[Echa]ban en tierra el árbol, y daban gran golpe en el suelo, y hacíase pedazos. Hecho esto, todos se iban a sus casas; nadie quedaba allí. Y luego llevaban a su casa a aquel que había ganado en subir primero al árbol. Poníanle una manta leonada atada al hombro y por debaxo del brazo contrario, como se pone la estola al diácono. Llevaba esta manta una franja en la orilla, de tochómitl y pluma. Esta manera de manta era lícito traer a los que se hacían esta valentía. A los otros no les era lícito traer esta manta. Podíanlas tener en su casa y vender todos los que querían; pero no traerlas.
\nAquel que había llevado la victoria, llevábanle trabado por los brazos dos sátrapas viejos que llamaban cuacuacuiltin, y muchos de los ministros de los ídolos iban tras ellos, tocando cornetas y caracoles. Llevaba a cuestas la rodela que había tomado en el árbol. Dexándole en su casa volvíanse al cu donde habían salido.
\nÉsta es la relación de la fiesta llamada xócotl huetzi.
\nthe tree, which would come falling down with a great crash and shatter into pieces. Having done this, they would all return home: no one would remain there. Then they would bring home the one who had achieved victory by having been the first to reach the top of the tree. They would put a tawny cloak on him, which was tied to his shoulder and under his opposite arm, like a deacon wearing his stole. This cloak had on its edge a fringe made of tochomitl and feathers. Only those who performed this brave feat were allowed to wear this type of cloak. No one else was allowed to wear this cloak: they were allowed to keep them at home and sell them, but they were not allowed to wear them.
\nHolding him by the arms, two older satraps, whom they called cuacuacuiltin, would lead the one who had achieved victory, and many ministers of the idols would follow them, playing bugles and conch shells. [The victor] would carry on his back the shield that he had taken at the top of the tree. And after leaving him at home, they would return to the cu from which they had come.
\nThis is the account of the festival called Xocotl Huetzi.
\n[nauh]can qujztivetzi.
\nIn ie iuhquj, njmã ie ic viviloa, cactivetzi, cactimomana: auh çatepã, concaoa in jchan in xocomanj, ic caapana camopalli in tilmatli, tenjvivavanquj.
\nAuh intla tlamanj, vel qujmoquentiz, vel qujmolpilitinemjz, aiac ic qujtlatzoviliz: auh intlacamo tlamanj, çan qujmotlatiliz, çan ipiel iez: auh anoço quimonamaqujliz, in jquac ie motolinja in jcocoian.
\nAuh injc cõcaoa ichan: caantivi, qujtzitzitzqujtivi yiacolpã; in quaquacujlti: vmentin, icãpa mantivi tlamacazque, qujtlapichilitivi: iehoatl in tecciztli qujpichilitivi: yoã qujmamatiuh in jchimal. Auh in ocõcaoato, mec oalmocuepa:
\nic vel oncan ontzonqujça, õtlamj in jlhujtl.
\ninto four parts it quickly flew.
\nWhen this was done, thereupon there was going on the part of each one. All was quiet; all was clear. And afterwards they took the captor of the xocotl [image] to his home. They arrayed him in a brown cape with an edge striped with feathers.1
\nAnd if one were a captor [of the xocotl image], he could [thus] array himself, he could [thus] go wrapping himself; no one might dispute him over it. But if one were not [such] a captor, he only kept it; it would be only in his care. And mayhap he would sell it when he was already poor or during a sickness.2
\nAnd thus they left him at his home; two old priests went grasping him; they went holding him by the arm. Behind came the offering priests. They blew wind instruments for him; they went sounding shell trumpets for him. And he went carrying his shield on his back. And when they had gone to leave him, then they turned back [to the temple].
\nThus in truth here ended, [here] concluded the feast day.
\nCorresponding Spanish text: “lleuaua esta manta, vna franja en la orilla de tochomjtl, y pluma.”↩
Corresponding Spanish text: “podianlas tener en su casa, y vender todos los que querian, pero no traerlas.*”↩
Barrimiento de caminos in Garibay’s rendering (“Relación breve,” p. 306); das “Wegfegen,” according to Seler, Einige Kapitel, p. 171; fiesta barredera in Durán, Historia, Vol. II, p. 190.↩