[com]poníale con papeles, y con una soga le colgaba de aquel madero que había hincado en el patio. Y para el día que le colgaba convidaba a sus parientes y amigos, y a los de su barrio. En presencia dellos le colgaba y los daba de comer y beber aquel día.
\nHacían ciertas cerimonias con el pulcre que daba a beber, y todo este día cantaban los cantores de su casa. Todas estas cosas pasaban dentro de veinte días, hasta llegar huei tozoztli.
\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":"9b84fa06-3ccc-41ff-8abf-f62d8f984e28","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":"adorn it with papers; and he would hang it from a rope [that was tied to] the post that he had set up in his patio. And he would invite his relatives and his friends, as well as the people from his barrio, [to come] on the day that he was to hang it. He would hang up [the thigh bone] in their presence, and on that day he would give them food and drink. \n\nThey would perform certain ceremonies with the pulque that he would serve, and the singers of his house would be singing the entire day.[^76] All of these things would happen within [a period of] twenty days, until the arrival of Huey Tozoztli. \n\n\n[^76]: The Nahuatl text points out that this last ceremony took place not in the slave owner’s house but in the house of songs (_cuicacalli_) of his _calpulco_ (temple of his ward).","html":"adorn it with papers; and he would hang it from a rope [that was tied to] the post that he had set up in his patio. And he would invite his relatives and his friends, as well as the people from his barrio, [to come] on the day that he was to hang it. He would hang up [the thigh bone] in their presence, and on that day he would give them food and drink.
\nThey would perform certain ceremonies with the pulque that he would serve, and the singers of his house would be singing the entire day.1 All of these things would happen within [a period of] twenty days, until the arrival of Huey Tozoztli.
\nThe Nahuatl text points out that this last ceremony took place not in the slave owner’s house but in the house of songs (cuicacalli) of his calpulco (temple of his ward).↩
[ipam]pa inic oquinneçaujlique, yn inmaloa, aic omaltique, omotzoiotique, inic oquiz cempoalilhujtl: cenvetzi yn inchantlaca, yn aic omaltique, qujnmuchiquacmaltia, mamoujia: ic mjtoa netzõpaco, anoço netzopaco, ynjc omotzoiotique:
\nauh çatepan itoalco, qujquetza in male, qujtlalia quauhtzontapaiolli, ey icxi, tzicujlicxe, ytech qujtlatlalia: yn jamatlatquj, ynjc omochichioaia totec.
\nAuh vncan conana ce tlacatl tlaqualittalli, tlauelittalli chicaoac: ie no ceppa ie ic muchichioaia, ipan tetotoca, tececenmana, tlacatl qujcocomonja, motlaloa mochimalcaltitiuh, qujcacalatztiuh ychicaoaz qujcaoatztiuj, qujtetoca, q͗tepachotiuj, qujtecicali:
\nmuchi tlacatl qujmauhtia, ipan macauj: qujtoa, Ie uitz tetzompacquj:
\nauh intla aca cana, intla aca qujcujtiuetzi, qujpepetlaoa, qujtlatlalochtia yn jtilma: in quezquj qujtecujlia tilmatli, ychan concaoa in tlamanj, itoalnepantla tlalli ic qujujujtequj in tilmatli.
\nÇatepan itoalco qujquetza, itlacaxipeoalizquauh, in tlamanj: ic qujnextia, yno
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"5a7b31b4-450d-41fe-98f8-2b5a7794dff0","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":"while they had fasted for their captives, they had never bathed themselves. They had soiled themselves as the twenty days had passed, together with those of their household who had never bathed themselves. They washed the heads of all; they soaped themselves. Hence it was said: “There is the washing of the hair,” or, “There is the washing away of the filth,” so had they soiled themselves. \n\nAnd thereafter the owner of the captive set up, put in place in the courtyard [of his house] a woven twig ball[^8] on three feet; it had little feet. On it he placed each of the paper adornments with which had been adorned the Totec [when he died].[^9] \n\nAnd from here he took out a man pleasing to look upon, acceptable, strong. Once again he was adorned [with the paper vestments of Xipe]. In them he took after people; he dispersed them; the man kept vexing them. He ran; he went sheltering himself under his shield; he went rattling his rattle board. They cried out at him; they chased him, stoning him; they pelted him with stones; they attacked him with stones.\n\nHe frightened everyone. When they dispersed, they said: “Now cometh he who hath washed his hair.”[^10] \n\nAnd if he captured someone, if he quickly seized someone, he despoiled him, he ran off with his cape. However many capes he took from people, he carried them to the captor’s house. In the courtyard on the ground he kept beating the capes. \n\nThereupon the captor set up his “pole of the flaying of men” in the courtyard; it betokened that \n\n\n\n\n[^8]: Corresponding Spanish text: “*vn globo redondo, hecho de petate.*”\n\n\n[^9]: *Ibid.: “ponia todos los papeles, con que se auia adereçado, el captiuo quando murio.*” \n\n\n[^10]: Cf: Sahagún, Jourdanet-Siméon ed., p. 93, n. 1: *tetzompacqui—“C’est-à-dire que réjouit* (paqui) *le seigneur le maître* (tzontli *en composition* tetzon, *que s’emploie métaphoriquement pour dire: noble d’une haute famille*).” This would imply a double entendre.","html":"while they had fasted for their captives, they had never bathed themselves. They had soiled themselves as the twenty days had passed, together with those of their household who had never bathed themselves. They washed the heads of all; they soaped themselves. Hence it was said: “There is the washing of the hair,” or, “There is the washing away of the filth,” so had they soiled themselves.
\nAnd thereafter the owner of the captive set up, put in place in the courtyard [of his house] a woven twig ball1 on three feet; it had little feet. On it he placed each of the paper adornments with which had been adorned the Totec [when he died].2
\nAnd from here he took out a man pleasing to look upon, acceptable, strong. Once again he was adorned [with the paper vestments of Xipe]. In them he took after people; he dispersed them; the man kept vexing them. He ran; he went sheltering himself under his shield; he went rattling his rattle board. They cried out at him; they chased him, stoning him; they pelted him with stones; they attacked him with stones.
\nHe frightened everyone. When they dispersed, they said: “Now cometh he who hath washed his hair.”3
\nAnd if he captured someone, if he quickly seized someone, he despoiled him, he ran off with his cape. However many capes he took from people, he carried them to the captor’s house. In the courtyard on the ground he kept beating the capes.
\nThereupon the captor set up his “pole of the flaying of men” in the courtyard; it betokened that
\nCorresponding Spanish text: “vn globo redondo, hecho de petate.”↩
Ibid.: “ponia todos los papeles, con que se auia adereçado, el captiuo quando murio.”↩
Cf: Sahagún, Jourdanet-Siméon ed., p. 93, n. 1: tetzompacqui—“C’est-à-dire que réjouit (paqui) le seigneur le maître (tzontli en composition tetzon, que s’emploie métaphoriquement pour dire: noble d’une haute famille).” This would imply a double entendre.↩