[mostra]ban a los muchachos hablar bien y saludar y hacer reverencia. Y el que no hablaba bien o no saludaba a los que encontraba o estaban asentados, luego le punzaban con las puntas de maguey.
\nLa catorcena era que les enseñaban todos los versos de canto para cantar, que se llamaban divinos cantos, los cuales versos estaban escritos en sus libros por carateres. Y más, les enseñaban la astrología indiana y las interpretaciones de los sueños y la cuenta de los años.
\nLa quincena era que los ministros de los ídolos tenían voto de vivir castamente, sin conocer a mujer carnalmente, y comer templadamente, ni decir mentiras, y vivir devotamente, y temer a Dios.
\nY con esto acabamos de decir las costumbres y orden que usaban los ministros de los ídolos, y dexamos otras que en otra parte se dirán.
\nthe boys how to speak properly, how to greet others, and how to bow. And they would then prick with maguey spikes the one who would not speak properly or give a proper greeting to those whom he met or to those who were on their seats.1
\nThe fourteenth was that they would teach them all the verses of the songs to sing, which were called “divine songs,” whose verses were written in their books by means of characters. Moreover, they would teach them Indian astrology,2 as well as the interpretation of dreams and how to count the years.
\nThe fifteenth was that the ministers of the idols would make a vow to live chastely, without knowing any woman sexually, to eat moderately, to never tell lies, to live a life of devotion, and to fear god.
\nAnd with this, we are ending our account of the customs and habits that the ministers of the idols used to practice; and we are leaving out others, which will be discussed elsewhere.
\n[ne]pantla tonatiuh in tlaqua, oc no muztla nepantla tonatiuh in tlaquatiuh, atle chilli atle iztatl quiquaia, ano tle ic cochi in manel atl, quitoa moneçaoalhujltequi intla itlaton cõqua, conj.
\nJnjc. 13. cenca vel nemachtiloia in qualli tlatolli, in aqujn am vellatoz, in amo vel tetlapaloz njman quiçoçoia.
\nJnjc. 14. vel nemachtiloia in cujcatl in quilhuja teucuicatl, amoxxotoca. Yoan vel nemachtiloia in tonalpoalli in temjcamatl, yoan in xiuhamatl.
\nJnjc. 15. in tlamacazque vel innetol catca in nepializtli, in chipaoaca nemiliztli, in acan quittazque cihoatl, vel innetol catca in tlaixieiecoliztli, njman aiac iztlacatia, vel tlateumatinj, catca in tlamacazque, vel teuimacaçini catca,
\nçan cuel ixq͗ch, y, nican onmitoa, in jnnemiliz catca tlamacazque, oc mjec in mocaoa in jmitoaia monequj vccã mitoz.
\nate at noon; the next time, next day at noon they went to eat. No chili, no salt did they eat. Not, in order to sleep, [did they] even [drink] water. They said the fast was broken if they ate, if they drank, a little bit.
\nThirteenth: Most especially was there teaching of good discourse. He who spoke not well, who greeted others not well, they then drew blood from [with maguey spines].
\nFourteenth: Especially was there teaching of songs which they called the gods’ songs inscribed in books. And especially was there teaching of the count of days, the book of dreams, and the book of years.
\nFifteenth: A strict vow of the priests was [that of] chastity, a pure life, that nowhere would they look upon a woman.1 A strict vow of theirs was [a life of] moderation. No one whatever lied. The priests were very devout. They were very god-fearing.
\nEnough of this. Here is told what the way of life of the priests was. Yet much is left [unsaid] which requireth to be said. It will be told in another place.
\nProbably a life of celibacy is not to be understood. Cf. Charles E. Dibble, Códice Xolotl (Mexico: Universidades de Utah y de México, 1951), p. 75, Pl. V, and elsewhere for examples of married priests.↩