Los señores o principales o viejos ancianos ofrecían a sus hijos a la casa que se llamaba calmécac. Era su intención que allí se criasen para que fuesen ministros de los ídolos, porque decían que en la casa de calmécac había buenas costumbres y doctrinas y exercicios, y áspera y casta vida, y no había cosa de desvergüenzas ni reprensión ni afrenta ninguna de las costumbres que allí usaban los ministros de los ídolos que se criaban en aquella casa.
\nSeñor o principal o rico, cualquier que tenía hacienda, cuando ofrecía a su hijo hacía y guisaba muy buena comida y convidaba a los sacerdotes y ministros de los ídolos que se llamaban tlamacazque y cuacuacuilti, y a los viejos pláticos que tenían cargo del barrio. Y hecho el convite en casa del padre del muchacho, los viejos ancianos y pláticos hacían una plática a los sacerdotes y ministros de los ídolos que criaban los muchachos, desta manera: "¡Ah, señores
\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":"91f5c8bd-f1b7-4bbb-9cf6-58a1b2af3418","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":"The lords or nobles or revered elders[^27] would offer their sons to the house that was called _calmecac_. Their intention was for them to be raised there in order to become ministers of the idols, for they said that in the _calmecac_ house there were good customs and teachings and exercises; that life [there] was rigorous and chaste; and that there was nothing shameful or reprehensible or distasteful in the customs practiced by the ministers of the idols who were raised in that house.\n\nWhenever any lord or nobleman or wealthy man—any property owner—would offer his own son [to the _calmecac_], he would prepare and cook a very good meal and would invite the priests and ministers of the idols, who were called _tlamacazqueh_ and _cuacuacuiltin_, as well as the elder speakers who were in charge of the barrio.[^28] And when the feast was ready at the house of the boy’s father, the revered elders and orators would give a speech, in this way, to the priests and ministers of the idols who raised the boys: “Oh, lordly \n\n\n[^27]: “Revered elders”: _viejos ancianos_; literally, “the old ancient ones.” The Spanish idiom is meant to reflect the respect due to the elders, who are addressed by a number of reverential epithets in the Nahuatl text.\n\n[^28]: “Barrio”: that is, the _calpolli._","html":"The lords or nobles or revered elders1 would offer their sons to the house that was called calmecac. Their intention was for them to be raised there in order to become ministers of the idols, for they said that in the calmecac house there were good customs and teachings and exercises; that life [there] was rigorous and chaste; and that there was nothing shameful or reprehensible or distasteful in the customs practiced by the ministers of the idols who were raised in that house.
\nWhenever any lord or nobleman or wealthy man—any property owner—would offer his own son [to the calmecac], he would prepare and cook a very good meal and would invite the priests and ministers of the idols, who were called tlamacazqueh and cuacuacuiltin, as well as the elder speakers who were in charge of the barrio.2 And when the feast was ready at the house of the boy’s father, the revered elders and orators would give a speech, in this way, to the priests and ministers of the idols who raised the boys: “Oh, lordly
\nIn tlatoque in pipilti, yoan in oc cequjntin vel nanti, vel tati, çan ien vmpa in qujmaquja in qujnnetoltia in jnpilhoan, yn calmecac: yoan in oc cequjntin in aqujn quinequi,
\nmuchintin tlamacazque muchioa in pipilti ypampa, in nezcaliloian calmecac, in tenonotzaloia, in teizcaltiloian, chipaoaca nemooaiã, necxiieiecoloia, nêmachoia ixtlamachoia, qualtioaia, iectioaia: çan njmã hatzoio, hateuhio, atle in iaioca in tlamacazque innemiliz, yn calmecac neoapaoaliztli,
\nJn tlatoanj, pilli, tecutli, yn anoço aca mocuiltonoa in iq̅c quinetoltia in caquja jnpiltzin quicencaoa yn atl, in tlaqualli, qujnnotza qujncentlalia in tlamacazque, yoan qujnnotza in quaquacujlti, yoã qujncentlalia yn nanti, yn tati, in vevetque, tlatlatlauhtia in vevetlaca, qujntlatlauhtia in tlamacazque quimilhuja.
\nTotecujooane, tlamacazquee,
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"2933f197-510b-433d-b11a-8d8822d47456","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":"Rulers, noblemen, and still others, well mothered, well sired, these same entered their children, promised them, there in the *calmecac*; and still others [did so] who wished it.[^1]\n\nAll became priests—the noblemen because the place of instruction, the *calmecac*, was a place where one was admonished, where one was instructed, a place where one lived chastely, a place where [fleetness of] foot was tested, a place of prudence, a place of wisdom, a place of making good, of making righteous. In no way was there filth, vice; there was nothing reprehensible in the priests’ life, in the education [of] the *calmecac*.[^2]\n\nThe ruler, nobleman, lord, or anyone who was rich, when he vowed that he would put his son [in the *calmecac*] prepared drink, food. He summoned, he assembled the priests, and he summoned the head-taking priests, and he assembled the [well]-mothered, the [well]-sired ones,[^3] the old men. The old persons made an entreaty; they besought the priests; they said to them:\n\n“O our lords, O priests, \n\n\n\n\n[^1]: Torquemada, *Segunda parte*, p. 22, says that they were taken by the *calmecac* at the age of four. Clavijero, *Historia antigua de México*, pp. 199 *sq*., says that the age for those entering both the *calmecac* and the *telpochcalli* was fifteen.\n\n\n[^2]: Training and standards of conduct were much more rigorous in the *calmecac* than in the *telpochcalli*. Cf. Caso, *The Aztecs*, pp. 85–89.\n\n\nCaso, *ibid*., pp. 85, 87, points out that all learning was in priestly hands—science, star lore (magic, science, time-reckoning) the calendar (prediction of the future, astrology), mythology, history, hieroglyphic writing, law. These bodies of knowledge may indicate a curriculum for the *calmecac*. Priests also participated in the wars and were the formal educators.\n\n[^3]: Seler, in *Einige Kapitel*, p. 347, translates *yn nanti, yn tati* as “*in guten Verhältnissen sich befindenden Mütter (und) Väter*.”","html":"Rulers, noblemen, and still others, well mothered, well sired, these same entered their children, promised them, there in the calmecac; and still others [did so] who wished it.1
\nAll became priests—the noblemen because the place of instruction, the calmecac, was a place where one was admonished, where one was instructed, a place where one lived chastely, a place where [fleetness of] foot was tested, a place of prudence, a place of wisdom, a place of making good, of making righteous. In no way was there filth, vice; there was nothing reprehensible in the priests’ life, in the education [of] the calmecac.2
\nThe ruler, nobleman, lord, or anyone who was rich, when he vowed that he would put his son [in the calmecac] prepared drink, food. He summoned, he assembled the priests, and he summoned the head-taking priests, and he assembled the [well]-mothered, the [well]-sired ones,3 the old men. The old persons made an entreaty; they besought the priests; they said to them:
\n“O our lords, O priests,
\nCaso, ibid., pp. 85, 87, points out that all learning was in priestly hands—science, star lore (magic, science, time-reckoning) the calendar (prediction of the future, astrology), mythology, history, hieroglyphic writing, law. These bodies of knowledge may indicate a curriculum for the calmecac. Priests also participated in the wars and were the formal educators.
\nTorquemada, Segunda parte, p. 22, says that they were taken by the calmecac at the age of four. Clavijero, Historia antigua de México, pp. 199 sq., says that the age for those entering both the calmecac and the telpochcalli was fifteen.↩
Training and standards of conduct were much more rigorous in the calmecac than in the telpochcalli. Cf. Caso, The Aztecs, pp. 85–89.↩
Seler, in Einige Kapitel, p. 347, translates yn nanti, yn tati as “in guten Verhältnissen sich befindenden Mütter (und) Väter.”↩