Aquí comienzan los caracteres de cada día, que contaban por trecenas. Eran trece días en cada semana, y hacían un círculo de doscientos
\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":"3401d7c1-e648-4a7e-9305-257084caae3f","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":"# Fourth book: On the judiciary astrology or art of divination that these Mexicans used in order to learn which days were lucky and which ones were unlucky, and what qualities those who were born on the days that were attributed to the characters or signs that are explained here would have. And this seems to be a thing of necromancy, not of astrology.\n\n#### First chapter: On the first sign, named Ce Cipactli, and on the good fortune enjoyed by those who were born under it, both men and women, provided they did not to lose it through their own negligence or laziness\n\nHere begins [the account of] the characters of each day, which they counted by _trecenas_. They counted thirteen days in every week, making a cycle of two hundred sixty days, after which they returned to the beginning.\n\nThe first character[^1] is called Cipactli, which means “a swordfish,” that is, a fish that lives in the sea. And it is the beginning of all the characters that they use and count every single day, until they form a cycle of two hundred \n\n\n[^1]: Sahagún uses the nouns _carácter_ and _signo_ interchangeably to translate the Nahuatl word _machiotl _(assignation), which is the Nahuatl term for “calendar day-sign.” The sages who provided the oral explanation of the calendar were showing Sahagún and his team of scholars a _tonalamoxtli_, or divinatory book, where the twenty day-signs are “painted” as “characters.”","html":"Here begins [the account of] the characters of each day, which they counted by trecenas. They counted thirteen days in every week, making a cycle of two hundred sixty days, after which they returned to the beginning.
\nThe first character1 is called Cipactli, which means “a swordfish,” that is, a fish that lives in the sea. And it is the beginning of all the characters that they use and count every single day, until they form a cycle of two hundred
\nSahagún uses the nouns carácter and signo interchangeably to translate the Nahuatl word machiotl _(assignation), which is the Nahuatl term for “calendar day-sign.” The sages who provided the oral explanation of the calendar were showing Sahagún and his team of scholars a _tonalamoxtli, or divinatory book, where the twenty day-signs are “painted” as “characters.”↩
Nican peoa in cecemjlhujtlapoalli in iuhquj cecentetl semana ic mopoaia, matlatlaqujlhujtl omeey motlalitiuh,
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"e91d245b-8896-4fdc-a769-c8ed3be94360","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":"# Fourth Book, which telleth of the book of days which the Mexicans handed down. This was in order that the readers of the day signs[^1] might study the good and evil days. In it were set forth the day signs here recounted, and how those would fare who were born on them. And this book of days is more correctly called sorcery, for it belonged to the sorcerers.\n\n#### First Chapter, which telleth of the first sign, which was named One Crocodile, and of the good fortune which they merited who were born then—men or women. These same destroyed and ruined it because of their negligence.[^2]\n\nHere beginneth the count of each day. Just as each week was reckoned, so each of the thirteen-day periods went taking its place \n\n\n\n\n[^1]: Cf. Bernardino de Sahagún: *Historia general de las cosas de Nueva España* (Angel María Garibay K., ed.; México: Editorial Porrúa, S. A., 1956; hereafter referred to as Garibay ed.), Vol. IV, p. 359 (*Tonalpouhqui*); also Horacio Carochi: *Arte de la lengua mexicana* (México: Imprenta del Museo Nacional, 1892), pp. 423 ff., where in conjugation of the verb *poa*, the preferred meaning is “to read.” Alonso de Molina: *Vocabulario de la lengua mexicana* (Julio Platzmann, ed.; Leipzig: B. G. Teubner, 1880), and Rémi Siméon: *Dictionnaire de la langue nahuatl ou mexicaine* (Paris: Imprimerie Nationale, 1885), give the meanings “to read,” “to relate,” etc., besides “to count.” See also Miguel León Portilla: *La filosofía náhuatl estudiada en sus fuentes* (México: Instituto Indigenista Interamericano, 1956), p. 205; on pp. 204 ff. there is a discussion of the readers and reading of day signs.\n\n\n[^2]: In Bernardino de Sahagún: *Historia de las cosas de Nueva España* (Francisco del Paso y Troncoso, ed.; Madrid: Hauser y Menet, 1906), Vol. VII (hereafter referred to as *Real Palacio MS*), pp. 280 ff., the text has been divided into the chapters which appear in the *Florentine Codex*, and each one given a descriptive heading, in Spanish and in Sahagún’s handwriting. The Aztec heading appears to be a rendition in Nahuatl of Sahagún’s Spanish. It will be noted that some of the chapter divisions to be found below appear to be arbitrary.","html":"Here beginneth the count of each day. Just as each week was reckoned, so each of the thirteen-day periods went taking its place
\nCf. Bernardino de Sahagún: Historia general de las cosas de Nueva España (Angel María Garibay K., ed.; México: Editorial Porrúa, S. A., 1956; hereafter referred to as Garibay ed.), Vol. IV, p. 359 (Tonalpouhqui); also Horacio Carochi: Arte de la lengua mexicana (México: Imprenta del Museo Nacional, 1892), pp. 423 ff., where in conjugation of the verb poa, the preferred meaning is “to read.” Alonso de Molina: Vocabulario de la lengua mexicana (Julio Platzmann, ed.; Leipzig: B. G. Teubner, 1880), and Rémi Siméon: Dictionnaire de la langue nahuatl ou mexicaine (Paris: Imprimerie Nationale, 1885), give the meanings “to read,” “to relate,” etc., besides “to count.” See also Miguel León Portilla: La filosofía náhuatl estudiada en sus fuentes (México: Instituto Indigenista Interamericano, 1956), p. 205; on pp. 204 ff. there is a discussion of the readers and reading of day signs.↩
In Bernardino de Sahagún: Historia de las cosas de Nueva España (Francisco del Paso y Troncoso, ed.; Madrid: Hauser y Menet, 1906), Vol. VII (hereafter referred to as Real Palacio MS), pp. 280 ff., the text has been divided into the chapters which appear in the Florentine Codex, and each one given a descriptive heading, in Spanish and in Sahagún’s handwriting. The Aztec heading appears to be a rendition in Nahuatl of Sahagún’s Spanish. It will be noted that some of the chapter divisions to be found below appear to be arbitrary.↩