caña ponían la rodela de aquel muerto, arrimada con una saeta. También ataban a la caña a la manta y el maxtle. En la bandera señalaban con hilo colorado un aspa de ambas partes, y también labraban el papel largo con hilo colorado y blanco, torcido desde arriba hasta abaxo, y del hilo blanco colgaban el paxarito que se llama huitzitzilin, muerto.
\nHacían también unos manojitos de plumas blancas del ave que llaman áztatl, atadas de dos en dos, y todos los hilos se juntaban y los ataban a la caña. Estaban aforrados los hilos con pluma blanca de gallina, pegado con resina. Todo esto lo llevaban a quemar a un pilón de piedra que se llamaba cuauhxicalco.
\nAl sexto día llamaban zacapanquixoa, y llamábanle desta manera porque en el patio del cu del dios que llaman Mixcóatl tendían mucho heno, que lo traían de las montañas, y sobre el heno se sentaban las mujeres ancianas que servían en el cu, que se llamaban cihuatlamacazque. Delante dellas tendían un petate. Luego venían todas las mujeres que tenían hijos o hijas y traíanlos consigo. Éstas traían cada cinco tamales dul[ces]
\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":"9487b8aa-4a39-49a6-b1fd-b07b75a34a5b","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":"They would put that dead man’s shield propped up with an arrow at the base of the stalk. They would also tie a cloak and a _mastle_ to the stalk. They would mark an _X_ sign[^150] on both sides of the banner with red thread, and they would also embroider the long paper with red and white threads twisted [together] from top to bottom; and they would hang a dead little bird called _huitzitzilin_ from the white thread. \n\nThey would also make some small bundles of white feathers from the bird that they call _aztatl_, [and these feathers would be] tied in pairs; and all the threads would be gathered together, and they would tie them to the stalk. The threads would be lined with white chicken feathers and glued with resin. They would take all of this to be burned in a large stone font that was called _cuauhxicalco_. \n\nThey called the sixth day _zacapan quixohua_, and they gave it this name because, in the patio of the _cu_ of the god whom they call Mixcoatl, they would spread out a lot of hay that they brought from the mountains; and the older women who served in the _cu_, who were called _cihuatlamacazqueh_, would sit down on that hay. They would spread a _petate_ in front of them. Then all the women who had sons or daughters would come and would bring [their children] along with them. Each of these [women] would bring five sweet tamales, \n\n\n[^150]: “An _X_ sign”: _un aspa_. In Mesoamerica, there was a crossed sign (Nahuatl: _nepaniuhcan_) that looked like a Maltese cross.","html":"They would put that dead man’s shield propped up with an arrow at the base of the stalk. They would also tie a cloak and a mastle to the stalk. They would mark an X sign1 on both sides of the banner with red thread, and they would also embroider the long paper with red and white threads twisted [together] from top to bottom; and they would hang a dead little bird called huitzitzilin from the white thread.
\nThey would also make some small bundles of white feathers from the bird that they call aztatl, [and these feathers would be] tied in pairs; and all the threads would be gathered together, and they would tie them to the stalk. The threads would be lined with white chicken feathers and glued with resin. They would take all of this to be burned in a large stone font that was called cuauhxicalco.
\nThey called the sixth day zacapan quixohua, and they gave it this name because, in the patio of the cu of the god whom they call Mixcoatl, they would spread out a lot of hay that they brought from the mountains; and the older women who served in the cu, who were called cihuatlamacazqueh, would sit down on that hay. They would spread a petate in front of them. Then all the women who had sons or daughters would come and would bring [their children] along with them. Each of these [women] would bring five sweet tamales,
\n“An X sign”: un aspa. In Mesoamerica, there was a crossed sign (Nahuatl: nepaniuhcan) that looked like a Maltese cross.↩
no vncan: vncan contlecavia:
\nauh in ontlatlac, in jtecollo, yoan inexo, vncã contoca.\nAuh in oiaomjcque in inmecapan, yoan intlaçopan, yoan inchimal, yoã intilma, yoan inmaxtli ooaquauhtitech in qujtlaliaia, qujlpiaia, itech pilcatiuh chichilicpatl, potonquj ic tlamalintli, yiacac pilcatiuh vitzitzilin, yoã cētzonaztatl, mjec in mecatl, qujpotonjaia hivitica, yiacac pilcatiuh aztatl, vmpa concaoa in quauhxicalco, vmpa tlatlaia.
\nAuh injc chiquacentlamantli: moteneoa, çacapã qujxoa: auh injc moteneoa, çacapan qujxoa, motzetzeloa, çacatl: iehoatl in ocoçacatl, vncan motecpana in jlamatque, ce petlatl imjxpan onoc.
\nNimã ie ic oalmoiacatia in pilhoaque çioa, contentimanj petlapan mamacujltetl in tzopelic tamalli: ceniauh, in mamacujltetl contema: qujmõmacativi in impilhoan, in ilamatque: auh in jlamatque, qujnoalantimanj in pipiltotonti, njmã qujmo[njtotia]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"09f2bb2f-e054-4af5-b8ba-b5471adb26eb","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":"same place. There they set them on fire.\n\nAnd when they had burned, they buried their charcoal and their ashes there. \n\nAnd the streamers, and the costly banners, and the shields, and the capes, and the breechclouts of those slain in battle they placed on a dry maize stalk. They tied them on. From it hung loose, twisted, red cotton thread. At its end went hanging a [dead] hummingbird and four hundred [white] heron [feathers]. They pasted many cords with feathers. At the ends heron [feathers] went hanging. They left them in the eagle vessel; there they burned.\n\nAnd of the sixth day it was said: “There is issuing on the grass.”[^4] And for this reason was it said. “There is issuing on the grass”: grass was scattered [in the Temple of Mixcoatl]; it was pine-tree grass.[^5] There were ranged the old women [who served in the temple]. Before them lay a mat. \n\nThereupon came forth women with children. Each one heaped upon the mat five sweet tamales. All together, by fives, they laid them down. They came to give their children to the old women. And the old women came to take the children; then \n\n\n\n\n[^4]: For *zacapan quixoaya* Garibay (“Relación breve,” p. 309) gives: “se salía a la grama*”; in “*Primeros memoriales.*” p. 53, Jiménez Moreno translates: “*se salía (la gente) al zacate.*”\n\n\n[^5]: *ocoçacatl: “tendian mucho heno, que lo trayan de las montañas,*” Sahagún says in the corresponding Spanish text. Molina, in his *Vocabulario,* gives: “*paja particular para hazer bohios, o casas de paja*” for *ocoçacatl*—perhaps *Andropogon schoenanthus* Linn. or *A. citratum* D. C. (Hernández, *Historia de las plantas*, Vol. II, pp. 395–96).","html":"same place. There they set them on fire.
\nAnd when they had burned, they buried their charcoal and their ashes there.
\nAnd the streamers, and the costly banners, and the shields, and the capes, and the breechclouts of those slain in battle they placed on a dry maize stalk. They tied them on. From it hung loose, twisted, red cotton thread. At its end went hanging a [dead] hummingbird and four hundred [white] heron [feathers]. They pasted many cords with feathers. At the ends heron [feathers] went hanging. They left them in the eagle vessel; there they burned.
\nAnd of the sixth day it was said: “There is issuing on the grass.”1 And for this reason was it said. “There is issuing on the grass”: grass was scattered [in the Temple of Mixcoatl]; it was pine-tree grass.2 There were ranged the old women [who served in the temple]. Before them lay a mat.
\nThereupon came forth women with children. Each one heaped upon the mat five sweet tamales. All together, by fives, they laid them down. They came to give their children to the old women. And the old women came to take the children; then
\nFor zacapan quixoaya Garibay (“Relación breve,” p. 309) gives: “se salía a la grama”; in “Primeros memoriales.” p. 53, Jiménez Moreno translates: “se salía (la gente) al zacate.*”↩
ocoçacatl: “tendian mucho heno, que lo trayan de las montañas,” Sahagún says in the corresponding Spanish text. Molina, in his Vocabulario, gives: “paja particular para hazer bohios, o casas de paja” for ocoçacatl—perhaps Andropogon schoenanthus Linn. or A. citratum D. C. (Hernández, Historia de las plantas, Vol. II, pp. 395–96).↩