a otro lugar que se dice Coaxalpa. Y más otra vez preguntó el dicho Huitzilopuchtli a dicho Cuahuitlícac, diciéndole a dónde llegaban, y respondió diciéndole que ya llegaban a otro lugar que se dice Apétlac. Y más le preguntó el dicho Huitzilopuchtli al dicho Cuahuitlícac diciéndole a dónde llegaban, y le respondió diciéndole que ya llegaban al medio de la sierra. Y más dixo el Huitzilopuchtli, preguntando al dicho Cuahuitlícac: "¿Adónde llegaban?" Y le dixo que ya llegaban y estaban muy cerca, y delante dellos venía la dicha Coyolxauhqui. Y en llegando los dichos indios centzonhuitznáhuah, nació luego el dicho Huitzilopuchtli, trayendo consigo una rodela que se dice tehuehuelli, con un dardo y vara de color azul, y en su rostro como pintado, y en la cabeza traía un pelmazo de pluma pegado, y la pierna siniestra delgada y emplumada, y los dos muslos pintados de color azul, y también los brazos. Y el dicho Huitzilopuchtli dixo a uno que se llamaba Tochancalqui que encendiese una culebra hecha de teas que se llamaba xiuhcóatl, y ansí la encendió, y con ella fue herida la dicha Coyólxauh, de que murió hecha pedazos, y la cabeza quedó en aquella sierra que se dice Coatépec, y el cuerpo cayóse abaxo, hecho pedazos.
\nY el dicho Huitzilopuchtli levantóse y armóse y salió contra los dichos
\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":"c455fe59-af93-46f3-bc0f-76aea78e3691","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":"at another place called Coaxalpan. And yet once again this Huitzilopochtli asked this Cuahuitl Ihcac where they were approaching. And he replied to him that they were already arriving at another place called apetlac. And this Huitzilopochtli further asked this Cuahuitl Ihcac where they were approaching; and he replied to him that they were already arriving halfway up the mountain. And Huitzilopochtli inquired further, asking this Cuahuitl Ihcac, “Where are they approaching?”[^2] And he answered that they were already upon him, were already very close, and that this Coyolxauhqui was approaching in front of them. And just as these Centzonhuitznahuah Indians arrived, this Huitzilopochtli was then born, bringing with him a shield that is called _tehuehuelli_,[^3] along with an arrow and his blue-colored spear-thrower.[^4] And his face was as if painted; and he had a crest of feathers tied on his head, his left leg was thin and covered with feathers, and his two thighs were painted blue, as were also his arms. And this Huitzilopochtli told one fellow called Tochancalqui to light up a snake that was made out of torches, called _xiuhcoatl_;[^5] and so he lit it, and this Coyolxauhqui was struck with it in such a way that she died, torn to pieces. And her head remained on that mountain known as Coatepec, and her body fell downhill, torn to pieces.\n\nAnd this Huitzilopochtli rose up and armed himself and charged against these \n\n\n[^2]: Unlike the very similar indirect question in the previous sentence, this question is direct in both the Nahuatl and Spanish texts. Although the Spanish text has the imperfect tense (_adonde llegaban_), it has been translated as the present tense here for the context of the direct question.\n\n[^3]: _tehuehuelli_: a small shield. The word metaphorically denotes a fetus or the effort made during labor. See _Online Nahuatl Dictionary_, s.v. _tehuehuelli_.\n\n[^4]: “With an arrow . . . thrower”: _con un dardo y vara de color azul_. Sahagún here uses the noun _vara_ to denote the _ahtlatl (spear-thrower), as made clear by the Nahuatl text: _yoan in jmiuh, yoan yiatlauh xoxoctic_.\n\n[^5]: _xiuhcoatl_: “emerald snake” or “serpent fire device”—that is, the weapon that Huitzilopochtli uses to defeat his enemies.","html":"at another place called Coaxalpan. And yet once again this Huitzilopochtli asked this Cuahuitl Ihcac where they were approaching. And he replied to him that they were already arriving at another place called apetlac. And this Huitzilopochtli further asked this Cuahuitl Ihcac where they were approaching; and he replied to him that they were already arriving halfway up the mountain. And Huitzilopochtli inquired further, asking this Cuahuitl Ihcac, “Where are they approaching?”1 And he answered that they were already upon him, were already very close, and that this Coyolxauhqui was approaching in front of them. And just as these Centzonhuitznahuah Indians arrived, this Huitzilopochtli was then born, bringing with him a shield that is called tehuehuelli,2 along with an arrow and his blue-colored spear-thrower.3 And his face was as if painted; and he had a crest of feathers tied on his head, his left leg was thin and covered with feathers, and his two thighs were painted blue, as were also his arms. And this Huitzilopochtli told one fellow called Tochancalqui to light up a snake that was made out of torches, called xiuhcoatl;4 and so he lit it, and this Coyolxauhqui was struck with it in such a way that she died, torn to pieces. And her head remained on that mountain known as Coatepec, and her body fell downhill, torn to pieces.
\nAnd this Huitzilopochtli rose up and armed himself and charged against these
\nUnlike the very similar indirect question in the previous sentence, this question is direct in both the Nahuatl and Spanish texts. Although the Spanish text has the imperfect tense (adonde llegaban), it has been translated as the present tense here for the context of the direct question.↩
tehuehuelli: a small shield. The word metaphorically denotes a fetus or the effort made during labor. See Online Nahuatl Dictionary, s.v. tehuehuelli.↩
“With an arrow . . . thrower”: con un dardo y vara de color azul. Sahagún here uses the noun vara to denote the ahtlatl (spear-thrower), as made clear by the Nahuatl text: _yoan in jmiuh, yoan yiatlauh xoxoctic.↩
xiuhcoatl: “emerald snake” or “serpent fire device”—that is, the weapon that Huitzilopochtli uses to defeat his enemies.↩
[jma]matlatquj, in anecuiotl, intzitzicaz, amatitech pipilcac, tlacujlolli, yoan in coiolli incotztitech qujilpique, injn coiolli mjtoaia oiovalli, yoan in jnmiuh tlatzontectli,
\nniman ie ic vi, tetecpantivi, tlatlamantitivi, tlaieiecotivj, momamãtivi, teiacana in Coiolxauhquj.
\nauh in Quavitl icac, njman ie ic motlalotitleco, in qujnonotzaz in Vitzilobuchtli quilhuj ca ie vitze,
\nnjman qujto in Vitzilobuchtli, vel xontlachie can ie vitze\nnjman ie ic conilhuja in Quavitl icac: ca ie tzonpantitlan,\nie no ceppa quioalilhuja in Vitzilobuchtli, cã ie vitze,\nnjman conilhui ca ie coaxalpan vitze,
\nie no ceppa quioalilhuj in Vitzilobuchtli in Quavitl icac: tla xontlachia can ie vitze,\nnjman ic conilhui ca ie apetlac,
\nie no ceppa quioalilhui, can ie vitze,
\nnjman conilhuj in Quavitl icac: ca ie tlatlacapan iativitze.\nAuh in vitzilobuchtli: ie no ceppa quioalilhuj, in Quavitl icac. quilhuj tla xontlachia can ie vitze.
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"2e9965aa-1757-48e4-a9f1-d81f694ba12e","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":"their paper array, the paper crowns,[^7] their nettles hanging from the painted papers;[^8] and they bound little bells to the calves of their legs. These little bells were called *oyoualli*. And their arrows had notched heads.\n\nThereupon they went. They went each one in order. They went each one in his row. Each one wielded his weapons. They went crouching. Coyolxauhqui led them.\n\nAnd Quauitl icac thereupon ran up [the hill] to warn Uitzilopochtli. He said to him: “Already they are coming.”\n\nThen Uitzilopochtli said: “Watch well where they come.”\n\nThereupon Quauitl icac said to him: “Already they are at Tzompantitlan.”[^9]\n\nAgain Uitzilopochtli spoke forth to him: “Where now do they come?”\n\nThen [Quauitl icac] said to him: “Already they are at Coaxalpan.”\n\nOnce more Uitzilopochtli spoke forth to Quauitl icac: “See where they now come.”\n\nThen [this one] said to him: “Already they are at Apetlac.”\n\nOnce again [Uitzilopochtli] spoke forth to him: “Where now do they come?”\n\nThen Quauitl icac said to him: “Already they come along the slope.”\n\nAnd Uitzilopochtli again spoke forth to Quauitl icac; he said to him: “Watch where they now come.”\n\n\n\n\n[^7]: Arthur J. O. Anderson and Charles E. Dibble, *Florentine Codex, Book II, The Ceremonies* (Santa Fe: School of American Research and University of Utah, 1951; hereafter referred to as Anderson and Dibble, *Book II*), p. 69. \n\n\n[^8]: See Bernardino de Sahagún, *Historia general de las cosas de Nueva España*, 5 vols. (Mexico: Editorial Pedro Robredo, 1938; hereafter referred to as Sahagún, Robredo ed.), Vol. III, p. 99, where medical properties of *tzitzicaztli* are mentioned. \n\n\n[^9]: All the place names given here (Tzompantitlan, etc.) are translated in Eduard Seler’s *Einige Kapitel aus dem Geschichtswerk des Fray Bernardino de Sahagún aus dem Aztekischen übersetzt*, ed. Caecilie Seler-Sachs, Walter Lehmann, and Walter Krickeberg (Stuttgart: Strecker und Schroeder, 1927), p. 256. In the original myth, possibly they were place names, which, in rituals, later came to be names of places around the Temple of Uitzilopochtli, used perhaps to recall the original account. Cf. Sahagún, Robredo ed., Vol. I, p. 181, and Vol. II, p. 382, where Apetlatl and Coaxalpan are referred to not as towns but as places about the temple.","html":"their paper array, the paper crowns,1 their nettles hanging from the painted papers;2 and they bound little bells to the calves of their legs. These little bells were called oyoualli. And their arrows had notched heads.
\nThereupon they went. They went each one in order. They went each one in his row. Each one wielded his weapons. They went crouching. Coyolxauhqui led them.
\nAnd Quauitl icac thereupon ran up [the hill] to warn Uitzilopochtli. He said to him: “Already they are coming.”
\nThen Uitzilopochtli said: “Watch well where they come.”
\nThereupon Quauitl icac said to him: “Already they are at Tzompantitlan.”3
\nAgain Uitzilopochtli spoke forth to him: “Where now do they come?”
\nThen [Quauitl icac] said to him: “Already they are at Coaxalpan.”
\nOnce more Uitzilopochtli spoke forth to Quauitl icac: “See where they now come.”
\nThen [this one] said to him: “Already they are at Apetlac.”
\nOnce again [Uitzilopochtli] spoke forth to him: “Where now do they come?”
\nThen Quauitl icac said to him: “Already they come along the slope.”
\nAnd Uitzilopochtli again spoke forth to Quauitl icac; he said to him: “Watch where they now come.”
\nArthur J. O. Anderson and Charles E. Dibble, Florentine Codex, Book II, The Ceremonies (Santa Fe: School of American Research and University of Utah, 1951; hereafter referred to as Anderson and Dibble, Book II), p. 69.↩
See Bernardino de Sahagún, Historia general de las cosas de Nueva España, 5 vols. (Mexico: Editorial Pedro Robredo, 1938; hereafter referred to as Sahagún, Robredo ed.), Vol. III, p. 99, where medical properties of tzitzicaztli are mentioned.↩
All the place names given here (Tzompantitlan, etc.) are translated in Eduard Seler’s Einige Kapitel aus dem Geschichtswerk des Fray Bernardino de Sahagún aus dem Aztekischen übersetzt, ed. Caecilie Seler-Sachs, Walter Lehmann, and Walter Krickeberg (Stuttgart: Strecker und Schroeder, 1927), p. 256. In the original myth, possibly they were place names, which, in rituals, later came to be names of places around the Temple of Uitzilopochtli, used perhaps to recall the original account. Cf. Sahagún, Robredo ed., Vol. I, p. 181, and Vol. II, p. 382, where Apetlatl and Coaxalpan are referred to not as towns but as places about the temple.↩