[papaga]yo aspadas o cruzadas.
\nDespués de esto, poníanle a cuestas una flor de papel grande, uncida [sic], redonda a la manera de rodela, y después le ataban al colodrillo unas flores de papel, también froncidas, que sobraban a ambas partes de la cabeza a manera de orejas de papel, como medios círculos. Teñíale la delantera de la cabeza con color azul, y sobre la color echaban marcaxita. Llevaba este sátrapa colgando de la mano derecha una talega o zurrón hecha de cuero de tigre, bordado con unos caracolitos blancos, a manera de campanitas, que iban sonando los unos con los otros. A la una esquina del zurrón iba colgando la cola del tigre, y a la otra los dos pies, y a la otra las dos manos. En este zurrón llevaba encienso para ofrecer; este encienso era una yerba que se llama yiauhtli, seca y molida.
\nDelante deste sátrapa iba un ministro que llaman cuacuilli, y llevaba sobre el hombro una tabla de anchura de un palmo, y de largura de dos brazas. A trechos iban unas sonajas en esta tabla, unos pedazuelos de madero rollizos y atados a la mesma tabla, y dentro de ella, que iban sonando los unos con los otros. Esta tabla se llamaba ayauhchicahuaztli. Otros ministros iban delante deste sátrapa. Llevaban en brazos unas imágines de dioses, hechas de aquella goma que salta y es negra, y la llaman ulli. Llamaban estas imágines ulteteo, que quiere decir "dioses de ulli". Otros ministros llevaban en brazos unos pedazos de copal hechos a manera de panes de azúcar, en forma piramidal. Cada uno destos pedazos de copal llevaba en la parte aguda una pluma rica que se llama quetzal, puesta a
\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":"02c7d708-3f02-422f-8b5c-44f1269549ac","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":"After this, they would place a large paper flower, pleated and round like a shield, on the [satrap’s] back. And then they would tie to the nape of his neck some paper flowers, also pleated, which would stick out from both sides of his head, like paper ears, rather like semicircles. They would dye the front part of his head a blue color and apply marcasite over it. This satrap would carry—hanging from his right hand—a bag or purse made of tiger skin that was embroidered with some little white seashells, like little bells, that would keep clanging against each other. The tiger’s tail would be hanging from one corner of the bag, while its two hind paws would be hanging from the other [corner], and the two front paws from the other. [The satrap] would carry the incense for the offerings in this bag, and this incense was a previously dried and ground herb called _iyauhtli_. \n\nAhead of this satrap would walk a minister whom they call _cuacuilli_, who would carry over his shoulder a wooden plank that was one hand span wide and two fathoms wide. There were some rattles on this plank, with spaces in between, which were made from some small round pieces of wood that were tied from the inside to the plank itself and would be making sounds as they rattled against each other. This plank was called _ayauhchicahuaztli_. Other ministers would go ahead of this satrap. They would carry in their arms some images of gods that were made with that black, bouncy gum that they call _olli_. They called these images _olteteoh_, which means “gods of _olli_.” Other ministers would carry in their arms some pieces of copal shaped like sugared bread, in a pyramidal shape. Each one of these pieces of copal had in its pointy part a valuable feather called _quetzal_, set like","html":"After this, they would place a large paper flower, pleated and round like a shield, on the [satrap’s] back. And then they would tie to the nape of his neck some paper flowers, also pleated, which would stick out from both sides of his head, like paper ears, rather like semicircles. They would dye the front part of his head a blue color and apply marcasite over it. This satrap would carry—hanging from his right hand—a bag or purse made of tiger skin that was embroidered with some little white seashells, like little bells, that would keep clanging against each other. The tiger’s tail would be hanging from one corner of the bag, while its two hind paws would be hanging from the other [corner], and the two front paws from the other. [The satrap] would carry the incense for the offerings in this bag, and this incense was a previously dried and ground herb called iyauhtli.
\nAhead of this satrap would walk a minister whom they call cuacuilli, who would carry over his shoulder a wooden plank that was one hand span wide and two fathoms wide. There were some rattles on this plank, with spaces in between, which were made from some small round pieces of wood that were tied from the inside to the plank itself and would be making sounds as they rattled against each other. This plank was called ayauhchicahuaztli. Other ministers would go ahead of this satrap. They would carry in their arms some images of gods that were made with that black, bouncy gum that they call olli. They called these images olteteoh, which means “gods of olli.” Other ministers would carry in their arms some pieces of copal shaped like sugared bread, in a pyramidal shape. Each one of these pieces of copal had in its pointy part a valuable feather called quetzal, set like
\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":"a37ad557-207f-4658-9d56-343c4186cc6b","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":"[peoa]ia, çan ic tlatlalchipaoa, in necacaoalo, cactiuetzi, \nauh yn ooalquiz tonatiuh, njman ie ic muchichioa in tlenamacac, conmaquja yn ixicol, pani conmololoa aiatl, itoca aiauhquemjtl, anoço aoachquemjtl, tzitziuhio: njman conmomamaltia, in tlaquechpaniotl, yoan conmatiuh y cuexcochtlan amacuexpalli:\n\nyoan mixquatexoujaia, oc cepa ipan conapetzujaia, conapetzotiaia: \nyoan itlan cantiuh yiataztli cuechcho, tlacuechiotilli, no iuh mjtoa cuechiataztli, vncan tentiuh yiauhtli, yiauhtlatextli: \n\nyoan ce quacujlli conquechpanoa, aiauhchicaoaztli: \nauh in cequjntin tlamacazque, qujnanapaloa vlli, iuhqujn tlaca ic tlachichioalti, motocaiotia vlteteu: \ncequjntin qujnanapaloa copalli, çan mjmjlmjltic quaquauitztic, icpac y icatiuh quetzalli, ytoca quetzalmjiaoaiotl. \nAuh in ie iuhquj ȳ otlapitzaloc, njman ie ic onneotemalo, mec viloa. \n\nAuh in q̅xqujchtin, yn oaxioaque, oqujntetecpanque, qujntzitzitzqujtimanj, incuexcochteuh qujmaanjlitimanj, qujnquaquatemotzoltzitzqujtimanj, cequjntin","html":"[peoa]ia, çan ic tlatlalchipaoa, in necacaoalo, cactiuetzi,\nauh yn ooalquiz tonatiuh, njman ie ic muchichioa in tlenamacac, conmaquja yn ixicol, pani conmololoa aiatl, itoca aiauhquemjtl, anoço aoachquemjtl, tzitziuhio: njman conmomamaltia, in tlaquechpaniotl, yoan conmatiuh y cuexcochtlan amacuexpalli:
\nyoan mixquatexoujaia, oc cepa ipan conapetzujaia, conapetzotiaia:\nyoan itlan cantiuh yiataztli cuechcho, tlacuechiotilli, no iuh mjtoa cuechiataztli, vncan tentiuh yiauhtli, yiauhtlatextli:
\nyoan ce quacujlli conquechpanoa, aiauhchicaoaztli:\nauh in cequjntin tlamacazque, qujnanapaloa vlli, iuhqujn tlaca ic tlachichioalti, motocaiotia vlteteu:\ncequjntin qujnanapaloa copalli, çan mjmjlmjltic quaquauitztic, icpac y icatiuh quetzalli, ytoca quetzalmjiaoaiotl.\nAuh in ie iuhquj ȳ otlapitzaloc, njman ie ic onneotemalo, mec viloa.
\nAuh in q̅xqujchtin, yn oaxioaque, oqujntetecpanque, qujntzitzitzqujtimanj, incuexcochteuh qujmaanjlitimanj, qujnquaquatemotzoltzitzqujtimanj, cequjntin
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"c2d4fe25-995b-41e2-970e-6f22511d7901","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":"midnight. Only when it was dawn was there dispersing, was it quiet. \n\nAnd when the sun arose, then the fire priest adorned himself. He put on his sleeveless jacket;[^26] over it he placed his [thin, transparent] netted cape, called the mist cape or the dew cape, adorned with [crossed] motmot feathers. Then he carried on his back the round paper rosette,[^27] and he went placing a pleated paper neck ornament on the nape of his neck.[^28] \n\nAnd his forehead was painted blue; besides, he put iron pyrites on it; he sprinkled iron pyrites. \n\nAnd with him he went grasping a paper incense bag, with shells attached, covered with seashells,[^29] also known as a seashell incense bag. It went filled there with *yauhtli*, with ground up *yauhtli*.[^30] \n\nAnd an old priest bore upon his shoulders the mist rattle board. \n\nAnd a number of offering priests carried in their arms rubber molded like men, called rubber gods. \n\nSome bore in their arms [pieces of] incense, quite round, conical [in shape]. On their points went erect quetzal feathers, called quetzal feather tassels. \n\nAnd when this was done, when the trumpets were played, thereupon there was their placing in order on the road. Then there was departing.[^31] \n\nAnd as many as had been detained [for transgressions] they arranged, each one, in order; they grasped each one firmly; they took them each by the napes of their necks, they seized each one firmly by the head; some \n\n\n\n\n[^26]: “*vna manta delgada trasparente, que se llama aiauhquemjtl*” in the corresponding Spanish text. Elsewhere Sahagún mentions “*mantas delgadas que llaman ayatl*” (Sahagún, Garibay ed., Vol. IV, p. 49). \n\n\n[^27]: “*vna flor de papel grande vncida redonda, a manera de rodela*” in the corresponding Spanish text. Later, in the same chapter, he describes the *tlaquechpaniotl* as “*ornamento, que va sobre el pescuezo.” In *Gesammelte Abhandlungen*, Vol. II, pp. 850, 851, 885, Seler refers to it as “*die breite Nackenschleife*” and adds: “*am Nacken ist das* tlaquechpanyotl, *die Binde mit den breiten Schleifenenden aus gefälteltem Papier, angegeben die das Abzeichen der Berg-, Regen- und Wassergottheiten ist.*” \n\n\n[^28]: In *ibid.,* p. 487, “*eine aus Papier geshnittene Imitation des Schopfes, den man den Knaben, denen im Uebrigen das Haupthaar rasirt wurde, am Hinterkopf stehen liess. Wir werden dasselbe Merkmal unten noch bei den* Tepictoton, *den Berggöttern, angegeben finden.*” The corresponding Spanish text reads: “*al colodrillo, vnas flores de papel, tambien froncidas, que sobrauan a ambas partes de la cabeça, a manera de orejas de papel, como medios circulos,*” and later in the same chapter, “*era ornamento que se ponjan tras el colodrillo, como vna flor hecha de papel.*” \n\n\n[^29]: *tlacuechchotilli* in the *Real Palacio MS.* \n\n\n[^30]: Identified as *Tagetes lucida* in Dibble and Anderson, *Book XI,* p. 145.\n\n\n[^31]: Following *mec viloa,* the *Real Palacio MS* contains a few lines which are missing in the *Florentine Codex: auh tlanepãtla ycatiuh ytoca acacpalli, acatl, in tlachichiualli yuitl ycpac y ycatiuh ome, amatl ytech pilcatiuh, ytech çouhtiuh, ynic tlacuilolli acaxilqui, quinapalotivi, cenca quimauiztilitivi*—”and in the midst of them went what is called a reed seat, made of reeds, with two feathers [upright] upon it. Paper went hanging from it, spreading out from it, painted lengthwise with stripes. They went carrying it with much reverence.”","html":"midnight. Only when it was dawn was there dispersing, was it quiet.
\nAnd when the sun arose, then the fire priest adorned himself. He put on his sleeveless jacket;1 over it he placed his [thin, transparent] netted cape, called the mist cape or the dew cape, adorned with [crossed] motmot feathers. Then he carried on his back the round paper rosette,2 and he went placing a pleated paper neck ornament on the nape of his neck.3
\nAnd his forehead was painted blue; besides, he put iron pyrites on it; he sprinkled iron pyrites.
\nAnd with him he went grasping a paper incense bag, with shells attached, covered with seashells,4 also known as a seashell incense bag. It went filled there with yauhtli, with ground up yauhtli.5
\nAnd an old priest bore upon his shoulders the mist rattle board.
\nAnd a number of offering priests carried in their arms rubber molded like men, called rubber gods.
\nSome bore in their arms [pieces of] incense, quite round, conical [in shape]. On their points went erect quetzal feathers, called quetzal feather tassels.
\nAnd when this was done, when the trumpets were played, thereupon there was their placing in order on the road. Then there was departing.6
\nAnd as many as had been detained [for transgressions] they arranged, each one, in order; they grasped each one firmly; they took them each by the napes of their necks, they seized each one firmly by the head; some
\n“vna manta delgada trasparente, que se llama aiauhquemjtl” in the corresponding Spanish text. Elsewhere Sahagún mentions “mantas delgadas que llaman ayatl” (Sahagún, Garibay ed., Vol. IV, p. 49).↩
“vna flor de papel grande vncida redonda, a manera de rodela” in the corresponding Spanish text. Later, in the same chapter, he describes the tlaquechpaniotl as “ornamento, que va sobre el pescuezo.” In *Gesammelte Abhandlungen, Vol. II, pp. 850, 851, 885, Seler refers to it as “die breite Nackenschleife” and adds: “am Nacken ist das tlaquechpanyotl, die Binde mit den breiten Schleifenenden aus gefälteltem Papier, angegeben die das Abzeichen der Berg-, Regen- und Wassergottheiten ist.”↩
In ibid., p. 487, “eine aus Papier geshnittene Imitation des Schopfes, den man den Knaben, denen im Uebrigen das Haupthaar rasirt wurde, am Hinterkopf stehen liess. Wir werden dasselbe Merkmal unten noch bei den Tepictoton, den Berggöttern, angegeben finden.” The corresponding Spanish text reads: “al colodrillo, vnas flores de papel, tambien froncidas, que sobrauan a ambas partes de la cabeça, a manera de orejas de papel, como medios circulos,” and later in the same chapter, “era ornamento que se ponjan tras el colodrillo, como vna flor hecha de papel.”↩
tlacuechchotilli in the Real Palacio MS.↩
Identified as Tagetes lucida in Dibble and Anderson, Book XI, p. 145.↩
Following mec viloa, the Real Palacio MS contains a few lines which are missing in the Florentine Codex: auh tlanepãtla ycatiuh ytoca acacpalli, acatl, in tlachichiualli yuitl ycpac y ycatiuh ome, amatl ytech pilcatiuh, ytech çouhtiuh, ynic tlacuilolli acaxilqui, quinapalotivi, cenca quimauiztilitivi—”and in the midst of them went what is called a reed seat, made of reeds, with two feathers [upright] upon it. Paper went hanging from it, spreading out from it, painted lengthwise with stripes. They went carrying it with much reverence.”↩