[servidum]bre luego se iban a bañar en la fuente de Chapultépec en testimonio que ya eran libres.
\nY los que nacían en este signo decían que serían bien afortunados: serían ricos y tendrían muchos esclavos y harían banquetes. Y baptizábanlos y poníanlos nombres en la cuarta casa, que se llama nahui ácatl. Entonces convidaban a los muchachos por el baptismo, y por el nombre del baptizado.
\nTambién tenían una cerimonia, que en este signo los que criaban los perrillos, que vivían desto, los almagraban las cabezas.
\nLa segunda casa se llama ume ozumatli; y la tercera, ei malinalli; y la cuarta, nahui ácatl; y la quinta, macuilli océlutl; y la sexta, chicuacen cuauhtli; y la séptima, chicome cozcacuauhtli; y la octava, chicuei olin; y la nona, chicunahui técpatl; la décima, matlactli quiáhuitl, la undécima, matlactlioce xúchitl; la duodécima, matlactliomome cipactli; la terciadécima, matlactliumei écatl. Estas casas todas siguen la bondad o maldad de sus números, como está arriba dicho.
\nwould then go and bathe in the spring of Chapultepec as proof that they were now free.
\nAnd they said that those born under this sign would be lucky: they would become rich, have many slaves, and celebrate banquets. And they would baptize and name them in the fourth house, which is called Nahui Acatl. Then they would invite the boys [to participate in] the baptism and in the naming ceremony of the newborn.
\nThose who raised puppies and made a living from this also had a ceremony during this sign, and they would dye [the dogs’] heads with red ocher.
\nThe second house is called Ome Ozomahtli; the third, Yei Malinalli; the fourth, Nahui Acatl; the fifth, Macuilli Ocelotl; the sixth, Chicuace Cuauhtli; the seventh, Chicome Cozcacuauhtli; the eighth, Chicuei Ollin; the ninth, Chiucnahui Tecpatl; the tenth, Mahtlactli Quiahuitl; the eleventh, Matlactlionce Xochitl; the twelfth, Mahtlactli omome Cipactli; the thirteenth, Matlacliomei Ehecatl. All of these houses assume the goodness or the badness of their numerals, as mentioned above.
\naço çan tepan in tlaiecoa, aço çan tecujtl in qujtzaqua, injc cujtiloque in victli, mecapalli, injc victique, mecapaltique, iquac njman vmpa onmaaltia, in chapultepec, injc qujncaoa, intlatlacul:
\nauh in aqujn ipan tlacatia, injc qujtonalittaia, qujtoaia: mocujltonoz, ipal iez, qujtlamaujçalhujz in totecujo: aço tecoaz, tealtiz, aço quezqujpa cujcujcaz teitotiz: uh inic qujtocamacaia, qujn no ipan qujmattiuja in naoacatl, iquac qujtlatlaqualiaia, qujxicvenquaqualiaia in pipiltotonti: ipampa in vncan motlatocapaca, in netlatocapacaian tlatoque, altepeme.
\nNo ioan mjtoa: in jpan in ce itzcujntli, in jxqujchtin chichime, qujnquatlaviaia in itzcujneque, in jtzcujnnemjtique.
\nAuh in qujtoqujlia vme oçomatli, ioan ey malinalli, navi acatl, macujlli oçelotl, chiquacen quauhtli, chicome cozcaquauhtli, chicuei olin, chicunauj tecpac, matlactli qujaujtl, matlactloce suchitl, matlactlomome cipactli, matlactli vmei hecatl, in jzqujtetl in cencalpã tonalli,
\nça ie much iuhquj in jtoloca omoteneuh, injc cecemjlhujpã tlapoaltitiuh, in quenamj innenemac ipan tlacati, ie omomelauh mjieccan vel omonenexti: auh in jquac onqujz in njman ic oalmoquetza.
\nor perhaps served in another’s place. Perhaps they imprisoned one for another’s fault. So they had been forced into bondage and had become slaves. At once they bathed there at Chapultepec to lay aside their crimes.1
\nAnd one then born they hence regarded as fortunate and said that he would be rich. Our lord would reward him; through his grace he would buy slaves and ceremonially bathe them for sacrifice. Or many times he would have others sing and dance. And2 when they gave him a name, they arranged it for Four Reed. Then they gave food to the young boys and had them perform the naming ceremony.3 This was because that time was the time of the election rites, of the election of the rulers of the cities.
\nAnd also it was said that on One Dog the owners and breeders of dogs rubbed ochre on all the dogs’ heads.4
\nAnd [the day signs] which followed it were Two Monkey, and Three Grass, Four Reed, Five Ocelot, Six Eagle, Seven Vulture, Eight Motion, Nine Flint Knife,5 Ten Rain, Eleven Flower, Twelve Crocodile, Thirteen Wind. These were all the group of day signs.
\nAll were as in their account, as mentioned. Each day went related as to the manner of gifts of those then born. This is already explained; in many places hath it been made quite apparent. And when [these had] ended, thereupon set in—
\nCf. Florentine Codex, Book VI, Chapter xli: Ma chapultepec njnaalti. In the Garibay ed., VI, 41, 67, the corresponding Spanish text reads: “Deseo irme a bañar a Chapultepec, o querría poder irme a bañar a Chapultepec.—Este refrán dice el que ha tenido alguna gran enfermedad o algún cargo pesado, con deseo de verse libre de aquel cargo o enfermedad; dice: Ma chapultepec ninalti, que quiere decir, bañarme he ya en agua rosada cuando este cargo o enfermedad se me quitase. Chapultepec es una fuente que está cerca de México, muy buena; los que se bañan en ella piensan que les hace dios gran merced. Así, este adagio es de los mexicanos.”↩
Uh:* auh* is intended.↩
See Chapter 9, n. 1.↩
Corresponding Spanish text: ”Tambien tenjan una cerimonja:* que en este signo, los que criavan los perrillos, que bivjan desto: los almagravan las cabeças.”↩
Tecpac:* tecpatl* is meant.↩