la matasen cantaban y danzaban las mujeres, velando toda la noche delante del cu de la diosa Xilonen. Y esta que había de morir traíanla en el medio. El cantar que decían era a honra de la diosa Xilonen.
\nVenida la mañana, comenzaban a bailar todos los hombres de cuenta. Llevaban todos en las manos unas cañas de maíz, como arrimándose a ellas. A estas cañas de maíz llamaban totopánitl. También bailaban las mujeres, juntamente con la que había de morir, y traían enplumadas las piernas y en los brazos con pluma colorada. La cara llevaban teñida con color amarillo desde la barba hasta la nariz, y todas las quixadas y la frente con color colorado. Llevaban todas guirnaldas de flores amarillas, que se llaman cempoalxúchitl, y sartales de lo mismo las que iban delante guiando, las cuales se llamaban cihuatlamacazque, que eran las que servían en los cúes, que también vivían en sus monesterios.
\nLos hombres que iban danzando no iban entre las mujeres, porque las mujeres iban todas juntas, rodeadas de Xilonen, que era la que había de morir. Iban cantando y bai[lando]
\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":"d9f33a2b-75dd-4f39-b462-c2b92b548313","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":"before they killed her, keeping vigil all night long in front of the _cu_ of the goddess Xilonen. And they would keep this woman, who was to die, in the middle of them. The song that they would sing was in honor of the goddess Xilonen. \n\nWhen morning came, all the important men would begin to dance. They would all carry some maize stalks in their hands, as if leaning on them. They called these maize stalks _totopanitl_. The women would also dance, together with the one appointed to die, and they would have their legs and arms covered with red feathers. They would dye their faces from the chin to the nose with a yellow color, and their jaws and foreheads would all be colored red. They would all wear garlands of yellow flowers called _cempohualxochitl_, and the women who went ahead leading [the dance]—whom they called _cihuatlamacazqueh_—would wear necklaces made with those same [flowers]; these were the ones who served in the _cúes_ and also lived in their own monasteries.\n\nThe men who were dancing would not go among the women, because the women would go all together, surrounding Xilonen, who was the one assigned to die. [The men] would go along singing and dancing.","html":"before they killed her, keeping vigil all night long in front of the cu of the goddess Xilonen. And they would keep this woman, who was to die, in the middle of them. The song that they would sing was in honor of the goddess Xilonen.
\nWhen morning came, all the important men would begin to dance. They would all carry some maize stalks in their hands, as if leaning on them. They called these maize stalks totopanitl. The women would also dance, together with the one appointed to die, and they would have their legs and arms covered with red feathers. They would dye their faces from the chin to the nose with a yellow color, and their jaws and foreheads would all be colored red. They would all wear garlands of yellow flowers called cempohualxochitl, and the women who went ahead leading [the dance]—whom they called cihuatlamacazqueh—would wear necklaces made with those same [flowers]; these were the ones who served in the cúes and also lived in their own monasteries.
\nThe men who were dancing would not go among the women, because the women would go all together, surrounding Xilonen, who was the one assigned to die. [The men] would go along singing and dancing.
\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":"a1ae8198-6766-48b9-b662-294bd870b846","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":"ynic nauhcan aquja, vmpa xolloco, vmpa ontzonqujçaia,\n\nçã qujtoctiaia, çan qujujcaltiaia, yn nauhtetl xiuhtonalli: yn acatl, in tecpatl, in calli, in tochtli, ynic tlaiaoalotiuh, ynic momalacachotiuh, in xiuhtonalli. \n\nIn ie iuh ioatzinco miquiz in Xilonen: ceiooal in cioapan cujcoia, toçooaia, muchi tlacatl ixtoçooaia, amo cochia, mocochiçoloaia in cioa, queoaia queviliaia yn icujc. \n\nAuh yn ie otlatujc, njman ic peoa in netotilo, vel ixqujch tlacatl in tiachcaoan, in telpopuchti, yn iiaque, yoan in tequjoaque, incicintopil: ynjn motocaiotia totopanjtl. \n\nNo mjtotia in cioa, yn itech pouja in xilonen, mopopotonjaia tlapaliujtica: yoan moxaoaia tecoçauhtica: no ic qujcotona, yn inxaiac, yn jntenco, tecoçauhtica: auh yn imixquac tlapalachiotica, ymjicpacxochiuh, inxoxochicozquj cempoalxuchitl yiacatiuh. \n\nYn iehoã yn, cioa, moteneoa cioatlamacazgue, amo qujmonnelooa","html":"ynic nauhcan aquja, vmpa xolloco, vmpa ontzonqujçaia,
\nçã qujtoctiaia, çan qujujcaltiaia, yn nauhtetl xiuhtonalli: yn acatl, in tecpatl, in calli, in tochtli, ynic tlaiaoalotiuh, ynic momalacachotiuh, in xiuhtonalli.
\nIn ie iuh ioatzinco miquiz in Xilonen: ceiooal in cioapan cujcoia, toçooaia, muchi tlacatl ixtoçooaia, amo cochia, mocochiçoloaia in cioa, queoaia queviliaia yn icujc.
\nAuh yn ie otlatujc, njman ic peoa in netotilo, vel ixqujch tlacatl in tiachcaoan, in telpopuchti, yn iiaque, yoan in tequjoaque, incicintopil: ynjn motocaiotia totopanjtl.
\nNo mjtotia in cioa, yn itech pouja in xilonen, mopopotonjaia tlapaliujtica: yoan moxaoaia tecoçauhtica: no ic qujcotona, yn inxaiac, yn jntenco, tecoçauhtica: auh yn imixquac tlapalachiotica, ymjicpacxochiuh, inxoxochicozquj cempoalxuchitl yiacatiuh.
\nYn iehoã yn, cioa, moteneoa cioatlamacazgue, amo qujmonnelooa
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"a932c60a-f08f-4e5e-b1cd-58d43238508c","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":"The fourth place she entered was there at Xolloco. There she concluded. \n\n[These] just sustained, just carried along the four year-bearers—Reed, Flint knife, House, Rabbit;[^23] thus do the year-bearers go describing circles, go whirling around [as they measure time].\n\nAnd when this was done, [the impersonator of] Xilonen was to die at dawn. All during the night songs were sung after the manner of women. Vigil was kept. Everybody kept vigil; they slept not; the women remained sleepless; they sang her songs; they sang for her. \n\nAnd when day broke, then began the dancing. Verily everyone, the masters of the youths, the youths, the leaders, and the seasoned warriors had, each one, their maize stalk. These were named “bird banners.”\n\nLikewise the women danced, those who belonged to Xilonen. They were pasted with red feathers and they were painted with yellow ocher. Also, thus were their faces divided: they were yellow with ocher about the lips, and they were light red with arnotto[^24] on their foreheads. They had their wreaths of flowers upon their heads; their garlands of tagetes flowers went leading. \n\nThese women were known as offering priestesses. They mingled not with \n\n\n\n\n[^23]: Entering the sand was evidently a ceremony literally enacted, and logical in view of the attributes of the deities whose festivities were honored by it. The explanation in both Sahagún’s Spanish text and the Aztec column is not explicit. The four places in which Xilonen entered the sand may be identified in modern Mexico City and are associated with water and sand. *Aquia* is probably an assimilation of *aaquia*. Angel María Garibay K., personal communication. \n\n\nSeler (*Einige Kapitel*, p. 150) translates *aquia anoço xalaquia* as *”ging sie (in die Erde) oder in den Sand hinein.”* \n\nThe corresponding Spanish text, quoted at length, is: “*Ataujada con estes ataujos, cercauanla muchas mugeres, lleuauanla en medio, a ofrecer encienso a quatro partes: esta ofrenda hazia a la tarde, antes que muriesse. A esta ofrenda llamauan xalaquia, porque el dia siguiente auja de morir: el vno destos lugares se llama tetamaçolco, el otro se llama necocyxecan, el otro se llama atenchicalcan, el quarto se llama xolloco. Estos quatro lugares, donde ofrecian era en reuerencia, de los quatro caracteres de la cuenta de los años.*” \n\n[^24]: *Bixa orellana* L. in Dibble and Anderson, *Book XI*, p. 241.","html":"The fourth place she entered was there at Xolloco. There she concluded.
\n[These] just sustained, just carried along the four year-bearers—Reed, Flint knife, House, Rabbit;1 thus do the year-bearers go describing circles, go whirling around [as they measure time].
\nAnd when this was done, [the impersonator of] Xilonen was to die at dawn. All during the night songs were sung after the manner of women. Vigil was kept. Everybody kept vigil; they slept not; the women remained sleepless; they sang her songs; they sang for her.
\nAnd when day broke, then began the dancing. Verily everyone, the masters of the youths, the youths, the leaders, and the seasoned warriors had, each one, their maize stalk. These were named “bird banners.”
\nLikewise the women danced, those who belonged to Xilonen. They were pasted with red feathers and they were painted with yellow ocher. Also, thus were their faces divided: they were yellow with ocher about the lips, and they were light red with arnotto2 on their foreheads. They had their wreaths of flowers upon their heads; their garlands of tagetes flowers went leading.
\nThese women were known as offering priestesses. They mingled not with
\nSeler (Einige Kapitel, p. 150) translates aquia anoço xalaquia as ”ging sie (in die Erde) oder in den Sand hinein.”
\nThe corresponding Spanish text, quoted at length, is: “Ataujada con estes ataujos, cercauanla muchas mugeres, lleuauanla en medio, a ofrecer encienso a quatro partes: esta ofrenda hazia a la tarde, antes que muriesse. A esta ofrenda llamauan xalaquia, porque el dia siguiente auja de morir: el vno destos lugares se llama tetamaçolco, el otro se llama necocyxecan, el otro se llama atenchicalcan, el quarto se llama xolloco. Estos quatro lugares, donde ofrecian era en reuerencia, de los quatro caracteres de la cuenta de los años.”
\nEntering the sand was evidently a ceremony literally enacted, and logical in view of the attributes of the deities whose festivities were honored by it. The explanation in both Sahagún’s Spanish text and the Aztec column is not explicit. The four places in which Xilonen entered the sand may be identified in modern Mexico City and are associated with water and sand. Aquia is probably an assimilation of aaquia. Angel María Garibay K., personal communication.↩
Bixa orellana L. in Dibble and Anderson, Book XI, p. 241.↩