que se llamaban calpuleque. Y los muchachos, como iban ofreciendo, daban vuelta alrededor del fuego, y a la pasada daban, a cada uno, uno de los panecillos que habían ofrecido, los cuales llamaban macuextlaxcalli.
\nAcabando de comer estos panecillos y la demás comida, luego los viejos bebían pulcre. Esta bebida llamaban texcalcehuilo. Bebían allí en el mismo oratorio donde estaba la estatua de Milíntoc, que llaman calpulco. Y los que hacían vino de maguey, que llaman tlachicque o tecuhtlachicque, tenían cargo de traer el pulcre para beber. De su voluntad iban. Traíanlo en sus jarros o xícaras. Echaban en un lebrillo que estaba allí, delante la estatua. Los que bebían este pulcre no se emborrachaban.
\nEstas dos cerimonias dichas no se hacían en todas partes, sino por aquí, por Tlatilulco.
\nAcabado este mes, los cinco días que se siguen son sobrados de los trescientos y sesenta ya dichos, los cuales todos de veinte en veinte están dedicados a algún dios. Estos cinco días a ningún dios están dedicados, y por eso los llaman nemontemi, que quiere decir que están por demás, y teníanlos por aciagos. Ninguna cosa hacían en
\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":"96cbbfd6-41d8-477f-8d6f-90543f97134f","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":"known as _calpolehqueh_ would eat them. And when the young boys made their offerings, they would go around the fire once; and when they passed by, [the older men] would give each one of [the boys] one of those little loaves that they had offered up, which they called _macuextlaxcalli_.\n\nAs soon as they finished eating these little breads and the rest of the food, the older men would start drinking pulque. They called this drink _texcalcehuilo_. They would drink right there, in the same shrine where the statue of Milintoc was kept, which they call _calpulco_. And the ones who made maguey wine, whom they call _tlachicqueh_ or _teuctlachicqueh_, would be in charge of bringing the pulque for drinking. They would come willingly, carrying it in their jars, or _jícaras_. They would pour it into a basin that was there, in front of the statue. The ones who drank this pulque would not get drunk. \n\nThese two ceremonies just described would not be performed everywhere, but only around here, near Tlatelolco. \n\nOnce this month has ended, the five following days are leftover from the three hundred sixty [days] already mentioned, all of which are dedicated to some god every twenty days.[^186] These five days are not dedicated to any god; and this is why they call them _nemontemi_, which means that they are leftover, and they would consider them to be unlucky. They would not do anything \n\n\n[^186]: Note the switch to present tense here.","html":"known as calpolehqueh would eat them. And when the young boys made their offerings, they would go around the fire once; and when they passed by, [the older men] would give each one of [the boys] one of those little loaves that they had offered up, which they called macuextlaxcalli.
\nAs soon as they finished eating these little breads and the rest of the food, the older men would start drinking pulque. They called this drink texcalcehuilo. They would drink right there, in the same shrine where the statue of Milintoc was kept, which they call calpulco. And the ones who made maguey wine, whom they call tlachicqueh or teuctlachicqueh, would be in charge of bringing the pulque for drinking. They would come willingly, carrying it in their jars, or jícaras. They would pour it into a basin that was there, in front of the statue. The ones who drank this pulque would not get drunk.
\nThese two ceremonies just described would not be performed everywhere, but only around here, near Tlatelolco.
\nOnce this month has ended, the five following days are leftover from the three hundred sixty [days] already mentioned, all of which are dedicated to some god every twenty days.1 These five days are not dedicated to any god; and this is why they call them nemontemi, which means that they are leftover, and they would consider them to be unlucky. They would not do anything
\nNote the switch to present tense here.↩
vncan iteupan, in jcalpolco Milintoc. Auh in tlachicque, in tecutlachicque, qujoalcaoa cecen caxitl in vctli, anoço cecen xicalli, anoço cecem apiloltepitotõ, çan in iollocopa, çan in iollotlamati, in concaoa vctli, qujoaltecatimanj apazco: auh tlaoãtoque in vevetque, texcalcevitoque, amo ivinti:
\nie ixqujch.\nAuh in onqujz y, cempoalli Izcalli, nimã ie ic oalmotlalia in macujlilhujtl in nemotemj, anoço nenontemj, acampouhquj: Auh in nemontemj, vel imacaxoia, mauhcaittoia, aiac teaoaia, acac maoaia: auh in aca vncã teaoa, qujlmach cenqujcuj. Auh in aqujn vncan tlacati qujtocaiotiaia. Nemo: qujtoaia, qujlmach atle ilhujtl, atle imaceoal muchioa, qujhiiovitinemjz, vmpa onqujztinemjz in tlalticpac.
\nAuh in jpan jn Izcalli: injc ce xivitl, yoan ic oxivitl, yoan iquexivitl, atle muchioaia: auh qujn ic nauhxivitl in moveichioa, qujniquac mjquja in Ixcoçauhque, in jxiptlaoan Xiuhtecutli: tlaaltilti, in quēmã
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"21082c90-d71d-419c-b25a-e98b4d30704a","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":"there at the Temple, the *calpulco*, of Milintoc. And the pulque makers, the lords’ pulque makers, left with each [of the old men] a bowl of pulque, or a gourd, with each one, or a small earthenware jar with each one; quite freely, quite of their own accord, they left the pulque; they would pour it into a large earthenware vessel. And the old men sat drinking the pulque; they sat cooling off at the oven. They did not become drunk. \n\nEnough of this. \n\nAnd when the twenty [days] of Izcalli had passed, thereupon were established the five days of Nemontemi or Nenontemi.[^20] They belonged nowhere. And the Nemontemi were indeed feared; they were held in awe. No one disputed with others, no one wrangled. And if anyone disputed with others, then it was said that they would continue it. And he who was born then they named Nemo. They said: “It is said that nothing is his desert, nothing becomes his merit. He will live in misery, he will live in poverty there on earth.”[^21] \n\nAnd when it was the time of Izcalli, in the first year, and in the second year, and in the third year, nothing was done. But later, in the fourth year, a great [festival] was observed. Then died those [adorned as] Ixcoçauhqui, the impersonators of Xiuhtecutli, ceremonially bathed ones. Sometimes \n\n\n\n\n[^20]: Corresponding Spanish text: “*estos cincos dias, a njngun dios, estan dedicados: y por esso, los llaman nemontemj: Nenontemi* means “not filled” and refers to an incomplete ritual month of 20 days. \n\n\n[^21]: Cf. Dibble and Anderson, *Book VI,* p. 225.","html":"there at the Temple, the calpulco, of Milintoc. And the pulque makers, the lords’ pulque makers, left with each [of the old men] a bowl of pulque, or a gourd, with each one, or a small earthenware jar with each one; quite freely, quite of their own accord, they left the pulque; they would pour it into a large earthenware vessel. And the old men sat drinking the pulque; they sat cooling off at the oven. They did not become drunk.
\nEnough of this.
\nAnd when the twenty [days] of Izcalli had passed, thereupon were established the five days of Nemontemi or Nenontemi.1 They belonged nowhere. And the Nemontemi were indeed feared; they were held in awe. No one disputed with others, no one wrangled. And if anyone disputed with others, then it was said that they would continue it. And he who was born then they named Nemo. They said: “It is said that nothing is his desert, nothing becomes his merit. He will live in misery, he will live in poverty there on earth.”2
\nAnd when it was the time of Izcalli, in the first year, and in the second year, and in the third year, nothing was done. But later, in the fourth year, a great [festival] was observed. Then died those [adorned as] Ixcoçauhqui, the impersonators of Xiuhtecutli, ceremonially bathed ones. Sometimes
\n