sacerdotes, y más, otros cuatro principales de los mancebos, que tenían cargo de criar los mancebos, los cuales se llamaban telpuchtlatoque. Todos éstos se hallaban presentes cuando mataban el cuerpo de Huitzilopuchtli, y después de haber muerto el dicho Huitzilopuchtli, luego deshacían y desbarataban el cuerpo de Huitzilopuchtli, que era de una masa hecha de semilla de bledos. Y el corazón de Huitzilopuchtli tomaban para el señor o rey, y todo el cuerpo y pedazos que eran como huesos del dicho Huitzilopuchtli en dos partes lo repartían entre los naturales de México y Tlatilulco: los de México, que eran ministros del dicho Huitzilopuchtli, que se llamaban calpules, tomaban cuatro pedazos del cuerpo del dicho Huitzilopuchtli; y otro tanto tomaban los de Tlatilulco, los cuales se llamaban calpules, y ansí desta manera repartían entre ellos los cuatro pedazos del cuerpo de Huitzilopuchtli, a los indios de dos barrios y a los ministros de los ídolos que se llamaban calpules, los cuales comían el cuerpo de Huitzilopuchtli cada año, según su orden y costumbre que ellos habían tenido. Cada uno comía un pedacito del cuerpo de Huitzilopuchtli, y los que comían eran mancebos, y decían que era cuerpo de dios, que se llamaba teucualo. Y, los que recibían y comían el cuerpo de Huitzilopuchtli se llamaban ministros de dios.
\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":"bcfae4a6-50f8-44ab-aa77-8477850f22df","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":"priests were also present there, as well as four other leaders of the youth, who were in charge of raising the young men and were called _telpochtlahtohqueh_. All of these were present when they killed this Huitzilopochtli’s body; and once they had killed this Huitzilopochtli, they then would dissemble and break apart Huitzilopochtli’s body, which was composed of a dough made of amaranth seeds. And they would bring Huitzilopochtli’s heart to the lord or king, while they would distribute the rest of the body and the pieces that were like this Huitzilopochtli’s bones in two portions among the natives of Mexico and Tlatelolco: the ones from Mexico, who were this Huitzilopochtli’s ministers and who were called _calpules_,[^6] would take four pieces of the body of this Huitzilopochtli, while the ones from Tlatelolco, who were [also] called _calpules_, would take their own equal portion. And in this way, they distributed the four pieces of Huitzilopochtli’s body among them: among the Indians from two barrios and the ministers of the idols, who were called _calpules_. And they used to eat Huitzilopochtli’s body every year, according to the habit and custom that they used to practice. Each one of them ate a small piece of Huitzilopochtli’s body; and those who ate it were young men. And they said that it was the god’s body, which was called _teocualo_. And those who received and ate Huitzilopochtli’s body were called “ministers of god.” \n\n\n[^6]: _calpules_: plural Hispanicized form of the Nahuatl word _calpolli_.","html":"priests were also present there, as well as four other leaders of the youth, who were in charge of raising the young men and were called telpochtlahtohqueh. All of these were present when they killed this Huitzilopochtli’s body; and once they had killed this Huitzilopochtli, they then would dissemble and break apart Huitzilopochtli’s body, which was composed of a dough made of amaranth seeds. And they would bring Huitzilopochtli’s heart to the lord or king, while they would distribute the rest of the body and the pieces that were like this Huitzilopochtli’s bones in two portions among the natives of Mexico and Tlatelolco: the ones from Mexico, who were this Huitzilopochtli’s ministers and who were called calpules,1 would take four pieces of the body of this Huitzilopochtli, while the ones from Tlatelolco, who were [also] called calpules, would take their own equal portion. And in this way, they distributed the four pieces of Huitzilopochtli’s body among them: among the Indians from two barrios and the ministers of the idols, who were called calpules. And they used to eat Huitzilopochtli’s body every year, according to the habit and custom that they used to practice. Each one of them ate a small piece of Huitzilopochtli’s body; and those who ate it were young men. And they said that it was the god’s body, which was called teocualo. And those who received and ate Huitzilopochtli’s body were called “ministers of god.”
\ncalpules: plural Hispanicized form of the Nahuatl word calpolli.↩
iehoatl in Quetzalcoatl: auh injc qujmjctiaia ie mitl, iacatecpaio conaqujliaia yiollopa,
\nin imixpã miquja ie in Motecuçoma, yoã in tehoa, in vel qujnotzaia in Vitzilobuchtli, in vel qujmonestiliaia, in vel qujmoveniotiaia, yoan navintin tiachcauh tlaiacatique, izqujntin inin jmixpan miquia in vitzilobuchtli,
\nauh in omjc, njman ie ic quixitinja, in inacaio in tzoalli, yn jiollo itech povia in Motecuçoma:
\nauh in oc ceq͗ in jmimillo, in juhquj yiomjio muchioa tepan moiaoa nemamaco, omolotl in maco in tlatilulca. Yoã vme in ipepechiuhca, no, omolotl maco in calpolveuetque in tlatilulca, çan no izqui in maco in tenochca. auh çatepan qujmomamaca, çan tecpãtiuh, cecexiuhtica in quiqua, ce xivitl ontlaxillacalli in quiqua no oncalpoltin in calpolveuetq̄. auh in qujmomamacaia in jnacaio in tzoalli, cenca çan achitoton, çan tepitoton, piztlatoto. iehoan in telpopuchti in quiquaia.
\nauh injn quiquaia mjtoa teuqualo, auh in ie oquiquaque moteneoa teupia.-
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"4dffe7f2-a3d1-45fa-acce-1881823e3589","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":"was [the priest known as] Quetzalcoatl;[^23] and that with which he slew him was a dart tipped with flint, which was plunged into his heart.\n\nHe died in the presence of Moctezuma and of the keeper of the god, with whom Uitzilopochtli could speak, to whom he could make himself visible, who could make offerings to him, and of four[^24] [priests who were high priests, and of four] leaders of the youths, front rank leaders. Before all of these died Uitzilopochtli.\n\nAnd when he died, thereupon they broke up his body, the amaranth seed dough. His heart was Moctezuma’s portion.\n\nAnd the rest of his members, which were made like his bones, were disseminated among the people; there was a distribution. Two were given the Tlatilulcans. And two were like its fundament. Also two were given the old men of the Tlatilulcan *calpullis*. And as many were given the people of Tenochtitlan. And later they divided it among themselves, only going in order. Each year they ate it. One year two *tlaxilacallis* ate it as well as, in two *calpullis*, the old men of the *calpulli.*[^25] And when they divided among themselves his body of amaranth seed dough, it was only in very small [pieces]: only very small, tiny. The youths ate them.\n\nAnd of this which they ate, it was said: “The god is eaten.” And of those who ate it, it was said: “They keep the god.”\n\n\n\n\n[^23]: See below (Appendix, Ninth Chapter).\n\n\n[^24]: Following *navintin*, the *Real Palacio MS* has *tlenamacaque, yn ueueỹ teopixque, yoã nauintin* … , with which we have completed the passage in our translation, as indicated by the insertion in brackets.\n\n\n[^25]: *Tlaxilacalli*: barrio according to Molina, *Vocabulario de la lengua mexicana*, fol. 146*r*. Arturo Monzón, however, in *El calpulli en la organización social de los tenochcas* (Mexico: Instituto de Historia, 1949), pp. 31 *sqq*., 40 *sqq*., has ” *’calles’ o ‘barrios chicos’* “; hence, possibly, neighborhoods. Cf. also his discussion of *calpulli*, esp. Chapters VI–IX.","html":"was [the priest known as] Quetzalcoatl;1 and that with which he slew him was a dart tipped with flint, which was plunged into his heart.
\nHe died in the presence of Moctezuma and of the keeper of the god, with whom Uitzilopochtli could speak, to whom he could make himself visible, who could make offerings to him, and of four2 [priests who were high priests, and of four] leaders of the youths, front rank leaders. Before all of these died Uitzilopochtli.
\nAnd when he died, thereupon they broke up his body, the amaranth seed dough. His heart was Moctezuma’s portion.
\nAnd the rest of his members, which were made like his bones, were disseminated among the people; there was a distribution. Two were given the Tlatilulcans. And two were like its fundament. Also two were given the old men of the Tlatilulcan calpullis. And as many were given the people of Tenochtitlan. And later they divided it among themselves, only going in order. Each year they ate it. One year two tlaxilacallis ate it as well as, in two calpullis, the old men of the calpulli.3 And when they divided among themselves his body of amaranth seed dough, it was only in very small [pieces]: only very small, tiny. The youths ate them.
\nAnd of this which they ate, it was said: “The god is eaten.” And of those who ate it, it was said: “They keep the god.”
\nSee below (Appendix, Ninth Chapter).↩
Following navintin, the Real Palacio MS has tlenamacaque, yn ueueỹ teopixque, yoã nauintin … , with which we have completed the passage in our translation, as indicated by the insertion in brackets.↩
Tlaxilacalli: barrio according to Molina, Vocabulario de la lengua mexicana, fol. 146r. Arturo Monzón, however, in El calpulli en la organización social de los tenochcas (Mexico: Instituto de Historia, 1949), pp. 31 sqq., 40 sqq., has ” ’calles’ o ‘barrios chicos’ “; hence, possibly, neighborhoods. Cf. also his discussion of calpulli, esp. Chapters VI–IX.↩