estas casas convenía que los baptizasen en la casa siguiente, que se llamaba chicome técpatl, para que allí tornase alguna buenaventura, porque decían que todas las casas del séptimo número eran buenas, porque eran de la diosa Chicomecóatl, que es diosa de los mantenimientos.
\nLa octava casa de este signo se llama chicuei quiáhuitl; y la nona, que es chicunahui xúchitl, ya se dixo arriba que estas casas octava y nona siempre son infelices. Los que en ellas nacen son ladrones y salteadores, y adúlteros, etcétera. La décima casa, que es matlactli cipactli, decían que ésta era bien afortunada, que los que en ella nacían vivían prósperos y alegres en este mundo, ahora fuesen hombres, ahora mujeres. Lo mismo decían de las casas siguientes, que son matlactlioce écatl, y matlactliomome calli y matlactliomei cuetzpalli. Decían que las llevaba tras sí en bondad la décima casa, porque en todos los signos la décima casa hace buenas a las otras tres que se siguen.
\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":"0fff1ff9-faeb-4a85-a04e-5e55b231805e","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":"it would be advisable to baptize those born in these houses in the next house, which was called Chicome Tecpatl, so that they could take some good fortune from it; for they said that all the houses of the seventh number were good, since they belonged to the goddess Chicomecoatl, who is the goddess of food.\n\nThe eighth house of this sign is called Chicuei Quiahuitl; and the ninth is Chiucnahui Xochitl. It has already been mentioned above that these houses, the eighth and the ninth, are always unhappy. Those born in them are thieves and robbers and adulterers, et cetera. They said that the tenth house, Mahtlactli Cipactli, was lucky, and that those born in it would live prosperously and happily in this world, whether they were men or women. They said the same about the next houses, which are Matlactlionce Ehecatl, Mahtlactli omome Calli, and Matlactliomei Cuetzpalin. They said that the tenth house carried these [houses] behind it into goodness, because the tenth house in all of the signs makes the other three that follow good.","html":"it would be advisable to baptize those born in these houses in the next house, which was called Chicome Tecpatl, so that they could take some good fortune from it; for they said that all the houses of the seventh number were good, since they belonged to the goddess Chicomecoatl, who is the goddess of food.
\nThe eighth house of this sign is called Chicuei Quiahuitl; and the ninth is Chiucnahui Xochitl. It has already been mentioned above that these houses, the eighth and the ninth, are always unhappy. Those born in them are thieves and robbers and adulterers, et cetera. They said that the tenth house, Mahtlactli Cipactli, was lucky, and that those born in it would live prosperously and happily in this world, whether they were men or women. They said the same about the next houses, which are Matlactlionce Ehecatl, Mahtlactli omome Calli, and Matlactliomei Cuetzpalin. They said that the tenth house carried these [houses] behind it into goodness, because the tenth house in all of the signs makes the other three that follow good.
\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":"d33056ea-c207-48ee-b453-915e15fdbc60","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":"Tezcatlipuca, titlacaoa, injc qujtlaliaia ixiptla itoca Omacatl: çan no ivi in mjchioaia, ic qujchichioaia, injc qujtlaliaia: \n\nauh in aqujn qujnequja, qujtlaliaia in jxiptla Omacatl, matlacpoaltica in qujpiaia ychan, ipan in qujtlaliaia, vme acatl tonalli, auh intla ie itla vel maailia, in aqujn oqujtlali, qujtoznequj: intla ie tlapiuja, ixneçi, iaxca itlatquj, aocmo qujcaoaliztlamatia, çan qujcentlaliaia, qujcencalaqujaia in jchan, vecauhtica qujpiaia: \n\nauh intla ie oqujnec in qujcaoaz, in aocmo qujpiaz: çan no ipan in qujcaoaia vme acatl tonalli, çan iee qujmattiuja in jtonal, ipan in qujtlaliaia, no ipan in qujcaoaia: vmpa concaoaia in jteupan, in jcalpulco omacatl, qujtlenamaqujlitiuh: auh vmpa canatiuh, in aqujn oc iê oqujnec, qujpiaz ichan, qujcujcatiaia in calpuleque, ic tetlatlaqualtia in chane, tlatlaqualo, aatlioa, yn jchan: auh in oiooac tlatlaoano, çan ie iuh tlatlalilli, çan ie iuh tlatecolli, çan vncan tectica, çan ie vncan tlantica, çan ie vncan qujmattiaia, in matlacpoaltica pialoia techan iquac calaquja, no iquac qujçaia: \n\nauh mjtoa: in aqujn ipan tlacatia, qujtoaia mocujltonoz, motlacamatiz, ioan vel muchioaz in jnetlaiecoltiliz, in tlein maailiz, amo nenqujçaz, vel","html":"Tezcatlipuca, titlacaoa, injc qujtlaliaia ixiptla itoca Omacatl: çan no ivi in mjchioaia, ic qujchichioaia, injc qujtlaliaia:
\nauh in aqujn qujnequja, qujtlaliaia in jxiptla Omacatl, matlacpoaltica in qujpiaia ychan, ipan in qujtlaliaia, vme acatl tonalli, auh intla ie itla vel maailia, in aqujn oqujtlali, qujtoznequj: intla ie tlapiuja, ixneçi, iaxca itlatquj, aocmo qujcaoaliztlamatia, çan qujcentlaliaia, qujcencalaqujaia in jchan, vecauhtica qujpiaia:
\nauh intla ie oqujnec in qujcaoaz, in aocmo qujpiaz: çan no ipan in qujcaoaia vme acatl tonalli, çan iee qujmattiuja in jtonal, ipan in qujtlaliaia, no ipan in qujcaoaia: vmpa concaoaia in jteupan, in jcalpulco omacatl, qujtlenamaqujlitiuh: auh vmpa canatiuh, in aqujn oc iê oqujnec, qujpiaz ichan, qujcujcatiaia in calpuleque, ic tetlatlaqualtia in chane, tlatlaqualo, aatlioa, yn jchan: auh in oiooac tlatlaoano, çan ie iuh tlatlalilli, çan ie iuh tlatecolli, çan vncan tectica, çan ie vncan tlantica, çan ie vncan qujmattiaia, in matlacpoaltica pialoia techan iquac calaquja, no iquac qujçaia:
\nauh mjtoa: in aqujn ipan tlacatia, qujtoaia mocujltonoz, motlacamatiz, ioan vel muchioaz in jnetlaiecoltiliz, in tlein maailiz, amo nenqujçaz, vel
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"4197e593-c215-42ed-b172-44f76131bcda","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":"Tezcatlipoca Titlacauan by placing the image of [a god] called Omacatl. In the same manner [as Tezcatlipoca][^4] was the face painted; they ornamented it when they placed it.\n\nAnd whosoever wished to place the image of Omacatl guarded it in his home for two hundred [days]. He placed it on the day sign Two Reed. And if he who placed it did something well, that is, if now his goods and possessions increased and appeared, no more did he wish to relinquish it. He just placed and introduced it permanently into his home, and guarded it for a long time.\n\nAnd if now he wished to abandon it, and no longer to guard it, he likewise abandoned it on the day sign Two Reed. This same one chose his day sign; on [the day sign] in which he had placed it, on it likewise he abandoned it. He left it there at his temple in the *calpulco* of Omacatl, and went offering it incense. And there, to take it, would go he who earlier had wished to guard it in his home. The old men of the tribal district accompanied it with song; the [new] householder served food to the people; there was feasting and drinking in his home. And when it grew dark there was drunkenness. In the same way was the placing and termination. Then was the breaking off and the finishing; then they observed the two hundred days of guarding it in one’s home when [the image] entered as well as when it left.\n\nAnd, it was said, he who was then born, they said, would become rich and wealthy. And well would he gain his livelihood. What he might do would not fail. \n\n\n\n\n[^4]: At this place in the *Real Palacio MS* a marginal note in Sahagún’s hand reads: *”de la cerimonia de la ymagẽ de Tazcatlipuca.”*","html":"Tezcatlipoca Titlacauan by placing the image of [a god] called Omacatl. In the same manner [as Tezcatlipoca]1 was the face painted; they ornamented it when they placed it.
\nAnd whosoever wished to place the image of Omacatl guarded it in his home for two hundred [days]. He placed it on the day sign Two Reed. And if he who placed it did something well, that is, if now his goods and possessions increased and appeared, no more did he wish to relinquish it. He just placed and introduced it permanently into his home, and guarded it for a long time.
\nAnd if now he wished to abandon it, and no longer to guard it, he likewise abandoned it on the day sign Two Reed. This same one chose his day sign; on [the day sign] in which he had placed it, on it likewise he abandoned it. He left it there at his temple in the calpulco of Omacatl, and went offering it incense. And there, to take it, would go he who earlier had wished to guard it in his home. The old men of the tribal district accompanied it with song; the [new] householder served food to the people; there was feasting and drinking in his home. And when it grew dark there was drunkenness. In the same way was the placing and termination. Then was the breaking off and the finishing; then they observed the two hundred days of guarding it in one’s home when [the image] entered as well as when it left.
\nAnd, it was said, he who was then born, they said, would become rich and wealthy. And well would he gain his livelihood. What he might do would not fail.
\nAt this place in the Real Palacio MS a marginal note in Sahagún’s hand reads: ”de la cerimonia de la ymagẽ de Tazcatlipuca.”↩