agua, y escarnecedora. Es holgazana, perezosa, dormilona, y con estas obras viene siempre a acabar en mal y a venderse por esclava. Y como no sabe hacer nada, ni moler maíz, ni hacer pan, ni otra cosa ninguna, su amo vendíala a los que trataban esclavos para comer, y ansí venía a murir en el tajón de los ídolos.
\nRemediaban la maldad deste signo en que los que nacían en él los baptizaban en la tercera casa, que llamaban ei cóatl; o en la séptima casa, que llamaban chicome atl, porque todas las terceras y séptimas casas eran buenas. Y por no repetir muchas veces una cosa, brevemente decimos que todas las casas que se siguen tienen la calidad de sus números, como ya arriba está dicho en muchos lugares.
\nLa segunda casa deste signo, ume cuetzpalli; la tercera, ei cóatl; la cuarta, nahui miquiztli; la quinta, macuilli mázatl; la sexta, chicuacen tochtli; la séptima, chicome atl; la octava, chicuei itzcuintli; la nona, chicu[nahui]
\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":"41371c0a-ea66-499a-a1f4-24718370f85e","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":"water, and she is insulting. She is an idler, lazy, a sleepyhead, and with these behaviors she is always going to end up badly and sell herself as a slave. And since she does not know how to do anything, not even how to grind maize or make bread or anything else, her owner would end up selling her to those who traded slaves in order to eat,[^34] and this is how she would end up dying on the [sacrificial] stone of the idols.[^35]\n\nThey would avoid this sign’s evil by baptizing those who had been born under it in the third house, which they called Yei Coatl, or in the seventh house, which they called Chicome Atl, because all the third and seventh houses were good. And so as not to repeat the same thing multiple times, we briefly state here that all the subsequent houses have the quality of their corresponding numbers, as has already been mentioned above in many passages.\n\nThe second house of this sign is Ome Cuetzpalin; the third, Yei Coatl; the fourth, Nahui Miquiztli; the fifth, Macuilli Mazatl; the sixth, Chicuace Tochtli; the seventh, Chicome Atl; the eighth, Chicuei Itzcuintli; the ninth, \n\n\n[^34]: “Her owner . . . to eat”: “Su amo vendíala a los que trataban esclavos para comer.” The meaning of the phrase is unclear: it means either that the traders earned their food by selling slaves, or that the woman would earn her food as a slave, or—more ominously—that the slaves were meant to be eaten after being sacrificed. \n\n[^35]: “On . . . idols”: _en el tajón de los ídolos_.","html":"water, and she is insulting. She is an idler, lazy, a sleepyhead, and with these behaviors she is always going to end up badly and sell herself as a slave. And since she does not know how to do anything, not even how to grind maize or make bread or anything else, her owner would end up selling her to those who traded slaves in order to eat,1 and this is how she would end up dying on the [sacrificial] stone of the idols.2
\nThey would avoid this sign’s evil by baptizing those who had been born under it in the third house, which they called Yei Coatl, or in the seventh house, which they called Chicome Atl, because all the third and seventh houses were good. And so as not to repeat the same thing multiple times, we briefly state here that all the subsequent houses have the quality of their corresponding numbers, as has already been mentioned above in many passages.
\nThe second house of this sign is Ome Cuetzpalin; the third, Yei Coatl; the fourth, Nahui Miquiztli; the fifth, Macuilli Mazatl; the sixth, Chicuace Tochtli; the seventh, Chicome Atl; the eighth, Chicuei Itzcuintli; the ninth,
\n“Her owner . . . to eat”: “Su amo vendíala a los que trataban esclavos para comer.” The meaning of the phrase is unclear: it means either that the traders earned their food by selling slaves, or that the woman would earn her food as a slave, or—more ominously—that the slaves were meant to be eaten after being sacrificed.↩
“On . . . idols”: en el tajón de los ídolos.↩
[âten]tlacatl, atle ovi in qujcacamacaoa: iuhqujn acontetemoa qujtoa, iuhqujn qujmonolotza itlaellatol, vel tepapacanj:
\nauh çan qujxcauja in cujtlaçotlaoatinemj, tlatenmattinemj, moquêquêquetza, maaviltia, aiel itla aiz, cujtlatzcopic, cujtlaçotlac, cochmjmjl auh in ie oqujchiuh, çan jc qujmati, çan ic imachitilo, in movicanaquja, in movitilia, in oalmozcalia, ic tevic, ic temecapal muchiuhtinemj:
\nauh çan no iui aontlaiecoa, aontlaeltia, in jtecuacan in vmpa tetlacauh, âvel atl, âvel metlatl contechiujlia, çan neian qualpul, qualtepul, ixtimalpul, iece çan molhuj tlacamjmjlli, atle inecoca, atle ic temachilo:
\nic njman inmac concaoa in tlacanecujloque in vmpa azcaputzalco, tlacanecujlolli muchioa, auh çatepan tlaaltilmjquj, ieoatl ipopoliuhca, yceniaca muchioa, vncan tzomoccalaquj, ca nel iauelnenotzaliz in oconcaujli, in ocontemovi, aocmo tlatollin tlatolli, avmpa oqujttac in jzcaliloca, çan jpan otlamelauh in iuhquj itonal, in jpan tlacat:
\nauh inic achi qujqualtilizque itonal ipan caltiaia in Ei coatl: ipampa omjto, in jxqujch eei tonalli, intla cemjlhujtiltia qujqualittaia: auh intla noço qujnequjzque, aço qujn jpan caltizque, in chicome atl: no ipampa in jqualtica in jxqujch chichicovme tonalli, vt supra.
\nAuh injc amo ça
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"34271822-219d-4425-b0ee-cc98944357a1","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":"inhuman tongue. Without effort, evil came from her lips.[^1] Like flowing water she talked; her vile words swirled up like foam. Indeed, she was given to defaming people.\n\nAnd she devoted herself only to sloth, negligence, and shiftlessness. She was a harlot, too lazy to do anything, careless, indolent, and a constant sleeper. And from what she did, they at once knew, and it was at once known, that her rearing was endangered and brought to shame, and that she delivered herself to servitude.\n\nAnd in just the same way she achieved nothing and was not diligent at the place of her owner, where the slave-owner was. She could not prepare drink nor use the grinding stone for others. She was just uselessly attractive[^2] and vain.[^3] Furthermore, she was a great lump of flesh with eyes[^4] of no value and unteachable.\n\nWherefore they left her in the hands of the slave-dealers there at Azcapotzalco; she became a slave to be sold. And later she died, ceremonially bathed and sacrificed. This became her condemnation, her eternal fate.[^5] She entered the place of the sacrificial stone.[^6] For in truth her incorrigibility had been left to and had descended upon her. To no avail had been repeated counsel. She had ignored her rearing. Just so was it substantiated upon her as was the day sign on which she was born.\n\nBut in order to improve one’s day sign somewhat, they bathed one on Three Serpent, for the reason that was told of all the third day signs. If they waited a day, they made it good. And if still they should wish it, perhaps they bathed him later, on Seven Water, likewise because of the goodness of each individual day sign with the number seven as [is said] above.\n\nAnd so we shall not \n\n\n\n\n[^1]: Corresponding Spanish text: *”salen de la boca, las malas palabras.”*\n\n\n[^2]: *Neian*:* nenyan.*\n\n\n[^3]: *Ixtimalpul*: cf. *Florentine Codex*, Book VI, cap. xli, fol. 192 (*ixtimal*), and Sahagún (Garibay ed.), VI, 41, 58: Tiene buena cara: tiene buena apariencia.—*Este refrán se dice de las personas que en su gesto y disposición parece que son para mucho, y no son para nada en la verdad, o son para poco; de éstas se dice por vía de mofa* ixtimal, *cara gloriosa.”*\n\n\n[^4]: Sahagún, “Memoriales con escolios,” p. 215, gloss No. 12 (*tlacamimilli*): *”lo que dezimos pedaço de carne con dos ojos.”*\n\n\n[^5]: *Ycenyãca* in the *Real Palacio MS*.\n\n\n[^6]: *Tzomoccalaqui*: we have interpreted *tzomoc* as *tzonmolco;* cf. corresponding Spanish text: *”ãsi venja a murir en el tajon, de los ydolos.”*","html":"inhuman tongue. Without effort, evil came from her lips.1 Like flowing water she talked; her vile words swirled up like foam. Indeed, she was given to defaming people.
\nAnd she devoted herself only to sloth, negligence, and shiftlessness. She was a harlot, too lazy to do anything, careless, indolent, and a constant sleeper. And from what she did, they at once knew, and it was at once known, that her rearing was endangered and brought to shame, and that she delivered herself to servitude.
\nAnd in just the same way she achieved nothing and was not diligent at the place of her owner, where the slave-owner was. She could not prepare drink nor use the grinding stone for others. She was just uselessly attractive2 and vain.3 Furthermore, she was a great lump of flesh with eyes4 of no value and unteachable.
\nWherefore they left her in the hands of the slave-dealers there at Azcapotzalco; she became a slave to be sold. And later she died, ceremonially bathed and sacrificed. This became her condemnation, her eternal fate.5 She entered the place of the sacrificial stone.6 For in truth her incorrigibility had been left to and had descended upon her. To no avail had been repeated counsel. She had ignored her rearing. Just so was it substantiated upon her as was the day sign on which she was born.
\nBut in order to improve one’s day sign somewhat, they bathed one on Three Serpent, for the reason that was told of all the third day signs. If they waited a day, they made it good. And if still they should wish it, perhaps they bathed him later, on Seven Water, likewise because of the goodness of each individual day sign with the number seven as [is said] above.
\nAnd so we shall not
\nCorresponding Spanish text: ”salen de la boca, las malas palabras.”↩
Neian:* nenyan.*↩
Ixtimalpul: cf. Florentine Codex, Book VI, cap. xli, fol. 192 (ixtimal), and Sahagún (Garibay ed.), VI, 41, 58: Tiene buena cara: tiene buena apariencia.—Este refrán se dice de las personas que en su gesto y disposición parece que son para mucho, y no son para nada en la verdad, o son para poco; de éstas se dice por vía de mofa ixtimal, cara gloriosa.”↩
Sahagún, “Memoriales con escolios,” p. 215, gloss No. 12 (tlacamimilli): ”lo que dezimos pedaço de carne con dos ojos.”↩
Ycenyãca in the Real Palacio MS.↩
Tzomoccalaqui: we have interpreted tzomoc as tzonmolco; cf. corresponding Spanish text: ”ãsi venja a murir en el tajon, de los ydolos.”↩