chapopotli, salpicada con marcaxita. Cuando iban por el camino iban con ellas mucha gente, rodeada dellas, y todas las iban mirando sin apartar los ojos dellas, y nadie osaba hablarlas. Y si por ventura algún mancebo travieso las decía alguna palabra de requiebro, respondía alguna de las viejas que iban con ella: "Y tú, cobarde, ¿hablas, bisoño?, ¿tú habías de hablar? Piensa en cómo hagas alguna hazaña para que te quiten la vedija de los cabellos que traes en el cocote, en señal de cobarde y de hombre para poco. Cobarde, bisoño, no habías tú de hablar aquí. Tan mujer eres como yo. Nunca has salido detrás el huego."
\nDesta manera estimulaban a los mancebos para que procurasen de ser esforzados para las cosas de la guerra. Y alguno de los mancebos que tomaba por sí esta reprensión, respondía diciendo: "Muy bien está dicho, señora. Yo lo recibo en merced. Yo haré lo que vuesa merced manda. Iré donde haga alguna cosa por donde me tengan por hombre. Yo tendré cuidado. Querría más dos cacaos que a vos y a vuestro linaje. Poneos de lodo en la barriga; rascaos la barriga y poneos la una pierna sobre la otra, y echaos a rodar por ese polvo. Allí está una piedra
\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":"f0f354e6-b84b-407d-91a0-40dcfe384359","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":"_chapopohtli_, sprinkled with marcasite. Many people would go with them as they walked along the road, and they would be surrounded by them; and everyone would be staring at them, never taking their eyes off them, and nobody would dare to speak to them. And if by chance some mischievous young man would say a flattering word to them, one of the older women who was accompanying them would reply, “And you, coward, what are you saying, you rookie? Should you be talking? Better think about performing some worthy feat so that they will take off the lock of hair that is now hanging down and covering your neck, which is the sign of a coward and a worthless man. You rookie, coward! You are not the one who should be talking here. You are as much a woman as I am. You have never come out from behind the kitchen hearth!”\n\nIn this way, they would prod the young men to try to be brave in the matters of war. And if one of the young men felt singled out by this reprimand, he would respond by saying, “Very well said, ma’am. I take this willingly. I will do as your worship commands. I will go [to a place] where I will perform a feat by which they will consider me a man. I will be careful. I would prefer two cacao beans to you and your [entire] lineage. Put some mud on your belly, scratch your belly while you place one leg over the other, and get rolling in that dust! Here is a rough stone:","html":"chapopohtli, sprinkled with marcasite. Many people would go with them as they walked along the road, and they would be surrounded by them; and everyone would be staring at them, never taking their eyes off them, and nobody would dare to speak to them. And if by chance some mischievous young man would say a flattering word to them, one of the older women who was accompanying them would reply, “And you, coward, what are you saying, you rookie? Should you be talking? Better think about performing some worthy feat so that they will take off the lock of hair that is now hanging down and covering your neck, which is the sign of a coward and a worthless man. You rookie, coward! You are not the one who should be talking here. You are as much a woman as I am. You have never come out from behind the kitchen hearth!”
\nIn this way, they would prod the young men to try to be brave in the matters of war. And if one of the young men felt singled out by this reprimand, he would respond by saying, “Very well said, ma’am. I take this willingly. I will do as your worship commands. I will go [to a place] where I will perform a feat by which they will consider me a man. I will be careful. I would prefer two cacao beans to you and your [entire] lineage. Put some mud on your belly, scratch your belly while you place one leg over the other, and get rolling in that dust! Here is a rough stone:
\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":"e69e849d-16e0-4d80-a79b-beec38965662","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":"chapopotli apetztzo, tlaapetzujlli, tlaapetziotilli: necoccampa incamatepa. \n\nNiman ie ic qujnujca yn ichpopuchti, qujmamatiuj in cintli, no cinteutl motocaiotiaia: ymixpã hicatiuj, qujntepeuitiuj, qujmololhujtiuj, cemixtli invic: aiac in maca qujmjtta, qujncecemjtta, aiac qujncamanalhuja. \n\nAuh intla aca tecamanalhuja, qujoalaoa qujoalilhuja: \nno uellatoa in cuexpalle, vel teh titlatoa? ma ie ic xitlaocuia, quen uetziz in mocuexpal, cuexpaltone? cuexpaliiac, cuexpalpoto, amo çan tinocioapo? acan motlachinauja mocujtl. \n\nCequjntin quioalcuepaia, qujtoaia \nca ie qualli, ça onjia, ie nehoatl, nicmati, haçanelli, haçayuj, otitlacneli ca no te tiez: xonmitiçoqujuj, xonmjtichichiquj, ximocximalina, tlalli ic ximoujtequj, tlalli xiqujpototztiuetzi: vmpa ca tetlhon, techachalli, ic xonmixtetzotzona, ic xonmjxtzotzona, eztli tiqualaacuchoz: ximoiacatechichiquj, noce xonmococotlecoionj, vmpa tioalchichichaz, çan xinemj, ça tiuhquj xinemj. \n\nAuh maciuj yn iuhquj hin intlatol muchioaia toqujchti, ca ça nenpanca, ca ça in toneuhcatlatol: ca uel ic qujmontzintopeoaia in cioa iaoc, ic teioltoneoa, ic teio[leoa,]","html":"chapopotli apetztzo, tlaapetzujlli, tlaapetziotilli: necoccampa incamatepa.
\nNiman ie ic qujnujca yn ichpopuchti, qujmamatiuj in cintli, no cinteutl motocaiotiaia: ymixpã hicatiuj, qujntepeuitiuj, qujmololhujtiuj, cemixtli invic: aiac in maca qujmjtta, qujncecemjtta, aiac qujncamanalhuja.
\nAuh intla aca tecamanalhuja, qujoalaoa qujoalilhuja:\nno uellatoa in cuexpalle, vel teh titlatoa? ma ie ic xitlaocuia, quen uetziz in mocuexpal, cuexpaltone? cuexpaliiac, cuexpalpoto, amo çan tinocioapo? acan motlachinauja mocujtl.
\nCequjntin quioalcuepaia, qujtoaia\nca ie qualli, ça onjia, ie nehoatl, nicmati, haçanelli, haçayuj, otitlacneli ca no te tiez: xonmitiçoqujuj, xonmjtichichiquj, ximocximalina, tlalli ic ximoujtequj, tlalli xiqujpototztiuetzi: vmpa ca tetlhon, techachalli, ic xonmixtetzotzona, ic xonmjxtzotzona, eztli tiqualaacuchoz: ximoiacatechichiquj, noce xonmococotlecoionj, vmpa tioalchichichaz, çan xinemj, ça tiuhquj xinemj.
\nAuh maciuj yn iuhquj hin intlatol muchioaia toqujchti, ca ça nenpanca, ca ça in toneuhcatlatol: ca uel ic qujmontzintopeoaia in cioa iaoc, ic teioltoneoa, ic teio[leoa,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"e1c0c5da-967d-4469-8ecc-80164ae1e276","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":"tar, which were flecked with iron pyrites.[^16] On both sides, on their cheeks, they had iron pyrites. \n\nThereupon they accompanied the young girls as they carried on their backs the dried maize, also called Cinteotl. They went going before them; they went scattering them; they went surrounding them. All faces were toward them. [But] no one might look at them, look at any one of them; no one joked with them. \n\nAnd if someone joked with one of them, they chid him. One said to him:\n\n“He with the occipital tuft of hair can speak! Canst thou talk? Be thou already concerned over how thy tuft of hair will fall off, thou with the little tuft of hair.[^17] It is an evil-smelling tuft of hair, it is a stinking tuft of hair. Art thou not just a woman like me? Nowhere hath thy excrement been burned!”[^18] \n\nSome turned on her; they said: \n\n“It is well. I am just going. I know. It is not true; it is not like that. Thou hast conferred a favor. So also wilt thou be. Anoint thy stomach with mud; scratch thy stomach; twist one leg about the other; [fall] striking thyself on the ground; fall stinking on the ground. There is a stone, a hard stone; strike thy face with the stone, strike thy face with it; make the blood spurt forth. Scratch thy nose with the stone, or bore a hole with a fire drill into thy windpipe; thou wilt spit [through] there. Just go away; just be an old maid.” \n\nBut although the words of us men were like this, they were verily only vain, they were verily only weak words. For verily thus the women could torment [young men] into war; \n\n\n\n\n[^16]: Corresponding Spanish text: “*ponjanlas en la cara pez derretida que ellos llaman chapopotli, salpicada con marcaxita.*”\n\n\n[^17]: Corresponding Spanish text: “*piensa en como hagas, alguna azaña, para que te quiten la bedija de los cabellos, que traes en el cocote, en señal de cobarde, y de hombre para poco, cobarde bisoño.*” For a detailed explanation of the meaning of *cuexpalle* see Sahagún, Garibay ed., Vol. I, p. 188, and Vol. II, pp. 330, 331. \n\n\n[^18]: Corresponding Spanish text: “*tan muger eres como yo, nunca has salido detras del huego.*” Seler *Einige Kapitel* p. 87, n. 2, suggests that this may refer to a puberty ceremony.","html":"tar, which were flecked with iron pyrites.1 On both sides, on their cheeks, they had iron pyrites.
\nThereupon they accompanied the young girls as they carried on their backs the dried maize, also called Cinteotl. They went going before them; they went scattering them; they went surrounding them. All faces were toward them. [But] no one might look at them, look at any one of them; no one joked with them.
\nAnd if someone joked with one of them, they chid him. One said to him:
\n“He with the occipital tuft of hair can speak! Canst thou talk? Be thou already concerned over how thy tuft of hair will fall off, thou with the little tuft of hair.2 It is an evil-smelling tuft of hair, it is a stinking tuft of hair. Art thou not just a woman like me? Nowhere hath thy excrement been burned!”3
\nSome turned on her; they said:
\n“It is well. I am just going. I know. It is not true; it is not like that. Thou hast conferred a favor. So also wilt thou be. Anoint thy stomach with mud; scratch thy stomach; twist one leg about the other; [fall] striking thyself on the ground; fall stinking on the ground. There is a stone, a hard stone; strike thy face with the stone, strike thy face with it; make the blood spurt forth. Scratch thy nose with the stone, or bore a hole with a fire drill into thy windpipe; thou wilt spit [through] there. Just go away; just be an old maid.”
\nBut although the words of us men were like this, they were verily only vain, they were verily only weak words. For verily thus the women could torment [young men] into war;
\nCorresponding Spanish text: “ponjanlas en la cara pez derretida que ellos llaman chapopotli, salpicada con marcaxita.”↩
Corresponding Spanish text: “piensa en como hagas, alguna azaña, para que te quiten la bedija de los cabellos, que traes en el cocote, en señal de cobarde, y de hombre para poco, cobarde bisoño.” For a detailed explanation of the meaning of cuexpalle see Sahagún, Garibay ed., Vol. I, p. 188, and Vol. II, pp. 330, 331.↩
Corresponding Spanish text: “tan muger eres como yo, nunca has salido detras del huego.” Seler Einige Kapitel p. 87, n. 2, suggests that this may refer to a puberty ceremony.↩