a los que las llevaban. Ellos las subían al cu de Huitzilopuchtli, y llegando arriba ponían las mazas sobre la estatua de Huitzilopuchtli, que era hecha de masa de bledos. Allí caían cansados. Allí estaban carleando de cansados. Luego iba un sátrapa y cortaba las orejas con un pedernal a estos dos que habían llegado cansados, y tornando en sí, baxaban el cu trayendo consigo la estatua de Huitzilopuchtli captiva, que era de masa, y llevábanla para sus casas, y hacían convite con ella a sus parientes y a todos los de su barrio.
\nHecho esto, tomábanle luego a los captivos y a los otros esclavos que habían de morir, y traíanlos en procesión alrededor del cu, sola una vez. Iban delante de todos los captivos, y luego los ponían en orden. Luego descendía un sátrapa de lo alto del cu, y traía en las manos un volumen grande de papeles blancos, que llaman teteppoalli, o por otro nombre tetéhuitl.
\nEn llegando abaxo, alzaba los papeles, como ofreciéndolos hacia las cuatro partes del mundo. Luego los ponía en un pilón que se llama cuauhxicalco.
\nLuego descendía otro sátrapa que traía un hachón de teas muy largo, que llaman xiuhcóatl. Tenía la cabeza y la cola como culebra, y ponían en la boca unas plumas coloradas que parecía que le salía
\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":"c892d707-bf72-4957-b197-dbe51b16ab9b","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":"from those who were carrying them. They would bring them up to the _cu_ of Huitzilopochtli, and upon arriving at the top, they would place the maces over the statue of Huitzilopochtli, which was made of amaranth dough. They would collapse there, exhausted, and remain panting there with fatigue. A satrap would arrive at once and use a flint knife to make cuts in the ears of these two [young men] who had arrived exhausted. And when they recovered, they would come down from the _cu_, bringing along the captive statue of Huitzilopochtli, which was made of dough. And they would take it away to their own houses and organize a feast with it, for their relatives and for all the people in their barrio. \n\nOnce this was done, they would then take [Painal’s] captives, as well as the other slaves assigned to die, and lead them in a procession around the _cu_—only once [around]. They would go ahead of all the captives and then arrange them in order. Then a satrap would descend from the top of the _cu_, carrying in his hands a great volume of white papers, which they call _teteuhpohualli_, or by other name, _tetehuitl_.\n\nOnce he reached the bottom [of the stairs], he would lift up the papers, as if offering them to the four corners of the world. Then he would put them in a large font called _cuauhxicalco_.\n\nThen another satrap would come down, holding a very long torch of firebrands that they call _xiuhcoatl_, which had the head and the tail of a snake; and they would place in its mouth some red feathers that made it look","html":"from those who were carrying them. They would bring them up to the cu of Huitzilopochtli, and upon arriving at the top, they would place the maces over the statue of Huitzilopochtli, which was made of amaranth dough. They would collapse there, exhausted, and remain panting there with fatigue. A satrap would arrive at once and use a flint knife to make cuts in the ears of these two [young men] who had arrived exhausted. And when they recovered, they would come down from the cu, bringing along the captive statue of Huitzilopochtli, which was made of dough. And they would take it away to their own houses and organize a feast with it, for their relatives and for all the people in their barrio.
\nOnce this was done, they would then take [Painal’s] captives, as well as the other slaves assigned to die, and lead them in a procession around the cu—only once [around]. They would go ahead of all the captives and then arrange them in order. Then a satrap would descend from the top of the cu, carrying in his hands a great volume of white papers, which they call teteuhpohualli, or by other name, tetehuitl.
\nOnce he reached the bottom [of the stairs], he would lift up the papers, as if offering them to the four corners of the world. Then he would put them in a large font called cuauhxicalco.
\nThen another satrap would come down, holding a very long torch of firebrands that they call xiuhcoatl, which had the head and the tail of a snake; and they would place in its mouth some red feathers that made it look
\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":"3ed4aa4c-076b-48d0-b5f3-3e0a44f5d667","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":"vel çoçotlaoa, ça cicintoque. \n\nAuh in tlenamacac, njman ie ic iauh, qujnnacaztecpavia, ic oallachia, injc mozcalia. \n\nAuh in omozcalique mec oaltemo, qujtqujtze in ocacique tzoalli, qujmotqujlia in inchan, ca nel immal, qujqua, qujnmamaca in inoaniolque, yoan in tlaxillacaleque, qujcenqua. \n\nAuh in ie iuhquj mec tetlaiaoalochtilo, in mjqujzque, çan ceppa in qujnoallaiaoalochtia: in ie iuhquj mec temanalo, tetecpanalo, iacattimanj in mamalti: njman ie ic qujoaltemovia in teteuhpoalli: ce tlacatl in qujoaltemovia, in ocaxitico tlalchi, nauhcampa conjaoa; mec cõmana, in vncan moteneoa quauhxicalco: \n\nnjman ie ic no oaltemo in Xiuhcoatl, çan juhqujn in ocopilli; cueçalin in jnenepil muchioa, tlatlatiuh in ocopilli: auh in jcuitlapil, amatl, aço vmmatl, anoço ematl injc viac: injc","html":"vel çoçotlaoa, ça cicintoque.
\nAuh in tlenamacac, njman ie ic iauh, qujnnacaztecpavia, ic oallachia, injc mozcalia.
\nAuh in omozcalique mec oaltemo, qujtqujtze in ocacique tzoalli, qujmotqujlia in inchan, ca nel immal, qujqua, qujnmamaca in inoaniolque, yoan in tlaxillacaleque, qujcenqua.
\nAuh in ie iuhquj mec tetlaiaoalochtilo, in mjqujzque, çan ceppa in qujnoallaiaoalochtia: in ie iuhquj mec temanalo, tetecpanalo, iacattimanj in mamalti: njman ie ic qujoaltemovia in teteuhpoalli: ce tlacatl in qujoaltemovia, in ocaxitico tlalchi, nauhcampa conjaoa; mec cõmana, in vncan moteneoa quauhxicalco:
\nnjman ie ic no oaltemo in Xiuhcoatl, çan juhqujn in ocopilli; cueçalin in jnenepil muchioa, tlatlatiuh in ocopilli: auh in jcuitlapil, amatl, aço vmmatl, anoço ematl injc viac: injc
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"1b1878ca-747b-4460-8372-7ed90f4895e0","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":"indeed each one was faint; each one lay exhausted. \n\nAnd the fire priest thereupon went [to] cut their ears with a flint knife so that they opened their eyes, so that they revived. \n\nAnd when they revived, then they climbed down; they came bringing the amaranth seed [image] which they had captured.[^21] They took it with them to their homes, for it was in truth their captive. They ate it. They offered it to each of their kin and to those of the neighborhood; they ate it all.[^22]\n\nAnd when this was done, then those who were to die were taken in procession around [the pyramid]; only once did they circle them about. When this was done, then they were arranged, they were placed in order. The captives were in the lead. Thereupon they brought down [from the top of the pyramid] the sacrificial papers;[^23] it was a man [a priest] who brought them down. When he reached the ground, he raised them in dedication to the four directions. Then he laid them there in what is called the eagle vessel. \n\nThereupon likewise descended the fire serpent.[^24] It was just like a blazing pine firebrand. Its tongue was made of flaming red feathers. It went [as if] burning [like] a torch. And its tail was of paper, perhaps two fathoms or three fathoms long. As \n\n\n\n\n[^21]: Clavijero, *Historia antigua*, Vol. III, p. 168, says such images had been made of both Uitzilopochtli and Paynal: “*… fabricaban… dos estatuas de aquellos dioses, de la pasta de varias semillas con sangre de niños sacrificados, y le ponian por huesos algunos leños de acacia.*” \n\n\n[^22]: In *ibid.*, pp. 169-70, Clavijero writes: “*aquella noche que era la última del mes, velaban también los sacerdotes y a la mañana siguiente llevaban a la estatua de masa de Huitzilopochtli a una sala que había en el recinto del templo, y en presencia solamente del rey, de cuatro dignidades del templo y de cuatro superiores de los seminarios, el sacerdote de Quetzalcoatl, que era jefe de los* tlamacazques *o penitentes arrojaba un dardo a la estatua con que la atravesaba de parte a parte. Con esto decían que ya había muerto su dios; uno de los sacerdotes le sacaba el corazón y lo presentaba al rey para que lo comiese; el cuerpo se dividía por medio y la una mitad se daba a los tlatelolcas y la otra quedaba para los mexicanos; de esta se hacían cuatro partes para los cuatro cuarteles de la ciudad, y cada parte se dividía en menudas partículas que se distribuían entre todos los individuos del sexo masculino. Esta ceremonia explicaban con la palabra* teocualo, *comer a Dios. Las mujeres no probaban de esta sagrada masa por razón, como se puede creer, de no pertenecer a su sexo el empleo de la guerra.*”\n\n\n[^23]: Corresponding Spanish text: “*vn volumen grande, de papeles blancos, que llaman teteppoalli, o por otro nombre teteujtl.*” The Nahuatl text here has *teteuhpoalli*; subsequently it is spelled *teteppoalli*.\n\n\n[^24]: Corresponding Spanish text: “*Luego descendia otro satrapa, que traya vn hachon de teas muy largo, que llamã xiuhcoatl: tenja la cabeça y la cola como culebra.*” In Chap. 14 of *Book IX* (Sahagún, Garibay ed., Vol. III, p. 54), which describes the same ceremony, the priest wears the fire serpent as a disguise: “*luego descendía un sátrapa que venía metido dentro de una culebra de papel, el cual la traía como si ella viniera por sí, y traía en la boca unas plumas coloradas que parecían llamas de fuego que le salían por la boca.*”","html":"indeed each one was faint; each one lay exhausted.
\nAnd the fire priest thereupon went [to] cut their ears with a flint knife so that they opened their eyes, so that they revived.
\nAnd when they revived, then they climbed down; they came bringing the amaranth seed [image] which they had captured.1 They took it with them to their homes, for it was in truth their captive. They ate it. They offered it to each of their kin and to those of the neighborhood; they ate it all.2
\nAnd when this was done, then those who were to die were taken in procession around [the pyramid]; only once did they circle them about. When this was done, then they were arranged, they were placed in order. The captives were in the lead. Thereupon they brought down [from the top of the pyramid] the sacrificial papers;3 it was a man [a priest] who brought them down. When he reached the ground, he raised them in dedication to the four directions. Then he laid them there in what is called the eagle vessel.
\nThereupon likewise descended the fire serpent.4 It was just like a blazing pine firebrand. Its tongue was made of flaming red feathers. It went [as if] burning [like] a torch. And its tail was of paper, perhaps two fathoms or three fathoms long. As
\nClavijero, Historia antigua, Vol. III, p. 168, says such images had been made of both Uitzilopochtli and Paynal: “… fabricaban… dos estatuas de aquellos dioses, de la pasta de varias semillas con sangre de niños sacrificados, y le ponian por huesos algunos leños de acacia.”↩
In ibid., pp. 169-70, Clavijero writes: “aquella noche que era la última del mes, velaban también los sacerdotes y a la mañana siguiente llevaban a la estatua de masa de Huitzilopochtli a una sala que había en el recinto del templo, y en presencia solamente del rey, de cuatro dignidades del templo y de cuatro superiores de los seminarios, el sacerdote de Quetzalcoatl, que era jefe de los tlamacazques o penitentes arrojaba un dardo a la estatua con que la atravesaba de parte a parte. Con esto decían que ya había muerto su dios; uno de los sacerdotes le sacaba el corazón y lo presentaba al rey para que lo comiese; el cuerpo se dividía por medio y la una mitad se daba a los tlatelolcas y la otra quedaba para los mexicanos; de esta se hacían cuatro partes para los cuatro cuarteles de la ciudad, y cada parte se dividía en menudas partículas que se distribuían entre todos los individuos del sexo masculino. Esta ceremonia explicaban con la palabra teocualo, comer a Dios. Las mujeres no probaban de esta sagrada masa por razón, como se puede creer, de no pertenecer a su sexo el empleo de la guerra.”↩
Corresponding Spanish text: “vn volumen grande, de papeles blancos, que llaman teteppoalli, o por otro nombre teteujtl.” The Nahuatl text here has teteuhpoalli; subsequently it is spelled teteppoalli.↩
Corresponding Spanish text: “Luego descendia otro satrapa, que traya vn hachon de teas muy largo, que llamã xiuhcoatl: tenja la cabeça y la cola como culebra.” In Chap. 14 of Book IX (Sahagún, Garibay ed., Vol. III, p. 54), which describes the same ceremony, the priest wears the fire serpent as a disguise: “luego descendía un sátrapa que venía metido dentro de una culebra de papel, el cual la traía como si ella viniera por sí, y traía en la boca unas plumas coloradas que parecían llamas de fuego que le salían por la boca.”↩