en el suelo primero, y luego cosíanlas como estaban compuestas, con cuerdas hechas de raíces de maguey.
\nLlegado el ayuno que llamaban netlalocazahualiztli, todos los sátrapas y ministros de los ídolos se recogían dentro de la casa que llamaban calmécac, en sus retraimientos. Recogíanse en este lugar los que llamaban tlamacaztequihuaque, que quiere decir "sátrapas que ya habían hecho hazañas en la guerra", que habían captivado tres o cuatro. Éstos, aunque no residían continuamente en el cu, en algunos tiempos señalados acudían a sus oficios al cu. Recogíanse también otros que llamaban tlamacazcayaque, que quiere decir "sátrapas que ya han captivado uno en la guerra". Tampoco éstos residían siempre en los oficios de los cúes, mas acudían los tiempos señalados a sus oficios. Recogíanse también otros que llamaban tlamacazque cuicanime, que quiere decir "los sátrapas cantores". Éstos siempre residían en los cúes porque aún ninguna hazaña habían hecho en la guerra. Después déstos se recogían todos los otros ministros de los ídolos, que eran menores, que llamaban tlamacazteicahuan, que quiere decir "ministros menores". También se recogían otros muchachos, como sacristanejos, a los cuales llamaban tlamacaztoton, que quiere decir "ministros pequeñuelos".
\nDespués de esto tendían alrededor de los hogares aquellas mantas de juncias que habían he[cho]
\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":"de88bd3f-dada-40c3-a8aa-825bb26fe64a","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":"on the floor and then weave them according to how they had been laid, using cords made of maguey roots. \n\nWhen the time arrived for the fasting that they called _netlalocazahualiztli_, all the satraps and the ministers of the idols would confine themselves inside the house that they called _calmecac_, in their retreats. Retiring there were those whom they called _tlamacaztequihuahqueh_, which means “satraps who have already performed war feats,” who had captured three of four [enemies]. Even though these [satraps and ministers] did not reside continuously in the _cu_, they would still come at some special times to perform their services at the _cu_. Others whom the called _tlamacazcayahqueh_, which means “satraps who have already captured one [enemy] in war,” would also retreat there. These ones were not permanent residents in service of the _cúes_, but they would go there at special times to perform their services. Others whom they called _tlamacazqueh cuicanime_—which means “the singing satraps”—would also retreat there. These ones would reside continuously in the _cúes_ because they still had not performed any war feat. Following these ones, all the other ministers of the idols, the minor ones—whom they called _tlamacazteicahuan_, which means “minor ministers”—would also retreat there. Retiring there were also other boys, like little sextons, whom they called _tlamacaztoton_, which means “little ministers.”\n\nAfter doing this, they would spread out around the hearths those reed blankets that they had made,","html":"on the floor and then weave them according to how they had been laid, using cords made of maguey roots.
\nWhen the time arrived for the fasting that they called netlalocazahualiztli, all the satraps and the ministers of the idols would confine themselves inside the house that they called calmecac, in their retreats. Retiring there were those whom they called tlamacaztequihuahqueh, which means “satraps who have already performed war feats,” who had captured three of four [enemies]. Even though these [satraps and ministers] did not reside continuously in the cu, they would still come at some special times to perform their services at the cu. Others whom the called tlamacazcayahqueh, which means “satraps who have already captured one [enemy] in war,” would also retreat there. These ones were not permanent residents in service of the cúes, but they would go there at special times to perform their services. Others whom they called tlamacazqueh cuicanime—which means “the singing satraps”—would also retreat there. These ones would reside continuously in the cúes because they still had not performed any war feat. Following these ones, all the other ministers of the idols, the minor ones—whom they called tlamacazteicahuan, which means “minor ministers”—would also retreat there. Retiring there were also other boys, like little sextons, whom they called tlamacaztoton, which means “little ministers.”
\nAfter doing this, they would spread out around the hearths those reed blankets that they had made,
\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":"47287b63-a0b4-48f0-89a4-ecf6e4f2b9f2","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":"iehica ca tlamaceuhque, compopoa contepopoaltiaia, qujpopooaia ynjc tlamacazque, ynic tlamaceoa, ymixco ymixpac qujmanaia, ynic tlamacazque. \n\nAuh yn oacico, yn ocaxitico aztapili: njman ie ic moço, moçoço, in aztapili: qujchioa yn aztapilpetlatl, yoan qujilpia in toli, tolicpalli qujchioaia, yoan qujchioaia tepotzoicpalli netlaxonj: çãnoie ic muchioa in aztapili, aztapiltepotzoicpalli. \n\nNiman ie ic acquj qujcujcujtlalpia, in tuli in tulpitzaoac: auh yn omocujcujtlalpi, njman ie ic mouipana, tlalpan molpitiuh, mocacatzilpitiuh menelhoatica metzonmecatica. \n\nAuh in ie iuhquj in ie vmpeoaz, netlalocaçaoaliztli: yn oiooac njman mocacaltema, necacaltemalon tlamacazque: in tlamacazcatequjoaque tlamacazcayiaque: njman iehoan in tlamacazque cujcanjme, tlaujtequjnj: njman ie muchintin, in tlamacazcateicaoan, yoan in oc pipiltotonti tlamacazcatoton, tlamacatoto. \n\nAuh in ie iuhquj, njman ie ic onmoteca, tlecujlixquac, in aztapilpetlatl, in aztapilpepechtli: \n\nauh yn onmoçouh aztapilpetlatl: njman ic muchichi[chioa]","html":"iehica ca tlamaceuhque, compopoa contepopoaltiaia, qujpopooaia ynjc tlamacazque, ynic tlamaceoa, ymixco ymixpac qujmanaia, ynic tlamacazque.
\nAuh yn oacico, yn ocaxitico aztapili: njman ie ic moço, moçoço, in aztapili: qujchioa yn aztapilpetlatl, yoan qujilpia in toli, tolicpalli qujchioaia, yoan qujchioaia tepotzoicpalli netlaxonj: çãnoie ic muchioa in aztapili, aztapiltepotzoicpalli.
\nNiman ie ic acquj qujcujcujtlalpia, in tuli in tulpitzaoac: auh yn omocujcujtlalpi, njman ie ic mouipana, tlalpan molpitiuh, mocacatzilpitiuh menelhoatica metzonmecatica.
\nAuh in ie iuhquj in ie vmpeoaz, netlalocaçaoaliztli: yn oiooac njman mocacaltema, necacaltemalon tlamacazque: in tlamacazcatequjoaque tlamacazcayiaque: njman iehoan in tlamacazque cujcanjme, tlaujtequjnj: njman ie muchintin, in tlamacazcateicaoan, yoan in oc pipiltotonti tlamacazcatoton, tlamacatoto.
\nAuh in ie iuhquj, njman ie ic onmoteca, tlecujlixquac, in aztapilpetlatl, in aztapilpepechtli:
\nauh yn onmoçouh aztapilpetlatl: njman ic muchichi[chioa]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"07da8f85-361b-489c-be84-63a5dcc60f75","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":"For they [who robbed] were penitents. He esteemed them; he gave them protection; he revered them because they were offering priests, because they did penance; they laid offerings before [the gods]. For they were offering priests. \n\nAnd when they had come reaching [the temple], when they had gone bringing the white reeds, thereupon were pierced and strung together the white reeds. They fashioned green and white reed mats,[^6] and they bound the reeds; they made reed seats, and they made reed seats with backs for one to rest on. In the same manner green and white reed seats with backs were fashioned of white reeds. \n\nThereupon they somewhat bound the reeds, the thin reeds, at their midpoints. And when they had bound them at their midpoints, thereupon they were arranged in order; on the ground they went bound, they went tightly bound with maguey roots, with maguey fibers. \n\nAnd when this was done, when already the fasting in honor of Tlaloc was to begin, when night fell, then the offering priests crowded themselves into the houses [of the *calmecac*]; there was crowding into the houses—the warrior offering priests [who had taken three or four captives], and the offering priests [who had captured only one];[^7] then the offering priests who were singers, who beat [the drums]; then all the lesser offering priests, and those who were still children, the novices, the little offering priests. \n\nAnd when this had come to pass, then were spread out before the hearth the white and green reed mats, the white and green reed beds. \n\nAnd when they had stretched out the white and green reed mats, then the \n\n\n\n\n[^6]: In the corresponding Spanish text Sahagún states that the reeds were alternated: “*luego las cosían, y componjan, contrapuestas, y entrepuesto, lo blanco a lo uerde; a manera de mantas pintadas.*” \n\n\n[^7]: The number of captives is given in the corresponding Spanish text.","html":"For they [who robbed] were penitents. He esteemed them; he gave them protection; he revered them because they were offering priests, because they did penance; they laid offerings before [the gods]. For they were offering priests.
\nAnd when they had come reaching [the temple], when they had gone bringing the white reeds, thereupon were pierced and strung together the white reeds. They fashioned green and white reed mats,1 and they bound the reeds; they made reed seats, and they made reed seats with backs for one to rest on. In the same manner green and white reed seats with backs were fashioned of white reeds.
\nThereupon they somewhat bound the reeds, the thin reeds, at their midpoints. And when they had bound them at their midpoints, thereupon they were arranged in order; on the ground they went bound, they went tightly bound with maguey roots, with maguey fibers.
\nAnd when this was done, when already the fasting in honor of Tlaloc was to begin, when night fell, then the offering priests crowded themselves into the houses [of the calmecac]; there was crowding into the houses—the warrior offering priests [who had taken three or four captives], and the offering priests [who had captured only one];2 then the offering priests who were singers, who beat [the drums]; then all the lesser offering priests, and those who were still children, the novices, the little offering priests.
\nAnd when this had come to pass, then were spread out before the hearth the white and green reed mats, the white and green reed beds.
\nAnd when they had stretched out the white and green reed mats, then the
\n