una fiesta que llamaban ayacachpixolo en el templo llamado Yopico.
\nEn esta fiesta los vecinos de aquel barrio estaban cantando, sentados, y tañían sonaxas todo un día en el dicho templo, y ofrecían flores en el mismo templo. Estas flores que se ofrecían eran como primicias porque eran las primeras que nacían aquel año, y nadie osaba oler flor ninguna de aquel año hasta que se ofreciesen en el templo ya dicho las primicias de las flores.
\nEn esta fiesta hacían unos tamales que se llamaban tzatzapaltamalli, hechos de bledos o cenizos. Principalmente hacían estos tamales los del barrio llamado Coatlan, y los ofrecían en el mismo cu, delante de la diosa que ellos llamaban Coatlicue, por otro nombre Coatlantonan, en la cual estos maestros de hacer flores tenían gran devoción.
\nEn esta mesma fiesta escondían en alguna cueva los cueros de los captivos que habían desollado en la fiesta pasada, porque ya estaban hartos de traerlos vestidos y porque ya hedían. Algunos enfermos de sarna o de los ojos hacían promesa de ir a ayudar asconder estos pellejos, porque los ascondían con procesión y con mucha solemnidad. Iban estos enfermos a esta procesión
\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":"35fd5814-d53c-4cbc-a442-1e976f79b4be","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":"would celebrate a festival that they called Ayacachpixolo in the temple called Yopihco. \n\nDuring this festival, the neighbors of that barrio would be singing while sitting down, and they would shake rattles for an entire day in that temple mentioned [above]; and they would offer flowers in that same temple. These flowers that were offered were like the first blooms, because they were the first [flowers] to have bloomed that year; and nobody would dare to smell a single flower that year before the the flowers’ first blooms had been offered in the temple mentioned above. \n\nDuring this same festival, they would make some tamales that were called _tzatzapaltamalli_, made of amaranth seeds or sage leaves.[^71] Mainly the people of the barrio called Coatlan would make these tamales; and they would offer them in the same _cu_, in front of the goddess whom they called Coatlicue, or by another name, Coatlantonan, to whom these expert florists were greatly devoted. \n\nDuring this same festival, they would hide the skins of the captives whom they had flayed during the previous festival in a cave, because they would be sick and tired of wearing them by then, as they were already stinking. Some people who were sick with scabies or with some eye disease would make a vow to go and assist in hiding these skins away, because they would hide them very solemnly and in a procession. And these people who were ill would attend this procession \n\n\n[^71]: “Made of . . . leaves”: _hechos de bledos o cenizos_. The corresponding Nahuatl calls these tamales _tzatzapaltamalli_, which Anderson and Dibble (A&D, bk. 2, 55n4) translate as “_tamales_ made of wild amaranth seed.” The Spanish word _cenizo_ refers to any herb belonging to the _Chenopodiaceae_ family.","html":"would celebrate a festival that they called Ayacachpixolo in the temple called Yopihco.
\nDuring this festival, the neighbors of that barrio would be singing while sitting down, and they would shake rattles for an entire day in that temple mentioned [above]; and they would offer flowers in that same temple. These flowers that were offered were like the first blooms, because they were the first [flowers] to have bloomed that year; and nobody would dare to smell a single flower that year before the the flowers’ first blooms had been offered in the temple mentioned above.
\nDuring this same festival, they would make some tamales that were called tzatzapaltamalli, made of amaranth seeds or sage leaves.1 Mainly the people of the barrio called Coatlan would make these tamales; and they would offer them in the same cu, in front of the goddess whom they called Coatlicue, or by another name, Coatlantonan, to whom these expert florists were greatly devoted.
\nDuring this same festival, they would hide the skins of the captives whom they had flayed during the previous festival in a cave, because they would be sick and tired of wearing them by then, as they were already stinking. Some people who were sick with scabies or with some eye disease would make a vow to go and assist in hiding these skins away, because they would hide them very solemnly and in a procession. And these people who were ill would attend this procession
\n“Made of . . . leaves”: hechos de bledos o cenizos. The corresponding Nahuatl calls these tamales tzatzapaltamalli, which Anderson and Dibble (A&D, bk. 2, 55n4) translate as “tamales made of wild amaranth seed.” The Spanish word cenizo refers to any herb belonging to the Chenopodiaceae family.↩
in calpulueuetque, vmpa pouhque iopico, cujcatoque, aiacachotoque, yc ouetzi cemilhujtl, ic tlacemilhuitiltitoque, ic tlalhujqujxtitoque, ic tlalhujnextitoque, tlalhuiçultiltitoque, ihujçulotoque, ic ueuetzi cemilhujtl:
\nyoã xochimanalo ynic mjtoa xochimanalo, ca in ixqujch nepapan xochitl, in iancujcan cueponj, yiacatiuitz: yo iiacac vitz xochitl ic tlamanalo, aiac achto qujnecuj, intlacamo achto ic tlamanaz, gujuenchioaz, qujuēmanaz, in çaço tlein xochitotõti qujttaia, cuecuepontoc, cuecuepocatoc, tlatlatzcatoc, in tonalxuchitl, hacquj, aqujtoton, hacqujpipil, hacqujtetoton, çan quecizquj, çan quezqujtoton, çan quecizquipipil, çan quezqujquauhtoton qujcujcujtlalpia, qujilpia.
\nAuh ynjc xuchitetemoaia, qujcenpanocujtivj in milli, tel cequj qujoalnamacaia, in millaca:
\nauh yn iquac y, qujquaia tzatzapaltamalli:
\noc cenca iehoanti qujmauiztiliaia in coateca, in coatlan calpulli itech pouja: qujtlamanjlia yn inteouh, itoca coatl ycue,
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"97cb8d79-339c-4f0c-92d7-6c6be9a9b15b","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 old men of the *calpulli* at Yopico,[^3] sat singing, sat rattling their rattle boards until the day was done. Thus they sat passing all day, thus they sat celebrating the day, thus they sat displaying the day; they sat making the day wear away; they sat wearing the day away. Thus they continued to pass the day. \n\nAnd flowers were offered. Hence was it said: “Flowers are offered.” For all the various flowers which for the first time blossomed, the flowers which came [out] first, the flowers which came [out] ahead, were then given as offerings. No one first smelled them unless he would first make an offering, would give them as gifts, would lay them out as offerings. They were whatever small flowers they saw which spread out blossoming, spread out bursting, spread out popping into bloom—the flowers of spring. Small, little, tiny, minute ones, no matter how many, no matter how little, no matter how small, no matter how tiny, they bound them each together at the ends; they bound them up. \n\nAnd in order to look for the flowers, they all went together to the fields to bring them in, although some of the field people sold them here. \n\nAnd when this was done, they ate tamales of wild amaranth seeds.[^4] \n\nEspecially the Coateca, they who belonged to the *calpulli* of Coatlan, venerated [this feast day]. They made offerings to their deity called Coatl icue or \n\n\n\n \n[^3]: “*los vezinos de aquel barrio,*” according to Sahagún’s Spanish text.\n\n\n[^4]: Cf. Sahagún, Jourdanet-Siméon ed., p. 92, n. 3: *tzatzapaltamalli—“Peut être pour* tzatzapatamalli, *de* tzatzapatli, *épine ou herbe piquante, et* atamalli, *sorte de tamal.*”","html":"the old men of the calpulli at Yopico,1 sat singing, sat rattling their rattle boards until the day was done. Thus they sat passing all day, thus they sat celebrating the day, thus they sat displaying the day; they sat making the day wear away; they sat wearing the day away. Thus they continued to pass the day.
\nAnd flowers were offered. Hence was it said: “Flowers are offered.” For all the various flowers which for the first time blossomed, the flowers which came [out] first, the flowers which came [out] ahead, were then given as offerings. No one first smelled them unless he would first make an offering, would give them as gifts, would lay them out as offerings. They were whatever small flowers they saw which spread out blossoming, spread out bursting, spread out popping into bloom—the flowers of spring. Small, little, tiny, minute ones, no matter how many, no matter how little, no matter how small, no matter how tiny, they bound them each together at the ends; they bound them up.
\nAnd in order to look for the flowers, they all went together to the fields to bring them in, although some of the field people sold them here.
\nAnd when this was done, they ate tamales of wild amaranth seeds.2
\nEspecially the Coateca, they who belonged to the calpulli of Coatlan, venerated [this feast day]. They made offerings to their deity called Coatl icue or
\n