tomase cual quisiese el señor, y conforme a aquél daban sus divisas o plumajes a los principales y hombres valientes y soldados, y toda la otra gente de guerra. Y también daban mantas y maxtles a los cantores y a los que tañían tepunaztli y atambor, y a los que silbaban, y a todos los otros bailadores y cantores. Y dábanles de comer a todos éstos diversas maneras de tamales y diversas maneras de moles, como aquí se declara. Y cuando ya estaban enhadados deste baile, quitaban los varales que habían puesto en señal que el baile ya se había acabado, y quemábanlos, y luego todos cesaban de bailar en el palacio. Pero los principales en sus casas podían bailar.
\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":"3fa63200-b129-4cef-b00c-f9461adddc5a","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":"[sovereign] lord could choose the one he wanted; and following his instructions, they would give away their respective insignias or feather ornaments to the noblemen, the brave men, the soldiers, and all the other warriors. And they would also give away capes and _mastles_[^15] to the singers and to those who played the _teponaztli_ and the drum, and to those who whistled,[^16] and to all the other dancers and singers. And they would feed all these people different kinds of tamales and different kinds of mole sauces, as is stated here [in the Nahuatl text]. And when they had enough of this dance, they would take away the branches that they had [previously] set up, as a sign that the dance had already ended, and burn them; and then everyone would stop dancing in the palace. But the noblemen could continue dancing in their homes.\n\n\n[^15]: _mastles_: plural Hispanicized form of the Nahuatl _maxtlatl_ (loincloth).\n\n[^16]: “And to those who whistled”: _y a los que silbaban_. The Nahuatl text reads _yoan in mapipitzoanj_ (and those who whistled with their fingers).","html":"[sovereign] lord could choose the one he wanted; and following his instructions, they would give away their respective insignias or feather ornaments to the noblemen, the brave men, the soldiers, and all the other warriors. And they would also give away capes and mastles1 to the singers and to those who played the teponaztli and the drum, and to those who whistled,2 and to all the other dancers and singers. And they would feed all these people different kinds of tamales and different kinds of mole sauces, as is stated here [in the Nahuatl text]. And when they had enough of this dance, they would take away the branches that they had [previously] set up, as a sign that the dance had already ended, and burn them; and then everyone would stop dancing in the palace. But the noblemen could continue dancing in their homes.
\niece injc vel quicnopilhujz imâceoal, injc vel qujttaz tlâmachtli, cēca tlamaceoaia, moçaoaia, mjçoia in jquac moquetzaia ce suchitl tonalli: auh intlacamo tlamaceoa, intlacamo vel monotza, intlacamo vellaoapaoalli, vellazcaltilli mochioa, çan no qujtlaueliaia yn jtonal:
\nno iuhquj ipan muchioaia (in iuh omjto njcan) atle onqujçaia, çan moch icnoiotl, netoliniliztli in qujmomaceviac auh injc ça ontlatzontia, ontlatzonqujxtia, ça aujlqujzcaiotl, in jnemac mochioa, aavienjti, maaujltia, monanamaca, motzitzinnamaca: ic mjtoa, ca nel iuhquj itonal in ce suchitl, ca vme vitz qujtoa, qualli, ioã âqualli.
\nNo yoan mjtoa, in jquac moquetzaia ce suchitl: vncan oncempeoa, vncan vnmocemana, in muchipa maceoalo, netotilo, çan iee qujmati in Motecuçuma yiollotlâma aiac qujiocoia, in quezqujlhujtl, qujtlaliz ymaceoaliz in aço vmpoalilhujtl manjz mâceoaliztli:
\nauh injc necia, ynjc temaceoaliztlalhujloia, vme suchiquavitl oalmoquetzaia, oalmomanaia tecpan, tlatocan: yc monextia in suchilhujtl, suchi[pacoa,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"8841cb55-7a28-4ee2-abfd-d3ed5f764f1e","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":"nevertheless, in order to gain her deserts, and to achieve skill in embroidering, she should do great penances, and fast, and draw blood when the day sign One Flower set in. But if she did not do penances, if she took not good heed, if her upbringing and training were not good, she herself harmed her day sign.\n\nLikewise it befell her (as was told here) that her labors were in vain; she merited complete poverty and misery. Thus her deserts only came to an end, to naught; they became corruption. She became a harlot, a courtesan. She sold herself; she became a paramour. For it was said that just so was her day sign, One Flower; for it fell two ways. They said it was good and evil.\n\nAlso it was said that when One Flower set in, then began, continued, and was always held, a dance, a procession. But only Moctezuma in his own heart knew—[for] no one [else] determined—for how many days he established his dance. Perchance for forty days there would be dancing.\n\nAnd that it might be known that a dance had been arranged, two poles with flowers were set up; they remained at the palace of the ruler. Thus was made known the day of the flowers:","html":"nevertheless, in order to gain her deserts, and to achieve skill in embroidering, she should do great penances, and fast, and draw blood when the day sign One Flower set in. But if she did not do penances, if she took not good heed, if her upbringing and training were not good, she herself harmed her day sign.
\nLikewise it befell her (as was told here) that her labors were in vain; she merited complete poverty and misery. Thus her deserts only came to an end, to naught; they became corruption. She became a harlot, a courtesan. She sold herself; she became a paramour. For it was said that just so was her day sign, One Flower; for it fell two ways. They said it was good and evil.
\nAlso it was said that when One Flower set in, then began, continued, and was always held, a dance, a procession. But only Moctezuma in his own heart knew—[for] no one [else] determined—for how many days he established his dance. Perchance for forty days there would be dancing.
\nAnd that it might be known that a dance had been arranged, two poles with flowers were set up; they remained at the palace of the ruler. Thus was made known the day of the flowers:
\n","citation_key":"citation_anderson_nahuatl_eng_translation","citation":{"en":["Nahuatl-to-English by Anderson & Dibble 1953–1982"],"es":["Náhuatl-al-inglés por Anderson & Dibble 1953–1982"]}}]},"folio":"18v"}