sartales de palo, los cuales se vendían también en el tiánquez.
\nAcabados los cuatro días del ayuno, luego se adornaban los sátrapas con aquellos atavíos, y también todos los ministros. El día de la fiesta, luego de mañana, se ponían en la cabeza color azul. Poníanse en la cara y en los rostros miel mezclada con tinta. Todos llevaban colgados y sus zurrones con encienso, y bordados con caracolillos blancos. Los zurrones de los sátrapas mayores eran de cuero de tigre, y los de los otros menores eran de papel pintado a manera de tigre. Algunos destos zurroncillos los figuraban a manera de ave que se llama atzitzicuílotl, y otros a manera de patos. Todos llevaban sus enciensos los dichos zurrones.
\nDespués de todos ataviados, luego comenzaban su fiesta. Iban en procesión al cu. Iba delante de todos el sátrapa del Tláloc. Éste llevaba en la cabeza una corona hecha a manera de escriño, justa a la cabeza y ancha arriba, y del medio della salía muchos plumajes. Llevaba la cara untada con ulli derretido, que es negro como tinta. Llevaba una xaqueta de tela que se llama áyatl. Llevaba una carantoña fea con grande nariz. Llevaba una cabellera larga hasta la cinta. Esta cabellera estaba enjerida con la carátula. Siguíanle todos los otros ministros y sátrapas. Iban hablando como quien reza, hasta llegar al cu de Tláloc. En llegando, el sátrapa de aquel dios parábase, y luego tendían esteras de juncos, y también hojas de tunas, enpolvorizadas con encienso. Luego sobre las esteras ponían cuatro chalchihuites redondos, a manera de bolillas, y luego daban al sátrapa un garabatillo teñido con azul. Con este gara[bato]
\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":"03f138a2-fbf9-4d8a-8f60-feb7f1a91a14","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":"strings of wooden beads, which were also sold at the _tianquiz_.\n\nWhen the four-day fast was over, the satraps would then adorn themselves with those ornaments, and the ministers would do the same. First thing in the morning on the day of the festival, they would dye their heads a blue color. They would smear honey mixed with ink on their faces and cheeks. All of them would carry their pouches with incense hanging [from their arms], and these were embroidered with little white seashells. The pouches of the senior satraps would be made of tiger skin, while those worn by the minor [satraps] would be made of a paper painted with a tiger-like design. They would shape some of these small pouches like a bird called _atzitzicuilotl_, while [they would shape] others like ducks. All of them would carry their incense in these pouches. \n\nOnce all of them were attired, they would promptly begin their festival. They would march in procession to the _cu_. The satrap of Tlaloc would march ahead of all the others. This one would wear on his head a crown made like a reed basket, tightly fitted around his head and wider at the top, which had many feather tufts coming out of the middle. He would have his face smeared with melted _olli_, which is as black as ink. He would wear a cloth jacket called _ayatl_. He would wear an ugly mask that had a big nose. He would wear a long wig that would reach down to his waist; this wig was fastened to the mask. All the other ministers and satraps would follow behind him. They would go along murmuring as if they were praying, until they reached the _cu_ of Tlaloc. Once they arrived, the satrap of that god would stop, and then they would spread out reed mats, as well as nopal cactus leaves[^104] that had been sprinkled with incense. Then they would place on the mats four round _chalchihuites_[^105] that were like little balls, and then they would give the satrap a small hook dyed blue. He would \n\n\n[^104]: “Nopal cactus leaves”: _hojas de tunas_; literally, “leaves of the prickly pear.”\n\n[^105]: _chalchihuites_: plural Hispanicized form of the Nahuatl noun _chalchihuitl_ (jade bead).","html":"strings of wooden beads, which were also sold at the tianquiz.
\nWhen the four-day fast was over, the satraps would then adorn themselves with those ornaments, and the ministers would do the same. First thing in the morning on the day of the festival, they would dye their heads a blue color. They would smear honey mixed with ink on their faces and cheeks. All of them would carry their pouches with incense hanging [from their arms], and these were embroidered with little white seashells. The pouches of the senior satraps would be made of tiger skin, while those worn by the minor [satraps] would be made of a paper painted with a tiger-like design. They would shape some of these small pouches like a bird called atzitzicuilotl, while [they would shape] others like ducks. All of them would carry their incense in these pouches.
\nOnce all of them were attired, they would promptly begin their festival. They would march in procession to the cu. The satrap of Tlaloc would march ahead of all the others. This one would wear on his head a crown made like a reed basket, tightly fitted around his head and wider at the top, which had many feather tufts coming out of the middle. He would have his face smeared with melted olli, which is as black as ink. He would wear a cloth jacket called ayatl. He would wear an ugly mask that had a big nose. He would wear a long wig that would reach down to his waist; this wig was fastened to the mask. All the other ministers and satraps would follow behind him. They would go along murmuring as if they were praying, until they reached the cu of Tlaloc. Once they arrived, the satrap of that god would stop, and then they would spread out reed mats, as well as nopal cactus leaves1 that had been sprinkled with incense. Then they would place on the mats four round chalchihuites2 that were like little balls, and then they would give the satrap a small hook dyed blue. He would
\n[netlacaça]oalo, njman ioatzinco in peoa in techichioalo:
\nnjman mochichioa in tletlenamacaque, yoan yn ixqujch tlamacazquj, ioatzīco yn onneaqujlo, in tlaquechpaniotl: yoan contlaliaia ymjcpac, amacuexpalli, neamacuexpaltilo, yoan neixquatexoujlo, mjxquatexoujaia, yoan michioaia, moujxtoichioaia: yoan intlan caana yn iataztli: tetlan tlaano in tletlenamacaque, ynooceloyiataz cuecuechcho, nauhcampa in pipilcac, cuechtli, yn itech yiataztli.
\nAuh in tlamacazque ymjataz, çan amatl in tlachichioalli: tlaoceloicujlolli, oceloicujliuhquj, in cequjntin atzitzicujlotl ipan mixeoaia: in cequintin canauhtli, ipan mjxeoaia, yn jmiataz, tetentiuh, yn jiauhtextli.
\nAuh in ie iuhquj, mec tenanamjco, ilhujtlalo: teiacana in tlalocan tlenamacac, quetzalaztatzontli, yn onactiuh: yoan mjsolhuj yaiauhxicol, iqujiauhxaiac, anoço itlalocaxaiac in conmaquja, ycuitlacaxiuhian vetzi yn ipapa ycampa icaoacatiuj yn jxquichtin tlamacazque, ynic vih yn iteupan tlaloc:
\nyn onacique njman ie ic onmoquetza, in tlalocan tlenamac, concha[iaoa]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"23e30ec1-a407-4c51-b853-d58e020f72c4","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":"there was fasting during the day, then at dawn began the arraying [of the priests]. \n\nThen were bedight the various fire priests and all the offering priests. At dawn there was the putting on of the round paper rosettes. And they put on their heads the pleated paper neck ornaments. There was the application of the pleated paper neck ornaments; there was painting blue of the foreheads. Their foreheads were painted blue, and they were painted, they were painted after the manner of Uixtociuatl.[^34] And with them they each grasped the incense bag; they were with them; they were grasped, each one. The various fire priests had their ocelot skin incense bags with small, white seashells. In four places shells hung from the incense bags. \n\nAnd the incense bags of the offering priests were made only of paper painted like ocelot skin, painted to look like ocelot skin. Some [incense bags] represented the northern phalarope;[^35] some represented the duck. Their incense bags each went filled with powdered *yauhtli*. \n\nAnd when this was done, then there was coming together; the feast day was celebrated. The fire priest of the Temple of Tlaloc led the others. He went putting on his quetzal and heron feather crown, and his face was coated with liquid rubber. He put on his mist jacket, his rain mask or his Tlaloc mask. His long, tangled hair fell to his loins. Behind him came chanting all the offering priests. Thus they went to the Temple of Tlaloc.\n\nWhen they reached there, thereupon the fire priest of the Temple of Tlaloc stopped. \n\n\n\n\n[^34]: Seler, in *Einige Kapitel*, p. 125, has “*man… bemalt das Gesicht in der Art des bewegten Wassers.*” \n\n\n[^35]: *atzitzicujlotl*: identified as northern phalarope, *Lobipes lobatus*, or sanderling, *Crocethia alba* (Pallas), in Dibble and Anderson, *Book XI*, p. 28.","html":"there was fasting during the day, then at dawn began the arraying [of the priests].
\nThen were bedight the various fire priests and all the offering priests. At dawn there was the putting on of the round paper rosettes. And they put on their heads the pleated paper neck ornaments. There was the application of the pleated paper neck ornaments; there was painting blue of the foreheads. Their foreheads were painted blue, and they were painted, they were painted after the manner of Uixtociuatl.1 And with them they each grasped the incense bag; they were with them; they were grasped, each one. The various fire priests had their ocelot skin incense bags with small, white seashells. In four places shells hung from the incense bags.
\nAnd the incense bags of the offering priests were made only of paper painted like ocelot skin, painted to look like ocelot skin. Some [incense bags] represented the northern phalarope;2 some represented the duck. Their incense bags each went filled with powdered yauhtli.
\nAnd when this was done, then there was coming together; the feast day was celebrated. The fire priest of the Temple of Tlaloc led the others. He went putting on his quetzal and heron feather crown, and his face was coated with liquid rubber. He put on his mist jacket, his rain mask or his Tlaloc mask. His long, tangled hair fell to his loins. Behind him came chanting all the offering priests. Thus they went to the Temple of Tlaloc.
\nWhen they reached there, thereupon the fire priest of the Temple of Tlaloc stopped.
\n