por los pechos con un gran golpe, y tornándole a sacar, metía la mano por la cortadura que había hecho el cuchillo, y arrancábale el corazón, y ofrecíale luego al Sol. Desta manera mataban a todos los que sacrificaban. A éste no le echaban por las gradas abaxo, como a los otros, sino tomábanle cuatro y baxábanle abaxo al patio. Allí le cortaban la cabeza y la espetaban en un palo que llamaba tzompantli. Desta manera acababa su vida este que había sido regalado y honrado por espacio de un año. Decían que esto significaba que los que tienen riquezas y deleites en su vida, al cabo della han de venir a pobreza y dolor.
\nEn esta mesma fiesta hacían de masa que se llama tzoalli la imagen de Huitzilopuchtli, tan alta como un hombre hasta la cinta. En el cu que llamaban Huitznáhuac hacían para ponerla un tablado. Los maderos dél eran labrados como culebras, y tenían las cabezas a todas cuatro partes del tablado, contrapuestas las unas a las otras, de manera que a todas cuatro partes había colas y cabezas. A la imagen que hacían poníanla por huesos unos palos de mízquitl, y luego lo henchían todo de aquella masa, hasta hacer un bulto de un hombre. Hacían esto en la casa donde siempre guardaba la imagen de Huitzilopuchtli. Acabada de hacer, componíanla luego con todos los atavíos de Huitzilopuchtli. Poníanle una xaqueta de tela labrada de
\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":"dea76d88-08b2-408a-adfa-59b9a9c339e3","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":"through his chest with a mighty thrust, and as he went to take it out, he would put his hand through the cut that he had made with the knife and tear out his heart, which he would then offer to the sun. \n\nThis is the way they would kill all those whom they sacrificed. [However,] they would not toss this one down the steps like the others, but instead four [priests] would carry him down to the patio. There they would cut off his head and stick it on a pole that they called _tzompantli_. This is how this person’s life would end, the one who had spent an entire year being feted and honored. They said that the meaning of this was that those who enjoy riches and delights in this life will end up in poverty and sorrow at the end of their lives. \n\nDuring this same festival, they would use a dough called _tzoalli_ to make the image of Huitzilopochtli, which was as tall as a man’s waist. In the _cu_ that they called Huitznahuac, they would build a wooden structure for it to stand on. Its planks were carved with snake-like figures, whose heads were on all four sides of the structure, one head opposite the other, in such a way that there would be heads and tails on all four of its sides. They would place some _mizquitl_ sticks on the image that they built, and these would serve as its skeleton; and then they would fill it all up with that dough until they had created a man’s bust. They would make this [_tzoalli_ figure] in the house where they always kept Huitzilopochtli’s image. Once it was finished, they would then dress it up with all of Huitzilopochtli’s attire. They would put a jacket on it that was made of a fabric embroidered with","html":"through his chest with a mighty thrust, and as he went to take it out, he would put his hand through the cut that he had made with the knife and tear out his heart, which he would then offer to the sun.
\nThis is the way they would kill all those whom they sacrificed. [However,] they would not toss this one down the steps like the others, but instead four [priests] would carry him down to the patio. There they would cut off his head and stick it on a pole that they called tzompantli. This is how this person’s life would end, the one who had spent an entire year being feted and honored. They said that the meaning of this was that those who enjoy riches and delights in this life will end up in poverty and sorrow at the end of their lives.
\nDuring this same festival, they would use a dough called tzoalli to make the image of Huitzilopochtli, which was as tall as a man’s waist. In the cu that they called Huitznahuac, they would build a wooden structure for it to stand on. Its planks were carved with snake-like figures, whose heads were on all four sides of the structure, one head opposite the other, in such a way that there would be heads and tails on all four of its sides. They would place some mizquitl sticks on the image that they built, and these would serve as its skeleton; and then they would fill it all up with that dough until they had created a man’s bust. They would make this [tzoalli figure] in the house where they always kept Huitzilopochtli’s image. Once it was finished, they would then dress it up with all of Huitzilopochtli’s attire. They would put a jacket on it that was made of a fabric embroidered with
\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":"4955bf5e-80ec-4db2-b8ab-6a0ce17563be","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":"[tzon]qujça vey netolinjliztli: ca iuh mjtoa, aiac qujtlamitiuh in tlalticpac, paqujliztli, necujltonolli, netlamachtilli.\nAuh yn nican mexico, yn iquac Toxcatl: motlalia motlacatlalia, in Vitzilopuchtli: vncan in vitznaoac, teucalco, ycalpulco: coatlapechco contlalia: \n\nynjn coatlapechtli, quaujtl in tlaxixintli, iuhqujn cocoa, naujntin in motzinnamjctoque: nauhcampa caca yn jntzontecon:\nmjchioauhtzoalli, ynjc qujpepechoaia, yn jmizqujo, ca mizqujquaujtl, in tlaxintli, yn ixiptla muchipa catca, yn oqujpepechoque:\n\nnjman ie ic qujmamaca yn jtlatq͗: conaquja yn jxicol, tlacoaquallo, ynic tlacujlolli: \n\nyoan panj cononoloa, panj conquentia, ytzitzicaztilma: iuhqujn cuechintli: \n\nyoan conaquja yamacal, yujtica tlachioalli, motocaiotia anecuiotl: hivitzoncal, icpac icac tecpatl, çan no hiujtl ic tlachioalli eztlapanquj: \n\nnjman conquetia teuquemjtl tlaçotlanquj: muchi tlaçoiujtl ynic tlachiuhtli, ynic tlaiecchioalli, ynjc tlacujlolli, ynic tlatenchilnaoaiotilli, yn jten, çan moch tlauhquechol: auh yn jnepantla manj, cuztic teucujtlacomalli. \n\nAuh yn jomjio muchioaia, mjchioauhtzoalli, mjmiltic, motocaiotiaia teumjmjlli:","html":"[tzon]qujça vey netolinjliztli: ca iuh mjtoa, aiac qujtlamitiuh in tlalticpac, paqujliztli, necujltonolli, netlamachtilli.\nAuh yn nican mexico, yn iquac Toxcatl: motlalia motlacatlalia, in Vitzilopuchtli: vncan in vitznaoac, teucalco, ycalpulco: coatlapechco contlalia:
\nynjn coatlapechtli, quaujtl in tlaxixintli, iuhqujn cocoa, naujntin in motzinnamjctoque: nauhcampa caca yn jntzontecon:\nmjchioauhtzoalli, ynjc qujpepechoaia, yn jmizqujo, ca mizqujquaujtl, in tlaxintli, yn ixiptla muchipa catca, yn oqujpepechoque:
\nnjman ie ic qujmamaca yn jtlatq͗: conaquja yn jxicol, tlacoaquallo, ynic tlacujlolli:
\nyoan panj cononoloa, panj conquentia, ytzitzicaztilma: iuhqujn cuechintli:
\nyoan conaquja yamacal, yujtica tlachioalli, motocaiotia anecuiotl: hivitzoncal, icpac icac tecpatl, çan no hiujtl ic tlachioalli eztlapanquj:
\nnjman conquetia teuquemjtl tlaçotlanquj: muchi tlaçoiujtl ynic tlachiuhtli, ynic tlaiecchioalli, ynjc tlacujlolli, ynic tlatenchilnaoaiotilli, yn jten, çan moch tlauhquechol: auh yn jnepantla manj, cuztic teucujtlacomalli.
\nAuh yn jomjio muchioaia, mjchioauhtzoalli, mjmiltic, motocaiotiaia teumjmjlli:
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"b9da634a-ae4c-4c70-a71b-2d52c974b1e1","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":"ended in great misery. Indeed it was said: “No one on earth went exhausting happiness, riches, wealth.”[^12] \n\nAnd here in Mexico, at the time of Toxcatl, there was made, there was made in human form, [a figure of] Uitzilopochtli here at the Temple of Uitznauac, in its *calpulco*. They set it on the serpent bench. \n\nThis serpent bench was hewn of wood as if of serpents. Four lay supported by their tails; their heads were on the four sides.[^13] \n\nThey kept covering [Uitzilopochtli’s] mesquite wood members with fish amaranth dough; his figure was indeed always hewn[^14] of mesquite wood, which they covered. \n\nThereupon they gave him his various articles of raiment; they put on him his sleeveless jacket painted with representations of human limbs.\n\nAnd over that they covered it,[^15] over that they clothed it in a cape of nettles. It was like a netted cape. \n\nAnd they fitted on him his paper headdress, made with feathers, called *anecuyotl*. Above his feather headdress stood a flint knife, also made of feathers, half of it blood-colored. \n\nThen they dressed him in a godly cape. It was costly; it was all made, embellished, designed with precious feathers; it was provided with the red-eye border; its edge was quite all of roseate spoonbill [feathers]. And in its center lay a large golden disc.\n\nAnd his bones were made of fish amaranth dough, shaped like cylinders. They were called *teomimilli*. \n\n\n\n\n[^12]: This is a reference to the characteristics of Tezcatlipoca. Cf. Charles E. Dibble and Arthur J. O. Anderson, *Florentine Codex, Book VI, Rhetoric and Moral Philosophy* (Santa Fe: School of American Research and University of Utah, 1969; hereafter referred to as Dibble and Anderson, *Book VI*), pp. 7–10. \n\n\n[^13]: Corresponding Spanish text: “*hazian para ponerla un tablado, los maderos del, eran labrados, como culebras, y tenjan las cabeças, a todas quatro partes, del tablado contrapuestas, las vnas a las otras de manera que a todas quatro partes auja colas y cabeças*.” \n\n\n[^14]: *tlaxintli: tlaxixintli* in the *Real Palacio MS.*\n\n\n[^15]: *cononoloa*: read *conololoa* as in *ibid*.","html":"ended in great misery. Indeed it was said: “No one on earth went exhausting happiness, riches, wealth.”1
\nAnd here in Mexico, at the time of Toxcatl, there was made, there was made in human form, [a figure of] Uitzilopochtli here at the Temple of Uitznauac, in its calpulco. They set it on the serpent bench.
\nThis serpent bench was hewn of wood as if of serpents. Four lay supported by their tails; their heads were on the four sides.2
\nThey kept covering [Uitzilopochtli’s] mesquite wood members with fish amaranth dough; his figure was indeed always hewn3 of mesquite wood, which they covered.
\nThereupon they gave him his various articles of raiment; they put on him his sleeveless jacket painted with representations of human limbs.
\nAnd over that they covered it,4 over that they clothed it in a cape of nettles. It was like a netted cape.
\nAnd they fitted on him his paper headdress, made with feathers, called anecuyotl. Above his feather headdress stood a flint knife, also made of feathers, half of it blood-colored.
\nThen they dressed him in a godly cape. It was costly; it was all made, embellished, designed with precious feathers; it was provided with the red-eye border; its edge was quite all of roseate spoonbill [feathers]. And in its center lay a large golden disc.
\nAnd his bones were made of fish amaranth dough, shaped like cylinders. They were called teomimilli.
\nThis is a reference to the characteristics of Tezcatlipoca. Cf. Charles E. Dibble and Arthur J. O. Anderson, Florentine Codex, Book VI, Rhetoric and Moral Philosophy (Santa Fe: School of American Research and University of Utah, 1969; hereafter referred to as Dibble and Anderson, Book VI), pp. 7–10.↩
Corresponding Spanish text: “hazian para ponerla un tablado, los maderos del, eran labrados, como culebras, y tenjan las cabeças, a todas quatro partes, del tablado contrapuestas, las vnas a las otras de manera que a todas quatro partes auja colas y cabeças.”↩
tlaxintli: tlaxixintli in the Real Palacio MS.↩
cononoloa: read conololoa as in ibid.↩