y luego venía un sacerdote con una codorniz, y cortaba la cabeza, arrancándosela delante del captivo que había de morir, y luego el mesmo sacerdote tomaba la rodela el captivo, y levantábala hacia arriba, y luego la codorniz que había cortado la cabeza echábala atrás de sí. Hecho esto, luego hacían subir al captivo sobre la piedra redonda, a manera de muela, y estando sobre la piedra al captivo venía uno de los sacerdotes o ministros del templo, vestido con un cuero de oso, el cual era como padrino de los que allí morían, y tomaba una soga, la cual salía por el ojo de la muela, y atábale por la cintura con ella. Luego le daba su espada de palo, la cual en lugar de navajas tenía plumas de aves pegadas por el corte, y dábale cuatro garrotes de pino con que se defendiese y con que tirase a sus contrarios.
\nEl dueno del captivo, dexándole desta manera ya dicha sobre la piedra, y íbase en su lugar, y desde allí miraba lo que pasaba con su captivo, estando bailando.
\nLuego los que estaban aparejados para la pelea comenzaban a pelear con el captivo de uno en uno. Algunos captivos, que eran valientes, cansaban a los cuatro peleando y no le podían rendir. Luego venía otro quinto, que era izquierdo, el cual usaba de la mano izquierda por derecha. Éste
\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":"1bb2d13a-dba5-4a56-9816-d97669ff0a11","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":"Then a priest would come with a quail and cut off its head, tearing it off in front of the captive who was to die. Then the same priest would take the captive’s shield and lift it up; he would then toss the quail whose head he had cut off behind him. Having done this, they would then make the captive climb on top of the round stone, which is like a millstone; and as the captive was standing on the stone, one of the priests or ministers of the temple—someone who was like the godfather of those who died there—would approach dressed in a bearskin. And he would take a rope that came out of the center of the millstone and tie it around the [captive’s] waist. He would then give [the captive] a wooden sword for him to use, which, instead of blades, had bird feathers glued on its edge; and he would give him four pine clubs with which to defend himself and hurl at his opponents. \n\nOnce the captive’s owner had left him on the stone in the manner already mentioned above, he would go back to his assigned place, from where he was able to watch what was happening with his captive, as he kept dancing all the while. Then those who were prepared for the fight would start fighting with the captive, one after another. Some captives who were brave would tire out the four fighting men, so that they were unable to defeat him. Afterward, a fifth one who was left-handed would approach, so he would use his left hand instead of his right. This one","html":"Then a priest would come with a quail and cut off its head, tearing it off in front of the captive who was to die. Then the same priest would take the captive’s shield and lift it up; he would then toss the quail whose head he had cut off behind him. Having done this, they would then make the captive climb on top of the round stone, which is like a millstone; and as the captive was standing on the stone, one of the priests or ministers of the temple—someone who was like the godfather of those who died there—would approach dressed in a bearskin. And he would take a rope that came out of the center of the millstone and tie it around the [captive’s] waist. He would then give [the captive] a wooden sword for him to use, which, instead of blades, had bird feathers glued on its edge; and he would give him four pine clubs with which to defend himself and hurl at his opponents.
\nOnce the captive’s owner had left him on the stone in the manner already mentioned above, he would go back to his assigned place, from where he was able to watch what was happening with his captive, as he kept dancing all the while. Then those who were prepared for the fight would start fighting with the captive, one after another. Some captives who were brave would tire out the four fighting men, so that they were unable to defeat him. Afterward, a fifth one who was left-handed would approach, so he would use his left hand instead of his right. This one
\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":"0a715a95-9b23-4bc8-996e-2be67c94a1b2","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":"[oconquech]coton çolin, conjaujlia yn ichimal malli: Auh in çolli, icampa conmaiauj. \n\nIn ie iuhquj, njman contlecauja in temalacaticpac: auh yn oconquetzque temalacac, çe tlacatl cujtlachtli ipan qujça, ipan mixeoa, itoca cuitlachueue, iuhqujn intla catca in oaoanti: \n\nnjman conana, in tonacamecatl, yn iiolloco antica, yn iiolloco ilpitica, njman ic concujtlalpia in malli, yoan conmaca; maquaujtl, tlapotonilli, amo itztzo. \n\nYoan ixpan contema nauhtetl ocotzontetl itlamotlaia, ic temotlaz ic momapatlaz. Auh in tlamanj, yn oconcaoato ymal temalacac: njman ie ic vitz, vncan oalmoquetza yn icaia, mihtotiticac, ixqujchcapa ontlachixticac, yn jmal conitzicac:\n\nnjman ic mopeoaltia, motlatlaiehecalhuja, motlaehecalhuja, vel qujnmottilia in canjn ymoujcan moujtequizque, qujmotequjlizque: yn aço in cotzco, anoço in metzpan, anoço in quappa, anoço in tlacotiian. \n\nAuh yn aca malli, iolchicaoac, iollotlapaliuj, vel yujujh in qujcaoa: in naujxtin qujnnamjquj, qujnmaiztlacoa, yn oocelo in quaquauhti. Auh intlaca uel qujhiiocaoaltia, njman oiauh, opuch[maie,]","html":"[oconquech]coton çolin, conjaujlia yn ichimal malli: Auh in çolli, icampa conmaiauj.
\nIn ie iuhquj, njman contlecauja in temalacaticpac: auh yn oconquetzque temalacac, çe tlacatl cujtlachtli ipan qujça, ipan mixeoa, itoca cuitlachueue, iuhqujn intla catca in oaoanti:
\nnjman conana, in tonacamecatl, yn iiolloco antica, yn iiolloco ilpitica, njman ic concujtlalpia in malli, yoan conmaca; maquaujtl, tlapotonilli, amo itztzo.
\nYoan ixpan contema nauhtetl ocotzontetl itlamotlaia, ic temotlaz ic momapatlaz. Auh in tlamanj, yn oconcaoato ymal temalacac: njman ie ic vitz, vncan oalmoquetza yn icaia, mihtotiticac, ixqujchcapa ontlachixticac, yn jmal conitzicac:
\nnjman ic mopeoaltia, motlatlaiehecalhuja, motlaehecalhuja, vel qujnmottilia in canjn ymoujcan moujtequizque, qujmotequjlizque: yn aço in cotzco, anoço in metzpan, anoço in quappa, anoço in tlacotiian.
\nAuh yn aca malli, iolchicaoac, iollotlapaliuj, vel yujujh in qujcaoa: in naujxtin qujnnamjquj, qujnmaiztlacoa, yn oocelo in quaquauhti. Auh intlaca uel qujhiiocaoaltia, njman oiauh, opuch[maie,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"d1add6ca-5799-4b75-9602-67d1c274a4ae","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":"he had beheaded the quail, he raised the captive’s shield [to the sun], and he cast the quail away behind him.\n\nWhen this was done, then they made [the captive] climb upon the round stone of gladiatorial sacrifice; and when they had set him up on the round stone of gladiatorial sacrifice, a man, the bear [priest], confronted him. He represented the one called “Old Bear.”[^20] It was as if he were the uncle of the striped one. \n\nThen he took the “sustenance” rope, which reached to the center [of the stone and] which was fastened [to it]. Then he tied it about the waist of the captive.[^21] And he gave him a war club decked with feathers, not set with obsidian blades. \n\nAnd he placed before him four pine cudgels, his missiles to throw at one,[^22] to defend himself with. And the captor, when he had gone to leave his captive on the round stone of gladiatorial sacrifice, thereupon went away; he stopped where he had been standing before; he stood dancing; from where he was he stood watching; he stood looking at his captive. \n\nThen they fought each other; they kept menacing each other; they threatened each other. They looked at each other well [to see] where they would smite each other, would cut each other in a dangerous place, perchance in the calf of the leg, or in the thigh, or on the head, or in the middle. \n\nAnd if some captive was valiant, courageous, with great difficulty he surpassed [his adversary]. He met all four of the ocelot [and] eagle warriors; he fought them. And if they could not weaken him, then there went \n\n\n\n\n[^20]: “*venja vno de los sacerdotes, o mjnistros del templo, vestido con vn cuero de osso*”—corresponding Spanish text. Cf. Dibble and Anderson, *Book XI*, p. 5. Seler translates *cuetlachtli* as kinkajou, in *Einige Kapitel*, pp. 69, 73. \n\n\n[^21]: Tied to the captive’s ankle, according to Durán, *Historia*, Vol. I, p. 177.\n\n\n[^22]: In *ibid.*, and later (p. 284), descriptions respectively specify “*quatro pelotas, hechas de palo de tea,*” and “*quatro troços de palo de tea.*”","html":"he had beheaded the quail, he raised the captive’s shield [to the sun], and he cast the quail away behind him.
\nWhen this was done, then they made [the captive] climb upon the round stone of gladiatorial sacrifice; and when they had set him up on the round stone of gladiatorial sacrifice, a man, the bear [priest], confronted him. He represented the one called “Old Bear.”1 It was as if he were the uncle of the striped one.
\nThen he took the “sustenance” rope, which reached to the center [of the stone and] which was fastened [to it]. Then he tied it about the waist of the captive.2 And he gave him a war club decked with feathers, not set with obsidian blades.
\nAnd he placed before him four pine cudgels, his missiles to throw at one,3 to defend himself with. And the captor, when he had gone to leave his captive on the round stone of gladiatorial sacrifice, thereupon went away; he stopped where he had been standing before; he stood dancing; from where he was he stood watching; he stood looking at his captive.
\nThen they fought each other; they kept menacing each other; they threatened each other. They looked at each other well [to see] where they would smite each other, would cut each other in a dangerous place, perchance in the calf of the leg, or in the thigh, or on the head, or in the middle.
\nAnd if some captive was valiant, courageous, with great difficulty he surpassed [his adversary]. He met all four of the ocelot [and] eagle warriors; he fought them. And if they could not weaken him, then there went
\n“venja vno de los sacerdotes, o mjnistros del templo, vestido con vn cuero de osso”—corresponding Spanish text. Cf. Dibble and Anderson, Book XI, p. 5. Seler translates cuetlachtli as kinkajou, in Einige Kapitel, pp. 69, 73.↩
Tied to the captive’s ankle, according to Durán, Historia, Vol. I, p. 177.↩
In ibid., and later (p. 284), descriptions respectively specify “quatro pelotas, hechas de palo de tea,” and “quatro troços de palo de tea.”↩