[diver]sos géneros de aves de pluma rica y color, y andaban chupando todas las flores ansí en el Cielo como en este mundo, como los zinzones lo hacen.
\nEn naciendo una criatura
\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":"19e08d98-dc46-4b72-a24e-adf405537745","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":"feathered and colorful birds, who would then go about sipping at all of the flowers—both the ones that are in heaven and the ones of this world—just as _zinzones_[^25] do.\n\n#### Fourth chapter: On how the common people offered their children to the house that was called _telpochcalli_, and on the customs that they taught them there\n\nWhen a baby [boy] was born, \n\n\n[^25]: _zinzones_: hummingbirds; plural Hispanicized form of the Purépecha word _tzintzuni_.","html":"feathered and colorful birds, who would then go about sipping at all of the flowers—both the ones that are in heaven and the ones of this world—just as zinzones1 do.
\nWhen a baby [boy] was born,
\nzinzones: hummingbirds; plural Hispanicized form of the Purépecha word tzintzuni.↩
avel quitta in tonatiuh, avel ixco tlachia, auh yn vmpa onoq̅, in iaomjcque nequametl, tzivactli, mizquitla; auh in jxqujch yn ventli in qujnmanilia, vel quitta vel itech aci.
\nauh in iquac onauhxiuhtique, njmã ic mocuepa, tlaçototome, huitzitzilti, xochitototl, totocoztli, mixtetlilcomolo, tiçapapalotl, ivipapalotl, xicalteconpapalotl, tlachichina in vmpa in monoian. yoan in njcan tlalticpac oalhui in quioalchichina, in jxquich nepapan xochitl in equimjtl, anoço tzonpanquavitl xilohxochitl, tlacoxilohxochitl.
\nIn iquac otlacat piltontli njmã
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"8f31f6cc-2d28-4dcd-8efc-a3efaad3b8ce","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":"could not see the sun; he could not look into its face. And where the war dead were, there were the magueys, the *tziuactli* plants,[^2] the mesquite groves. And all the offerings which [the living] offered them they could see; these could reach them.\n\nAnd when they had passed four years there, then they changed into precious birds—hummingbirds, orioles,[^3] yellow birds, yellow birds blackened about the eyes,[^4] chalky butterflies, feather down butterflies, gourd bowl butterflies;[^5] they sucked honey [from the flowers] there where they dwelt.[^6] And here upon earth they came to suck [honey] from all the various flowers—the *equimitl*,[^7] the *tzompanquauitl*,[^8] the *xiloxochitl*,[^9] the *tlacoxiloxochitl*.[^10]\n\n\n#### Fourth Chapter, in which it is related how the common folk left their sons there in the young men’s house, and how they observed the customs there in the young men’s house—how they were trained, reared.[^1]\n\nWhen a boy was born, then \n\n\n\n\n[^2]: Unident. but described among the *Cactaceae* and agaves in Dibble and Anderson, *Book XI*, p. 218.\n\n\n[^3]: *Icterus abeillei* in *ibid*., p. 45.\n\n\n[^4]: Cf. Seler, *Einige Kapitel*, p. 302.\n\n\n[^5]: *xicalteconpapalotl*: cf. Dibble and Anderson, *Book XI*, pp. 94 *sq*.\n\n\n[^6]: *monoian*: read *ionoyan* or *imonoyan*.\n\n\n[^7]: *equimjtl: Erythrina mexicana* in Dibble and Anderson, *Book XI*, p. 204.\n\n\n[^8]: *tzonpanquavitl: Erythrina americana* in *ibid*.\n\n\n[^9]: *xilohxochitl: Pachiri insignis, Calliandra grandiflora*, or *Bombax ellipticum*, in Dibble and Anderson, *Book XI*, p. 169.\n\n\n[^10]: *tlacoxilohxochitl: Calliandra grandiflora* or *C. anomala* in Santamaría, *Diccionario de mejicanismos*, p. 1054. This passage is related to one in the song chanted every eight years when water tamales were eaten. Cf. Sahagún, Robredo ed., Vol. V, pp. 136, 143 *sqq*.; Anderson and Dibble, *Book II*, p. 212.\n\n\n[^1]: Francisco J. Clavijero, in *Historia antigua de México* (Mexico: Editorial Porrúa, S.A., 1945), Vol. II, pp. 199 *sqq*., says that they were taken to the *telpochcalli* (as well as the *calmecac*) at the age of fifteen. He cites *Codex Mendoza*, Plates 53 *sqq*. All went for three years of instruction (religion, good usage, good behavior). All also attended, he says, seminaries, nobility going to one type, commoners to another. Some trained children, some youths, and some girls. The sexes were segregated. Men remained until the age of twenty or twenty-two, women until seventeen or eighteen. Attaining his majority, by his request or by arrangements made by his parents, a youth left this training to marry. Men usually followed their fathers’ vocations.\n\n\nThe *telpochcalli*, according to Caso, *The Aztecs*, p. 87, prepared the young men for war. Discipline was less severe than in the *calmecac* and education less intensive. Torquemada, *Segunda parte*, p. 220 *sq*., indicates a certain amount of laxity.\n\nClavijero, *Historia antigua de México*, and Torquemada, *Segunda parte*, p. 471, agree that girls were raised in seclusion and had no contact with boys or men. They slept and they went out only under the supervision of old women. They were taught how to address their elders with respect. Specifically, Clavijero mentions temple duties (sweeping, offering of incense three times during the night, preparing food for the idols), weaving and other womanly arts, and general preparation for marriage. Torquemada enumerates some of the punishments for misbehavior.\n\nConcerning the *telpochcalli*, the *calmecac*, and the education of girls, further information is to be found in Dibble and Anderson, *Book VI*, Thirty-ninth and Fortieth Chapters.","html":"could not see the sun; he could not look into its face. And where the war dead were, there were the magueys, the tziuactli plants,1 the mesquite groves. And all the offerings which [the living] offered them they could see; these could reach them.
\nAnd when they had passed four years there, then they changed into precious birds—hummingbirds, orioles,2 yellow birds, yellow birds blackened about the eyes,3 chalky butterflies, feather down butterflies, gourd bowl butterflies;4 they sucked honey [from the flowers] there where they dwelt.5 And here upon earth they came to suck [honey] from all the various flowers—the equimitl,6 the tzompanquauitl,7 the xiloxochitl,8 the tlacoxiloxochitl.9
\nWhen a boy was born, then
\nThe telpochcalli, according to Caso, The Aztecs, p. 87, prepared the young men for war. Discipline was less severe than in the calmecac and education less intensive. Torquemada, Segunda parte, p. 220 sq., indicates a certain amount of laxity.
\nClavijero, Historia antigua de México, and Torquemada, Segunda parte, p. 471, agree that girls were raised in seclusion and had no contact with boys or men. They slept and they went out only under the supervision of old women. They were taught how to address their elders with respect. Specifically, Clavijero mentions temple duties (sweeping, offering of incense three times during the night, preparing food for the idols), weaving and other womanly arts, and general preparation for marriage. Torquemada enumerates some of the punishments for misbehavior.
\nConcerning the telpochcalli, the calmecac, and the education of girls, further information is to be found in Dibble and Anderson, Book VI, Thirty-ninth and Fortieth Chapters.
\nUnident. but described among the Cactaceae and agaves in Dibble and Anderson, Book XI, p. 218.↩
Icterus abeillei in ibid., p. 45.↩
Cf. Seler, Einige Kapitel, p. 302.↩
xicalteconpapalotl: cf. Dibble and Anderson, Book XI, pp. 94 sq.↩
monoian: read ionoyan or imonoyan.↩
equimjtl: Erythrina mexicana in Dibble and Anderson, Book XI, p. 204.↩
tzonpanquavitl: Erythrina americana in ibid.↩
xilohxochitl: Pachiri insignis, Calliandra grandiflora, or Bombax ellipticum, in Dibble and Anderson, Book XI, p. 169.↩
tlacoxilohxochitl: Calliandra grandiflora or C. anomala in Santamaría, Diccionario de mejicanismos, p. 1054. This passage is related to one in the song chanted every eight years when water tamales were eaten. Cf. Sahagún, Robredo ed., Vol. V, pp. 136, 143 sqq.; Anderson and Dibble, Book II, p. 212.↩
Francisco J. Clavijero, in Historia antigua de México (Mexico: Editorial Porrúa, S.A., 1945), Vol. II, pp. 199 sqq., says that they were taken to the telpochcalli (as well as the calmecac) at the age of fifteen. He cites Codex Mendoza, Plates 53 sqq. All went for three years of instruction (religion, good usage, good behavior). All also attended, he says, seminaries, nobility going to one type, commoners to another. Some trained children, some youths, and some girls. The sexes were segregated. Men remained until the age of twenty or twenty-two, women until seventeen or eighteen. Attaining his majority, by his request or by arrangements made by his parents, a youth left this training to marry. Men usually followed their fathers’ vocations.↩