Más, decían que esta cuarta casa deste signo nahuiécatl era de mal agüero. Todos se guardaban de reñir y tropezar. Tenían temor si alguno tropezaba o se lastimaba o reñía. Decían que siempre le había de acontecer, porque aquel signo así lo demandaba.
\nMás, decían que los que nacían en este signo serían prósperos y venturosos y animosos, y no se baptizaban luego, más, difiríanlos hasta la séptima casa de otro signo, llamado chicome cóatl. Decían los maestros desta arte que mejoraba la ventura del que había nacido, por ser más próspera, porque este chicome cóatl era signo de todos los mantenimientos y bien afortunado, y era séptimo, el cual número era bien afortunado.
\nLa quinta casa deste signo se llama macuilli calli; y la sexta, chicuacen cuetzpalin. Decían que eran mal afortunadas porque estas dos eran casas del dios Macuilxúchitl y Mictlantecuhtli. Cualquiera que nacía en estas dos casas destos signos, siendo ahora fuese varón, ahora hembra,
\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":"46cb4e42-9dcb-47f4-9623-0a470e827b3b","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":"Moreover, they said that this fourth house of this sign, Nahui Ehecatl, was one of bad omen. Everybody took care not to quarrel or stumble. They were afraid for anyone to stumble, get hurt, or quarrel. They said that this would always keep happening to this person because that sign demanded it to be so.\n\nMoreover, they said that those born under this sign would be prosperous, fortunate, and brave; and they were not baptized right away, but they would defer them instead to the seventh house of another sign, called Chicomecoatl. The masters of this art said that the fortune of the newborn would improve, becoming more prosperous, because this Chicomecoatl was the sign of all food, and it was a lucky one, since it was the seventh, a number that was lucky.\n\nThe fifth house of this sign is called Macuilli Calli, and the sixth one, Chicuace Cuetzpalin. They said that [these signs] were unlucky because both of them were houses of the god Macuilli Xochitl and of Mictlanteuctli. Anyone who was born in these two houses of these signs, whether male or female,","html":"Moreover, they said that this fourth house of this sign, Nahui Ehecatl, was one of bad omen. Everybody took care not to quarrel or stumble. They were afraid for anyone to stumble, get hurt, or quarrel. They said that this would always keep happening to this person because that sign demanded it to be so.
\nMoreover, they said that those born under this sign would be prosperous, fortunate, and brave; and they were not baptized right away, but they would defer them instead to the seventh house of another sign, called Chicomecoatl. The masters of this art said that the fortune of the newborn would improve, becoming more prosperous, because this Chicomecoatl was the sign of all food, and it was a lucky one, since it was the seventh, a number that was lucky.
\nThe fifth house of this sign is called Macuilli Calli, and the sixth one, Chicuace Cuetzpalin. They said that [these signs] were unlucky because both of them were houses of the god Macuilli Xochitl and of Mictlanteuctli. Anyone who was born in these two houses of these signs, whether male or female,
\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":"e979d7a8-ee81-4157-baef-b4544f697b6c","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":"No ioan mjtoa: aiac vel maoaia, anoço motlaujtequja, motepotlamja, motecujnja, moxoquechaquja, moxocuetlanja, mocxicueloa: ic tlatenmachililoia, îtoloia, ma qujcencuj, ca omonauecauj, qujtoznequj: ca nauecatl in jpan omococo. \n\nNo ioan mjtoa: in aqujn ypan tlacatia, qujpãtiaia, qujnemactiaia, in tonalpouhque, iuh qujtoaia: mocujltonoz, ioan tiacauhtiz, oqujchtiz, tlamauhtiz, tlamamauhtiz, momaujzçotiz, tonalchicaoac iez: auh aiamo caltiaia, in jpan chicome coatl, iuh qujtoaia: oc cenca vel ipan qujtonalchicaoaia, injc cenca mocujltonoz, injc mâceoale, nemaque, ilhujle, mochioaz: ipampa in chicome coatl ca qujxiptlatiaia in tonacaiotl, in tlaolli, motqujtica qualonj: ioan in iuh qujtoa, in chicometioaia ipan tonalli, muchipa qualcan. \n\nAuh in quioaltoqujlia macujlli calli, ioan chiquacen cuetzpalin: iuh mjtoaia: njmã amo qaulli tonalli, in jonteixtin, y, intlatoaian macujlxochitl, ioan mjctlan tecutli: in aqujn ipan tlacatia in oqujchtli, in çioatl, njman atle imâceoal mochioaia, çan oalnenenqujçaia, motqujtica netolinjliztli, in ilhujl, in jmâceoal, ynemac, ioan çan tlatolli cololotinemj, tlatolli cololhujtinemj, tlatolli itlaqual, tlacatl qujcaoatztinemj, çan ic nemj in tlacatl qujcuecuetlanja, tlacatl qujcocomonja, iuh mj[toa]","html":"No ioan mjtoa: aiac vel maoaia, anoço motlaujtequja, motepotlamja, motecujnja, moxoquechaquja, moxocuetlanja, mocxicueloa: ic tlatenmachililoia, îtoloia, ma qujcencuj, ca omonauecauj, qujtoznequj: ca nauecatl in jpan omococo.
\nNo ioan mjtoa: in aqujn ypan tlacatia, qujpãtiaia, qujnemactiaia, in tonalpouhque, iuh qujtoaia: mocujltonoz, ioan tiacauhtiz, oqujchtiz, tlamauhtiz, tlamamauhtiz, momaujzçotiz, tonalchicaoac iez: auh aiamo caltiaia, in jpan chicome coatl, iuh qujtoaia: oc cenca vel ipan qujtonalchicaoaia, injc cenca mocujltonoz, injc mâceoale, nemaque, ilhujle, mochioaz: ipampa in chicome coatl ca qujxiptlatiaia in tonacaiotl, in tlaolli, motqujtica qualonj: ioan in iuh qujtoa, in chicometioaia ipan tonalli, muchipa qualcan.
\nAuh in quioaltoqujlia macujlli calli, ioan chiquacen cuetzpalin: iuh mjtoaia: njmã amo qaulli tonalli, in jonteixtin, y, intlatoaian macujlxochitl, ioan mjctlan tecutli: in aqujn ipan tlacatia in oqujchtli, in çioatl, njman atle imâceoal mochioaia, çan oalnenenqujçaia, motqujtica netolinjliztli, in ilhujl, in jmâceoal, ynemac, ioan çan tlatolli cololotinemj, tlatolli cololhujtinemj, tlatolli itlaqual, tlacatl qujcaoatztinemj, çan ic nemj in tlacatl qujcuecuetlanja, tlacatl qujcocomonja, iuh mj[toa]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"308b733f-9462-4fdf-a3c7-7e2395152f13","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":"Likewise was it said: no one [on the day sign Four Wind] might quarrel, nor fall, nor trip, nor stumble, nor sprain an ankle, nor break nor twist a foot. So there was apprehension. It was said: “O that this may not always be! He is affected by Four Wind.” That is to say, he was hurt on Four Wind.\n\nAnd also it is told that as to him who was then born, the readers of the day signs made it favorable for him and provided him with merits. He would, so they said, become rich and a chieftain, a brave warrior; he would become terrifying and menacing; he would gain honor; he would be of a strong day sign. And they did not yet bathe him, [they bathed him later][^1] on Seven Serpent. So they said that they made the day sign even stronger for him so that he became very rich, provided with merits, gifts, and good deserts. For [the day sign] Seven Serpent represented our sustenance—grains of dried maize, completely edible. And so they said that the days of the seventh place were always a time of good.\n\nBut Five House and Six Lizard, which followed, as hath been said, were in no way good day signs. Both were the times of ritual to Macuilxochitl and Mictlan tecutli. For the one born at this time, man or woman, nothing resulted as his deserts. He labored only in vain; his fate, deserts, and gifts were full of misery. And he was only given to talk, completely enveloped in talk. He was hot-tempered.[^2] He reprimanded people; he only knew how to agitate them and cause them to riot. So \n\n\n\n\n[^1]: The words *quin ompa caltiaia* in the *Real Palacio MS* give this phrase.\n\n\n[^2]: See Note 3, Chapter 8, *supra*.","html":"Likewise was it said: no one [on the day sign Four Wind] might quarrel, nor fall, nor trip, nor stumble, nor sprain an ankle, nor break nor twist a foot. So there was apprehension. It was said: “O that this may not always be! He is affected by Four Wind.” That is to say, he was hurt on Four Wind.
\nAnd also it is told that as to him who was then born, the readers of the day signs made it favorable for him and provided him with merits. He would, so they said, become rich and a chieftain, a brave warrior; he would become terrifying and menacing; he would gain honor; he would be of a strong day sign. And they did not yet bathe him, [they bathed him later]1 on Seven Serpent. So they said that they made the day sign even stronger for him so that he became very rich, provided with merits, gifts, and good deserts. For [the day sign] Seven Serpent represented our sustenance—grains of dried maize, completely edible. And so they said that the days of the seventh place were always a time of good.
\nBut Five House and Six Lizard, which followed, as hath been said, were in no way good day signs. Both were the times of ritual to Macuilxochitl and Mictlan tecutli. For the one born at this time, man or woman, nothing resulted as his deserts. He labored only in vain; his fate, deserts, and gifts were full of misery. And he was only given to talk, completely enveloped in talk. He was hot-tempered.2 He reprimanded people; he only knew how to agitate them and cause them to riot. So
\n