una parte y de otra a la diosa y a su hijo.
\nIban cantando. Los sátrapas que se llamaban cuacuacuilti iban cantando y rigiendo el canto de las mujeres y tañendo teponaztli de una lengua que tiene abaxo un tecómatl. Llegando al lugar donde espectaban las cabezas en el cu de su hijo Cintéutl, estaba allí un atabal, y aquel que llevaba el pellejo vestido y era imagen de la diosa Toci ponía un pie sobre el atabal, como coceándole.
\nEstaban allí esperando al hijo desta diosa, Cintéutl, que era un mancebo recio y fuerte, muchos soldados viejos, y tomábanle en medio, y iban todos corriendo, porque habían de llevar el pellejo del muslo de la que murió, el cual aquel que llamaban su hijo traían metido en la cabeza y sobre la cara como carátula, a un cerro que se llamaba Popotl Temi, que era la raya de sus enemigos. Iban en compañía déstos muchos soldados y hombres de guerra, con gran priesa corriendo. Llegando al lugar donde había de dexar el pellejo, que se llamaba mexayácatl, muchas veces acontecía que salían sus enemigos contra ellos, y allí peleaban los unos con los otros y se mataban. El pellejo poníanlo colgado en una garita
\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":"a596e27c-e8ef-45b9-8dcb-97d0de71a0e0","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":"the goddess and her son on both sides. \n\nThey would go along singing. The satraps who were called _cuacuacuiltin_ would go along singing, conducting the women’s singing and playing the single-tongued _teponaztli_, which has a _tecomatl_ on its lower part. When they arrived at the place where they would impale the heads [on poles], at the _cu_ of her son, Cinteotl, a drum[^134] would be there, and the one who was dressed in the skin and who was the image of the goddess Toci would place one foot over the drum, as if kicking it. \n\nMany older soldiers would stand there waiting for this goddess’s son, Cinteotl, who was a tough and strong young man. And they would surround and grab him, and all of them would start running because they had to take the skin of the thigh of the woman who had died (a skin that the one whom they called “her son” would now be wearing on his head and over his face like a mask) to a mountain that was called Popotl Temi, which marked the borderline of their enemies’ territory. Many soldiers and warriors would go running along very quickly with them. Once they arrived at the place where they had to leave the skin—which was called _mexayacatl_—it would often happen that their enemies would come out and attack them; and there they would fight and kill each other. They would hang the skin in a shack[^135] \n\n\n[^134]: “Drum”: _atabal_; the Nahuatl text specifies that it was a _huehuetl_ (vertical) drum. \n\n[^135]: “Shack”: _garita_; the Nahuatl text calls this building _quauhticpac_ (on the wooden [frame]). See A&D, bk. 2, 117n21.","html":"the goddess and her son on both sides.
\nThey would go along singing. The satraps who were called cuacuacuiltin would go along singing, conducting the women’s singing and playing the single-tongued teponaztli, which has a tecomatl on its lower part. When they arrived at the place where they would impale the heads [on poles], at the cu of her son, Cinteotl, a drum1 would be there, and the one who was dressed in the skin and who was the image of the goddess Toci would place one foot over the drum, as if kicking it.
\nMany older soldiers would stand there waiting for this goddess’s son, Cinteotl, who was a tough and strong young man. And they would surround and grab him, and all of them would start running because they had to take the skin of the thigh of the woman who had died (a skin that the one whom they called “her son” would now be wearing on his head and over his face like a mask) to a mountain that was called Popotl Temi, which marked the borderline of their enemies’ territory. Many soldiers and warriors would go running along very quickly with them. Once they arrived at the place where they had to leave the skin—which was called mexayacatl—it would often happen that their enemies would come out and attack them; and there they would fight and kill each other. They would hang the skin in a shack2
\n[omocen]cauhque, inmemecamaxtli, yoan incujtlatezcauh, imjichcasuchiuh, mamalacaquetzallo.
\nAuh in titici, yoan in tenexnamacaque, necoc onotivi, cujcativi: qujncujcatlaxilitivi in quaquacujlti, qujtzotzontivi in teponaztontli, itech tlaçalolli, atecontontli: ie injc moteneoa, tecomapiloa.
\nIn oacito tzompantitlan: njmã ic conjcça in jveveuh: auh in tequjoaque, ie qujchixtoque: vncan oneoa in jmexxaiac injc qujcaoazque iauc: vncã oneoa cololhujtivi in tiacaoan, in chicaoaque, in tlacçanj: cenca motlaloa.
\nAuh in oacito, in vmpa contlalianj in iaupan, in vmpa tepeticpac: inacaztlan in iztac tepetl: itocaiocan, popotl temj: aivian in contlalia, qujnoaltoca: anoce qujntoca, necoc mjcoa.
\nAuh in ocõtlalito quauhticpac, in jmexxaiac: mec viloatz, mec no vi in teiauoan.
\nAuh in ie iuhquj, in iehoatl Toci: in ocõcaoato, iconeuh: njman ie ic iauh in jchan, in vmpa atempã, nj[mã]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"a9a579bd-1c29-48d2-b200-714416c684fd","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 were adorned with their rope breech-clouts and their mirrors for the small of the back, their cotton blossoms, with the precious feather spindles [with unspun cotton]. \n\nAnd the [women] physicians and the lime vendors went ranged on both sides. They went singing. The old priests went intoning a song for them. They were beating a small horizontal drum to which was fastened a small water gourd. Hence it was called “the hanging gourd.”[^16] \n\nWhen they had gone reaching the place of the skull rack, then [the wearer of Toci’s likeness’s skin] tramped upon her drum.[^17] And the seasoned warriors already stood awaiting [Cinteotl]. From there he departed with his thigh[-skin] mask in order to leave it in enemy land. From there the brave warriors departed. They went surrounding him—the strong, the agile ones. Swiftly did they run. \n\nAnd when they who there placed [the mask] had gone to reach the land of the foe, upon the mountain top, one of the side peaks of Iztac tepetl, a place called Popotl temi, not without struggle did they put it in its place. [The foe] set upon them, or else they pursued [the foe]. On both sides there were deaths.\n\nAnd when they had gone setting her thigh[-skin] mask upon a wooden frame,[^18] then there was quick departing. Then also the foe went.\n\nAnd when this was done, when [the wearer of the skin of the impersonator of] Toci had gone leaving her son, thereupon she went to her home there at Atempan. \n\n\n\n\n[^16]: Cf. Chap. 27. \n\n\n[^17]: Garibay (“Relación breve,” p. 36) translates *ic motenevaya iveveuh quicza* as “*con que se decía: ‘golpea su tamboril.’*” Jiménez Moreno, “*Primeros Memoriales,*” p. 46, translates *iueuéuh—quicza* as “*su tambor lo pisa.*” \n\n\n[^18]: Corresponding Spanish text: “*el pellejo ponjanlo colgado, en vna garita.*” Durán, *Historia*, Vol. II, pp. 186, 191, refers to *”vna ermita a manera de umilladero.”*","html":"They were adorned with their rope breech-clouts and their mirrors for the small of the back, their cotton blossoms, with the precious feather spindles [with unspun cotton].
\nAnd the [women] physicians and the lime vendors went ranged on both sides. They went singing. The old priests went intoning a song for them. They were beating a small horizontal drum to which was fastened a small water gourd. Hence it was called “the hanging gourd.”1
\nWhen they had gone reaching the place of the skull rack, then [the wearer of Toci’s likeness’s skin] tramped upon her drum.2 And the seasoned warriors already stood awaiting [Cinteotl]. From there he departed with his thigh[-skin] mask in order to leave it in enemy land. From there the brave warriors departed. They went surrounding him—the strong, the agile ones. Swiftly did they run.
\nAnd when they who there placed [the mask] had gone to reach the land of the foe, upon the mountain top, one of the side peaks of Iztac tepetl, a place called Popotl temi, not without struggle did they put it in its place. [The foe] set upon them, or else they pursued [the foe]. On both sides there were deaths.
\nAnd when they had gone setting her thigh[-skin] mask upon a wooden frame,3 then there was quick departing. Then also the foe went.
\nAnd when this was done, when [the wearer of the skin of the impersonator of] Toci had gone leaving her son, thereupon she went to her home there at Atempan.
\nCf. Chap. 27.↩
Garibay (“Relación breve,” p. 36) translates ic motenevaya iveveuh quicza as “con que se decía: ‘golpea su tamboril.’” Jiménez Moreno, “Primeros Memoriales,” p. 46, translates iueuéuh—quicza as “su tambor lo pisa.”↩
Corresponding Spanish text: “el pellejo ponjanlo colgado, en vna garita.” Durán, Historia, Vol. II, pp. 186, 191, refers to ”vna ermita a manera de umilladero.”↩