de juncias, y poníanlas con gran tiento para que no se rodasen ni meneasen, y si se rodaba alguna de aquellas bolas, los otros acusábanle de aquella culpa, porque había de ser castigado por ella, y ansí estaban con grande atención, mirando a cada uno cómo ponía su ofrenda, para acusarle. A estas bolillas llamaban huentelolotli. Y otros ofrecían cuatro tomates o cuatro chiles verdes.
\nMiraban también mucho a los que ofrecían, si traían alguna cosa de suciedad en sus mantas, como algún hilo o paja, o cabello o pluma, o pelos, y al tal luego le acusaban, y había de ser castigado por ello. Mirábase también mucho si alguno tropezaba o caía, porque luego acusaban al tal, porque había por ello de ser castigado.
\nEn estos cuatro días de su ayuno, juntamente con cuatro noches, todos andaban con mucho tiento por no caer en la pena del castigo.
\nAcabado de ofrecer cada día, venían unos viejos que llamaban cuacuacuiltin, los cuales traían las caras teñidas de negro, trasquilados, salvo en la corona de la cabeza, que tenía los cabellos largos, al revés de los clérigos. Éstos coxían la ofrenda y dividíanla entre sí todos estos cuatro días. Ésta era la costumbre de todos los sátrapas, y de todos los cúes, que cuando ayunaban, cuatro días, antes de la media noche, una hora despertaban, y tañían cornetas y caracoles y otros instrumentos, como tañendo a maitines. En habiendo tañido a maitines, luego todos se levantaban, y desnudos, sin ninguna cobertura, iban a donde estaban las puntas de maguey
\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":"d54088b8-0a96-472a-9c20-ff6f6041c6b5","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":"and they would take great care in placing them so that they would not wobble or roll away. And if one of those balls happened to roll away, the other [satraps] would accuse [another] of having committed that fault, for this one would be punished for that; and so, they would pay a lot of attention, watching how the others were putting down their offerings, so as to denounce [anyone who failed]. They called these small balls _huentelolohtli_. And others would offer four tomatoes or four green chiles. \n\nThey would also watch very closely those who were making offerings, to see if they had something dirty on their capes, such as a thread, a straw, a head hair, a feather, or body hairs. And they would immediately denounce such a person, and he would be punished for that. They would also watch very closely to see if anyone stumbled or fell, for they would immediately denounce such a person because he would be punished for that. During all of these four days and nights of fasting, they would always be very careful as they went about so as not to incur any punishment.\n\nOnce the daily offering was finished, some elders whom they called _cuacuacuiltin_ would come; their faces would be painted black and their hair shorn, except for the crown of their heads, where their hair would grow long—the opposite of [Catholic] clerics’ [style].[^99] Throughout these four days, these [elders] would collect the offerings and divide them among themselves. It was the custom among all the satraps and at all the _cúes_ that, whenever they held a four-day fast, they would wake up one hour before midnight and play bugles, conch shells, and other instruments—like playing music to call matins. After they had played music to call to matins, everybody would promptly get up and go—naked, completely uncovered—to the place where they kept the maguey spikes \n\n\n[^99]: Sahagún is always careful to use the word _clérigos_ (clerics) only in reference to Catholic priests as opposed to Nahua ones, whom he characterizes as _sátrapas_ (satraps), _ministros de los ídolos_ (ministers of the idols), and _sacerdotes_ (priests).","html":"and they would take great care in placing them so that they would not wobble or roll away. And if one of those balls happened to roll away, the other [satraps] would accuse [another] of having committed that fault, for this one would be punished for that; and so, they would pay a lot of attention, watching how the others were putting down their offerings, so as to denounce [anyone who failed]. They called these small balls huentelolohtli. And others would offer four tomatoes or four green chiles.
\nThey would also watch very closely those who were making offerings, to see if they had something dirty on their capes, such as a thread, a straw, a head hair, a feather, or body hairs. And they would immediately denounce such a person, and he would be punished for that. They would also watch very closely to see if anyone stumbled or fell, for they would immediately denounce such a person because he would be punished for that. During all of these four days and nights of fasting, they would always be very careful as they went about so as not to incur any punishment.
\nOnce the daily offering was finished, some elders whom they called cuacuacuiltin would come; their faces would be painted black and their hair shorn, except for the crown of their heads, where their hair would grow long—the opposite of [Catholic] clerics’ [style].1 Throughout these four days, these [elders] would collect the offerings and divide them among themselves. It was the custom among all the satraps and at all the cúes that, whenever they held a four-day fast, they would wake up one hour before midnight and play bugles, conch shells, and other instruments—like playing music to call matins. After they had played music to call to matins, everybody would promptly get up and go—naked, completely uncovered—to the place where they kept the maguey spikes
\nSahagún is always careful to use the word clérigos (clerics) only in reference to Catholic priests as opposed to Nahua ones, whom he characterizes as sátrapas (satraps), ministros de los ídolos (ministers of the idols), and sacerdotes (priests).↩
ytech qujttazque, tlaçoltontli, anoço tocatzaoalli, anoço ichcatontli: aço icpac, anoço itilmatitech, ic caci, conmachiotia: anoçe motepotlamja, moticujnja, anoço motlaujtequj, muchi ic neaxioa:
\nnaujlhujtl ynjn muchioaia, yoã nauhioal, in nematcanemoaia.
\nAuh in ie iuhquj, njman ic quiquanja in quaquacujlti: qujmocujlia intech monequj, qujqua: naujlhujtl in qujmocujliaia, in motlaueuenjaia:
\nauh yn aiamo onaci ioalnepantla, mec tlapitzalo: auh yn ontlapitzaloc, njman ic nepepetlaoalo, yoan neuitzteco, yoan nenacazteco: njman ie ic mezuja in vitztli, yoan neçua: auh in ie iuhquj mec nequetzalo.
\nViloa, onnevtemalo, tlapitzalotiuh, qujpitztiuj, in tecciztli, cohcouiloc chililitli.
\nAuh in muchintin tlamacazque, qujmamama yn imiyiequach, ynmecacozquj, inmemecacozquj, itech pipilcatiuh yn imiiequach, ontetentiuh yiaqualli: yoan qujniacantiuh in tlenamacac, ytlemauh ietiuh, yoan yuitz ietiuh: yoan itlan cana icopalxiqujpil.
\nAuh ce tlacatl quacujlli teiacantiuh, qujquechpanotiuh, aiochicaoaztli, no itoca naoalquaujtl, patlaoac, patlactic, patlacpol: yoan viiac, vitlatztic, yoan cacalaca qujcacalatz[tiuh]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"31daf4bc-925c-45ea-a7d7-272dff5fcc82","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":"they noted on one a little dirt, or a cobweb, or a small piece of cotton perchance on his head, perchance on his cape, they detained him because of it; they marked him. Perchance he stumbled, he slipped, or he struck something. All [such] were detained. \n\nFor four days this was done, and four nights, that there was living with prudence. \n\nAnd when this was done, then the old priests[^12] took away [the offerings]. They took away for themselves what they required; they ate them. For four days they took for themselves the things which had been offerings. \n\nAnd when midnight had not yet arrived, then shell trumpets were blown.[^13] And when they were blown,[^14] then there was the unclothing of each one and the cutting of maguey spines and the piercing of the ears. Thereupon were the spines stained with blood, and there was the smearing [of the priests] with blood. And when this was done, then there was the arising [of all]. \n\nThere was going; there was bathing; there was going blowing musical instruments; they went blowing shell trumpets. Whistles were blown.[^15] \n\nAnd all the offering priests each carried their tobacco bags on their backs, and had their cord necklets, each one his cord necklet from which went hanging their little tobacco bags, each of which went filled with dyed, powdered tobacco.[^16] And the fire priest went leading them. With him went his incense ladle; and his maguey thorns went with him. And, with them, he grasped his incense bag. \n\nAnd leading them went a man, an old priest. He went bearing on his shoulders the mist rattle board, also called the sorcerer’s staff. It was wide, very wide, excessively wide; and it was long, very long. And it rattled; \n\n\n\n\n[^12]: In the corresponding Spanish text, Sahagún describes “*vnos viejos, que llamauan quaquacujltin: los quales trayan las caras teñjdas de negro, trasqujladas: saluo en la corona de la cabeça, que tenja los cabellos largos, al reues de los clerigos*.”\n\n\n[^13]: *tlapitza* means “to blow something”—a trumpet, flageolet, flute, or other wind instrument. We follow Sahagún’s corresponding Spanish where designating specific instruments. \n\n\n[^14]: The *Real Palacio MS* text reads: “*tlatlapitzalo auh yn ontlatlapitzaloc.*” \n\n\n[^15]: The *Real Palacio MS* reads *cohcouilotl chililitli*. Seler, in *Einige Kapitel*, p. 117. translates this passage thus: “*man bläst Muschelbörner und Tonpfeifen, auch solche in Gestalt von zwei Tauben.*” However, in *Gesammelte Abhandlungen*, Vol. II, p. 702, he states: “*Neben ihnen wurden thönerne Pfeifen*, chilitli *oder* cohcouilotl *genannt, viel gebraucht*.” \n\n\n[^16]: Corresponding Spanish text: “*todos lleueuan a cuestas, vnas taleguillas, atadas con vnos cordelejos de ichtli, con vnas borlas al cabo: y de otras colgauan, vnas tiras de papel pintadas, cosidas, con las mismas talegas, que llamauan yiequachtli: y en aquellas talegas lleuauã vna manera de harina, hecha a la manera de estiercol de ratones, que ellos llamauan yiaqualli, que era cõficionada con tinta, y con poluos de una yerua que ellos llaman yietl, que es como beleños de castilla.*”","html":"they noted on one a little dirt, or a cobweb, or a small piece of cotton perchance on his head, perchance on his cape, they detained him because of it; they marked him. Perchance he stumbled, he slipped, or he struck something. All [such] were detained.
\nFor four days this was done, and four nights, that there was living with prudence.
\nAnd when this was done, then the old priests1 took away [the offerings]. They took away for themselves what they required; they ate them. For four days they took for themselves the things which had been offerings.
\nAnd when midnight had not yet arrived, then shell trumpets were blown.2 And when they were blown,3 then there was the unclothing of each one and the cutting of maguey spines and the piercing of the ears. Thereupon were the spines stained with blood, and there was the smearing [of the priests] with blood. And when this was done, then there was the arising [of all].
\nThere was going; there was bathing; there was going blowing musical instruments; they went blowing shell trumpets. Whistles were blown.4
\nAnd all the offering priests each carried their tobacco bags on their backs, and had their cord necklets, each one his cord necklet from which went hanging their little tobacco bags, each of which went filled with dyed, powdered tobacco.5 And the fire priest went leading them. With him went his incense ladle; and his maguey thorns went with him. And, with them, he grasped his incense bag.
\nAnd leading them went a man, an old priest. He went bearing on his shoulders the mist rattle board, also called the sorcerer’s staff. It was wide, very wide, excessively wide; and it was long, very long. And it rattled;
\nIn the corresponding Spanish text, Sahagún describes “vnos viejos, que llamauan quaquacujltin: los quales trayan las caras teñjdas de negro, trasqujladas: saluo en la corona de la cabeça, que tenja los cabellos largos, al reues de los clerigos.”↩
tlapitza means “to blow something”—a trumpet, flageolet, flute, or other wind instrument. We follow Sahagún’s corresponding Spanish where designating specific instruments.↩
The Real Palacio MS text reads: “tlatlapitzalo auh yn ontlatlapitzaloc.”↩
The Real Palacio MS reads cohcouilotl chililitli. Seler, in Einige Kapitel, p. 117. translates this passage thus: “man bläst Muschelbörner und Tonpfeifen, auch solche in Gestalt von zwei Tauben.” However, in Gesammelte Abhandlungen, Vol. II, p. 702, he states: “Neben ihnen wurden thönerne Pfeifen, chilitli oder cohcouilotl genannt, viel gebraucht.”↩
Corresponding Spanish text: “todos lleueuan a cuestas, vnas taleguillas, atadas con vnos cordelejos de ichtli, con vnas borlas al cabo: y de otras colgauan, vnas tiras de papel pintadas, cosidas, con las mismas talegas, que llamauan yiequachtli: y en aquellas talegas lleuauã vna manera de harina, hecha a la manera de estiercol de ratones, que ellos llamauan yiaqualli, que era cõficionada con tinta, y con poluos de una yerua que ellos llaman yietl, que es como beleños de castilla.”↩