alguna cosa al que lo llevaba vestido, y él lo daba todo al dueño del pellejo, el cual lo dividía entre aquellos que le habían traído vestido como le parecía.
\nAcabado de acuchillar y matar a los captivos, luego todos los que estaban presentes, sacerdotes y principales y los señores de los esclavos, comenzaban a danzar en su areito, en rededor de la piedra donde habían muerto a los captivos. Y los señores de los captivos en el areito, danzando y cantando, llevaban las cabezas de los captivos asidas de los cabellos, colgadas de las manos derechas. Llamaban a este areito motzontecomaitotía. Y el padrino de los captivos, llamado cuitlachhuehue, cogía las sogas con que fueron atados los captivos en la piedra, y levantábanlas hacia las cuatro partes del mundo, como haciendo reverencia o acatamiento, y haciendo esto andaba llorando y gimiendo, como quien llora a sus muertos.
\nA este espetáculo secretamente venían a mirar y a estar presentes aquellos con quien Motecuzoma tenía guerra, que eran los desa parte de los puertos de Huexotzinco, de Tlaxcalla, de Nonoalco, de Cempoalla y otras partes muchas, y los mexicanos disimula[ban]
\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":"300a5efa-099a-4b19-bb1d-287844b2891f","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":"out something to the one who was wearing it, and he would then give everything to the owner of the skin, who would in turn divide [these spoils] as he saw fit among the ones who had been making the rounds dressed [in the flayed skin].\n\nHaving finished stabbing and killing the captives, all those who were present—priests, nobles, and the lords [owners] of the slaves—would immediately begin to dance their _areito_ around the stone where they had killed the captives. And during this _areito_, the captives’ owners would carry the captives’ heads while dancing and singing, holding them by the hair, with the heads hanging from their right hands. They called this _areito motzontecomaihtotia_. And the godfather of the captives, who was called _cuitlachhuehueh_, would grab the ropes with which the captives had been tied to the stone and raise them up to the four corners of the world, as if performing an act of reverence or submission; and he would go around weeping and moaning while he did this, like someone who is mourning his dead kin.\n\nThose who were at war with Moteuczoma—who were those from that region of the ports of Huexotzinco, Tlaxcala, Nonohualco, Cempohuallan, and from many other regions—would come in secret to watch this spectacle and be present at it. And the Mexicans would pretend","html":"out something to the one who was wearing it, and he would then give everything to the owner of the skin, who would in turn divide [these spoils] as he saw fit among the ones who had been making the rounds dressed [in the flayed skin].
\nHaving finished stabbing and killing the captives, all those who were present—priests, nobles, and the lords [owners] of the slaves—would immediately begin to dance their areito around the stone where they had killed the captives. And during this areito, the captives’ owners would carry the captives’ heads while dancing and singing, holding them by the hair, with the heads hanging from their right hands. They called this areito motzontecomaihtotia. And the godfather of the captives, who was called cuitlachhuehueh, would grab the ropes with which the captives had been tied to the stone and raise them up to the four corners of the world, as if performing an act of reverence or submission; and he would go around weeping and moaning while he did this, like someone who is mourning his dead kin.
\nThose who were at war with Moteuczoma—who were those from that region of the ports of Huexotzinco, Tlaxcala, Nonohualco, Cempohuallan, and from many other regions—would come in secret to watch this spectacle and be present at it. And the Mexicans would pretend
\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":"3d234d8c-58e8-46cc-a4b4-8cbebe370a33","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":"[qujqua]ia intemal. \n\nAuh yo ieoaio qujmopialtiaia in tlamanj, qujtetlaneuhtitinemj, cempoalilhujtl ipan tlatlaeoalo, nepapatlalo, yn onneaqujlo cemjlhujtl: yn aqujn onmaquja in quexqujch maco, in quexqujch qujnechicoa conmacatimanj in tlamanj, çatepan qujtexexelhuja, tetlatlamachia: ic qujtlaiecultia yn ieoauh. \n\nAuh in ie iuhquj, yn ontlanque oaoanti, njman ic mjtotia, qujiaoaloa in temalacatl, yn ixqujchtin teixiptlati, yn otlaoaoanque, mocencauhtiuj, çan iuh tlantiuj yn oiuh tetlatlatique: muchintin cecentetl intlan ca ana, yn jntzontecon mamalti, in oaoanti, ic mjtotiuj: mjtoa, motzontecomaitotia. \n\nAuh in cujtlachueue, contilinja in tonacamecatl, nauhcampa conjiaoa, chocatinemj, tehcoiouhtinemj, iuhqujn mjccaoati, qujnchoqujlia yn otlacotique, yn onmicque. \n\nAuh no iehoanti, yn iiaooan altepetl, tlateputzca, ynjn ca manca teuatl, tlachinolli, qujmonnotzaia ichtaca, oalichtacacalaquja, yn jcooaoan motecuçoma: yn nonooalca, cozcateca, cempoalteca, mecateca, tlattitiloia, tlamaujçoltiloia: njman ic xitinooa, necacaoalo. \n\nAuh y[n]","html":"[qujqua]ia intemal.
\nAuh yo ieoaio qujmopialtiaia in tlamanj, qujtetlaneuhtitinemj, cempoalilhujtl ipan tlatlaeoalo, nepapatlalo, yn onneaqujlo cemjlhujtl: yn aqujn onmaquja in quexqujch maco, in quexqujch qujnechicoa conmacatimanj in tlamanj, çatepan qujtexexelhuja, tetlatlamachia: ic qujtlaiecultia yn ieoauh.
\nAuh in ie iuhquj, yn ontlanque oaoanti, njman ic mjtotia, qujiaoaloa in temalacatl, yn ixqujchtin teixiptlati, yn otlaoaoanque, mocencauhtiuj, çan iuh tlantiuj yn oiuh tetlatlatique: muchintin cecentetl intlan ca ana, yn jntzontecon mamalti, in oaoanti, ic mjtotiuj: mjtoa, motzontecomaitotia.
\nAuh in cujtlachueue, contilinja in tonacamecatl, nauhcampa conjiaoa, chocatinemj, tehcoiouhtinemj, iuhqujn mjccaoati, qujnchoqujlia yn otlacotique, yn onmicque.
\nAuh no iehoanti, yn iiaooan altepetl, tlateputzca, ynjn ca manca teuatl, tlachinolli, qujmonnotzaia ichtaca, oalichtacacalaquja, yn jcooaoan motecuçoma: yn nonooalca, cozcateca, cempoalteca, mecateca, tlattitiloia, tlamaujçoltiloia: njman ic xitinooa, necacaoalo.
\nAuh y[n]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"d486074c-7033-4c39-b400-c06c8ae798ee","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 might eat of one’s captive. \n\nAnd the captor kept [the captive’s] skin for himself; he went lending it to others. For twenty days there was begging in it; it was passed from one to another; it was worn all day. He who wore it customarily gave the captor all that was given [him], all that he gathered. Afterwards [the captor] divided up, distributed [the gifts] among [all of] them. Thus he made use of his skin.\n\nAnd when this was done, when they had finished with the striped ones, then they danced, they went in procession about the round stone of gladiatorial sacrifice. All the impersonators [of the gods and] those who had done the striping went in their array. Thus did they who did the slaying go ending [the ceremony]. All severally took with them the head of a captive, of a striped one; with them they danced. It was said: “They dance with the severed heads.”\n\nAnd the old bear man pulled up the “sustenance” rope; he raised it in dedication to the four directions. He went weeping, he went howling like one bereaved; he wept for those who had suffered, who had died. \n\nAnd also from cities which were his enemies, from beyond [the mountains] those with which there was war, Moctezuma secretly summoned, secretly admitted as his guests the Nonoalca, the Cozcateca, the Cempoallans, the Mecateca. There was witnessing, there was wonder; then consequently there was breaking up, there was dispersal.[^27] \n\nAnd \n\n\n\n\n[^27]: Durán (*Historia*, Vol. I, pp. 175–80) says that Moctezuma I invited “*los señores de toda la redonda*”—Texcoco, Tlacopan, Chalco, Xochimilco, Couixco, Matlatzinco, the Maçahuaques, and as many more as possible. “*Los señores de las prouincias y ciudades,*” he continues, “*admirados y asombrados de semejante sacrificio, partiéronse para sus prouincias y pueblos llenos de temor y espanto… dexó espantados á los forasteros…. Desde entonces todos los de las prouincias y ciudades comarcanas dexaron de tratar reueliones ni contiendas con los mexicanos, viendo quán adelante estauan y cómo tratauan á sus enemigos.*”","html":"he might eat of one’s captive.
\nAnd the captor kept [the captive’s] skin for himself; he went lending it to others. For twenty days there was begging in it; it was passed from one to another; it was worn all day. He who wore it customarily gave the captor all that was given [him], all that he gathered. Afterwards [the captor] divided up, distributed [the gifts] among [all of] them. Thus he made use of his skin.
\nAnd when this was done, when they had finished with the striped ones, then they danced, they went in procession about the round stone of gladiatorial sacrifice. All the impersonators [of the gods and] those who had done the striping went in their array. Thus did they who did the slaying go ending [the ceremony]. All severally took with them the head of a captive, of a striped one; with them they danced. It was said: “They dance with the severed heads.”
\nAnd the old bear man pulled up the “sustenance” rope; he raised it in dedication to the four directions. He went weeping, he went howling like one bereaved; he wept for those who had suffered, who had died.
\nAnd also from cities which were his enemies, from beyond [the mountains] those with which there was war, Moctezuma secretly summoned, secretly admitted as his guests the Nonoalca, the Cozcateca, the Cempoallans, the Mecateca. There was witnessing, there was wonder; then consequently there was breaking up, there was dispersal.1
\nAnd
\nDurán (Historia, Vol. I, pp. 175–80) says that Moctezuma I invited “los señores de toda la redonda”—Texcoco, Tlacopan, Chalco, Xochimilco, Couixco, Matlatzinco, the Maçahuaques, and as many more as possible. “Los señores de las prouincias y ciudades,” he continues, “admirados y asombrados de semejante sacrificio, partiéronse para sus prouincias y pueblos llenos de temor y espanto… dexó espantados á los forasteros…. Desde entonces todos los de las prouincias y ciudades comarcanas dexaron de tratar reueliones ni contiendas con los mexicanos, viendo quán adelante estauan y cómo tratauan á sus enemigos.”↩