por sanar de sus emfermedades, y dizque algunos dellos sanaban, y atribuíanlo a esta devoción.
\nCon grandes cerimonias se concluía esta fiesta, y con grandes cerimonias se lavaban los que habían traído los pellejos vestidos. Los dueños de los captivos y todos los de su casa no se bañaban ni lavaban las cabezas hasta la conclusión de la fiesta, casi por espacio de veinte días. Hecho lo dicho, lavaban, bañábanse ellos y los de su casa. Los que habían traído los pellejos vestidos, lavábanse allí en el cu con agua mezclada con harina o con masa de maíz, y de allí iban a bañarse en el agua común. Y no se lavaban ellos, sino lavabánlos otros, no fregándolos el cuerpo con las manos, sino dándoles palmadas con las manos mojadas en el cuerpo. Decían que así salía la grosura del pellejo que había traído vestido.
\nTambién los dueños de los captivos, los de su casa, hecho todo esto, se lavaban y xabonaban las cabezas, de lo cual se habían abstenido veinte días, haciendo penitencia por su captivo difunto. Después de todo lo dicho, el dueño del esclavo que ha[bía]
\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":"e746f00a-6741-4105-8fcb-c269fa4e55a1","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":"in order to heal from their ailments; and since some of them were supposedly healed, they would attribute it to this devotion.\n\nThis festival would conclude with great ceremonies, and those who had worn the skins would wash themselves with great ceremonies. The captives’ owners and all the members of their households would not bathe or wash their heads until the end of the festival: a period of almost twenty days. Having done what has been described, they and the members of their households would wash and bathe themselves. Those who had worn the skins would wash themselves there at the _cu_ with water mixed with flour or with maize dough, and they would go from there to bathe with regular water. And they would not wash themselves, but other people would wash them—not by rubbing their bodies with their hands but by patting their bodies with their wet hands. They said that in this way the fat from the skin that he had worn would come off. \n\nAfter all of this was done, the captives’ owners and those in their households would also wash and soap their heads, something they had abstained from for twenty days, as they had been performing penance on behalf of their dead captive. After doing everything described above, the owner of the slave who","html":"in order to heal from their ailments; and since some of them were supposedly healed, they would attribute it to this devotion.
\nThis festival would conclude with great ceremonies, and those who had worn the skins would wash themselves with great ceremonies. The captives’ owners and all the members of their households would not bathe or wash their heads until the end of the festival: a period of almost twenty days. Having done what has been described, they and the members of their households would wash and bathe themselves. Those who had worn the skins would wash themselves there at the cu with water mixed with flour or with maize dough, and they would go from there to bathe with regular water. And they would not wash themselves, but other people would wash them—not by rubbing their bodies with their hands but by patting their bodies with their wet hands. They said that in this way the fat from the skin that he had worn would come off.
\nAfter all of this was done, the captives’ owners and those in their households would also wash and soap their heads, something they had abstained from for twenty days, as they had been performing penance on behalf of their dead captive. After doing everything described above, the owner of the slave who
\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":"24d7d0d7-745d-4ffd-83d4-8273ff918357","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":"coatlan tona: \n\nyn jtech tlaquauhtlamati, yn jnnetemachil, yn jtech moquauhiotia, yn inquauhio, yn jtech motzatzilia. \n\nAuh çan no iquac eoatlatilo, onmotlatia, onmocacaoa, yn jmeoaio tlaca, vmpa iopico \n\nonaactiuj: in çaço aqujn connequja, conmonectiaia, ontlaeleujaia in mihivintia telpopochti. \n\nAuh cequjntin ic monetoltia, yn eoatlatizque: ipampa aço papalanja, aço çaçaoati, anoço ixcocoia: tel in aca, ipanti, ie pati, in aca amo pati: \n\nceceiaca inchan in tlamanjme oalpeoa, oaleoa conmaqujtiuj in eoatl, amateteujtl, ymacolpan mamãtiuh, yoan in tlanitzco. \n\nAuh ynic vih, chocholotiuj, hiaxtiuj, centlalli mantiuh, ynjc yiaque, vel tetzonujtec, aisnamjquiztli: çan neiacapacholo ynjc namjco, ynic tetla qujça. \n\nAuh yn eoatl, ocototzauh, ocacalachoac, oquaoac: auh in cequj ça chiqujuhtica qujnapaloa, yn oueltepioac, yn oquelochauh, oquappitzoac. \n\nAuh in tlamanjme, qujniacantiuj in tototecti, intletlema, intletlema ietiuh:","html":"coatlan tona:
\nyn jtech tlaquauhtlamati, yn jnnetemachil, yn jtech moquauhiotia, yn inquauhio, yn jtech motzatzilia.
\nAuh çan no iquac eoatlatilo, onmotlatia, onmocacaoa, yn jmeoaio tlaca, vmpa iopico
\nonaactiuj: in çaço aqujn connequja, conmonectiaia, ontlaeleujaia in mihivintia telpopochti.
\nAuh cequjntin ic monetoltia, yn eoatlatizque: ipampa aço papalanja, aço çaçaoati, anoço ixcocoia: tel in aca, ipanti, ie pati, in aca amo pati:
\nceceiaca inchan in tlamanjme oalpeoa, oaleoa conmaqujtiuj in eoatl, amateteujtl, ymacolpan mamãtiuh, yoan in tlanitzco.
\nAuh ynic vih, chocholotiuj, hiaxtiuj, centlalli mantiuh, ynjc yiaque, vel tetzonujtec, aisnamjquiztli: çan neiacapacholo ynjc namjco, ynic tetla qujça.
\nAuh yn eoatl, ocototzauh, ocacalachoac, oquaoac: auh in cequj ça chiqujuhtica qujnapaloa, yn oueltepioac, yn oquelochauh, oquappitzoac.
\nAuh in tlamanjme, qujniacantiuj in tototecti, intletlema, intletlema ietiuh:
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"fd4f41b9-747e-46d5-9b47-d23934bdf5a7","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":"Coatlan tonan. \n\nThey placed their trust in her; she was their hope; they depended upon her; she was their support. To her they lifted their voices. \n\nAnd at that same time were hidden away the skins;[^5] the human skins were placed aside, left there at Yopico. \n\nAny of the youths who had wished to, to whom it had been pleasing, who had wanted to, who had been drunk, had gone wearing [the skins]. \n\nAnd some had made vows to hide away the skins because perchance they were covered with sores, perchance had a scabby skin, or had maladies of the eyes. Though for some this was successful [and] thus they recovered, some did not recover. \n\nEach one of the captors came forth from this home; they left; they went wearing the [captive’s] skin. Paper streamers went upon their shoulders and upon the calves of their legs. \n\nAnd as they went, they went jumping, they went stinking; they went in a group. So did they stink [that the stench] verily wounded the head. It could not be endured. There was holding of the nose when they were met, when they went among people. \n\nAnd the skins were in pieces; they crackled; they were hard. And some just carried them in their arms in baskets, those which were completely dried hard, those which were decayed, those which were as stiff as a board. \n\nAnd the captors came in lead of the *tototecti*. They went with their incense ladles, each with his incense ladle. \n\n\n\n\n[^5]: *eoatlatilo*; Seler, in *Einige Kapitel*, p. 78. uses the term *das Vergraben*; Garibay (“Relación breve,” p. 295) has, for *yoan mitoaya hevatlatillo, “y se llamaba, ‘se ocultan las pieles*’”; the corresponding Spanish text of Sahagún reads, “*escondian en alguna cueua.*”","html":"Coatlan tonan.
\nThey placed their trust in her; she was their hope; they depended upon her; she was their support. To her they lifted their voices.
\nAnd at that same time were hidden away the skins;1 the human skins were placed aside, left there at Yopico.
\nAny of the youths who had wished to, to whom it had been pleasing, who had wanted to, who had been drunk, had gone wearing [the skins].
\nAnd some had made vows to hide away the skins because perchance they were covered with sores, perchance had a scabby skin, or had maladies of the eyes. Though for some this was successful [and] thus they recovered, some did not recover.
\nEach one of the captors came forth from this home; they left; they went wearing the [captive’s] skin. Paper streamers went upon their shoulders and upon the calves of their legs.
\nAnd as they went, they went jumping, they went stinking; they went in a group. So did they stink [that the stench] verily wounded the head. It could not be endured. There was holding of the nose when they were met, when they went among people.
\nAnd the skins were in pieces; they crackled; they were hard. And some just carried them in their arms in baskets, those which were completely dried hard, those which were decayed, those which were as stiff as a board.
\nAnd the captors came in lead of the tototecti. They went with their incense ladles, each with his incense ladle.
\neoatlatilo; Seler, in Einige Kapitel, p. 78. uses the term das Vergraben; Garibay (“Relación breve,” p. 295) has, for yoan mitoaya hevatlatillo, “y se llamaba, ‘se ocultan las pieles’”; the corresponding Spanish text of Sahagún reads, “escondian en alguna cueua.”↩