de los montes, aunque estuviesen lexos. Iban a hacer esta devoción de noche y desnudos, todos los días y todas las noches, hasta llegar a este mes de panquetzaliztli. Por ramos llevaban cañas verdes y espinas de maguey. Iban tañendo con su caracol o corneta y con su pito. Un rato tañían con la corneta y otro rato con el pito, y así iban remudando la música.
\nAcabado el mes de quecholli, que es este pasado, luego comenzaban a bailar y a cantar, y cantaban un cantar que se llama tlaxotecáyotl, que es cantar a loor de Huitzilopuchtli. Comenzaban este cantar al principio de la noche, y acababan a la media noche, cuando tañían a maitines. En este cantar cantaban y bailaban también las mujeres, mezcladas con los hombres.
\nNueve días antes que matasen los que habían de morir, bañaban los que habían de morir con agua de una fuente que llaman Huitzilatl, que está cabe el pueblo de Huitzilopuchco. Por esta agua iban los viejos de los barrios. Traíanla en cántaros nuevos y atapados con hojas de cedro, que llaman ahuéhuetl. En llegando adonde estaban los esclavos, que estaban delante del cu de Huitzilopuchtli, a cada uno echaban
\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":"ea23c855-a460-4801-b1de-3003e1574ddd","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":"in the mountains, even if they were far away. They would go naked to perform this devotion, at night, every day and every night until the beginning of this month of Panquetzaliztli. They would carry green reeds and maguey thorns as their boughs. They would go playing their conch shells or bugles, and also their whistles. They would play the bugle for a while and then switch to the whistle for another while, and thus they would keep alternating the music.\n\nAt the end of the month of Quecholli—which is the one just past—they would promptly start singing and dancing, and they would sing a song called “Tlaxotecayotl,” which is a song in praise of Huitzilopochtli. They would start this song at the beginning of the night and end it at midnight, when they would call matins. The women would also sing and dance, mingling with the men during this song. \n\nNine days before killing those who were destined to die, they would bathe those who were destined to die with water from a spring that they call Huitzilatl, which is near the town of Huitzilopochco. The older men of the barrios would go to fetch this water. They would carry it in new jars that were covered with the leaves of the cedar that they call _ahuehuetl_. As soon as they arrived at the place where the slaves were—for the slaves were in front of the _cu_ of Huitzilopochtli—they would pour","html":"in the mountains, even if they were far away. They would go naked to perform this devotion, at night, every day and every night until the beginning of this month of Panquetzaliztli. They would carry green reeds and maguey thorns as their boughs. They would go playing their conch shells or bugles, and also their whistles. They would play the bugle for a while and then switch to the whistle for another while, and thus they would keep alternating the music.
\nAt the end of the month of Quecholli—which is the one just past—they would promptly start singing and dancing, and they would sing a song called “Tlaxotecayotl,” which is a song in praise of Huitzilopochtli. They would start this song at the beginning of the night and end it at midnight, when they would call matins. The women would also sing and dance, mingling with the men during this song.
\nNine days before killing those who were destined to die, they would bathe those who were destined to die with water from a spring that they call Huitzilatl, which is near the town of Huitzilopochco. The older men of the barrios would go to fetch this water. They would carry it in new jars that were covered with the leaves of the cedar that they call ahuehuetl. As soon as they arrived at the place where the slaves were—for the slaves were in front of the cu of Huitzilopochtli—they would pour
\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":"56f17928-3d43-4065-be7d-b01bf65fafea","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":"[momo]mozco, in veca. \n\nAuh inin qujchioaia, ixqujchica onaci in Panquetzaliztli, in onacxoiatlaliaia, çan pepetlauhtivi, atle intech vetztiuh, qujtqujtivi in acxoiatl, iehoatl in acatl xoxouhquj, yoan vitztli, yoan intecciz, yoan in cocovilutl qujpitztivi, qujpapatlativi in qujpitza. \n\nAuh in õqujz Quecholli ilhujtl: njmã ic peoa in cujcoianolo, in cujcatl in eoa itoca tlaxotecaiotl, icujc in Vitzilobuchtli: im peoaloia, iquac in tlatlapoiaoa: auh in necacaoaloia, iquac in tlatlapitzalizpã, in ie tlatlapitzalo: \n\nno teoan cujcoianoa in cioa in avienjme, tetzatzalan mantivi (in juh omjto) mumuztlae in muchioa, ixqujchica cempoalilhujtl. \n\nAuh in oacic tlachicunaviti, vncan moteualtiaia in tlatlaltilti, anoço suchimjcque: in calpulvevetque, conanaia atl: vmpa in vitzilobuchco conanaia atl, vmpan ca vitzilatl, oztoc, avevetica in qujoaltzatzacutivi, intlan qujoalaantivi: \n\nin oqujoalhujcaque: njman ie ic quj[matzelhuja,]","html":"[momo]mozco, in veca.
\nAuh inin qujchioaia, ixqujchica onaci in Panquetzaliztli, in onacxoiatlaliaia, çan pepetlauhtivi, atle intech vetztiuh, qujtqujtivi in acxoiatl, iehoatl in acatl xoxouhquj, yoan vitztli, yoan intecciz, yoan in cocovilutl qujpitztivi, qujpapatlativi in qujpitza.
\nAuh in õqujz Quecholli ilhujtl: njmã ic peoa in cujcoianolo, in cujcatl in eoa itoca tlaxotecaiotl, icujc in Vitzilobuchtli: im peoaloia, iquac in tlatlapoiaoa: auh in necacaoaloia, iquac in tlatlapitzalizpã, in ie tlatlapitzalo:
\nno teoan cujcoianoa in cioa in avienjme, tetzatzalan mantivi (in juh omjto) mumuztlae in muchioa, ixqujchica cempoalilhujtl.
\nAuh in oacic tlachicunaviti, vncan moteualtiaia in tlatlaltilti, anoço suchimjcque: in calpulvevetque, conanaia atl: vmpa in vitzilobuchco conanaia atl, vmpan ca vitzilatl, oztoc, avevetica in qujoaltzatzacutivi, intlan qujoalaantivi:
\nin oqujoalhujcaque: njman ie ic quj[matzelhuja,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"67aa878a-b2a3-4224-aeff-9175c6571fff","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":"upon the circular altars, [even those] which were distant. \n\nAnd this they did until [the month of] Panquetzaliztli arrived. When they were laying down the fir [branches], they went quite naked; nothing went on them. They went carrying fir [branches; actually] they were green reeds and thorns. And they went blowing their shell trumpets and the pottery whistles. They went alternating them as they blew them. \n\nAnd when the feast of Quecholli ended, then began the singing and dancing. The song which was intoned was called Tlaxotecayotl; it was the song of Uitzilopochtli. When it was begun, it was at the time that night fell, and when there was stopping on the part of each one it was at the time that the conch shells were repeatedly blown, when already the conch shells were blown. \n\nAnd with one the women, the pleasure girls, sang and danced. They went between [pairs of men] (as hath been told). Daily they did this until twenty days [had passed].\n\nAnd when the ninth day [before the feast] arrived, there the ceremonially bathed [victims] or those to die the flowery death were bathed in sacred water.[^2] The old men of the *calpulli* would get the water; they got the water there at Uitzilopochco; there indeed was [the spring called] Uitzilatl, in a cave. With cypress [branches][^3] they went stopping each [jar mouth]; they each went holding [the jars] with them.\n\nWhen they had carried [the water] here, thereupon \n\n\n\n\n[^2]: Cf. Charles E. Dibble and Arthur J. O. Anderson, *Florentine Codex, Book IX, The Merchants* (Santa Fe: School of American Research and University of Utah, 1959), pp. 45–49. \n\n\n[^3]: *Taxodium mucronatum* in Dibble and Anderson, *Book XI*, p. 108.","html":"upon the circular altars, [even those] which were distant.
\nAnd this they did until [the month of] Panquetzaliztli arrived. When they were laying down the fir [branches], they went quite naked; nothing went on them. They went carrying fir [branches; actually] they were green reeds and thorns. And they went blowing their shell trumpets and the pottery whistles. They went alternating them as they blew them.
\nAnd when the feast of Quecholli ended, then began the singing and dancing. The song which was intoned was called Tlaxotecayotl; it was the song of Uitzilopochtli. When it was begun, it was at the time that night fell, and when there was stopping on the part of each one it was at the time that the conch shells were repeatedly blown, when already the conch shells were blown.
\nAnd with one the women, the pleasure girls, sang and danced. They went between [pairs of men] (as hath been told). Daily they did this until twenty days [had passed].
\nAnd when the ninth day [before the feast] arrived, there the ceremonially bathed [victims] or those to die the flowery death were bathed in sacred water.1 The old men of the calpulli would get the water; they got the water there at Uitzilopochco; there indeed was [the spring called] Uitzilatl, in a cave. With cypress [branches]2 they went stopping each [jar mouth]; they each went holding [the jars] with them.
\nWhen they had carried [the water] here, thereupon
\n