[apegándo]las a la carne con resina. Esto hacían chicos y grandes, y aun a los que estaban en la cuna pintaban con estas plumas. Solamente a los machos.
\nEsta manera de danza comenzaban desdel mediodía, y cantaban por ahí algunos cantares como querían, y danzaban desta manera hasta la noche, y los que querían también de noche. Estos dos días postreros eran del mes que se sigue.
\nÉsta es la relación de la fiesta llamada teutleco.
\nAl treceno mes llamaban tepeílhuitl. En la fiesta que se hacía en este mes cubrían de masa de bledos unos palos que tenían hechos como culebras, y hacían unas imágines de montes, fundadas sobre unos palos hechos a manera de niños, que llaman ecatotonti. Era masa
\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":"b604c1ca-3bfe-48fb-9359-a685f87fbe89","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":"to their skin with a resin. Both the young and older people would do this, and they would even decorate [the babies] in their cradles with these feathers—but only the males.\n\nThey would begin this type of dance at noon, and they would go around singing whatever song they liked; and they would dance like this until nightfall, and anyone who so wished [would keep dancing] also at night. These two last days belonged to the following month.\n\nThis is the account of the festival called Teotlehco. \n\n#### Chapter 32: On the festival and sacrifices that were performed on the initial days of the thirteenth month, which was called Tepeilhuitl\n\nThey called the thirteenth month Tepeilhuitl. During the festival that was celebrated during this month, they would cover with amaranth dough some sticks that they had made into the shape of snakes, and they would make some images of mountains that they would place on a base made of some sticks carved in the shape of children, which they call _ecatotonti_. The image of the mountain would be made","html":"to their skin with a resin. Both the young and older people would do this, and they would even decorate [the babies] in their cradles with these feathers—but only the males.
\nThey would begin this type of dance at noon, and they would go around singing whatever song they liked; and they would dance like this until nightfall, and anyone who so wished [would keep dancing] also at night. These two last days belonged to the following month.
\nThis is the account of the festival called Teotlehco.
\nThey called the thirteenth month Tepeilhuitl. During the festival that was celebrated during this month, they would cover with amaranth dough some sticks that they had made into the shape of snakes, and they would make some images of mountains that they would place on a base made of some sticks carved in the shape of children, which they call ecatotonti. The image of the mountain would be made
\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":"14350c28-06df-459b-9812-5ade15fdc3e9","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":"[pipiltotõ]ti, in manel coçolco onoc, cenca ixqujch tlacatl, çan iehoantin in oqujchtin:\n\nnjman ie ic peoalo in necocololo, nepãtla tonatiuh, neaano, cujco, çaço ac tle queoa, çan avilcujcatl: auh in necacaoalo, ie iooa: auh in aca cenca compaquj, vel vncan iovilia: \n\nauh in jiomjlhujixti y, ie cuel cõcujlia in tepeilhujtl. \n\nJe ixqujch njcan tlamj, njcan tzonqujça in ilhujtl Teutl eco. \n\n\n#### Inic cempoalli on matlactli omome capitulo: vncan moteneoa in jlhujtl, yoan in nextlaoalli, in muchioaia in jpã ic cemjlhujtl, ic matlactetl omei metztli in moteneoaia, in mjtoaia Tepilhujtl. \n\nInjc matlactetl omei ilhujtl iehoatl in moteneoa tepeilhujtl:\nin jxqujchtin cocoa im pipialo techachan, yoan in ecatotonti, quj̄tetepetlaliaia, tzoalli injc qujnpepechoaia: \n\nauh in jmomjo muchioaia, çan no tzoalli, mjmjmjltic, aço mjchi[oauhtli,]","html":"[pipiltotõ]ti, in manel coçolco onoc, cenca ixqujch tlacatl, çan iehoantin in oqujchtin:
\nnjman ie ic peoalo in necocololo, nepãtla tonatiuh, neaano, cujco, çaço ac tle queoa, çan avilcujcatl: auh in necacaoalo, ie iooa: auh in aca cenca compaquj, vel vncan iovilia:
\nauh in jiomjlhujixti y, ie cuel cõcujlia in tepeilhujtl.
\nJe ixqujch njcan tlamj, njcan tzonqujça in ilhujtl Teutl eco.
\nInjc matlactetl omei ilhujtl iehoatl in moteneoa tepeilhujtl:\nin jxqujchtin cocoa im pipialo techachan, yoan in ecatotonti, quj̄tetepetlaliaia, tzoalli injc qujnpepechoaia:
\nauh in jmomjo muchioaia, çan no tzoalli, mjmjmjltic, aço mjchi[oauhtli,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"cad0bd7f-77e3-4dfe-a64c-e2b2d4afbd28","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":"small children, although they [still] lay in the cradle; indeed everyone, [but] only the males.[^13] \n\nThereupon was begun the serpent dance, at midday. There was grasping of one another; there was singing. It was no matter what they intoned; just pleasure songs. And when there was stopping on the part of each, it was already dark. And he who was taking much pleasure indeed remained there until night fell. \n\nAnd these two festive days they had already taken from Tepeilhuitl, [the next month]. \n\nEnough. Here ended, here concluded the feast [of the month] Teotl eco. \n\n\n#### Thirty-second Chapter, in which are related the feast day and debt-paying which were observed during all the days of the thirteenth month, which was known as, which was called Tepeilhuitl.[^1] \n\nThe thirteenth feast day was known as Tepeilhuitl.[^2] \n\nAll the [wooden] serpent [representations] which were kept in people’s houses, and the small wind [figures][^3] they covered with a dough of [ground] amaranth seeds. \n\nAnd their bones were likewise fashioned of amaranth seed dough. They were cylindrical. Either \n\n\n\n\n[^13]: This ceremony is further described in the appendix of this volume. \n\n\n[^1]: “*Fiesta del cerro,*” according to Garibay (“Relación breve,” p. 308); “*Fest der Berge,*” in Seler, *Einige Kapitel*, p. 189,\n\n\n[^2]: After *tepeilhujtl* the *Real Palacio MS* adds: “*no cempoalilhuitl ynic moteneua tepeylhuitl*”—“also twenty days. For this reason was it known as Tepeilhuitl.” \n\n\n[^3]: See the explanation of *cocoa* and *ecatotonti* in Chap. 13. Juan de Torquemada, in *Segunda parte de los veinte i un libros rituales i monarchia indiana* (Madrid: Nicolas Rodrigo Franco, 1723), p. 279, writes: “*Para cuia solemnidad, lo primero era, hacer unas Culebras de palo, ò de raìces de Arboles, labrandoles las cabeças, lo mas pulidamente que sabian. Hacian tambien de troçuelos pequeños vnas figurillas, à manera de las Muñecas, que acostumbran las Niñas, en nuestra Nacion Española, las quales llamaban Ecatotonti….”","html":"small children, although they [still] lay in the cradle; indeed everyone, [but] only the males.1
\nThereupon was begun the serpent dance, at midday. There was grasping of one another; there was singing. It was no matter what they intoned; just pleasure songs. And when there was stopping on the part of each, it was already dark. And he who was taking much pleasure indeed remained there until night fell.
\nAnd these two festive days they had already taken from Tepeilhuitl, [the next month].
\nEnough. Here ended, here concluded the feast [of the month] Teotl eco.
\nThe thirteenth feast day was known as Tepeilhuitl.3
\nAll the [wooden] serpent [representations] which were kept in people’s houses, and the small wind [figures]4 they covered with a dough of [ground] amaranth seeds.
\nAnd their bones were likewise fashioned of amaranth seed dough. They were cylindrical. Either
\nThis ceremony is further described in the appendix of this volume.↩
“Fiesta del cerro,” according to Garibay (“Relación breve,” p. 308); “Fest der Berge,” in Seler, Einige Kapitel, p. 189,↩
After tepeilhujtl the Real Palacio MS adds: “no cempoalilhuitl ynic moteneua tepeylhuitl”—“also twenty days. For this reason was it known as Tepeilhuitl.”↩
See the explanation of cocoa and ecatotonti in Chap. 13. Juan de Torquemada, in Segunda parte de los veinte i un libros rituales i monarchia indiana (Madrid: Nicolas Rodrigo Franco, 1723), p. 279, writes: “*Para cuia solemnidad, lo primero era, hacer unas Culebras de palo, ò de raìces de Arboles, labrandoles las cabeças, lo mas pulidamente que sabian. Hacian tambien de troçuelos pequeños vnas figurillas, à manera de las Muñecas, que acostumbran las Niñas, en nuestra Nacion Española, las quales llamaban Ecatotonti….”↩