[ca]pillejos compuestos en lugar de flores con maíz tostado, que ellos llaman momóchitl, que cada grano es como una flor blanquísima. Estos capillejos eran a la manera que los capillejos de flores que usan las mozas en Campos, por mayo. Llevaban también unos sartales de lo mismo colgadas deste el hombro hasta el sobaco, de ambas partes.
\nA esta manera de danzar llaman tlanahua, que quiere decir "abrazado": quinahua in Huitzilopuchtli, "abrazan a Huitzilopuchtli". Todo esto se hacía con gran recato y honestidad; y si alguno hablaba o miraba deshonestamente, luego le castigaban, porque había personas puestas que velaban sobre esto. Estos bailes y danzas duraban hasta la noche.
\nCuando por espacio de un año regalaban al mancebo que al principio se dixo que era imagen de Titlacahuan, y le mataban en el principio desta fiesta, juntamente criaban otro que llamaban Ixteucale, y por otro nombre Tlacahuepan, y por otro Teicauhtzin, y andaban ambos juntos, aunque a éste no le adoraban como al otro ni le tenían en tanto.
\nAcabadas todas las fiestas ya dichas y regocijos y cerimonias, al cabo mataban a este Tlacahuepan, el cual era imagen de Huitzilopuchtli. Para haberle de matar componíanle con unos papeles todos pintados con unas ruedas negras, y poníanle una mitra en la cabeza, hecha de plumas de águila, con muchos penachos en la punta, y en medio de los penachos llevaba un cuchillo de pedernal enhiesto y teñido la mitad con sangre. Iba adornado este pedernal con plumas coloradas. Llevaba en las espaldas un ornamento de un palmo en cuadro, hecho de tela rala, al cual llamaban icuechin, atada con unas cuerdas de algodón a los pechos, y encima del cuechin llevaba una taleguilla. Llamaban icpatoxin. Llevaba también en uno de los brazos otro ornamento de pellejo de bestia fiera, a manera del manípulo que se usa en la misa. A éste llamaban imatácax. Llevaba también unos caxcabeles
\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":"d4dfa66d-aecc-47f0-ba2d-4e7003a7c720","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":"small hoods adorned—instead of with flowers—with toasted maize kernels, which they call _momochitl_, for each grain resembles a very white flower. These small hoods were like the small hoods adorned with flowers that the young women use in Campos around the month of May.[^94] They would also wear some garlands strung with the same [_momochitl_], which hung on both sides from the shoulder to the armpit.\n\nThey called this type of dancing _tlanahua_, which means “embraced”: _quinahua in Huitzilopochtli_, “They embrace Huitzilopochtli.”[^95] All of this would be performed with great modesty and honesty; and if anyone spoke or watched dishonestly, they would immediately punish this person, because there were people posted to keep watch over this. These dances and performances would go on until nighttime. \n\nAs was mentioned at the beginning [of this chapter], while for a period of one year they luxuriantly served that young man who was the image of Titlacahuan, whom they would kill at the beginning of this festival, they would already be nurturing another [young man], whom they called Ixteocaleh—known by another name as Tlacahuepan, and by another as Teicauhtzin; and [both impersonators] would go around together, even though they would not worship the [next year’s impersonator] as much as the former one, nor would they hold him in the same high esteem. Once all the festivals mentioned above, along with the rejoicing and ceremonies, were over, at the very end they would kill this Tlacahuepan, who was the image of Huitzilopochtli. In order to kill him, they would dress him with some papers that had been painted all over with some black circles; and they would place on his head a miter made of eagle feathers, which had many feather tufts at the top; and a flint knife—half of which was covered in blood—would be standing up in the middle of these tufts. This knife would be decorated with red feathers. He would wear on his back an ornament that was one hand span square, made of a rough cloth, which they called _icuechin_, and this would be tied over his chest with some cotton strings. And over the _cuechin_ he would wear a small bag. They called it _icpatoxin_. On one of his arms, he would also wear another ornament made out of the skin of a fierce beast, like the maniple that is used during the [Catholic] Mass. They called it _imatacax_. He would also wear some \n\n\n[^94]: Campos is the region of Old Castile, to the southwest of the town of Sahagún, fray Bernardino’s birthplace. \n\n[^95]: _tlanahua_ and _quinahua_: from _nahuatequi_ (to embrace).","html":"small hoods adorned—instead of with flowers—with toasted maize kernels, which they call momochitl, for each grain resembles a very white flower. These small hoods were like the small hoods adorned with flowers that the young women use in Campos around the month of May.1 They would also wear some garlands strung with the same [momochitl], which hung on both sides from the shoulder to the armpit.
\nThey called this type of dancing tlanahua, which means “embraced”: quinahua in Huitzilopochtli, “They embrace Huitzilopochtli.”2 All of this would be performed with great modesty and honesty; and if anyone spoke or watched dishonestly, they would immediately punish this person, because there were people posted to keep watch over this. These dances and performances would go on until nighttime.
\nAs was mentioned at the beginning [of this chapter], while for a period of one year they luxuriantly served that young man who was the image of Titlacahuan, whom they would kill at the beginning of this festival, they would already be nurturing another [young man], whom they called Ixteocaleh—known by another name as Tlacahuepan, and by another as Teicauhtzin; and [both impersonators] would go around together, even though they would not worship the [next year’s impersonator] as much as the former one, nor would they hold him in the same high esteem. Once all the festivals mentioned above, along with the rejoicing and ceremonies, were over, at the very end they would kill this Tlacahuepan, who was the image of Huitzilopochtli. In order to kill him, they would dress him with some papers that had been painted all over with some black circles; and they would place on his head a miter made of eagle feathers, which had many feather tufts at the top; and a flint knife—half of which was covered in blood—would be standing up in the middle of these tufts. This knife would be decorated with red feathers. He would wear on his back an ornament that was one hand span square, made of a rough cloth, which they called icuechin, and this would be tied over his chest with some cotton strings. And over the cuechin he would wear a small bag. They called it icpatoxin. On one of his arms, he would also wear another ornament made out of the skin of a fierce beast, like the maniple that is used during the [Catholic] Mass. They called it imatacax. He would also wear some
\nintla aca itto, tecamanalhuja: njmã tlalli ic qujujtequj, in teachcaoan, qujnujujlana, qujntitilicça, qujmiicça:
\niehica in qujnmjctiaia ca teupan, ca tlaaujlqujxtia, qujmjlhuja: ca vncan tlamaceoalo, vncan ilhujtlalo.
\nçan iuh oniooa in netotilo, ic ontlamj in cemilhujtl, in ontzonquiz ilhujtl.\nAuh yn jmuztlaioc, in apeoalco no netotilo, no necocololo:
\nauh iquac mjquj, yn Jxteucale, ynin neoan onenca Titlacaoan: auh ynjn no motocaiotia, tlacavepã, yoan Tehicauhtzin.\nAuh ynjc tlacujlolli, yn jamatlatquj, tezcapocio yn jamacal, quahujujio, momoiaoa yn jvitzoncal: tecpatl iquanepantla icatiuh, tlapalihujtl ynic tlachioalli:
\nyoan no ycuechin, icampa vetztiuh, icpatoxi, yoan imatacax imac pilcatiuh, tequaneoatl, oiooalli contlalitiuh, tehoan mjhtotia, mococoloa, teiacantinemj, teiacac ycatinemj.
\nAuh çan iillotlama, in quenman miquiz, in quēman connequiz, yn oqujnec, njman ie ic onmotemaca, yn vncan mjquiz:
\nqujoalana in tlamacazque, motocaiotia, tlatlacanaoalti, qujtitilinja, caana, queltetequj: yo iiollo conjaujlia in tonatiuh:
\nauh yn itzontecon, çan no tzompatitech
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"ababab4f-9884-433d-ab14-ac9d24262d86","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":"if any were seen joking with one [of the maidens], then the masters of the youths struck him to the ground. They dragged them; they kicked them; they stepped on them. \n\nBecause they punished them indeed in the temple; they indeed had done wrong. They said to them: “Indeed there penance is done; there a feast day is celebrated.” \n\nSo night fell as there was dancing. Thus the feast day ended when the day came to an end.\n\nAnd next morning, when [the feast day] was over, there also was dancing; there was also dancing of the serpent dance. \n\nAnd at this time died Ixteucale, he who had lived together with Titlacauan. And him also they named Tlacauepan and Teicauhtzin. \n\nAnd his paper raiment was painted with black discs. His paper headdress had eagle feathers. His headdress was in disorder. Over the middle of his forehead a flint knife made of feathers was standing. \n\nAnd also he had his cape of netting; over it there went hanging a small net bag, and his maniple went hanging from his arm. It was of the skin of a wild beast.[^25] He went fastening [golden] bells [to his legs]. He danced with the others; he danced the serpent dance. He went erect at the head of the others. \n\nAnd it was purely of his own will when he was to die. When he was to wish it, when he wished it. Thereupon he delivered himself into the hands of those where he was to die. \n\nOffering priests called *tlatlacanaualti* seized him, stretched him out [on the sacrificial stone], held him, cut open his breast. His heart they held up in dedication to the sun. \n\nAnd his severed head also they strung up on the skull rack. \n\n\n\n\n[^25]: Corresponding Spanish text: “*tambien en vno de los braços, otro ornamento, de pellejo de bestia fiera, a manera del manjpulo que se vsa en la missa: a este llamauan ymatacax.*”","html":"if any were seen joking with one [of the maidens], then the masters of the youths struck him to the ground. They dragged them; they kicked them; they stepped on them.
\nBecause they punished them indeed in the temple; they indeed had done wrong. They said to them: “Indeed there penance is done; there a feast day is celebrated.”
\nSo night fell as there was dancing. Thus the feast day ended when the day came to an end.
\nAnd next morning, when [the feast day] was over, there also was dancing; there was also dancing of the serpent dance.
\nAnd at this time died Ixteucale, he who had lived together with Titlacauan. And him also they named Tlacauepan and Teicauhtzin.
\nAnd his paper raiment was painted with black discs. His paper headdress had eagle feathers. His headdress was in disorder. Over the middle of his forehead a flint knife made of feathers was standing.
\nAnd also he had his cape of netting; over it there went hanging a small net bag, and his maniple went hanging from his arm. It was of the skin of a wild beast.1 He went fastening [golden] bells [to his legs]. He danced with the others; he danced the serpent dance. He went erect at the head of the others.
\nAnd it was purely of his own will when he was to die. When he was to wish it, when he wished it. Thereupon he delivered himself into the hands of those where he was to die.
\nOffering priests called tlatlacanaualti seized him, stretched him out [on the sacrificial stone], held him, cut open his breast. His heart they held up in dedication to the sun.
\nAnd his severed head also they strung up on the skull rack.
\nCorresponding Spanish text: “tambien en vno de los braços, otro ornamento, de pellejo de bestia fiera, a manera del manjpulo que se vsa en la missa: a este llamauan ymatacax.”↩