[ma]zamorra, y estando muy caliente y casi hirviendo, echábanlo en sus caxetes, en la casa que llamaban telpuchcalli.
\nA la mañana los mancebos y muchachos andaban por las casas, donde habían erramado los dioses, y pedían limosna cada uno por sí. Ninguno andaba junto con otro. Dábanlos aquella mazamorra para que comiesen, y los mancebos de los cues que llamaban tlama[ca]ztoton llevábanlo al calmécac. Allá lo comían. Y los mancebos del pueblo, que llamaban telpupuchti, llevábanla al telpuchcalli y allí la comían. Después desto iban todos por los maizales y por los campos, y traían cañas de maíz y otras yerbas que llamaban mecóatl. Con estas yerbas enramaban al dios de las mieses, cuya imagen cada uno tenía en su casa, y componíala con papeles, y ponían comida delante dél, desta imagen, cinco chiquihuites con sus tortillas, y encima de cada chiquíhuitl una rana asada, de cierta manera guisada, y también ponían delante desta imagen un chiquihuite de harina de chían, que ellos llaman pinolli; otro chiquihuite con maíz tostado, revuelto con frisoles; cortaban un cañuto de maíz verde y henchíanle de todas aquellas viandas, tomando de cada cosa un poquitito,
\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":"84ab999b-46cd-4cb8-adea-bdf8ffe454c3","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":"maize porridge,[^80] which they would pour into their _caxetes_ when it was still very hot and almost boiling, in the house that they called _telpochcalli_.\n\nThe next morning, the young men and boys would go to the houses where they had laid out branches for the gods and ask for alms, each by himself. No one would accompany another. They would give them that maize porridge to eat, and the young men from the _cúes_, whom they called _tlamacaztoton_,[^81] would take it to the _calmecac_, where they would eat it. And the young men from the town, whom they called _telpopochtin_, would take it to the _telpochcalli_, where they would eat it. After this, they would all go to the maize fields and to the countryside, carrying maize stalks and other plants that they called _mecoatl_. They would use branches from these plants to cover the god of corncobs, whose image they all had in their homes, and they would dress it with papers and place food before him, before this image: five _chiquihuites_[^82] filled with tortillas, and on top of each _chiquihuitl_ a roasted frog that was cooked in a particular way. And they would also place before this image a _chiquihuite_ full of _chian_ flour, which they call _pinolli_, and then another _chiquihuite_ filled with toasted maize mixed with beans. They would cut a small stalk of green maize and fill it to the top with all of those foods, using only a tiny portion of each of them; \n\n\n[^80]: “Maize porridge”: _mazamorra_. The Nahuatl text here mentions different varieties of _atolli_.\n\n[^81]: _tlamacaztoton_: Here the scribe wrote _tlamaztoton_, inadvertently omitting the syllable –_ca_–. The word _tlamacaztoton_ means “little (as in “junior”) offering priest.” \n\n[^82]: In this paragraph Sahagún uses both the original Nahuatl term _chiquihuitl_ and its Hispanicized form _chiquihuite_, in both the singular and plural forms.","html":"maize porridge,1 which they would pour into their caxetes when it was still very hot and almost boiling, in the house that they called telpochcalli.
\nThe next morning, the young men and boys would go to the houses where they had laid out branches for the gods and ask for alms, each by himself. No one would accompany another. They would give them that maize porridge to eat, and the young men from the cúes, whom they called tlamacaztoton,2 would take it to the calmecac, where they would eat it. And the young men from the town, whom they called telpopochtin, would take it to the telpochcalli, where they would eat it. After this, they would all go to the maize fields and to the countryside, carrying maize stalks and other plants that they called mecoatl. They would use branches from these plants to cover the god of corncobs, whose image they all had in their homes, and they would dress it with papers and place food before him, before this image: five chiquihuites3 filled with tortillas, and on top of each chiquihuitl a roasted frog that was cooked in a particular way. And they would also place before this image a chiquihuite full of chian flour, which they call pinolli, and then another chiquihuite filled with toasted maize mixed with beans. They would cut a small stalk of green maize and fill it to the top with all of those foods, using only a tiny portion of each of them;
\n“Maize porridge”: mazamorra. The Nahuatl text here mentions different varieties of atolli.↩
tlamacaztoton: Here the scribe wrote tlamaztoton, inadvertently omitting the syllable –ca–. The word tlamacaztoton means “little (as in “junior”) offering priest.”↩
In this paragraph Sahagún uses both the original Nahuatl term chiquihuitl and its Hispanicized form chiquihuite, in both the singular and plural forms.↩
Auh in ioaltica, yn oqujchiuhque cioa atolli: aço quauhnexatolli, anoço nextamalatolli, anoço xocoatolli: injn atolli moteneoa, aquetzalli:
\nnjman ie ic tlatlachpana yn jncalpulco. Auh yn otlachpanque njmã ie ic qujteteca in atolli, izqujatecomac,
\nvel pepeiontimanj, pepetlantimanj, totontlapetztic, hypotoc quiztimanj: auh yn oceuh, yn oitztix, yn otetzaoac, yn omotlali, hi tzotzoliuhtimanj, ioiolcatimanj.
\nAuh yn otlathujc, in telpopochti in tlamacazque, noujian nemj, cencol nemj, tecalpanoa, qujcenocujtiuj in calli, no iehoantin yn tlamacazque: çan intlatlamanaia tlamattiuj, amo aca vel monepanoaia, ynic motlaueuenjaia, ynic motlaeujaia.
\nAuh intla monamjquja, intla monepanoa, ic motlauelia, ic motlauelitta, ic mihixnamiquj:
\nin telpopochti, telpochcali qujtquj, vmpa qujpaloa.
\nAuh in tlamacazque, calmecac qujtquj:\nnjman ic vmpeoa, yn jnmjlpan, cinteuanazque, yn izqujcan manj inmil, yn itech, yn ipan cecentetl milli, cecen cantiuj in toctli.
\nAuh in tlaxinmjlpan, çã mecoatl in conana, qujoalitquj, yn inchachan:
\nqujnxoxochiotia yn jncinteuoan, in cacalpulco quiquetza: vncan qujntlaquentia, qujntlamanjlia:
\ntlacatlaqualli
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"04aa7820-c93b-4b87-a4d5-c4bb64e81f9e","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":"And at night the women made *atole*, perchance a thick, white *atole*,[^6] or an *atole* made of a dough of maize softened with lime, or a fruit *atole*. This *atole* was known as *aquetzalli*. \n\nThereupon they each swept their *calpulcos*. And when they had swept, then they poured the *atole* into various gourd vessels. \n\nIndeed it spread shining,[^7] it spread scintillating; it was gleaming with heat; its vapor diffused. And when it had cooled, when it was cold, when it had thickened, when it lay in place, it spread contracting, it spread quivering. \n\nAnd when day broke, the young men [and] the priests walked everywhere; they walked to all places; they went from one dwelling to another; they went taking all the roads to the houses. Also the priests recognized only their own offering-places. One might not join in, when the gifts were made, when they asked alms. \n\nBut if they met one another, if they joined in, there was ill-feeling over it, there was dislike because of it, there was continued wrangling over it. \n\nThe youths took [their gifts] to the young men’s house; there they sampled them. \n\nAnd the priests carried [theirs] to the *calmecacs*. \n\nThen they departed to their fields,[^8] to get Cinteotl. In as many places as lay their fields, from each field, from each they went to take a stalk of green maize.[^9] \n\nAnd from the cleared fields they took only large maguey roots.[^10] They carried them hence to their homes. \n\nThey decked their maize gods with flowers; they set them up in each *calpulco*. Then they arrayed them; they laid offerings for them. \n\nAnd \n\n\n\n\n[^6]: *quauhnexatolli*: Sahagún, Garibay ed., Vol. II, p. 307: “quauhnexatolli, *que es hecho con harina muy espesa y muy blanca, hecho con* tequixquitl. Seler, *Einige Kapitel*, p. 84, specifies that the grains of maize were “*mit Pottasche gekochten*”\n\n\n[^7]: The *Real Palacio MS* adds* pepexõtymani*—it spread filled to the brim. \n\n\n[^8]: *ompepeva* in *Real Palacio MS*.\n\n\n[^9]: “*cañas de mahiz*” in corresponding Spanish text. Garibay (“Relación breve,” p. 296) translates the term as *matas de maiz*; Molina, *Vocabulario*, as “*porreta o mata de mayz antes de q̃ espigue.*” \n\n\n[^10]: “*otras yeruas, que llamauan mecoatl*” in corresponding Spanish text. Orozco y Berra, *Historia antigua,* Vol. I, p. 330, referring to the maguey, says: “*Las raíces gruesas* mecoatl, *servían de jabon.*”","html":"And at night the women made atole, perchance a thick, white atole,1 or an atole made of a dough of maize softened with lime, or a fruit atole. This atole was known as aquetzalli.
\nThereupon they each swept their calpulcos. And when they had swept, then they poured the atole into various gourd vessels.
\nIndeed it spread shining,2 it spread scintillating; it was gleaming with heat; its vapor diffused. And when it had cooled, when it was cold, when it had thickened, when it lay in place, it spread contracting, it spread quivering.
\nAnd when day broke, the young men [and] the priests walked everywhere; they walked to all places; they went from one dwelling to another; they went taking all the roads to the houses. Also the priests recognized only their own offering-places. One might not join in, when the gifts were made, when they asked alms.
\nBut if they met one another, if they joined in, there was ill-feeling over it, there was dislike because of it, there was continued wrangling over it.
\nThe youths took [their gifts] to the young men’s house; there they sampled them.
\nAnd the priests carried [theirs] to the calmecacs.
\nThen they departed to their fields,3 to get Cinteotl. In as many places as lay their fields, from each field, from each they went to take a stalk of green maize.4
\nAnd from the cleared fields they took only large maguey roots.5 They carried them hence to their homes.
\nThey decked their maize gods with flowers; they set them up in each calpulco. Then they arrayed them; they laid offerings for them.
\nAnd
\nquauhnexatolli: Sahagún, Garibay ed., Vol. II, p. 307: “quauhnexatolli, que es hecho con harina muy espesa y muy blanca, hecho con tequixquitl. Seler, Einige Kapitel, p. 84, specifies that the grains of maize were “mit Pottasche gekochten”↩
The Real Palacio MS adds* pepexõtymani*—it spread filled to the brim.↩
ompepeva in Real Palacio MS.↩
“cañas de mahiz” in corresponding Spanish text. Garibay (“Relación breve,” p. 296) translates the term as matas de maiz; Molina, Vocabulario, as “porreta o mata de mayz antes de q̃ espigue.”↩
“otras yeruas, que llamauan mecoatl” in corresponding Spanish text. Orozco y Berra, Historia antigua, Vol. I, p. 330, referring to the maguey, says: “Las raíces gruesas mecoatl, servían de jabon.”↩