El decimoctavo signo se llama ce écatl. Decían que era mal afortunado porque en él reinaba Quetzalcóatl, que es dios de los vientos y de los torbellinos.
\nDecían que el que nacía en este signo, si era noble, sería enbaidor, y que se trasfiguraría en muchas formas, y que sería nigromántico, y hechicero, y maléfico, y que sabría todos los géneros de hechicerías y maleficios, y que se trasfi[guraría]
\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":"baca6a38-7d38-43b7-87c1-fa3999f3fc5d","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 thirty-one: On the eighteenth sign, Ce Ehecatl, and on the misfortunes and bad luck of those who were born under it\n\nThe eighteenth sign is called Ce Ehecatl. They said that it was unlucky because Quetzalcoatl, who is the god of the winds and the whirlwinds, ruled over it.\n\nThey said that if the one born under this sign was a nobleman, he would be deceitful and would [be able to] transform himself into many shapes; and he would be a necromancer, a sorcerer, and an evil person who would know all types of witchcraft and spells, and he would","html":"The eighteenth sign is called Ce Ehecatl. They said that it was unlucky because Quetzalcoatl, who is the god of the winds and the whirlwinds, ruled over it.
\nThey said that if the one born under this sign was a nobleman, he would be deceitful and would [be able to] transform himself into many shapes; and he would be a necromancer, a sorcerer, and an evil person who would know all types of witchcraft and spells, and he would
\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":"15685fd0-41f5-42be-ba69-4e4f21262c7d","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":"nauj malinalli, macujlli acatl, chiquacen oçelotl, chicome quauhtli, chicuey cozcaquauhtli chicunauj olin, matlactli tecpatl, matlactloce qujavitl, matlactlomome suchitl, matlactlomei cipactli: \n\nin jquac onuetz intequjuh in in ontequjcauhque in oconmotlaxilique in tlanenemjtiaia in jzqujlhujtl vncan tlaotlatoctia njmã oalmoquetza, ontequjana. \n\n\n#### Injc cempoalli on matlactli oce capitulo: itechpa tlatoa injc caxtolli vmei machiotl, in jtoca ce hecatl: ioan in amo qualli, in amo iectli in jtech ca: qujl amo qualli tonalli qujmâceoaia, in vncan tlacatia. \n\nIn ce hecatl: inin ce hecatl, qujtoa amo qualli, vncan qujtonaltiaia, in moteneoa quetzalcoatl, in jxiptla catca hecatl, hecamalacotl: \n\nauh in aqujn vncan tlacatia, qujtoa intla pilli, naoalli iez, amo tlacatl, tlaciuhquj, nenonotzale, impanj neçi ca tlacatl, iecê amo qualli, itlacauhquj, itla qujmati, tlacatecolotlatolli, tlacatecoloiotl, teipitzanj, texoxanj, tetlachiujanj, tetlanonochili, tetlateononochili, much ichiujl","html":"nauj malinalli, macujlli acatl, chiquacen oçelotl, chicome quauhtli, chicuey cozcaquauhtli chicunauj olin, matlactli tecpatl, matlactloce qujavitl, matlactlomome suchitl, matlactlomei cipactli:
\nin jquac onuetz intequjuh in in ontequjcauhque in oconmotlaxilique in tlanenemjtiaia in jzqujlhujtl vncan tlaotlatoctia njmã oalmoquetza, ontequjana.
\nIn ce hecatl: inin ce hecatl, qujtoa amo qualli, vncan qujtonaltiaia, in moteneoa quetzalcoatl, in jxiptla catca hecatl, hecamalacotl:
\nauh in aqujn vncan tlacatia, qujtoa intla pilli, naoalli iez, amo tlacatl, tlaciuhquj, nenonotzale, impanj neçi ca tlacatl, iecê amo qualli, itlacauhquj, itla qujmati, tlacatecolotlatolli, tlacatecoloiotl, teipitzanj, texoxanj, tetlachiujanj, tetlanonochili, tetlateononochili, much ichiujl
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"fe099061-dbfa-4089-b269-6a1bbf127dd2","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":"Four Grass, Five Reed, Six Ocelot, Seven Eagle, Eight Vulture, Nine Motion, Ten Flint Knife, Eleven Rain, Twelve Flower, Thirteen Crocodile.\n\nWhen the different days which followed along at this time had laid down their burdens, ceased their labors, ended their functions, and run their course, then set in and took up the burden—\n\n\n#### Thirty-first Chapter, which telleth of the eighteenth sign, named One Wind, and the evil, the bad, which was with it. It was said that those then born gained as reward an evil day sign.\n\n—One Wind. This One Wind, they said, was evil. At this time they made offerings to the one called Quetzalcoatl, who was the representative of the wind, the whirlwind.\n\nAnd of him who was then born, they said that, if he were a nobleman, he would be a wizard,[^1] inhuman; an astrologer,[^2] one who had spells to cast.[^3] It was evident to them that he was a man; nevertheless he was evil, corrupt, one who deluded, laid enchantments—the devil’s works. He breathed [evil] on people, or cast the evil eye at them, or said spells over them, brought harm on them, or invoked the god [to do evil] to one. All his doings \n\n\n\n\n[^1]: Corresponding Spanish text: *”seria enbaydor … se transfiguria en muchas formas … seria nigromantico, y hechizero, y malefico.”* Seler (*Collected Works,* Col. II, Pt. 1–2, p. 55) classifies the *naualli* as a magician and soothsayer of high class. His attributes marked him since his youth; he knew the hidden things of heaven and hell; he had supernatural powers, such as of forecasting rain, dispersing hail and pestilence, and protecting against wicked magicians; he lived unmarried, as a priest, in a temple, and advised the king and the people; he fasted, and for his arts used tobacco and such narcotics as *ololiuhqui* and peyote.\n\n\nSee also Chapter 11, n. 4, *supra.*\n\n[^2]: “*Nombre más o menos relacionado con [teciuhtlazqui, tecihuero, granizero,* hail-thrower]. *La raíz* ciuh, *parece denotar fenómenos meteorológicos*” (Garibay, “Paralipómenos de Sahagún” *Tlalocan,* II, 2 [1946], p. 171). Siméon, *op. cit*., defines *tlaciuhque* as *”familiers ou pareils des dieux, qui étaient très-puissants chez les Otomis et que l’on venait consulter de fort loin* (Sah.).”\n\n\n[^3]: Cf. Molina, *op. cit., tlanonochilia. Nenonotza*, however, could imply a pact or an understanding with the *demonio* as in Chapter 11, n. 4.","html":"Four Grass, Five Reed, Six Ocelot, Seven Eagle, Eight Vulture, Nine Motion, Ten Flint Knife, Eleven Rain, Twelve Flower, Thirteen Crocodile.
\nWhen the different days which followed along at this time had laid down their burdens, ceased their labors, ended their functions, and run their course, then set in and took up the burden—
\n—One Wind. This One Wind, they said, was evil. At this time they made offerings to the one called Quetzalcoatl, who was the representative of the wind, the whirlwind.
\nAnd of him who was then born, they said that, if he were a nobleman, he would be a wizard,1 inhuman; an astrologer,2 one who had spells to cast.3 It was evident to them that he was a man; nevertheless he was evil, corrupt, one who deluded, laid enchantments—the devil’s works. He breathed [evil] on people, or cast the evil eye at them, or said spells over them, brought harm on them, or invoked the god [to do evil] to one. All his doings
\nSee also Chapter 11, n. 4, supra.
\nCorresponding Spanish text: ”seria enbaydor … se transfiguria en muchas formas … seria nigromantico, y hechizero, y malefico.” Seler (Collected Works, Col. II, Pt. 1–2, p. 55) classifies the naualli as a magician and soothsayer of high class. His attributes marked him since his youth; he knew the hidden things of heaven and hell; he had supernatural powers, such as of forecasting rain, dispersing hail and pestilence, and protecting against wicked magicians; he lived unmarried, as a priest, in a temple, and advised the king and the people; he fasted, and for his arts used tobacco and such narcotics as ololiuhqui and peyote.↩
“Nombre más o menos relacionado con [teciuhtlazqui, tecihuero, granizero, hail-thrower]. La raíz ciuh, parece denotar fenómenos meteorológicos” (Garibay, “Paralipómenos de Sahagún” Tlalocan, II, 2 [1946], p. 171). Siméon, op. cit., defines tlaciuhque as ”familiers ou pareils des dieux, qui étaient très-puissants chez les Otomis et que l’on venait consulter de fort loin (Sah.).”↩
Cf. Molina, op. cit., tlanonochilia. Nenonotza, however, could imply a pact or an understanding with the demonio as in Chapter 11, n. 4.↩