manera se acababa el servicio y penitencia de los que comían el cuerpo del dicho Huitzilopuchtli, que se llaman teucuaque de aquel año.
\nEn acabando el dicho año, luego comenzaban otros mancebos a se obligar a servir y hacer penitencia, según la orden y costumbre que tenían de comer y recibir el cuerpo del dicho Huitzilopuchtli. Y juntamente los ministros de los ídolos, que se llaman calpules, hacían gran servicio y penitencia, de que recebían grandísimo agravio
\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":"7c725b8f-3aaa-4d6f-babe-ce0417ef587a","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 service and the penance of those who ate the body of this Huitzilopochtli—who are called the _teocuahqueh_ of that year—would end.\n\n##### Fourth paragraph: On another quite heavy tribute that those who ate the body of Huitzilopochtli would pay\n\nOnce this year was coming to its end, other young men would then be required to serve and perform penance, according to the habit and custom that they had of eating and receiving the body of this Huitzilopochtli. And the ministers of the idols, who are called _calpules_, would perform great service and penance together with them, from which they would suffer an exceedingly great burden","html":"the service and the penance of those who ate the body of this Huitzilopochtli—who are called the teocuahqueh of that year—would end.
\nOnce this year was coming to its end, other young men would then be required to serve and perform penance, according to the habit and custom that they had of eating and receiving the body of this Huitzilopochtli. And the ministers of the idols, who are called calpules, would perform great service and penance together with them, from which they would suffer an exceedingly great burden
\n","citation_key":"citation_garagarza","citation":{"en":["Spanish-to-English by García Garagarza 2023"],"es":["Español-al-inglés por García Garagarza 2023"]}}],"nahuatl_col":[{"id":"d31f4b9d-2f90-43aa-a660-dfe49f05b9a5","choice":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]},"type":"transcription","type_label":{"en":["nahuatl transcription"],"es":["transcripción al náhuatl"]},"column":"nahuatl","language":{"en":["Nahuatl"],"es":["Náhuatl"]},"language_code":"nci","subtitle":"(Anderson & Dibble 1953–1982)","markdown":"concuj in atl xoxovic xicaltica, auh in ocoxopilo, atl, ixpan conmana, çatepan concuj, in acatl xoxouhquj, celtic, navi conaquja xicalco nappa in concui atl ic qujxamja ic caltia. auh in oconalti, niman ie no ceppa itlan aquj, quinapaloa, cenca quitlapichiliaia. \n\nauh njman ie ic qujvica in itepeioc vmpa contlalia, auh in iq̅c ocontlalito, njman ie ic momoiaoa, viviloa, ie vncan tzonquiça, in īneçaoaliz, in jntlamaceoaliz, in teuquaque ce xivitl. \n\n##### Injc navj parrapho vncan moteneoa in oc centlamantli tequjtl vel etic, in quichioaia in iehoantin qujceliaia in jnacaio Vitzilobuchtli. \n\nIe no centlamantin vncan cõpeoaltia, in moçaoa in jpan xivitl teuquazque, çan juh otlatocatiuh, cecexiuhtica, çan jc nemamacotiuh, çan necacavililotiuh, nepapatlalotiuh, nepapatlalo: auh çan ie no ivi in calpoleque, no ce xivitl in mo[çaoa]","html":"concuj in atl xoxovic xicaltica, auh in ocoxopilo, atl, ixpan conmana, çatepan concuj, in acatl xoxouhquj, celtic, navi conaquja xicalco nappa in concui atl ic qujxamja ic caltia. auh in oconalti, niman ie no ceppa itlan aquj, quinapaloa, cenca quitlapichiliaia.
\nauh njman ie ic qujvica in itepeioc vmpa contlalia, auh in iq̅c ocontlalito, njman ie ic momoiaoa, viviloa, ie vncan tzonquiça, in īneçaoaliz, in jntlamaceoaliz, in teuquaque ce xivitl.
\nIe no centlamantin vncan cõpeoaltia, in moçaoa in jpan xivitl teuquazque, çan juh otlatocatiuh, cecexiuhtica, çan jc nemamacotiuh, çan necacavililotiuh, nepapatlalotiuh, nepapatlalo: auh çan ie no ivi in calpoleque, no ce xivitl in mo[çaoa]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"b8622d58-116a-4d98-84d2-4e2066480387","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":"took up water in a blue gourd vessel, and when he had drawn the water, he laid it down before [the figure of the god]. Then he took up green, fresh reeds: four of them he put into the gourd vessel. Four times he took up water with which he bathed the face [of the image]; with which he bathed it.[^28] And when he had bathed it, then once again he put on [the image’s array]. He took [the image] in his arms. Loudly they played the flutes for him.\n\nAnd thereupon they bore [the image] to Itepeyoc. There they set it in place. And when they had come to set it down, thereupon they dispersed. Each one went away. Then ended the fasting, the penances of those who had during the year eaten the god.[^29]\n\n\n##### Fourth paragraph, in which are related still other burdensome works which those did who received the body of Uitzilopochtli.\n\nStill another group at this time began to fast in the year they were to eat the god. Just so they went following, each year; just so there was the coming to share [functions], just the going leaving [them] to others, the going to exchange [them]: there was the exchange [of functions]. And just in the same way the men of the *calpulli* also fasted a year. \n\n\n\n\n[^28]: See Pl. 4.\n\n\n[^29]: The meaning of the term *ixiptla* may be taken as either image or impersonator. The context of this passage, in both the Nahuatl and Spanish versions, suggests that the impersonator bore the image to the Mist House, where the keeper of the god (*teohua*) bathed the image; either he bathed also the impersonator, or the latter bathed himself. The impersonator then took up the image.","html":"took up water in a blue gourd vessel, and when he had drawn the water, he laid it down before [the figure of the god]. Then he took up green, fresh reeds: four of them he put into the gourd vessel. Four times he took up water with which he bathed the face [of the image]; with which he bathed it.1 And when he had bathed it, then once again he put on [the image’s array]. He took [the image] in his arms. Loudly they played the flutes for him.
\nAnd thereupon they bore [the image] to Itepeyoc. There they set it in place. And when they had come to set it down, thereupon they dispersed. Each one went away. Then ended the fasting, the penances of those who had during the year eaten the god.2
\nStill another group at this time began to fast in the year they were to eat the god. Just so they went following, each year; just so there was the coming to share [functions], just the going leaving [them] to others, the going to exchange [them]: there was the exchange [of functions]. And just in the same way the men of the calpulli also fasted a year.
\nSee Pl. 4.↩
The meaning of the term ixiptla may be taken as either image or impersonator. The context of this passage, in both the Nahuatl and Spanish versions, suggests that the impersonator bore the image to the Mist House, where the keeper of the god (teohua) bathed the image; either he bathed also the impersonator, or the latter bathed himself. The impersonator then took up the image.↩