Al cuarto mes llamaban huei tozoztli. En este mes hacían fiesta al dios de las mieses, llamado Cintéutl, y a la diosa de los mantenimientos, llamado Cintéutl [sic, repetido], llamada Chicomecóatl.
\nAnte que celebrasen esta fiesta, ayunaban cuatro días, y en estos días ponían espadañas junto a las imágenes de los dioses, muy blancas y muy cortadas, ensangrentada la parte de abaxo donde tienen la blancura con la sangre de las orejas o de las piernas. Este servicio hacían los mancebos y muchachos en las casas de los principales mercaderes y ricos. Ponían también unos ramos que se llaman acxóyatl. Hacían también delante de las diosas o de sus altares unos lechos de heno, y las orillas dellos entretexíanlas como orillas de petate. Los demás heno estaba todo revuelto, echado a mano. Y después de lo arriba dicho hacían muchas maneras de ma[zamorra]
\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":"1bf37ffa-176c-4897-bb51-5dd7ed8a66ae","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":"#### Chapter 23: On the festival and ceremonies that they performed on the initial days of the fourth month, which was called Huey Tozoztli \n\nThey called the fourth month Huey Tozoztli. During this month, they would celebrate a festival for the god of corncobs,[^77] called Cinteotl, and for the goddess of food, called Chicomecoatl.\n\nThey would fast for four days before celebrating this festival, and during these days, they would place cattails[^78] next to the images of the gods; those cattails would be very white and very well cut, stained with blood from the ears or legs on the lower portion where [the cattails] are white. The young men and boys would do this service in the houses of the nobles, the merchants, the rich people.[^79] They would also place some branches of _acxoyatl_ [next to the images]. They would also make some beds of hay in front of the goddesses or before their altars, and they would weave their edges together like the edges of a _petate_. The rest of that hay would be all mixed up and spread out by hand. And after doing what is described above, they would cook many types of \n\n\n[^77]: “Corncobs”: _mieses_; the word means both the head of grains of corn and cornfields. Alonso de Molina defines _cintli_ as “dry and prepared corncob.” Molina, _Arte_, s.v. _cintli_. Cinteotl is the god of corn. \n\n[^78]: “Cattails”: _espadañas_. See A&D, bk. 2, 59n2.\n\n[^79]: “The nobles . . . people”: _los principales mercaderes y ricos_. The phrase lacks a comma between the nouns. The Nahuatl text here enumerates different types of nobles, functionaries, and merchants.","html":"They called the fourth month Huey Tozoztli. During this month, they would celebrate a festival for the god of corncobs,1 called Cinteotl, and for the goddess of food, called Chicomecoatl.
\nThey would fast for four days before celebrating this festival, and during these days, they would place cattails2 next to the images of the gods; those cattails would be very white and very well cut, stained with blood from the ears or legs on the lower portion where [the cattails] are white. The young men and boys would do this service in the houses of the nobles, the merchants, the rich people.3 They would also place some branches of acxoyatl [next to the images]. They would also make some beds of hay in front of the goddesses or before their altars, and they would weave their edges together like the edges of a petate. The rest of that hay would be all mixed up and spread out by hand. And after doing what is described above, they would cook many types of
\n“Corncobs”: mieses; the word means both the head of grains of corn and cornfields. Alonso de Molina defines cintli as “dry and prepared corncob.” Molina, Arte, s.v. cintli. Cinteotl is the god of corn.↩
“Cattails”: espadañas. See A&D, bk. 2, 59n2.↩
“The nobles . . . people”: los principales mercaderes y ricos. The phrase lacks a comma between the nouns. The Nahuatl text here enumerates different types of nobles, functionaries, and merchants.↩
Inin vey toçoztli, ynic muchioaia, oc achtopa naujlhujtl neçaoalo, in techachan: qujquequetza telpopochti tolpactli, tlaehezujlli, heezço, tlaezçotilli noujã:
\nqujcentzacutimanca, in techacha, ymixpan qujmamanaia, qujquequetzaia, qujtitilquetzaia, yn jnteuoan in tolpactli, qujtzinichpeloa qujtacaloa, qujtzinixcoloa, vncan conalaoa in eztli.
\nAuh in eztli, çan teiollotlama, yn aqujn telpuchtli, itech qujqujxtiaia, ytlanitzco, anoço ynacaztitech.\nAuh in necujltonoloia, in netlacamachoia: yn aço tetecuti, teiacanque, achcacauhti, puchteca, yn inchachan cacxoiatema, in tolpatlactli, çacatapaiolli, tlatenvimololli, tlatenxinepanolli: tlanepantla qujtlalia: vitztli, itech qujmamana no tlaezujlli, tlaezçotilli teutlacpa, oc achiton tonatiuh, iquac yn aiamo vncalaquj tonatiuh, in qujmamanaia.
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"d28357dc-a367-4392-a5f9-610c5f9098f0","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":"#### Twenty-third Chapter, which telleth of the feast day and of the honors which they performed during all the days of the fourth month, which was known as Uey toçoztli.[^1] \n\nThis [feast of] Uey toçoztli was thus celebrated: to begin with, for four days there was fasting in each person’s home. [There] the young men set up the sedges, covered with blood, bloodied, sprinkled with blood, everywhere [in the houses]. \n\nThey arranged them all in rows in each one’s house. They offered the sedges,[^2] erected them, set them up carefully before their gods. They injured the [white] bases, they bruised them, they cut the bases; there they rubbed in the blood.[^3] \n\nAnd any young man, quite of his own will, drew blood from his shanks or from his ears. \n\nAnd where there were riches, where there was prosperity, in the houses of the lords, the leaders, the constables, the merchants, [the youths] laid out a bed of fir branches[^4] for the sedge. There were balls of grass with designs, with the edges interlaced. In the middle of these they placed maguey thorns;[^5] these they set [on the balls of grass]. They also were bloodied, sprinkled with blood. It was at eventide, when still a little sun [shone], when the sun had not yet entered his house, that they made their offerings. \n\n\n\n\n[^1]: Great Vigil (*Gran Velada*), according to Garibay (“Relación breve,” p. 296). Durán (*Historia*, Vol. II, pp. 273, 276) refers to Uey toçoztli as *gran punzada* and to Toçoztontli as “*punzadurilla pequeña…cosilla pasada con alguna cosa de una parte á otra.*” \n\n\n[^2]: In the *Real Palacio MS* the text reads *tolpatlactli*. For a description see Dibble and Anderson, *Book XI*, p. 195. where it is identified as *Cyperus* sp. \n\n\n[^3]: Corresponding Spanish text: “*ensangrentada, la parte de abaxo, donde tiene la blãcura, con sangre de las orejas, o de las piernas.” \n\n\n[^4]: *cacxoiatema* (der. *acxoyatl* and *tema*): Garibay equates *acxoyatl* with *oyametl* in Sahagún, Garibay ed., Vol. IV, p. 320. See the description of *oyametl* in Dibble and Anderson, *Book XI*, p. 107, where it is identified as *Abies religiosa* (H. B. K.) Schlecht and Cham. In the corresponding Spanish text, Sahagún gives: “*vnos ramos que se llaman acxoiatl.*”\n\n\n[^5]: Sahagún consistently translates *vitztli* as “*punta de maguey.*” *Metl* (maguey) is the “generic term for agaves and other plants of similar appearance”; *Agave atrovirens* Karw. is the most important species (Robert L. Dressler, “The Pre-Columbian Cultivated Plants of Mexico, *Botanical Museum Leaflets*, Harvard University, Vol. 16, No. 6, 1953, p. 120).","html":"This [feast of] Uey toçoztli was thus celebrated: to begin with, for four days there was fasting in each person’s home. [There] the young men set up the sedges, covered with blood, bloodied, sprinkled with blood, everywhere [in the houses].
\nThey arranged them all in rows in each one’s house. They offered the sedges,2 erected them, set them up carefully before their gods. They injured the [white] bases, they bruised them, they cut the bases; there they rubbed in the blood.3
\nAnd any young man, quite of his own will, drew blood from his shanks or from his ears.
\nAnd where there were riches, where there was prosperity, in the houses of the lords, the leaders, the constables, the merchants, [the youths] laid out a bed of fir branches4 for the sedge. There were balls of grass with designs, with the edges interlaced. In the middle of these they placed maguey thorns;5 these they set [on the balls of grass]. They also were bloodied, sprinkled with blood. It was at eventide, when still a little sun [shone], when the sun had not yet entered his house, that they made their offerings.
\nGreat Vigil (Gran Velada), according to Garibay (“Relación breve,” p. 296). Durán (Historia, Vol. II, pp. 273, 276) refers to Uey toçoztli as gran punzada and to Toçoztontli as “punzadurilla pequeña…cosilla pasada con alguna cosa de una parte á otra.”↩
In the Real Palacio MS the text reads tolpatlactli. For a description see Dibble and Anderson, Book XI, p. 195. where it is identified as Cyperus sp.↩
Corresponding Spanish text: “*ensangrentada, la parte de abaxo, donde tiene la blãcura, con sangre de las orejas, o de las piernas.”↩
cacxoiatema (der. acxoyatl and tema): Garibay equates acxoyatl with oyametl in Sahagún, Garibay ed., Vol. IV, p. 320. See the description of oyametl in Dibble and Anderson, Book XI, p. 107, where it is identified as Abies religiosa (H. B. K.) Schlecht and Cham. In the corresponding Spanish text, Sahagún gives: “vnos ramos que se llaman acxoiatl.”↩
Sahagún consistently translates vitztli as “punta de maguey.” Metl (maguey) is the “generic term for agaves and other plants of similar appearance”; Agave atrovirens Karw. is the most important species (Robert L. Dressler, “The Pre-Columbian Cultivated Plants of Mexico, Botanical Museum Leaflets, Harvard University, Vol. 16, No. 6, 1953, p. 120).↩