tañer en un atabal y menear unas sonajas, estando sentados, y esto era un servicio que hacían a sus dioses, y aún agora lo usan algunos.
\nLlegados los sátrapas al agua donde se habían de bañar, estaban cuatro casas cerca de aquel agua, a las cuales llamaban ayauhcalli, que quiere decir "casa de niebla". Estaban estas casas ordenadas hacia las cuatro partes del mundo: una hacia oriente, otra hacia septentrión, otra hacia al occidente, otra hacia el mediodía.
\nEl primero día se metían todos en una de éstas, y el segundo en la otra, y el tercero en la tercera, y el cuarto en la cuarta, y como iban desnudos, iban temblando y otros batiendo los dientes de frío. Estando así, comenzaban de hablar uno de los sátrapas, que se llamaba chalchiuhcuacuilli, y decía: "Cóatl izomocayan; amóyotl icahuacayan, atapálcatl inechiccanahuayan, aztapilcuecuetlacayan", que quiere decir: "Éste es lugar de culebras, lugar de mosquitos, y lugar de patos, y lugar de juncias."
\nEn acabando de decir esto el sátrapa, todos los otros se arronjaban en el agua. Comenzaban luego a chapetear en el agua con los pies y con las manos, haciendo grande estruendo. Comenzaban a vocear y a gritar, y a contrahacer las aves del agua: unos a las ánades, otros a unas aves zancudas del agua que llaman pipitzti, otros a los cuervos marinos, otros a las garzotas blancas, otros a las garzas.
\nAquellas palabras que decía el sátrapa parece que eran invocación del Demonio, para hablar aquellos lenguajes de aves. En el agua donde éstos se bañaban estaban unos varales hincados. Cuatro días arreo hacían desta manera.
\nEn acabándose de bañar, salíanse del agua y tomaban sus alhajas que habían traído, y volvían a su monesterio, desnudos y tañendo con sus pitos y caracoles. Y llegando a su monesterio echábanse todos sobre aquellos petates de juncias verdes, y cubríanse con
\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":"b0470e4d-3761-455d-8b15-4f5a6d49b9c2","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":"playing a drum, and shaking some rattles, all while seated. And this was a service that they would perform for their gods, and some [people] still practice it even now.\n\nWhen the satraps arrived at the water where they were to bathe, there would be four houses near that water that they called _ayauhcalli_, which means “house of mist.” These houses were oriented toward the four corners of the world: one to the east, another to the north, another to the west, and another to the south. \n\nOn the first day, they would all go into one of these [houses]; on the second day, into another one; on the third day, into the third one; and on the fourth day, into the fourth one. And since they were going around naked, they would keep trembling, and some of them would be chattering their teeth because of the cold. While they were like this, one of the satraps, called _chalchiuhcuacuilli_, would begin to speak, saying, “Coatl izomocayan; amoyotl icahuacayan, atapalcatl inechiccanahuayan aztapilcuecuetlacayan,” which means, “This is the place of snakes, the place of mosquitoes, the place of ducks, and the place of reeds.”\n\nAnd as soon as the satrap finished saying this, all the others would dive into the water. They would then begin splashing the water with their feet and with their hands, making a great racket. They would start screaming and shouting, and imitating the waterfowl: some [would imitate the] ducks; others, some long-legged waterfowl that they call _pipitzti_; others, the sea ravens; others, the big white storks; others, the herons.\n\nThose words pronounced by the satrap seem to have been an invocation to the demon so that they could speak those bird languages. There were some posts staked in the water where these [priests] were bathing. They would keep acting like this for four days straight. When they were finished swimming, they would get out of the water, collect their precious belongings[^100] that they had brought, and return to their monastery naked and playing their whistles and their conch shells. And upon arriving at their monastery, they would all lie down on those _petates_ made of green reeds and cover themselves with \n\n\n[^100]: “Precious belongings”: _alhajas_, a word that can also have the meaning “jewels.”","html":"playing a drum, and shaking some rattles, all while seated. And this was a service that they would perform for their gods, and some [people] still practice it even now.
\nWhen the satraps arrived at the water where they were to bathe, there would be four houses near that water that they called ayauhcalli, which means “house of mist.” These houses were oriented toward the four corners of the world: one to the east, another to the north, another to the west, and another to the south.
\nOn the first day, they would all go into one of these [houses]; on the second day, into another one; on the third day, into the third one; and on the fourth day, into the fourth one. And since they were going around naked, they would keep trembling, and some of them would be chattering their teeth because of the cold. While they were like this, one of the satraps, called chalchiuhcuacuilli, would begin to speak, saying, “Coatl izomocayan; amoyotl icahuacayan, atapalcatl inechiccanahuayan aztapilcuecuetlacayan,” which means, “This is the place of snakes, the place of mosquitoes, the place of ducks, and the place of reeds.”
\nAnd as soon as the satrap finished saying this, all the others would dive into the water. They would then begin splashing the water with their feet and with their hands, making a great racket. They would start screaming and shouting, and imitating the waterfowl: some [would imitate the] ducks; others, some long-legged waterfowl that they call pipitzti; others, the sea ravens; others, the big white storks; others, the herons.
\nThose words pronounced by the satrap seem to have been an invocation to the demon so that they could speak those bird languages. There were some posts staked in the water where these [priests] were bathing. They would keep acting like this for four days straight. When they were finished swimming, they would get out of the water, collect their precious belongings1 that they had brought, and return to their monastery naked and playing their whistles and their conch shells. And upon arriving at their monastery, they would all lie down on those petates made of green reeds and cover themselves with
\n“Precious belongings”: alhajas, a word that can also have the meaning “jewels.”↩
[iuh]quj mec oalquixoa yn atlan, nechichioalo, njman ie oalnecuepalo, ycuitlaujc oalujloa, çan ie no iuj in Vitze, tlapitztiujtze, pepetlauhtiujtze, tlapetlauj.
\nAuh yn onacico, yn onmocacaltemaco, njman ie ic moteteca, moçoçoa yn aztapilpetlatl, yn noujan calmecac:
\nnjman ie ic netlatlalpililo, nequequentilo, mec neteteco, yn aztapilpetlapan, cecec mjcoatoc, cececextoque, yitztitoque, mococototztlalia, motatapaiollalia: cequjntin çan iitztoque, cequjntin cocochi, cequjntin çan cochcanaoatoque, cequjntin temiquj, cequjntin cochtlatoa, cequjntin cochitleoa, tlaquaqualaca, tlacotaliuj, tlaqujqujnaca, tlatetena, tlanecujliuj in cochioa:
\nqujn cennepantla tonatiuh in neeheoalo. Auh in oneeheoaloc, mec muchichioa in tlenamacac, ynic tlenamacaz tlatotoniz, noujian qujça in jzqujcan teteupan, qujiacantinemj in quaquacujlti.
\nAuh yn õtlenamacato noujian: njman ie ic tlaqualo tlatlaqualo, neiaiaoalolo, neoolololo: ceceiaca qujmonmaca yn intlaqual, yn quenamj molli qujmonmaca, navilhujxti in çan ice qujpalozque.
\nAuh intla aca qujpatilizque ymol, ic caci, ic cona[ci]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"e68ee0a7-ba27-4360-966e-bb3e0faf9a41","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":"this was done, then there was emerging from the water, there was ornamenting. Then there was returning; they went back. In just the same manner they went; they each went naked; they were naked. \n\nAnd when they had reached [home], when they had each disposed themselves in the houses, thereupon were thrown down, were spread out the white and green mats everywhere in the *calmecac*.\n\nThereupon there was the wrapping up of each, there was the covering up of each. Then there was the stretching out of each upon the white and green mats. They were cold. There was lying as if dead. They lay cold. They lay sleepless. They sat hunched. They sat crouched. Some just lay sleepless, some slept continuously, some slept lightly, some dreamed, some talked in their sleep, some started up in their sleep. There was thundering, there was snoring, there was groaning, there was whimpering, there was [lying] twisted in sleep. \n\nLater, at full noon, there was arising. And when there had been arising, then the fire priest arrayed himself in order to offer incense, to burn it. He went everywhere, to all the temples; the old priests went ahead of him. \n\nAnd when he had gone everywhere offering incense. thereupon food was eaten; there was eating. There was gathering around; there was grouping around. Severally they gave them their food, all kinds of sauce. For four days they only tasted it. \n\nAnd if someone were to exchange his sauce with someone, they detained him because of it,","html":"this was done, then there was emerging from the water, there was ornamenting. Then there was returning; they went back. In just the same manner they went; they each went naked; they were naked.
\nAnd when they had reached [home], when they had each disposed themselves in the houses, thereupon were thrown down, were spread out the white and green mats everywhere in the calmecac.
\nThereupon there was the wrapping up of each, there was the covering up of each. Then there was the stretching out of each upon the white and green mats. They were cold. There was lying as if dead. They lay cold. They lay sleepless. They sat hunched. They sat crouched. Some just lay sleepless, some slept continuously, some slept lightly, some dreamed, some talked in their sleep, some started up in their sleep. There was thundering, there was snoring, there was groaning, there was whimpering, there was [lying] twisted in sleep.
\nLater, at full noon, there was arising. And when there had been arising, then the fire priest arrayed himself in order to offer incense, to burn it. He went everywhere, to all the temples; the old priests went ahead of him.
\nAnd when he had gone everywhere offering incense. thereupon food was eaten; there was eating. There was gathering around; there was grouping around. Severally they gave them their food, all kinds of sauce. For four days they only tasted it.
\nAnd if someone were to exchange his sauce with someone, they detained him because of it,
\n","citation_key":"citation_anderson_nahuatl_eng_translation","citation":{"en":["Nahuatl-to-English by Anderson & Dibble 1953–1982"],"es":["Náhuatl-al-inglés por Anderson & Dibble 1953–1982"]}}]},"folio":"40v"}