de oro atados a las piernas, como los llevan los que bailan. Éste ansí adornado danzaba con los otros en esta fiesta. En las danzas blebejas1 iba delante, guiando. Éste, él mismo y de su voluntad y a la hora que quería, se ponía en las manos de los que le habían de matar. Aquellos sátrapas que le tenían para cuando le mataban los llamaban tlatlacaanalti. En las manos destos le cortaban los pechos y le sacaban el corazón, y después le cortaban la cabeza y la espetaban en el palo que llamaban tzompantli, cabe la del otro mancebo de que diximos al principio.
\nEste mismo día los sátrapas del templo daban unas cuchilladillas con navaja de piedra a los niños y niñas, en el pecho, y en el estómago, y en los morcillos de los brazos y en las muñecas. Estas senales parece que eran como hierro del Demonio, con que herraba a sus ovejas, y los que agora todavía hacen estas señales no carecen de mácula de idolatría si después del baptismo la recibieron. Cada año en esta fiesta señalaban a los niños y niñas con estas señales.
\nAl sexto mes llamaban etzalcualiztli. En este mes hacían fiesta a honra de los dioses del agua o de la pluvia, que llamaban tlaloque. Ante de llegar esta fiesta, los sátrapas de los ídolos ayunaban cuatro días, y ante de comenzar el ayuno iban por juncias a una fuente que está cabe el pueblo que llaman Citlaltépec, porque allí se hacen muy grandes y muy gruesas juncias, las cuales llaman aztapilin o tol[mimilli]
\nAsí en el texto. Tal vez sea "plebeyas".↩
gold bells that were tied around his legs, like those worn by dancers. Thus adorned, this [god impersonator] would dance with the others during this festival. He would go in front leading the common people’s dances.1 This same fellow—all by himself, by his own will, and at the time of his own choosing—would deliver himself to the hands of those who were to kill him. Those satraps who would keep him for the time when they would kill him were called tlahtlacaanaltin. It was at their hands that they would cut his open his chest and tear out his heart, and then they would cut off his head and stick it on the pole that they called tzompantli, next to the [head] of the other young man whom we mentioned at the beginning.
\nOn this same day, the temple satraps would make some small cuts on the boys’ and girls’ chests, stomachs, the fat of their arms, and wrists with a stone knife. These marks were apparently something like the demon’s iron, which he used to brand his sheep; and those who are still today branding with these types of signs will not be exempt from the stain of idolatry if they received [this sign] after having been baptized. Each year they would brand the boys and the girls with these signs during this festival.
\nThey called the sixth month Etzalcualiztli. During this month, they would celebrate a festival in honor of the gods of water or of rain, whom they called Tlaloque.
\nThe satraps of the idols would fast for four days before this festival began. And before starting the fast, they would go to gather reeds at a spring near the town that they call Citlaltepec, because there the reeds grow quite large and very thick; and they call [these reeds] aztapilin or
\n“Common people’s”: The manuscript reads blebejas; as indicated in LAGQ (1:198), it should probably read plebeyas. The corresponding Nahuatl text says that this fellow danced ahead of the other dancers as he guided them during the “snaking dance” (mjhtotia mococoloa).↩
conquauhço; çan no iuh tlantica yn iuh quauhçotica titlacaoan.
\nAuh çan no iquac y, tepaxotla in tlamacazque, qujnpaxotla in telpopuchti, in telpuchpipil: yoan yn oc vel pipiltotõti, yn coçolco onoque: ynic quinpaxotla ymelpan, ymelchiqujppan, yoan nenecoc ymacolpan, yoan inmatzotzopazpan:
\nçan yio iquac y, in muchioaia, yn ipan toxcatl: apeoalco, cexiuhtica ic ontlatzonqujça.
\nEtzalqualiztli: ynin ilhujtl, yn aiamo onaxioa, in ipan muchioaia: achtopa motlalocaçaoaia in tlamacazque: nahuilvitl yn aiamo vmpeoa, inneçaoaliz achtopa ontolanaia, vmpa in citlaltepec: iehica ca cenca viiac yn vmpa muchioaia tullin, itoca aztapilin, anoço tolmjmjlli: cenca viac, cenca vitlatztic, yoan cenca tziniztac: yoan mjmjl[tic]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"35476710-cf8b-4f57-91cc-4f0d6aa8e748","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":"In the same way he came to his end, even as Titlacauan, [whose head] was strung up [on the skull rack]. \n\nAnd just at this time the offering priests cut the skin on people; [with a stone knife] they cut the skin of youths, of young boys, and even verily small children who lay in the cradles. Thus they cut the skin on their stomachs, on their breasts, and on both sides of each on their upper arms and on their forearms. \n\nThis was done only at the time of Toxcatl, when it ended, each year; thus ended [the feast]. \n\n\n#### Twenty-fifth Chapter, which telleth of the feast and of their offerings which they made during all the days of the sixth month, which was called Etzalqualiztli.[^1] \n\nEtzalqualiztli. Before the arrival of this feast, at the time when it was celebrated, first the offering priests fasted for Tlaloc. For four days,[^2] before their fasting began, first they gathered reeds there at Citlaltepec. For indeed at that place were formed very long reeds called *aztapilin* o *tolmimilli*[^3]—very long, very high, and very white at the base, and \n\n\n\n\n[^1]: Sahagún (Garibay ed. Vol. I, p. 116) says: “*hacían una manera de puchas, o poleadas que se llama* etzalli”; and in *ibid.,* p. 166: “*este* etzalli *era hecho de maíz cocido, a manera de arroz, y era muy amarillo.*” Durán, *Historia,* Vol. II, p. 210, defines *etzalli* as boiled corn and beans. In “Relación breve,” p. 298, Garibay has “*Comida de manjar de frijoles.*” \n\n\n[^2]: The *Real Palacio MS* varies as follows: “*ynin ylhuitl ypã ỹ quiçaya. matlactli omome metztli mayo. auh yn ayamo onaxiva. yn ipã ylhuitl. achtopa motlalocaçavaya. yn tlamacazque navilhuitl.*” Seler, *Einige Kapital,* p. 112–13, translates: “*Dieses Fest fiel auf den 12. Mai. Und ehe man an das Fest kam, fasteten die Priester zu Ehren Tlalocs vier Tage.* ” \n\n\n[^3]: In the Spanish text, Sahagún translates *aztapilpetlatl* as “*petates jaspeados, de juncias blancas, y verdes.*” In Dibble and Anderson, *Book XI,* p. 195 *tolmimilli* is identified as *Cyperus* sp. and the description says that the name of its white base is *aztapilli* or *oztopilli*.","html":"In the same way he came to his end, even as Titlacauan, [whose head] was strung up [on the skull rack].
\nAnd just at this time the offering priests cut the skin on people; [with a stone knife] they cut the skin of youths, of young boys, and even verily small children who lay in the cradles. Thus they cut the skin on their stomachs, on their breasts, and on both sides of each on their upper arms and on their forearms.
\nThis was done only at the time of Toxcatl, when it ended, each year; thus ended [the feast].
\nEtzalqualiztli. Before the arrival of this feast, at the time when it was celebrated, first the offering priests fasted for Tlaloc. For four days,2 before their fasting began, first they gathered reeds there at Citlaltepec. For indeed at that place were formed very long reeds called aztapilin o tolmimilli3—very long, very high, and very white at the base, and
\nSahagún (Garibay ed. Vol. I, p. 116) says: “hacían una manera de puchas, o poleadas que se llama etzalli”; and in ibid., p. 166: “este etzalli era hecho de maíz cocido, a manera de arroz, y era muy amarillo.” Durán, Historia, Vol. II, p. 210, defines etzalli as boiled corn and beans. In “Relación breve,” p. 298, Garibay has “Comida de manjar de frijoles.”↩
The Real Palacio MS varies as follows: “ynin ylhuitl ypã ỹ quiçaya. matlactli omome metztli mayo. auh yn ayamo onaxiva. yn ipã ylhuitl. achtopa motlalocaçavaya. yn tlamacazque navilhuitl.” Seler, Einige Kapital, p. 112–13, translates: “Dieses Fest fiel auf den 12. Mai. Und ehe man an das Fest kam, fasteten die Priester zu Ehren Tlalocs vier Tage. ”↩
In the Spanish text, Sahagún translates aztapilpetlatl as “petates jaspeados, de juncias blancas, y verdes.” In Dibble and Anderson, Book XI, p. 195 tolmimilli is identified as Cyperus sp. and the description says that the name of its white base is aztapilli or oztopilli.↩