que aquella casa mejoraba la ventura de aquel que se baptizaba. Y decían que los que nacían en este signo serían nigrománticos o embaidores o hechiceros, y se transfiguraban en animales, y sabían palabras para hechizar a las mujeres y para inclinar los corazones a lo que quisiesen, y para otros maleficios. Y para esto se alquilaban a los que querían hacer mal a sus enemigos y les deseaban la muerte, hacían sus encantamientos de noche, cuatro noches. Escogíanlas en signo mal afortunado, y iban a las casas de aquellos a quien querían empecer, de noche. Y a las veces allá los prendían, porque aquellos a quien iban a maleficiar, si eran animosos, acechábanlos y cogíanlos y arrancábanlos los cabellos de la coronilla de la cabeza, y con esto llegando a su casa morían. Y algunos decían que se remediaban si tomasen prestado algo de aquella casa, agua o fuego o algún vaso. Y aquel que había arrancado los cabellos, si era avisado, velaba todo aquel día para que nadie sacase cosa ninguna de su casa, ni prestada ni de otra manera, y así
\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":"036a3871-3e12-4931-8752-4fd6c413432d","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":"that this [third] house improved the fortune of the one who was being baptized. And they said that those born under this sign would be necromancers or deceivers or sorcerers: they would transform themselves into animals and knew words used to cast spells on women and to bend their hearts to [make them do] whatever they wanted, and for other curses. And to accomplish this, they would hire themselves out to those who wished to do harm to their enemies and who wished them dead; they would perform their magic spells at night, for four nights [in a row]. They would choose [four nights] under an unlucky sign, and they would go at night to the homes of those whom they intended to harm. And sometimes they would catch them [the sorcerers] right there because, if those whom they were about to bewitch happened to be brave, they would spy on them, ambush them, and tear their hair off the crown of their heads; and thus [the sorcerers] would die as soon as they got home. And some said that [the sorcerers] would remedy this if they borrowed something from that home: water, fire, or some vessel. And the one who had torn the hair off [the sorcerer’s head], if he was smart, would stay awake all day long so that nobody would take anything out of his home—no object that had been borrowed or procured in any other way. And that is how","html":"that this [third] house improved the fortune of the one who was being baptized. And they said that those born under this sign would be necromancers or deceivers or sorcerers: they would transform themselves into animals and knew words used to cast spells on women and to bend their hearts to [make them do] whatever they wanted, and for other curses. And to accomplish this, they would hire themselves out to those who wished to do harm to their enemies and who wished them dead; they would perform their magic spells at night, for four nights [in a row]. They would choose [four nights] under an unlucky sign, and they would go at night to the homes of those whom they intended to harm. And sometimes they would catch them [the sorcerers] right there because, if those whom they were about to bewitch happened to be brave, they would spy on them, ambush them, and tear their hair off the crown of their heads; and thus [the sorcerers] would die as soon as they got home. And some said that [the sorcerers] would remedy this if they borrowed something from that home: water, fire, or some vessel. And the one who had torn the hair off [the sorcerer’s head], if he was smart, would stay awake all day long so that nobody would take anything out of his home—no object that had been borrowed or procured in any other way. And that is how
\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":"c9af1e86-2a0b-4f8a-811c-d27191b69c3e","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":"[ano]ço tlenamacac, itla oittililoc, aço momecati, in moteneoa tlaçolchiuhque in çaço catle in ovi oqujtlaco: no iehoan in mamaltin, cequjntin vncan mjquja, \n\nmjtoa: ca iehoan inca mozcaltiaia in motecuçoma, inca motonalchicaoaia, inca moquetzaia, inca moqujxtiaia, iuh mjtoa: iuhqujn oc ceppa inca mopilqujxtiaia, ynjc vecaoaz, inca motleiotia, momaujzçotia, motequantlalia, ic motlamauhtilia. \n\nAuh in aqujn ipan tlacatia, qujmacacia injc vncan temoa: auh qujn jpan in ei cipactli, maltiaia, vncan achi qujqualtilia in jtonal, iuh mjtoa: ca qualcan in jpan ey cipactli. \n\nNo yoan mjtoaia: in aqujn ipan tlacatia pilli, naoalli mochioaia tlâciuhquj, qujtoznequj: amo tlacatl, itla qujmonaoaltiaia, itla ic mocuepaia, aço tequannaoale. Etc. \n\nauh intla maceoalli, no iuhquj itequjuh catca, aço totoli, aço coçamatl, anoço chichi, ipan moqujxtiaia, in çaço tlein inecuepaliz, ynaoal mochioaia, muchi itequjuh, qujcenmama, qujcemololoa, in jxqujch tlauelilocaioti cioanotzquj, xochioa, cjoatlatole, tempachioace, tetlatlacuepili, teiolmalacacho, teioiolmalacacho, teiollapan, teioiollapan, tetlatlaneltoqujti, ioan tlacatecolotl, tetlatlacatecolovia, tepoloa, tlâtlalpoloa, tecaca[lochpana,]","html":"[ano]ço tlenamacac, itla oittililoc, aço momecati, in moteneoa tlaçolchiuhque in çaço catle in ovi oqujtlaco: no iehoan in mamaltin, cequjntin vncan mjquja,
\nmjtoa: ca iehoan inca mozcaltiaia in motecuçoma, inca motonalchicaoaia, inca moquetzaia, inca moqujxtiaia, iuh mjtoa: iuhqujn oc ceppa inca mopilqujxtiaia, ynjc vecaoaz, inca motleiotia, momaujzçotia, motequantlalia, ic motlamauhtilia.
\nAuh in aqujn ipan tlacatia, qujmacacia injc vncan temoa: auh qujn jpan in ei cipactli, maltiaia, vncan achi qujqualtilia in jtonal, iuh mjtoa: ca qualcan in jpan ey cipactli.
\nNo yoan mjtoaia: in aqujn ipan tlacatia pilli, naoalli mochioaia tlâciuhquj, qujtoznequj: amo tlacatl, itla qujmonaoaltiaia, itla ic mocuepaia, aço tequannaoale. Etc.
\nauh intla maceoalli, no iuhquj itequjuh catca, aço totoli, aço coçamatl, anoço chichi, ipan moqujxtiaia, in çaço tlein inecuepaliz, ynaoal mochioaia, muchi itequjuh, qujcenmama, qujcemololoa, in jxqujch tlauelilocaioti cioanotzquj, xochioa, cjoatlatole, tempachioace, tetlatlacuepili, teiolmalacacho, teioiolmalacacho, teiollapan, teioiollapan, tetlatlaneltoqujti, ioan tlacatecolotl, tetlatlacatecolovia, tepoloa, tlâtlalpoloa, tecaca[lochpana,]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"27067d1d-ab94-42cf-b408-6bb045d3cd06","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":"a fire priest of whom something had been found out—perchance he had had a paramour—and who was known as an evildoer; or whatsoever sin he had committed. Also of the captives some then died.\n\nIt was said that through these Moctezuma received life. By them his fate was strengthened; by them he was exalted, and on them he placed the burden. So it was said that it was as if through them once more he were rejuvenated, so that he might live many years. Through them he became famous, achieved honor, and became brave, thereby making himself terrifying.\n\nAnd when someone was then born,[^3] they feared that the [Goddesses] might at that time descend. But later, on Three Crocodile, he was bathed; then they made his fate somewhat better, for, so it was said, Three Crocodile was a good time.\n\nAnd also it was said that he who was then born a nobleman became a sorcerer, an astrologer.[^4] That is to say, he was inhuman. He changed himself into something [else]; because of it he turned himself into something [else]. Perchance he had as a disguise a wild beast,[^5] etc.\n\nAnd if [he were] a commoner, likewise it was his work to turn himself into perhaps a turkey, or a weasel, or a dog. Whatsoever was his guise became his magic form. All his task was to assume and accumulate all manner of evil. He influenced women; he bewitched and was clever with women; he knew their secrets. He recovered things for people. He provoked and incited people, and caused them to believe diverse things. And [he was] a demon; he caused demons to enter one; he destroyed people and brought them to ruin. \n\n\n\n\n[^3]: An additional phrase in the *Real Palacio MS* will change the meaning somewhat: *ayamo maltiaya, ypampa—and when someone was then born, not then was he bathed for they feared*… .\n\n\n[^4]: Angel María Garibay K.: “Paralipómenos de Sahagún,” *Tlalocan*, II, 2 (1946), p. 171.\n\n\n[^5]: *Ibid*., pp. 170–172: “*en primer témino significó … algo así como ‘un demonio familiar,’ o un ‘doble’ del alma, a manera del egipcio* [citing a passage in *La leyenda de los soles*]… . *De esta primaria significación pasó a la de la ‘duplicación de la persona,’ o el ‘desdoblamiento.’… Se concibe el brujo capaz de tomar las formas que él quiera, de aparecer en diversos modos y lugares, de ejecutar obras que no son del hombre común*:* hay en él algo más que hombre*:* hay un *nahualli* poderoso y multiplicado.”* Derivation of the word may be from *nahuali, nahuala, “verbo arcaico, que encontramos en muchos compuestos. Su sentido es en general ‘engañar, disimular’ y conviene muy bien al prestidigitador, como al mago, que con embustes, fundados o sólo subjetivos, embauca a las gentes. En Molina hallamos, entre otros, los verbos*: nahualcaqui, *entrar disimulado, con cautela, secretamente;* nahualcuilia, *tomar algo a otro con cautela o disimulación;* nahuallachia, *asechar mirando, etc. Cabe dudar, sin embargo, si este verbo es el primitivo de* nahualli *o un derivado suyo.”*\n\n\nIn Hernando Ruiz de Alarcón, Pedro Sánchez de Aguilar, and Gonzalo de Balsalobre: *Tratado de las idolatrías, supersticiones, dioses, ritos, hechicerías y otras costumbres gentílicas de las razas aborígenes de México* (México: Ediciones Fuente Cultural, 1953), pp. 24 ff., it is said that *”se dedicaban al animal que el demonio les señalaba para que fuessen lo que llaman* nahualli… .\n\n*”… quando el niño nasce, el demonio por el pacto expresso o tacito que sus padres tienen con el, le dedica o sujeta al animal, que el dicho niño ha de tener por* nahual, *que es como dezir por dueño de su natividad y señor de sus acciones o lo que los gentiles llamaban hado, y en virtud deste pacto queda el niño sujeto a todos los peligros y trabajos que padeciere el animal hasta la muerte*.\n\n*”… advierto la denominacion y significacion del nombre* nahualli, *que puede deribarse de una de tres raizes que significan*:* la primera, mandar; la segunda, hablar con imperio; la tercera, ocultarse o reboçarse, y aunque ay conveniencias para que se acomoden las dos primeras significaciones, me quadra mas la tercera, que es del verbo* nahualtia *que es esconderse cubriendose con algo, que viene a ser lo mesmo que reboçarse, y assi,* nahualli *dira reboçado, o disfreçado debajo de la appariencia del tal animal, como ellos conmunmente lo creen.”*\n\nSee also Chap. 31, n. 1, *infra*.","html":"a fire priest of whom something had been found out—perchance he had had a paramour—and who was known as an evildoer; or whatsoever sin he had committed. Also of the captives some then died.
\nIt was said that through these Moctezuma received life. By them his fate was strengthened; by them he was exalted, and on them he placed the burden. So it was said that it was as if through them once more he were rejuvenated, so that he might live many years. Through them he became famous, achieved honor, and became brave, thereby making himself terrifying.
\nAnd when someone was then born,1 they feared that the [Goddesses] might at that time descend. But later, on Three Crocodile, he was bathed; then they made his fate somewhat better, for, so it was said, Three Crocodile was a good time.
\nAnd also it was said that he who was then born a nobleman became a sorcerer, an astrologer.2 That is to say, he was inhuman. He changed himself into something [else]; because of it he turned himself into something [else]. Perchance he had as a disguise a wild beast,3 etc.
\nAnd if [he were] a commoner, likewise it was his work to turn himself into perhaps a turkey, or a weasel, or a dog. Whatsoever was his guise became his magic form. All his task was to assume and accumulate all manner of evil. He influenced women; he bewitched and was clever with women; he knew their secrets. He recovered things for people. He provoked and incited people, and caused them to believe diverse things. And [he was] a demon; he caused demons to enter one; he destroyed people and brought them to ruin.
\nIn Hernando Ruiz de Alarcón, Pedro Sánchez de Aguilar, and Gonzalo de Balsalobre: Tratado de las idolatrías, supersticiones, dioses, ritos, hechicerías y otras costumbres gentílicas de las razas aborígenes de México (México: Ediciones Fuente Cultural, 1953), pp. 24 ff., it is said that ”se dedicaban al animal que el demonio les señalaba para que fuessen lo que llaman nahualli… .
\n”… quando el niño nasce, el demonio por el pacto expresso o tacito que sus padres tienen con el, le dedica o sujeta al animal, que el dicho niño ha de tener por nahual, que es como dezir por dueño de su natividad y señor de sus acciones o lo que los gentiles llamaban hado, y en virtud deste pacto queda el niño sujeto a todos los peligros y trabajos que padeciere el animal hasta la muerte.
\n”… advierto la denominacion y significacion del nombre nahualli, que puede deribarse de una de tres raizes que significan:* la primera, mandar; la segunda, hablar con imperio; la tercera, ocultarse o reboçarse, y aunque ay conveniencias para que se acomoden las dos primeras significaciones, me quadra mas la tercera, que es del verbo* nahualtia que es esconderse cubriendose con algo, que viene a ser lo mesmo que reboçarse, y assi, nahualli dira reboçado, o disfreçado debajo de la appariencia del tal animal, como ellos conmunmente lo creen.”
\nSee also Chap. 31, n. 1, infra.
\nAn additional phrase in the Real Palacio MS will change the meaning somewhat: ayamo maltiaya, ypampa—and when someone was then born, not then was he bathed for they feared… .↩
Angel María Garibay K.: “Paralipómenos de Sahagún,” Tlalocan, II, 2 (1946), p. 171.↩
Ibid., pp. 170–172: “en primer témino significó … algo así como ‘un demonio familiar,’ o un ‘doble’ del alma, a manera del egipcio [citing a passage in La leyenda de los soles]… . De esta primaria significación pasó a la de la ‘duplicación de la persona,’ o el ‘desdoblamiento.’… Se concibe el brujo capaz de tomar las formas que él quiera, de aparecer en diversos modos y lugares, de ejecutar obras que no son del hombre común:* hay en él algo más que hombre: hay un nahualli poderoso y multiplicado.”* Derivation of the word may be from nahuali, nahuala, “verbo arcaico, que encontramos en muchos compuestos. Su sentido es en general ‘engañar, disimular’ y conviene muy bien al prestidigitador, como al mago, que con embustes, fundados o sólo subjetivos, embauca a las gentes. En Molina hallamos, entre otros, los verbos: nahualcaqui, entrar disimulado, con cautela, secretamente; nahualcuilia, tomar algo a otro con cautela o disimulación; nahuallachia, asechar mirando, etc. Cabe dudar, sin embargo, si este verbo es el primitivo de nahualli o un derivado suyo.”↩