjmjloa, qujnoaltetecujchoa, chachalcatiujtze, maiotzincueptiujtze, motzotzoniquetztiujtze, mocuecueptiujtze, ynjc oalaci apetlac:
\nauh vncan, qujmonana:\nauh ie inmac in vevētzitzin quaquacujlti, calpulvevetque: vmpa qujnujca yn in[calpulco,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"c0f9bba3-1000-4823-be85-6d4d3b93c3e5","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":"one made an effort, he did not act like a woman; he became strong like a man, he bore himself like a man, he went speaking like a man, he went exerting himself, he went strong of heart, he went shouting. He did not go downcast; he did not go spiritless; he went extolling, he went exalting[^6] his city. \n\nHe went with firm heart; he went saying: “Already here I go: You will speak of me there in my home land!” \n\nAnd things being so, they were made to arrive at the top [of the pyramid], before [the sanctuary of] Uitzilopochtli. \n\nThereupon one at a time they stretched them out on the sacrificial stone. Then they delivered them into the hands of six offering priests; they stretched them out upon their backs; they cut open their breasts with a wide-bladed flint knife.[^7] \n\nAnd they named the hearts of the captives “precious eagle-cactus fruit.” They raised them in dedication to the sun, Xippilli, Quauhtleuanitl.[^8] They offered it to him; they nourished him. \n\nAnd when [the heart] had become an offering, they placed it in the eagle vessel.[^9] And these captives who had died they called eagle men.[^10] \n\nAfterwards they rolled them over; they bounced them down. They came breaking to pieces; they came head over heels; they each came headfirst; they came turning over and over. Thus they reached the terrace at the base of the pyramid.[^11]\n\nAnd from here they removed them.\n\nAnd they were in the hands of the old men, the *quaquacuilti*, the old men of the *calpulli*. They took them there to \n\n\n\n\n[^6]: Read *quitauhcayotitiuh.*\n\n\n[^7]: Seler, *Einige Kapitel*, p. 63, specifies a “*dicken breiten Feuersteinmesser.*” Siméon, *Dictionnaire*, defines *ixquauac* as “*Couteau pour les sacrifices humains, fait avec du silex ou de l’ obsidienne*…” Fray Toribio de Benavente Motolinía’s “Historia de los indios de Nueva España,” in *Colección de documentos para la historia de México*, ed. Joaquín García Icazbalceta, 2 vols. (Mexico: Librería de J.M. Andrade, 1858–66), Vol. I, p. 40, definitely states that the knife was of flint, not obsidian. Motolinía describes it as “*un navajon como hierro de lanza, no mucho agudo porque… no se puede hacer muy aguda….*”\n\n\n[^8]: *quatleuanjtl*: in Bernardino de Sahagún, *Historia de las cosas de Nueva España*, ed. Francisco del Paso y Troncoso (Madrid: Hauser y Menet, 1905–07; hereafter referred to as *Real Palacio MS* Vols. VII and VI), Vol. VII, the text reads *quauhtlevanitl*, but it is possible that the *uh* has been crossed out. \n\n\n[^9]: Seler consistently renders the term *quauhxicalli* as *Adlerschale* (cf. *Einige Kapitel*, p. 64). In *Gesammelte Abhandlungen*, Vol. II. pp. 704–11, he breaks the word down into *quauitl* and *xicalli* (wooden vessel), and argues that the syllable *quauh* was always understood to mean eagle. The vessels seem actually to have been made of stone, and were used not only for the hearts but for the blood as well. Sahagún, no less consistently than Seler, uses the term *xicara de madero*.\n\n\n[^10]: Corresponding Spanish text: “Despues sacados los coraçones, los llamauan quauhteca*.” Seler, *Gesammelte Abhandlungen*, Vol. II, p. 704, translates *quauhtecatl* as “*der aus dem Adlerlande*.” He adds (p. 709): “*Und zur Sonne, in das Haus der Sonne, nach dem Osthimmel, als ihr Diener, als* quauhtecatl, *gieng auch die Seele des Geopferten.*” \n\n\n[^11]: *Apetlatl* is a small terrace projecting at the foot of the pyramid stairway (cf. Sahagún, Garibay ed., Vol. III, p. 54).","html":"one made an effort, he did not act like a woman; he became strong like a man, he bore himself like a man, he went speaking like a man, he went exerting himself, he went strong of heart, he went shouting. He did not go downcast; he did not go spiritless; he went extolling, he went exalting1 his city.
\nHe went with firm heart; he went saying: “Already here I go: You will speak of me there in my home land!”
\nAnd things being so, they were made to arrive at the top [of the pyramid], before [the sanctuary of] Uitzilopochtli.
\nThereupon one at a time they stretched them out on the sacrificial stone. Then they delivered them into the hands of six offering priests; they stretched them out upon their backs; they cut open their breasts with a wide-bladed flint knife.2
\nAnd they named the hearts of the captives “precious eagle-cactus fruit.” They raised them in dedication to the sun, Xippilli, Quauhtleuanitl.3 They offered it to him; they nourished him.
\nAnd when [the heart] had become an offering, they placed it in the eagle vessel.4 And these captives who had died they called eagle men.5
\nAfterwards they rolled them over; they bounced them down. They came breaking to pieces; they came head over heels; they each came headfirst; they came turning over and over. Thus they reached the terrace at the base of the pyramid.6
\nAnd from here they removed them.
\nAnd they were in the hands of the old men, the quaquacuilti, the old men of the calpulli. They took them there to
\nRead quitauhcayotitiuh.↩
Seler, Einige Kapitel, p. 63, specifies a “dicken breiten Feuersteinmesser.” Siméon, Dictionnaire, defines ixquauac as “Couteau pour les sacrifices humains, fait avec du silex ou de l’ obsidienne…” Fray Toribio de Benavente Motolinía’s “Historia de los indios de Nueva España,” in Colección de documentos para la historia de México, ed. Joaquín García Icazbalceta, 2 vols. (Mexico: Librería de J.M. Andrade, 1858–66), Vol. I, p. 40, definitely states that the knife was of flint, not obsidian. Motolinía describes it as “un navajon como hierro de lanza, no mucho agudo porque… no se puede hacer muy aguda….”↩
quatleuanjtl: in Bernardino de Sahagún, Historia de las cosas de Nueva España, ed. Francisco del Paso y Troncoso (Madrid: Hauser y Menet, 1905–07; hereafter referred to as Real Palacio MS Vols. VII and VI), Vol. VII, the text reads quauhtlevanitl, but it is possible that the uh has been crossed out.↩
Seler consistently renders the term quauhxicalli as Adlerschale (cf. Einige Kapitel, p. 64). In Gesammelte Abhandlungen, Vol. II. pp. 704–11, he breaks the word down into quauitl and xicalli (wooden vessel), and argues that the syllable quauh was always understood to mean eagle. The vessels seem actually to have been made of stone, and were used not only for the hearts but for the blood as well. Sahagún, no less consistently than Seler, uses the term xicara de madero.↩
Corresponding Spanish text: “Despues sacados los coraçones, los llamauan quauhteca.” Seler, *Gesammelte Abhandlungen, Vol. II, p. 704, translates quauhtecatl as “der aus dem Adlerlande.” He adds (p. 709): “Und zur Sonne, in das Haus der Sonne, nach dem Osthimmel, als ihr Diener, als quauhtecatl, gieng auch die Seele des Geopferten.”↩
Apetlatl is a small terrace projecting at the foot of the pyramid stairway (cf. Sahagún, Garibay ed., Vol. III, p. 54).↩