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qujtlalitinemj in xixtli, cujtlatl, in aqualli: in juhquj ye mjieccan omoteneuh. Auh in oc nen ic qujqualtiliaia tonalpouhque: qujn jpan qujtlaliaia in chicome tecpatl, iquac caltiaia ipampa ca omjto, ca muchipa qualcan in chicometioaia: atle yc itlacauhtica in tonalli, vel vncan ca ilhujlli, nemactli: ca ytlatoaia in chicome coatl. et.ª \n\nAuh in chicuei qujaujtl, yoan chicunavi suchitl: ie omito, ye omoteittiti in quenjn amo qualcan vncan yn: ca vncan in tlacatia, in qujçaia in jchtequjnj, in tetlatlãxima. Etc. yn imacaxonj, in mauhcaittonj tlalticpac, in teca mocacaiaoa, in atlacacemelleque in iuh mjec tlamantli omoteneuh itlatlatollo. \n\nAuh in jpan matlactli cipactli: iuh qujtoa, qualcan vncan tlacatia, in mocujltonoa, in motlacamati, in avia, in vellamati, in paquj tlalticpac, in oqujchtli, in çioatl çan ie no iuhquj, in qujtoqujlitica matlac[tloce]","html":"<p>qujttaz in jneiollaliliz.</p>\n<p>Auh yn jpan nauj quauhtli, yoan macujlli cozcaquauhtli, yoan chiquacen olin, iuh mjtoa: njman amo tle qualli in jzqujtetl yn, tonalli, çan muchipa iuh mjtoa: in aqujn ipan tlacatia, çan yee in jlhujl, inemac in netolinjliztli, yoan tlatolli cololhujtinemj, tetlatolevia, yoan tlatolevilo, oiovilo, tenepantla qujtlalitinemj in xixtli, cujtlatl, in aqualli: in juhquj ye mjieccan omoteneuh. Auh in oc nen ic qujqualtiliaia tonalpouhque: qujn jpan qujtlaliaia in chicome tecpatl, iquac caltiaia ipampa ca omjto, ca muchipa qualcan in chicometioaia: atle yc itlacauhtica in tonalli, vel vncan ca ilhujlli, nemactli: ca ytlatoaia in chicome coatl. et.ª</p>\n<p>Auh in chicuei qujaujtl, yoan chicunavi suchitl: ie omito, ye omoteittiti in quenjn amo qualcan vncan yn: ca vncan in tlacatia, in qujçaia in jchtequjnj, in tetlatlãxima. Etc. yn imacaxonj, in mauhcaittonj tlalticpac, in teca mocacaiaoa, in atlacacemelleque in iuh mjec tlamantli omoteneuh itlatlatollo.</p>\n<p>Auh in jpan matlactli cipactli: iuh qujtoa, qualcan vncan tlacatia, in mocujltonoa, in motlacamati, in avia, in vellamati, in paquj tlalticpac, in oqujchtli, in çioatl çan ie no iuhquj, in qujtoqujlitica matlac[tloce]</p>\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"27ab7e91-04d6-42e6-8ea1-0ed9584ea289","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":"He would find his consolation.\n\nAnd on Four Eagle, and Five Vulture, and Six Motion, so it was said, these various day signs were in no way good. They were always as hath been said. For him who was then born, his fate, his gifts, were the same: misery. He lived given to talking; he would bear false witness; accusations were made; there were outcries; among others he lived in vice, corruption, and evil, as hath already in many places been said. But for him who yet lived, the readers of the day signs made it good. Later, when Seven Flint Knife took its place, they then bathed him, because, as was said, the seventh place was always a favorable time. Nothing thus damaged the day sign; precisely at this time were fortune and gifts, for it was the time of the rituals of [the goddess] Chicome coatl, etc.\n\nAnd Eight Rain and Nine Flower: already hath it been told and revealed how then was a time of evil. For then was when were born the thieves, the adulterers, etc.—those to be feared and dreaded on earth, who mocked people, the perverted, as many times is mentioned in the separate accounts.\n\nAnd on Ten Crocodile, so they said, it was a favorable time. Then were born the rich, the wealthy, the satisfied, the content, the happy on earth, men and women. Just so were the following","html":"<p>He would find his consolation.</p>\n<p>And on Four Eagle, and Five Vulture, and Six Motion, so it was said, these various day signs were in no way good. They were always as hath been said. For him who was then born, his fate, his gifts, were the same: misery. He lived given to talking; he would bear false witness; accusations were made; there were outcries; among others he lived in vice, corruption, and evil, as hath already in many places been said. But for him who yet lived, the readers of the day signs made it good. Later, when Seven Flint Knife took its place, they then bathed him, because, as was said, the seventh place was always a favorable time. Nothing thus damaged the day sign; precisely at this time were fortune and gifts, for it was the time of the rituals of [the goddess] Chicome coatl, etc.</p>\n<p>And Eight Rain and Nine Flower: already hath it been told and revealed how then was a time of evil. For then was when were born the thieves, the adulterers, etc.—those to be feared and dreaded on earth, who mocked people, the perverted, as many times is mentioned in the separate accounts.</p>\n<p>And on Ten Crocodile, so they said, it was a favorable time. Then were born the rich, the wealthy, the satisfied, the content, the happy on earth, men and women. Just so were the following</p>\n","citation_key":"citation_anderson_nahuatl_eng_translation","citation":{"en":["Nahuatl-to-English by Anderson & Dibble 1953–1982"],"es":["Náhuatl-al-inglés por Anderson & Dibble 1953–1982"]}}]},"folio":"36v"}