que tenía sus mancas y su cuerpo. La punta del capillo, que era larga, estaba hecha una rosca hacia atrás. Tenía un lomo como cresta de gallo en la rosca, y llamaban a este tal capillo itztlacoliuhqui, que quiere decir "dios de la helada".
\nIban junto con su madre, ambos a la par muy de espacio. Iban al cu de la madre Toci, donde había muerto aquella mujer. Poníase en el cu aquel que representaba a la diosa Toci, el cual llevaba el pellejo de la otra. Todo lo dicho pasaba de noche, y en amaneciendo poníase aquel que representaba a la diosa Toci en el canto del cu, en lo alto, y todos los principales que estaban abaxo esperaban aquella demostración. Comenzaban a subir con gran priesa por las gradas del cu arriba, y llevaban sus ofrendas, y ofrecíanselas. Unos dellos enplumábanle con pluma de águila, aquellas blandas que están a raíz del cuerpo, la cabeza y también los pies. Otros la afeitaban los rostros con color colorado. Otros le vestían un huipil no muy largo, que tenía delante los pechos un águila labrada o texida en el mesmo huipil. Otros le ponían unas naoas pintadas. Otros descabezaban codornices delante della. Otros
\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":"a6fca4c8-9df9-46f3-b15c-1dfef9e1408e","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":"that had sleeves and a bodice. The tip of the small hood was long and twisted toward the back. Its twisted portion had a ridge shaped like the comb of a rooster, and they called this hood _itztlacoliuhqui_, which means “god of frost.” \n\nThey would go along with his mother, and both of them would walk as a pair, very slowly. They would go to the _cu_ of mother Toci, to the place where that woman had died. The one who represented the goddess Toci—who was wearing that other woman’s skin—would then take his place in the _cu_. All of what has been described would happen at night. And at dawn, the one who represented the goddess Toci would take his place at the edge of the _cu_—at the top—while all the nobles who were assembled below would wait for the upcoming presentation. They would start climbing up the steps of the _cu_ in great haste, while carrying their offerings, which they offered to her.[^130] Some of them would cover her head and also her feet with eagle feathers—the soft kind that grow close to the body.[^131] Others would paint her face with red color. Others would dress her in a _huipil_ that was not too long and had on the front, covering her chest, an eagle that had been embroidered or woven on the _huipil_ itself. Others would put some decorated skirts[^132] on her. Others would cut off quails’ heads before her. Others \n\n\n[^130]: That is, to the male impersonator of the goddess; Sahagún now uses female pronouns to refer to the impersonator of the goddess.\n\n[^131]: That is, down feathers. \n\n[^132]: “Skirts”: _naguas_.","html":"that had sleeves and a bodice. The tip of the small hood was long and twisted toward the back. Its twisted portion had a ridge shaped like the comb of a rooster, and they called this hood itztlacoliuhqui, which means “god of frost.”
\nThey would go along with his mother, and both of them would walk as a pair, very slowly. They would go to the cu of mother Toci, to the place where that woman had died. The one who represented the goddess Toci—who was wearing that other woman’s skin—would then take his place in the cu. All of what has been described would happen at night. And at dawn, the one who represented the goddess Toci would take his place at the edge of the cu—at the top—while all the nobles who were assembled below would wait for the upcoming presentation. They would start climbing up the steps of the cu in great haste, while carrying their offerings, which they offered to her.1 Some of them would cover her head and also her feet with eagle feathers—the soft kind that grow close to the body.2 Others would paint her face with red color. Others would dress her in a huipil that was not too long and had on the front, covering her chest, an eagle that had been embroidered or woven on the huipil itself. Others would put some decorated skirts3 on her. Others would cut off quails’ heads before her. Others
\nmomoiaoa, cecenmanj, cenca momauhtia.
\nAuh in oacito tlacxitlan, in jicxitlan vitzilobuchtli: njmã ic maana, moteteoana, mamaçoa in jicxitlã Vitzilobuchtli: conjxnamjctimoquetza, mec oalmocuepa, itlan oalmoquetza in jconeuh in Cinteutl:
\nin vncan oqujchixticaca, imexaiac ietivitz: yoan cõmaquja, icopil, quacoltic, yoan tzitziqujltic: auh inin motocaiotiaia, itztlacoliuhquj: iehoatl in çetl: qujvicativitz, neoã mantivitze, amo motlaloa, ça yiolic yiativitze, vmpa itztivi, vmpa tlamattivi in jteupan, in vmpa omjc: oc ceppa vmpa ommotlalia.
\nAuh in otlatvic, in otlatlavilotleoac, tlatlavillotl eoa, mec oalmoquetza tlatenpan: auh in jxqujch tlacatl pipilti, ie qujchixtoque ipan õnetepeoalo: njman ic qujtlatlamaca: in aca qujpotonja icpac, yoan icxic, quauhtlachcaiotica: in aca gujxaoa: in aca cõmaca iquavipil, yoan icue, çan tlacujlolli: in
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"47302bba-e057-46a3-86c9-5a6636c9d2ca","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":"they just were scattered; they dispersed. Greatly were they terrified. \n\nAnd when [the impersonator] had gone arriving at the base, at the foot of [the Temple of] Uitzilopochtli, then she raised her arms, she spread her arms at the foot of [the Temple of] Uitzilopochtli. She placed herself facing [the god]; then she turned about; she placed herself by her son, Cinteotl. \n\nHere this one had been waiting. He had with him his thigh[-skin] mask,[^12] and he had put on his peaked cap, curved back and serrated. And this [cap] was given the name Itztlacoliuhqui, “curved obsidian knife.”[^13] This [Itztlacoliuhqui is god of] frost. [Cinteotl] went accompanying [the impersonator]; they went along together. They did not run; it was only at their leisure that they went along. There they went facing, there they slowly approached [Toci’s] temple, where [the likeness of Toci] had died. Again they took their places there. \n\nAnd upon the morrow, when there was the breaking of day, the rising of daylight, then [the wearer of the skin of Toci’s likeness] placed herself here upon the edge [of the pyramid]. And every one of the noblemen already stood awaiting her. There was hastening upward. Then they each ministered unto her.[^14] One of them applied feathers to her head and her legs, with soft eagle down; one of them painted her face; one of them offered her her shift with the eagle design, and her skirt, which was only painted; one \n\n\n\n\n[^12]: Corresponding Spanish text: “*Este cinteutl era vn mancebo: el qual lleuaua puesto, por caratula, el pellejo del muslo de la muger que aujan muerto.*” Garibay (“Relación breve,” p. 307) translates *imexaiac* as “máscara de muslo.*”\n\n\n[^13]: This headdress is illustrated in the Tonalamatl of the *Codex Borbonicus* and of the Aubin Collection. \n\n\n[^14]: *quitlamamaca* in the *Real Palacio MS*.","html":"they just were scattered; they dispersed. Greatly were they terrified.
\nAnd when [the impersonator] had gone arriving at the base, at the foot of [the Temple of] Uitzilopochtli, then she raised her arms, she spread her arms at the foot of [the Temple of] Uitzilopochtli. She placed herself facing [the god]; then she turned about; she placed herself by her son, Cinteotl.
\nHere this one had been waiting. He had with him his thigh[-skin] mask,1 and he had put on his peaked cap, curved back and serrated. And this [cap] was given the name Itztlacoliuhqui, “curved obsidian knife.”2 This [Itztlacoliuhqui is god of] frost. [Cinteotl] went accompanying [the impersonator]; they went along together. They did not run; it was only at their leisure that they went along. There they went facing, there they slowly approached [Toci’s] temple, where [the likeness of Toci] had died. Again they took their places there.
\nAnd upon the morrow, when there was the breaking of day, the rising of daylight, then [the wearer of the skin of Toci’s likeness] placed herself here upon the edge [of the pyramid]. And every one of the noblemen already stood awaiting her. There was hastening upward. Then they each ministered unto her.3 One of them applied feathers to her head and her legs, with soft eagle down; one of them painted her face; one of them offered her her shift with the eagle design, and her skirt, which was only painted; one
\nCorresponding Spanish text: “Este cinteutl era vn mancebo: el qual lleuaua puesto, por caratula, el pellejo del muslo de la muger que aujan muerto.” Garibay (“Relación breve,” p. 307) translates imexaiac as “máscara de muslo.*”↩
This headdress is illustrated in the Tonalamatl of the Codex Borbonicus and of the Aubin Collection.↩
quitlamamaca in the Real Palacio MS.↩