que el día antes habían cortado y traído para aquel efecto, con pedazos del mismo maguey. Y en cortando las puntas del maguey, luego con una navajita de piedra se cortaban las orejas, y con la sangre que dellas salía ensangrentaban las puntas de maguey que tenían cortadas, y también se ensangrentaban los rostros. Cada uno ensangrentaba tantas puntas de maguey a cuantas alcanzaba su devoción: unos cinco, otros más, otros menos.
\nHecho esto, luego todos los sátrapas y ministros de los ídolos iban a bañarse, por mucho frío que hiciese. Yendo, iban tañendo caracoles marinos y unos chiflos hechos de barro cocido. Todos llevaban a cuestas unas taleguillas atadas con unos cordelejos de ichtli, con unas borlas al cabo, y de otras colgaban unas tiras de papel pintadas, cosidas con las mismas talegas, que llamaban yiecuachtli, y en aquellas talegas llevaban una manera de harina, hecha a la manera de estiércol de ratones, que ellos llamaban yiacualli, que era conficionada con tinta y con polvos de una yerba que ellos llaman yietl, que es como beleños de Castilla.
\nIba delante de todos éstos un sátrapa con su incensario lleno de brasas y con su talega de copal. Todos ellos llevaban una penca de maguey corta, en que iban hincadas las espinas que cada uno había de gastar. Delante de todos éstos iba uno de aquellos que llamaban cuacuacuiltin, y llevaba en el hombro una tabla tan larga como dos brazas, tan ancha como un palmo o poco más. Iban dentro desta tabla unas sonajas, y el que la llevaba iba sonando con ellas. Llamaban a esta tabla ayochicahuaztli o nahualcuáhuitl. Todos los sátrapas iban en esta procesión. Solos cuatro dexaban en el calmécac, que era su monesterio, los cuales guardaban entre tanto que ellos iban a cumplir sus devociones. Estos cuatro se ocupaban en cantar y
\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":"75d25cb9-2e0a-4bb6-b716-b2fc1f9d9094","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":"that they had cut and brought [to the temple] the previous day for that purpose, along with some pieces of that same maguey plant. And as soon as they cut the maguey spikes, they would promptly cut their ears with a little stone knife and use the blood dripping from them to smear the maguey spikes that they had cut down with it; and they would also smear blood on their faces. Each one would bloody as many maguey spikes as their devotion would allow them to: some would bloody five of them, some more than that, some less than that. \n\nAfter doing this, all the satraps and ministers of the idols would immediately go swimming, regardless of how cold it might be. As they went, they would keep blowing sea conch shells and some whistles made of baked clay. They would all carry on their backs some small bags that were tied with some small cords made of _ichtli_, which had some tassels at their ends, and from other [bags] they would hang some painted strips of paper that were sewn into the bags themselves, which they called _iyecuachtli_. And in those bags they would carry a type of flour that they called _iyacualli_, which was made to look like mice excrement; and this was prepared with [a mixture of] ink and the powder from a plant that they call _yetl_, which is like henbane from Castile.\n\nA satrap would go ahead of everyone carrying both his incense burner filled with embers and his bag of copal. They would all carry a short maguey leaf that had the thorns that each one was about to use stuck into it. One of those whom they called _cuacuacuiltin_ would walk in front of all of these [priests], and he would carry on his shoulder a wooden plank about four fathoms long and a hand span—or a little more—wide. There were some rattles inside this plank, and the one who carried it would keep making them sound. They called this plank _ayochicahuaztli_ or _nahualcuahuitl_. All the satraps would walk in this procession. They would leave only four [of them behind] at the _calmecac_, which was their monastery, and they would guard it while the rest went out to fulfill their obligations. These four had the charge of singing,","html":"that they had cut and brought [to the temple] the previous day for that purpose, along with some pieces of that same maguey plant. And as soon as they cut the maguey spikes, they would promptly cut their ears with a little stone knife and use the blood dripping from them to smear the maguey spikes that they had cut down with it; and they would also smear blood on their faces. Each one would bloody as many maguey spikes as their devotion would allow them to: some would bloody five of them, some more than that, some less than that.
\nAfter doing this, all the satraps and ministers of the idols would immediately go swimming, regardless of how cold it might be. As they went, they would keep blowing sea conch shells and some whistles made of baked clay. They would all carry on their backs some small bags that were tied with some small cords made of ichtli, which had some tassels at their ends, and from other [bags] they would hang some painted strips of paper that were sewn into the bags themselves, which they called iyecuachtli. And in those bags they would carry a type of flour that they called iyacualli, which was made to look like mice excrement; and this was prepared with [a mixture of] ink and the powder from a plant that they call yetl, which is like henbane from Castile.
\nA satrap would go ahead of everyone carrying both his incense burner filled with embers and his bag of copal. They would all carry a short maguey leaf that had the thorns that each one was about to use stuck into it. One of those whom they called cuacuacuiltin would walk in front of all of these [priests], and he would carry on his shoulder a wooden plank about four fathoms long and a hand span—or a little more—wide. There were some rattles inside this plank, and the one who carried it would keep making them sound. They called this plank ayochicahuaztli or nahualcuahuitl. All the satraps would walk in this procession. They would leave only four [of them behind] at the calmecac, which was their monastery, and they would guard it while the rest went out to fulfill their obligations. These four had the charge of singing,
\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":"14162b79-1700-496b-8140-fe5b57f46118","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":"[qujcacalatz]tiuh \n\naocac ce onmocaoã calmecac, cemjchictiuh, cactimoquetza, cactiuetzi in calmecac. \nAuh çan naujntin in vmpa onmocaoa cujcanjme, cujcatoque, teponaçotoque, aiochiuhtoque, aiacachotoque; qujpitztoque in qujqujztli, qujqujçotoque. \n\nAuh yn oacito atenco, yn jnnealtiaia tlamacazque: nauhcampa in manca yn aiauhcalli, njman ie ic neteteco, netlalilo, tlatzitzilca, tlaviujioca, tlacuecuechca, netlantzitzilitzalo:\n\nin ie iuhquj njman ic tlatoa, in veue itoca chalchiuhquaqujlli: qujtoa. \nCoatl yçomocaiã, amoiotl ycaoacaian, atapalcatl ynechiccanaoan, aztapilcuecuetlacaian: \n\nyn oconjto y, njman ie ic onnetepeoalon atla, tlachachaquatztinemj, yn atlan, tlamaujtectinemj, tlacxiujtectinemj, atlacxiuitectinemj, tzatzitinemj, ycaoacatinemj, qujntlaiehecalhuja yn ixqujchtin totome: \n\ncequj canauhtlatoa, tlacacauja, ceq͗ntin qujntlaiehecalhuja, in pihpitzti, pipitztlatoa: cequjntin qujntlaiehecalhuja, yn acacalome, acacalotlatoa: cequjntin aztatlatoa, cequjntin axoquentlatoa, cequjn tocujlcoiotlatoa: \nyn vncan maltiaia yn, tlanepantla manca in cuenmantli: naujlhujtl yn juh mochioaia yn: auh yn ie iuh[quj]","html":"[qujcacalatz]tiuh
\naocac ce onmocaoã calmecac, cemjchictiuh, cactimoquetza, cactiuetzi in calmecac.\nAuh çan naujntin in vmpa onmocaoa cujcanjme, cujcatoque, teponaçotoque, aiochiuhtoque, aiacachotoque; qujpitztoque in qujqujztli, qujqujçotoque.
\nAuh yn oacito atenco, yn jnnealtiaia tlamacazque: nauhcampa in manca yn aiauhcalli, njman ie ic neteteco, netlalilo, tlatzitzilca, tlaviujioca, tlacuecuechca, netlantzitzilitzalo:
\nin ie iuhquj njman ic tlatoa, in veue itoca chalchiuhquaqujlli: qujtoa.\nCoatl yçomocaiã, amoiotl ycaoacaian, atapalcatl ynechiccanaoan, aztapilcuecuetlacaian:
\nyn oconjto y, njman ie ic onnetepeoalon atla, tlachachaquatztinemj, yn atlan, tlamaujtectinemj, tlacxiujtectinemj, atlacxiuitectinemj, tzatzitinemj, ycaoacatinemj, qujntlaiehecalhuja yn ixqujchtin totome:
\ncequj canauhtlatoa, tlacacauja, ceq͗ntin qujntlaiehecalhuja, in pihpitzti, pipitztlatoa: cequjntin qujntlaiehecalhuja, yn acacalome, acacalotlatoa: cequjntin aztatlatoa, cequjntin axoquentlatoa, cequjn tocujlcoiotlatoa:\nyn vncan maltiaia yn, tlanepantla manca in cuenmantli: naujlhujtl yn juh mochioaia yn: auh yn ie iuh[quj]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"c342c54a-dba8-4e84-b782-955dca1a5eaf","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":"he went along rattling it. \n\nNot one remained in the *calmecac*. It went all cleaned out; it arose empty; the *calmecac* was empty. \n\nAnd only four singers were left there. They sat singing, they sat beating the horizontal drum, they sat rattling the turtle shell rattle, they sat rattling the gourd rattle, they sat blowing the shell trumpet; they sat sounding the shell trumpet. \n\nAnd when they went reaching the water’s edge, the offering priests’ bathing place, the mist houses were at the cardinal points. Thereupon there was stretching out of each one, there was their seating themselves, there was trembling, there was shivering, there was quaking with cold, there was the chattering of teeth. \n\nWhen this was done, then spoke the old man called the old precious stone priest; he said: \n\n“[Behold] the place where the serpents are wrathful, the place where the water gnats buzz, the place where the ruddy ducks take off, the place where the white reeds rustle.” \n\nWhen he had said this, thereupon there was plunging into the water, there was going churning the water, there was going beating it with their hands, there was going beating it with their feet, there was going beating the water with their feet; they went shouting, they went twittering; they mimicked all the birds. \n\nSome spoke like ducks; they hummed. Some mimicked gulls;[^17] they spoke like gulls. Some mimicked jabirus;[^18] they spoke like jabirus. Some spoke like white herons.[^19] Some spoke like little blue herons.[^20] Some spoke like brown cranes.[^21] \n\nWhere they bathed, in the midst of things were poles.[^22] For four days it was so done. And when \n\n\n\n\n[^17]: *pipitztli*: tentatively identified as *Larus franklini* in Dibble and Anderson, *Book XI*, p. 39. \n\n\n[^18]: *acacolotl: Jabiru mycteria* (Lichtenstein) in *ibid.,* p. 43.\n\n\n[^19]: The *aztatl* is identified as *Leucophoyx thula* (Molina), “snowy egret,” in *ibid.,* p. 28. However, we follow the prevailing usage and use the term “heron.” \n\n\n[^20]: *axoquen: Florida caerulea* (Linnaeus) in *ibid.,* p. 28.\n\n\n[^21]: *tocuilcoiotl: Grus canadensis (Linnaeus) in *ibid.,* p. 27.\n\n\n[^22]: “*varales hincados*” in Sahagún’s Spanish text.","html":"he went along rattling it.
\nNot one remained in the calmecac. It went all cleaned out; it arose empty; the calmecac was empty.
\nAnd only four singers were left there. They sat singing, they sat beating the horizontal drum, they sat rattling the turtle shell rattle, they sat rattling the gourd rattle, they sat blowing the shell trumpet; they sat sounding the shell trumpet.
\nAnd when they went reaching the water’s edge, the offering priests’ bathing place, the mist houses were at the cardinal points. Thereupon there was stretching out of each one, there was their seating themselves, there was trembling, there was shivering, there was quaking with cold, there was the chattering of teeth.
\nWhen this was done, then spoke the old man called the old precious stone priest; he said:
\n“[Behold] the place where the serpents are wrathful, the place where the water gnats buzz, the place where the ruddy ducks take off, the place where the white reeds rustle.”
\nWhen he had said this, thereupon there was plunging into the water, there was going churning the water, there was going beating it with their hands, there was going beating it with their feet, there was going beating the water with their feet; they went shouting, they went twittering; they mimicked all the birds.
\nSome spoke like ducks; they hummed. Some mimicked gulls;1 they spoke like gulls. Some mimicked jabirus;2 they spoke like jabirus. Some spoke like white herons.3 Some spoke like little blue herons.4 Some spoke like brown cranes.5
\nWhere they bathed, in the midst of things were poles.6 For four days it was so done. And when
\npipitztli: tentatively identified as Larus franklini in Dibble and Anderson, Book XI, p. 39.↩
acacolotl: Jabiru mycteria (Lichtenstein) in ibid., p. 43.↩
The aztatl is identified as Leucophoyx thula (Molina), “snowy egret,” in ibid., p. 28. However, we follow the prevailing usage and use the term “heron.”↩
axoquen: Florida caerulea (Linnaeus) in ibid., p. 28.↩
tocuilcoiotl: Grus canadensis (Linnaeus) in *ibid., p. 27.↩
“varales hincados” in Sahagún’s Spanish text.↩