[es]clavos y esclavas con saetas, metiéndoselas por la orilla de la garganta. Y no los quemaban juntamente con el señor, sino en otra parte los enterraban.
\nLa otra parte a donde decían que se iban las ánimas de los defunctos es el Paraíso Terrenal que se nombra Tlalocan,
\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":"543065cc-5836-417b-bd2d-63227e08701b","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":"with arrows, shooting them through the base of the throat.[^22] And they would not cremate them together with their lord but bury them elsewhere.\n\n#### Second chapter: On those who went to the earthly paradise\n\nThe other place where they said that the souls of the dead go is the earthly paradise named Tlalocan, \n\n\n[^22]: “Shooting . . . throat”: _metiéndoselas por la orilla de la garganta_. The Nahuatl text specifies that these were small arrows, used for shooting birds (_totomitl_).","html":"with arrows, shooting them through the base of the throat.1 And they would not cremate them together with their lord but bury them elsewhere.
\nThe other place where they said that the souls of the dead go is the earthly paradise named Tlalocan,
\n“Shooting . . . throat”: metiéndoselas por la orilla de la garganta. The Nahuatl text specifies that these were small arrows, used for shooting birds (totomitl).↩
anoço nâmatl, anoço iêmatl, amatl quiçaçaloa. yoan itech quipipiloa, in nepapan ihujtl, aztatl çaquan, xollotl, cueçali, tziuhtli, cuixihujtl, yoan oc cequi ihujtl.
\nauh cequjntin tevicaltī muchioa in tlatlacotzitzintin, aço cen tecpantli yn oquichtli, no izqui ī cihoatl iuh quitoaia in quenjn oqujmocuitlavique in jntecujo, yn oc achiviliaia, yn oqu itlaqual chiviliaia, auh in oquichti qujntititlani, çan no iuh quimocuitlavizque in mjctlan:
\nauh in iquac ie tlatla tlatoanj, njman ie ic qujmomjctia in tlatlacoti, çan totomjtl in quechtlã conaquia, amo yoan tlatla in tlatoanj, çan nonqua qujntoca in tlatlacoti, çan vel yioca tlatla in tlatoanj.
\nInjc vccan viloa vmpa in tlalocan. auh in tlalocan cenca netlamachtilo, cenca necuiltonolo, aic mihjiovia, aic polivi in elotl,
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"d70c2758-bae1-478e-966e-c9e1bc587a43","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":"either four fathoms or three fathoms [in length], of paper which they glued together. And upon it they hung various feathers—heron feathers, troupial feathers, dark yellow parrot feathers, scarlet macaw wing feathers, motmot feathers, hawk feathers, and still other feathers.\n\nAnd some became the companions [of the dead one]—the beloved slaves, perchance a score of the men as well as so many of the women. Thus they said: as they had taken care of their lord, they yet made chocolate for him, they yet prepared food for him. And the men who had served them as messengers just so would care for them in the place of the dead.\n\nAnd when the ruler already burned, they thereupon slew the slaves; they only drove bird arrows in their throats. They did not burn with the ruler. Only apart they buried the slaves; quite alone the ruler burned.[^13] \n\n\n#### [Second Chapter, which telleth of those who went to Tlalocan.[^1]]\n\nThe second place they went to was there in Tlalocan. And in Tlalocan there was great wealth, there was great riches. Never did one suffer. Never did the ears of green maize, \n\n\n\n\n[^13]: Torquemada, *Segunda parte*, pp. 521 *sqq*., thus describes the funeral ceremonies for a chief: Neighboring towns were notified of the death, and the ceremonies were scheduled usually for four or five days later. Chiefs of nearby towns brought gifts (mantles, feathers, slaves). The body of the deceased was wrapped in mantles and adorned with gold, silver, and jewels. A green stone was laid in the mouth, as heart. Hair was cut from the crown of the head of the deceased and kept in a wooden box with a painting of the god (unnamed); a slave was killed in honor of the god. On the mummy bundle were placed the ornaments of the god. A solemn procession, including neighboring chiefs, relatives, friends, wives of the deceased, and chanting priests marched (without beating of drums) to meet the priests of the temple. At the foot of the pyramid, they ignited the pyre of wood and some incense. As the body burned, as many as one or two hundred slaves were sacrificed in the usual manner and burned in another pyre. These were household slaves (including dwarfs, jesters, and the like) and others presented by visiting dignitaries. Next day, the ashes were gathered, along with the remaining hair previously cut. Friends, relatives, and wives laid offerings before the box. There were four days of such ceremony, after which fifteen or twenty more slaves were sacrificed, since, it was thought, the soul of the deceased had undertaken its travels and was in need of aid. Other slaves—up to a dozen or so—were later killed at the end of twenty, forty, sixty, and eighty days. Yearly thereafter, for four years, quail and other birds and rabbits and butterflies were offered before the box, along with incense, food, pulque, flowers, and canes of tobacco. These ceremonies were accompanied by feasting, drinking, and dancing.\n\n\n\n[^1]: The chapter heading is omitted in the Nahuatl version.","html":"either four fathoms or three fathoms [in length], of paper which they glued together. And upon it they hung various feathers—heron feathers, troupial feathers, dark yellow parrot feathers, scarlet macaw wing feathers, motmot feathers, hawk feathers, and still other feathers.
\nAnd some became the companions [of the dead one]—the beloved slaves, perchance a score of the men as well as so many of the women. Thus they said: as they had taken care of their lord, they yet made chocolate for him, they yet prepared food for him. And the men who had served them as messengers just so would care for them in the place of the dead.
\nAnd when the ruler already burned, they thereupon slew the slaves; they only drove bird arrows in their throats. They did not burn with the ruler. Only apart they buried the slaves; quite alone the ruler burned.1
\nThe second place they went to was there in Tlalocan. And in Tlalocan there was great wealth, there was great riches. Never did one suffer. Never did the ears of green maize,
\nTorquemada, Segunda parte, pp. 521 sqq., thus describes the funeral ceremonies for a chief: Neighboring towns were notified of the death, and the ceremonies were scheduled usually for four or five days later. Chiefs of nearby towns brought gifts (mantles, feathers, slaves). The body of the deceased was wrapped in mantles and adorned with gold, silver, and jewels. A green stone was laid in the mouth, as heart. Hair was cut from the crown of the head of the deceased and kept in a wooden box with a painting of the god (unnamed); a slave was killed in honor of the god. On the mummy bundle were placed the ornaments of the god. A solemn procession, including neighboring chiefs, relatives, friends, wives of the deceased, and chanting priests marched (without beating of drums) to meet the priests of the temple. At the foot of the pyramid, they ignited the pyre of wood and some incense. As the body burned, as many as one or two hundred slaves were sacrificed in the usual manner and burned in another pyre. These were household slaves (including dwarfs, jesters, and the like) and others presented by visiting dignitaries. Next day, the ashes were gathered, along with the remaining hair previously cut. Friends, relatives, and wives laid offerings before the box. There were four days of such ceremony, after which fifteen or twenty more slaves were sacrificed, since, it was thought, the soul of the deceased had undertaken its travels and was in need of aid. Other slaves—up to a dozen or so—were later killed at the end of twenty, forty, sixty, and eighty days. Yearly thereafter, for four years, quail and other birds and rabbits and butterflies were offered before the box, along with incense, food, pulque, flowers, and canes of tobacco. These ceremonies were accompanied by feasting, drinking, and dancing.↩
The chapter heading is omitted in the Nahuatl version.↩