era contrario y vivía en pobreza y en desecho de todos. Y también era viciosa de su cuerpo, y vendíase públicamente. Y decían que aquello hacía por razón del signo en que había nacido, porque era ocasionado a bien y a mal.
\nTambién decían que los señores bailaban en este signo por su devoción los días que les parecía. Y cuando habían de comenzar esta solennidad, ponían dos varales con flores a la puerta del palacio, y aquello era señal que habían de bailar a honra deste signo algunos días. Y el cantar que habían de decir mandaba el señor que dixesen el que se llama cuextecáyutl o tlahuanca cuextecáyutl o huexotzincáyutl o el que se llama anahuacáyutl o alguno de los otros que están aquí señalados.
\nY también los que tenían cargo de guardar los plumajes con que bailaban sacaban todos los plumajes que tenían para que
\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":"9575a418-4a7c-4ac5-9fa0-b6b6dcb7097c","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":"her own sign would turn against her, and she would live in poverty, rejected by everyone. And she would also be wanton with her body and sell herself publicly. And they said that she did that because of the sign under which she had been born, since it caused both good and evil.\n\nThey also said that the lords would dance during this sign out of their devotion [to it], for as many days as they wanted.[^13] And when they were about to begin this solemn occasion, they would place two branches with flowers at the door of the palace, and that was the signal that they would dance in honor of this sign for several days. And the lord would order that the song they were to sing should be the one called “Cuextecayotl” or “Tlahuanca Cuextecayotl” or “Huexotzincayotl” or the one called “Anahuacayotl” or one of the others indicated here.[^14]\n\nAnd those who were in charge of safekeeping the feather ornaments featured in their dances would also take out all the feather ornaments that they had so that the \n\n\n[^13]: The Nahuatl text says that Moteuczoma determined how many days the lords would dance, sometimes up to forty days, in honor of this sign.\n\n[^14]: “One of the others indicated here”: that is, in the parallel Nahuatl-language column.","html":"her own sign would turn against her, and she would live in poverty, rejected by everyone. And she would also be wanton with her body and sell herself publicly. And they said that she did that because of the sign under which she had been born, since it caused both good and evil.
\nThey also said that the lords would dance during this sign out of their devotion [to it], for as many days as they wanted.1 And when they were about to begin this solemn occasion, they would place two branches with flowers at the door of the palace, and that was the signal that they would dance in honor of this sign for several days. And the lord would order that the song they were to sing should be the one called “Cuextecayotl” or “Tlahuanca Cuextecayotl” or “Huexotzincayotl” or the one called “Anahuacayotl” or one of the others indicated here.2
\nAnd those who were in charge of safekeeping the feather ornaments featured in their dances would also take out all the feather ornaments that they had so that the
\n[jx]qujch ocatlamachtiaia ytlatquj, vellanaoac tlavica, qujpetztoccaoa in cocoliztli, izqujmpan atlamattinemj, in atle monectoc ichan:
\nauh injc onmjquj, ça tetlaoculti, aoc tle itech vetztotiuh, ça petlauhtiuh, aoc neçinj in tlein iqujmjliuhca, vel totoneoatiuh, chichichinacatiuh in jiollo, vel iiacacpa qujqujztiuh in netolinjliztli, ça iuhquj oniauh, iuhquj onpôpolivi ipampa ca ueli no concauh ymâceoal, injc oiztlacattinen vevetitlan, aiacachtitlan:
\nca iuh mjtoa, tlaalavi, tlapetzcavi, âtlacacemellecan vncan vilantoc in tzotzomatli, in tatapatli, vncã mâceoalo in jcnoiotl, in jcnotlacaiotl: auh vncan icac, in vei atoiatl, in vei tepexitl, in tlaxapuchtli, vncã neatoiavilo, netepexivilo, netlaxapuchvilo: ioan vncan manj in tzonoaztli, vncan netzonoazvilo:
\nic mjtoa, in aqujn iuhquj ipan muchioaia, y, qualli ocatca: in jtonal, in jmâceoal, ça inêviian, ça onmonevianvi, in oconmjtlacalhuj, in oconmopôpolhuj, yn oconmotlaçolmjctili. Etc.
\nAuh intla aca cioatl, ipan tlacatia ce suchitl: mjtoaia, vuellamachchiuhquj iez: auh
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"3cbc84ac-88ce-4cb8-aa89-548291065fe4","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":"were his possessions which had brought superiority, thrown away like rubbish. Sickness left him divested to the same degree that he had lived in pride when nothing was needed in his home.\n\nAnd when he died, he only aroused pity. Nothing was laid over him; he was only cast out naked; there was nothing at hand to be used as wrappings for the dead. He went in pain and affliction. Misery lay ahead of him. Just as he had lived, just so he perished, because he had neglected his deserts. For he had lived in deceit in the rituals of song and dance.\n\nFor, so was it said, he had fallen into great sin.[^5] There rags and tatters lay strung out; there misery and orphanhood were the reward. And there was the great flood, the great crag, the pit, where there was a falling into the flood, or from the crag, or into the pit.[^6] And there lay the snare, where one was snared.\n\nSo was it said of him to whom it so befell that his fate and merits had been good; only of his own will and by his own act he had harmed, destroyed, and ruined it, etc.\n\nAnd if a woman were born upon the day One Flower, it was said that she would be an able embroiderer. But \n\n\n\n\n[^5]: *Florentine Codex*, Book VI, fol. 191*v*: *tlaalauj, tlapetzcauj in tlalticpac*. See also fol. 210*v*.\n\n\n[^6]: Cf. also *loc. cit*. The passage is metaphorical.","html":"were his possessions which had brought superiority, thrown away like rubbish. Sickness left him divested to the same degree that he had lived in pride when nothing was needed in his home.
\nAnd when he died, he only aroused pity. Nothing was laid over him; he was only cast out naked; there was nothing at hand to be used as wrappings for the dead. He went in pain and affliction. Misery lay ahead of him. Just as he had lived, just so he perished, because he had neglected his deserts. For he had lived in deceit in the rituals of song and dance.
\nFor, so was it said, he had fallen into great sin.1 There rags and tatters lay strung out; there misery and orphanhood were the reward. And there was the great flood, the great crag, the pit, where there was a falling into the flood, or from the crag, or into the pit.2 And there lay the snare, where one was snared.
\nSo was it said of him to whom it so befell that his fate and merits had been good; only of his own will and by his own act he had harmed, destroyed, and ruined it, etc.
\nAnd if a woman were born upon the day One Flower, it was said that she would be an able embroiderer. But
\n