los que sabían que entonces reinaba el signo de Tezcatlipuca.
\nY decían que era malo porque aquellos a quien Tezcatlipuca había dado riquezas también entonces se las quitaban por algún desagradecimiento o soberbia que por ellas había tomado, y dábalas a los que le rogaban humilmente y suspiraban y lloraban por ellas. Y por eso en todo lugar le rogaban, porque decían que sus dones no permanecían, sino que los mudaba de uno en otro.
\nY decían que los que nacían en este signo eran bien afortunados. Eran honrados si eran devotos a su signo y si hacían penitencia por él. Y si esto no hacían, perdían su ventura. Y por esto el mismo día que nacían le baptizaban y le ponían nombre, y convidaban a los niños, y les daban de comer para que supiesen el nombre del que había nacido, y le divulgasen a voces por las calles. Y si era varón el que nacía, poníanle por nombre Míquiz, o Yáutl, o Ceyáutl, o Nécoc Yáutl, o Chicoyáutl, o Yaumáhuitl. Dábanle uno destos nombres ya dichos, que eran todos de Tezcatlipuca, y decían que al tal nadie le
\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":"c63af0ef-f5b3-49c4-8ecb-8bc612f4a7e0","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":"who knew that this was the time when the sign of Tezcatlipoca ruled.\n\nAnd they said that [the sign] was bad because, during its course, Tezcatlipoca would take the riches away from those to whom he had previously given them; and he would take these riches away after having received some ingratitude or haughtiness, and he would then give them [the riches] to those who prayed to him humbly, sighing and shedding tears for them. And this is why they prayed to him everywhere: because they said that his gifts did not last long, for he would transfer them from one person to another.\n\nAnd they said that those born under this sign were lucky. They were honored if they became devoted to their sign and if they performed penance for it. But if they failed to do this, they would then lose their good fortune. And this is why they would baptize and name them on that same day they were born. And they would invite the children and give them something to eat, so that they would learn the name of the newborn and then go spread the word out loud in the streets. And if the newborn was a male, they would name him Miquiz or Yaotl or Ceyaotl or Necoc Yaotl or Chicoyaotl or Yaomahuitl. They would give him one of these names above, which all belonged to Tezcatlipoca, and they said that nobody was","html":"who knew that this was the time when the sign of Tezcatlipoca ruled.
\nAnd they said that [the sign] was bad because, during its course, Tezcatlipoca would take the riches away from those to whom he had previously given them; and he would take these riches away after having received some ingratitude or haughtiness, and he would then give them [the riches] to those who prayed to him humbly, sighing and shedding tears for them. And this is why they prayed to him everywhere: because they said that his gifts did not last long, for he would transfer them from one person to another.
\nAnd they said that those born under this sign were lucky. They were honored if they became devoted to their sign and if they performed penance for it. But if they failed to do this, they would then lose their good fortune. And this is why they would baptize and name them on that same day they were born. And they would invite the children and give them something to eat, so that they would learn the name of the newborn and then go spread the word out loud in the streets. And if the newborn was a male, they would name him Miquiz or Yaotl or Ceyaotl or Necoc Yaotl or Chicoyaotl or Yaomahuitl. They would give him one of these names above, which all belonged to Tezcatlipoca, and they said that nobody was
\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":"e065e7b0-712d-4274-afbb-038c2b92556a","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":"injc teicneliz: \n\nauh injc amo qualcan, ieccan, ipan machoia, ca vncan nemauhtiloia, ymacaxoia, injc amo çan no iê moçomaz, monenequjz, ca iuh qujtoaia, in aqujn qujcnelia, in oconmaviçolti, in oixpan conqujxti, in jtzopelica, in javiiaca, in jtetlaocoliliz: çan no iê conjnailia, conjquanjlia, tel amo çan nen iquac in ie atlamati, in ie cuecuenoti in aoc tle ipan tlatta, conmjxcaoaltia, in jmâceoal, ocatca, oc iê qujcnoitta, connemactia, in qujtlamatataqujlia, in jca chocatinemj, elciciuhtinemj, ic mjtoaia: noviian chialo, noviian ivicpa nentlamacho, tlaocoialo, âcan vel ichan in iaotl Tezcatlipuca: çan jtlan conantinemj in jpetl, jcpal. \n\nAuh in aqujn ipã tlacatia itonal ce mjqujztli: mjtoaia mocujltonoz, motlamachtiz, intla pilli, anoço çan maceoaltzintli, muchi inemactia, itech açia, itech pachivia, in maviçotl: iquac in tlauellamaceoa, mocnomati: auh intlacamo uellamaceoa, ca çan yneujian conmocaujlia, qujmjtlacalhuja yn jtonal. \n\nyn jquac, y, tla aca otlacat, njman caltiaia, qujtocamaca, qujxicvenquaqualia in pipiltotonti, intla oqujchtli otlacat, ic qujnotza mjqujz, anoço iaotl, ceniaotl, necoc iaotl, chico[iaotl,]","html":"injc teicneliz:
\nauh injc amo qualcan, ieccan, ipan machoia, ca vncan nemauhtiloia, ymacaxoia, injc amo çan no iê moçomaz, monenequjz, ca iuh qujtoaia, in aqujn qujcnelia, in oconmaviçolti, in oixpan conqujxti, in jtzopelica, in javiiaca, in jtetlaocoliliz: çan no iê conjnailia, conjquanjlia, tel amo çan nen iquac in ie atlamati, in ie cuecuenoti in aoc tle ipan tlatta, conmjxcaoaltia, in jmâceoal, ocatca, oc iê qujcnoitta, connemactia, in qujtlamatataqujlia, in jca chocatinemj, elciciuhtinemj, ic mjtoaia: noviian chialo, noviian ivicpa nentlamacho, tlaocoialo, âcan vel ichan in iaotl Tezcatlipuca: çan jtlan conantinemj in jpetl, jcpal.
\nAuh in aqujn ipã tlacatia itonal ce mjqujztli: mjtoaia mocujltonoz, motlamachtiz, intla pilli, anoço çan maceoaltzintli, muchi inemactia, itech açia, itech pachivia, in maviçotl: iquac in tlauellamaceoa, mocnomati: auh intlacamo uellamaceoa, ca çan yneujian conmocaujlia, qujmjtlacalhuja yn jtonal.
\nyn jquac, y, tla aca otlacat, njman caltiaia, qujtocamaca, qujxicvenquaqualia in pipiltotonti, intla oqujchtli otlacat, ic qujnotza mjqujz, anoço iaotl, ceniaotl, necoc iaotl, chico[iaotl,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"34b59a0d-36da-496c-86b1-e483855a8b54","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":"for favors. \n\nAnd as for its not being accounted a good and favorable time: there then was fear and dread lest this same one be wrathful and wilful. For thus did they say: “He whom he had favored and honored, and to whom he had revealed his sweetness, fragrance, and mercy, from this same one he might withdraw and remove it.” Yet it was not without reason; when [the man] became vain and haughty, he disregarded and neglected what was his birthright. Still [the god] showed compassion and gave it as a gift to the one who sought him diligently and who went about weeping and sighing for his sake. So was it said that everywhere he was awaited; everywhere there was humility and sorrow before him. Nowhere was the dwelling place of the war [god] Tezcatlipoca; he only went withdrawing rule and power from others.\n\nAnd of him who was born on the day sign One Death it was said that he would prosper and be rich, whether a nobleman or only a poor vassal. Many were his gifts. Honor came his way and rested on him when he performed well his penances and humbled himself. But if he did not do well the penances, purely by his own act he forsook and harmed his day sign.\n\nIf, at this time, someone were born, then they bathed him and gave him a name. Small children performed the naming ceremony.[^1] If a boy had been born, they therefore called forth [as his name] Miquiz, or Yaotl, Cenyaotl, Necoc yaotl, \n\n\n\n\n[^1]: Of this ceremony, the Spanish text reads: “*combidauan a los njños, y les dauan de comer: para q̃ supiessen el nombre, del que auja nacido: y le diuulgasen a bozes, por las calles*.” Eduard Seler, in *Einige Kapitel aus dem Geschichtswerk des Fray Bernardino de Sahagun* (Stuttgart: Strecker and Schröder, 1927), p. 315, translates an explanatory passage from the *Academia de la Historia MS*:* niman ye ic quimonnotza in oquichpipiltotonti In iquac ouallaque niman ye ic quimmamaca in ixicuen ontlatlani*[*a*]* in tlein ytoca auh quinilhuia in aço yaotl anoço uitzitl auh niman ye ic tzatzitiui quihtona xiualhuia tocniuane xicxicuenquaquaqui i yaotl yquac quicaquiztilia in itoca inic mochi tlacatl ic quinotzaz—dann ruft er die Knaben. Nachdem sie gekommen sind, gibt er ihnen die Nabelschnur-Opfergabe und fragt (die Angehörigen), wie es heisst, und er nennt ihnen (die Namen) Yaotl oder Uitzitl (Krieger oder Kolibri). Und darnach fangen sie an zu schreien und sprechen: “Kommt her, Freunde, das Nabelschnuropfer Yaotls essen.” Dann melden sie seinen Namen (des Kindes), mit dem alle es nennen sollen*.","html":"for favors.
\nAnd as for its not being accounted a good and favorable time: there then was fear and dread lest this same one be wrathful and wilful. For thus did they say: “He whom he had favored and honored, and to whom he had revealed his sweetness, fragrance, and mercy, from this same one he might withdraw and remove it.” Yet it was not without reason; when [the man] became vain and haughty, he disregarded and neglected what was his birthright. Still [the god] showed compassion and gave it as a gift to the one who sought him diligently and who went about weeping and sighing for his sake. So was it said that everywhere he was awaited; everywhere there was humility and sorrow before him. Nowhere was the dwelling place of the war [god] Tezcatlipoca; he only went withdrawing rule and power from others.
\nAnd of him who was born on the day sign One Death it was said that he would prosper and be rich, whether a nobleman or only a poor vassal. Many were his gifts. Honor came his way and rested on him when he performed well his penances and humbled himself. But if he did not do well the penances, purely by his own act he forsook and harmed his day sign.
\nIf, at this time, someone were born, then they bathed him and gave him a name. Small children performed the naming ceremony.1 If a boy had been born, they therefore called forth [as his name] Miquiz, or Yaotl, Cenyaotl, Necoc yaotl,
\nOf this ceremony, the Spanish text reads: “combidauan a los njños, y les dauan de comer: para q̃ supiessen el nombre, del que auja nacido: y le diuulgasen a bozes, por las calles.” Eduard Seler, in Einige Kapitel aus dem Geschichtswerk des Fray Bernardino de Sahagun (Stuttgart: Strecker and Schröder, 1927), p. 315, translates an explanatory passage from the Academia de la Historia MS:* niman ye ic quimonnotza in oquichpipiltotonti In iquac ouallaque niman ye ic quimmamaca in ixicuen ontlatlani[a] in tlein ytoca auh quinilhuia in aço yaotl anoço uitzitl auh niman ye ic tzatzitiui quihtona xiualhuia tocniuane xicxicuenquaquaqui i yaotl yquac quicaquiztilia in itoca inic mochi tlacatl ic quinotzaz—dann ruft er die Knaben. Nachdem sie gekommen sind, gibt er ihnen die Nabelschnur-Opfergabe und fragt (die Angehörigen), wie es heisst, und er nennt ihnen (die Namen) Yaotl oder Uitzitl (Krieger oder Kolibri). Und darnach fangen sie an zu schreien und sprechen: “Kommt her, Freunde, das Nabelschnuropfer Yaotls essen.” Dann melden sie seinen Namen (des Kindes), mit dem alle es nennen sollen*.↩