El décimo signo se llamaba ce técpatl. El primero día deste signo le atribuían a Huitzilopuchtli, dios de la guerra, y a Camaxtle, que era dios de los Huexotzinco. En este día hacían en su cu, que se llamaba Tlacatecco, gran solemnidad delante de su estatua. Sa[caban]
\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":"1de9c297-59c1-46b2-a391-aff91db780ab","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":"#### Chapter twenty-one: On the tenth sign, called Ce Tecpatl, and on its happiness. They said that the men born under this sign were brave, courageous in war, and lucky, and that the women born under it were manly, skillful in everything, and very fortunate in acquiring wealth. They said that this was the sign of Huitzilopochtli, god of war, and of Camaxtle. They would celebrate a great festival for Huitzilopochtli on the starting day of this sign and throughout all thirteen days, which they said were all prosperous.\n\nThe tenth sign was called Ce Tecpatl. They assigned the first day of this sign to Huitzilopochtli, god of war, and to Camaxtle, who was the god of the people of Huexotzinco. On that day, they would perform a great, solemn ceremony before his statue in his _cu_,[^26] which was called Tlacatecco. \n\n\n[^26]: _cu_: temple. Sahagún, like other sixteenth-century Spanish chroniclers, uses the word _cu_ to describe the pyramid temples of Mexico. The word _cu_ comes from the Yucatec Maya word for “temple,” today called _k’ult naaj_, or “house of divinities.” The Nahuatl term _teocalli_ has the same meaning. Bernal Díaz del Castillo, when describing the Maya stone temples on Isla Mujeres, where the Spaniards first heard the term, said that the word _cúes_ refers to the stone-built “casas de ídolos.” Díaz del Castillo, _Historia verdadera_ (1939), 1:125.","html":"The tenth sign was called Ce Tecpatl. They assigned the first day of this sign to Huitzilopochtli, god of war, and to Camaxtle, who was the god of the people of Huexotzinco. On that day, they would perform a great, solemn ceremony before his statue in his cu,1 which was called Tlacatecco.
\ncu: temple. Sahagún, like other sixteenth-century Spanish chroniclers, uses the word cu to describe the pyramid temples of Mexico. The word cu comes from the Yucatec Maya word for “temple,” today called k’ult naaj, or “house of divinities.” The Nahuatl term teocalli has the same meaning. Bernal Díaz del Castillo, when describing the Maya stone temples on Isla Mujeres, where the Spaniards first heard the term, said that the word cúes refers to the stone-built “casas de ídolos.” Díaz del Castillo, Historia verdadera (1939), 1:125.↩
Moquetza ce tecpatl: inin ce tecpatl, in jquac tlacemilhujtiltiaia, vncan qujtonaltiaia, ytonalpan catca in Vitzilopuchtli, ioan in camaxtle, vexotzinca inteouh,
\ninjc mjtoa: qujtonaltiaia, cenca quimaviztiliaia, in vncan iteupan icalpulco in jtocaiocan catca tlacatecco, vncan pieloia in jxiptla in jxqujch itlatquj,
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"7493f9af-214e-43fd-9a4d-062cf5180ef1","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":"#### Twenty-first Chapter, which telleth of the tenth sign, called One Flint Knife. And it was said that it was of good fortune, and claimed that those then born were brave and became seasoned warriors. And it was said that the women then born were forceful; they were able in all things and made their goods very well. And it was said to be the day sign of Uitzilopochtli, to whom it was dedicated. His domain was war. It was said also to be the day sign of Camaxtli. And when this sign began, they observed the feast [of Uitzilopochtli]. And it was said that all the day signs were good—[all] thirteen.\n\nOne Flint Knife set in. On this One Flint Knife, when it tarried for a day, they then made offerings to Uitzilopochtli, whose day sign it was, and to Camaxtli, god of the Uexotzinca.\n\nThus it is said they made offerings and paid great honor [to Uitzilopochtli] there at his temple, in his tribal district, at the place whose name was Tlacatecco. There was his image guarded, and all his array.","html":"One Flint Knife set in. On this One Flint Knife, when it tarried for a day, they then made offerings to Uitzilopochtli, whose day sign it was, and to Camaxtli, god of the Uexotzinca.
\nThus it is said they made offerings and paid great honor [to Uitzilopochtli] there at his temple, in his tribal district, at the place whose name was Tlacatecco. There was his image guarded, and all his array.
\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":"46r"}