[trasfi]guraría en diversos animales. Y si fuese hombre popular o macegual sería también hechicero, y encantador, y enbaidor, de aquellos que se llaman temacpalitotique. Y si fuese mujer sería hechicera, de aquellas que se llaman mometzcopinque.
\nY estas hechicerías estos hechiceros aguardaban a algún signo favorable para hacerlas, uno de los cuales era chicunahui itzcuintli, y otro, chicunahui miquiztli, y otro, chicunahui malinalli. Y todas las casas novenas de todos los signos les eran favorables para estas sus obras, las cuales son contrarias a toda buena fortuna. Los que eran deste oficio siempre andaban tristes y pobres, ni tenían que comer ni casa en que morar. Solamente se mantenían de lo que les daban los que les mandaban hacer algún maleficio. Y cuando ya habían acabado de hacer sus maleficios y era tiempo que acabasen su mala vida, alguno los prendía y les cortaba los cabellos de la corona de la cabeza, por donde perdía el poder que tenía de hacer hechicerías y maleficios. Con esto acababa su mala vida muriendo.
\nAquellos hechiceros que se llaman temacpalitotique, o por otro nombre tepupuxacuahuique, cuando querían robar alguna casa, hacían la imagen de ce écatl o de Quetzalcóatl. Y ellos eran hasta quince o veinte los
\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":"6ccc9674-0ec7-4495-991f-d9dab3c018bc","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":"transform himself into different animals. And if he happened to be a common man or _macehual_,[^37] he would also become a sorcerer, an enchanter, and a swindler—one of those people called _temacpalihtotihqueh_. And if this person happened to be a woman, she would become a sorceress—one of those called _mometzcopinqueh_.\n\nAnd these sorcerers would wait for some favorable sign to practice their witchcraft, one of which was Chiucnahui Itzcuintli, another, Chiucnahui Miquiztli, and another, Chiucnahui Malinalli. And all the ninth houses of all the signs were favorable for these works of theirs, which are contrary to every good fortune. Those who practiced this trade would always go about sad and poor, never having anything to eat or a house where they could stay. They would live only on what those who asked them to cast some spell would give them. And when they were done casting their spells, and it was time was for their evil lives to end, someone would catch them and cut their hair off the top of their heads, which would make them lose their power to perform witchcraft and cast spells. And thus their wretched lives would end in death.\n\nWhen those sorcerers called _temacpalihtotihqueh_, or by another name _tepopoxacuahuihqueh_, wanted to rob a house, they would make an image of Ce Acatl, or Quetzalcoatl.[^38] And those \n\n\n[^37]: _macehual_: Hispanicized form of the Nahuatl word _macehualli_.\n\n[^38]: Ce Acatl (1 Reed) was the calendar name of Quetzalcoatl.","html":"transform himself into different animals. And if he happened to be a common man or macehual,1 he would also become a sorcerer, an enchanter, and a swindler—one of those people called temacpalihtotihqueh. And if this person happened to be a woman, she would become a sorceress—one of those called mometzcopinqueh.
\nAnd these sorcerers would wait for some favorable sign to practice their witchcraft, one of which was Chiucnahui Itzcuintli, another, Chiucnahui Miquiztli, and another, Chiucnahui Malinalli. And all the ninth houses of all the signs were favorable for these works of theirs, which are contrary to every good fortune. Those who practiced this trade would always go about sad and poor, never having anything to eat or a house where they could stay. They would live only on what those who asked them to cast some spell would give them. And when they were done casting their spells, and it was time was for their evil lives to end, someone would catch them and cut their hair off the top of their heads, which would make them lose their power to perform witchcraft and cast spells. And thus their wretched lives would end in death.
\nWhen those sorcerers called temacpalihtotihqueh, or by another name tepopoxacuahuihqueh, wanted to rob a house, they would make an image of Ce Acatl, or Quetzalcoatl.2 And those
\nmuch qujmati, aço tequannaoale, coionaoale. Etª.
\nauh intla maceoalli çan ie no iuhquj iehoatl in mjtoa: tlacatecolotl, tetlatlacatecolouja, tepupuxaquavia, temamacpalitotia, tepoloanj, teeujllotlatia: no iuhquj intla cioatl mometzcopinquj, mometzcopinanj. Etª.
\nauh in jpan tepoloaia, vncan qujmattiuja in aqualli tonalli, iehoatl contotocaia, contlatotoqujliaia, qujtoa cenca ipan tepoloaia in chicunauj itzcujntli anoço chicunauj mjqujztli, chicunauj malinalli: ioan in ie muchi chichicunanauj, ioan in oc cequj moteneoa aqualli tonalli, in jzqujcan omoteneuh,
\nauh in iuh quezquican omjto, in aqujn iuhquj in itequjuh, itetequjuh muchioa, qujmotetequjlia, aic auja, atle qujquanj, çan motolinjtinemj, aoneoatinemj, âcan ichã, âcan chanca. amo chane caca, acan chantlamattica: acan chane ca tlamattica, çan icnoiotl qujtztiemj, çan ic conquatiuh, çan ic onmotlamjtiuh, intla cana itla maco, nemaqujlilo injc tepoloa, injc netlaquevilo: ânoce cana axio in jquac ie otlatlatziujti, ie ontlaxujti, ie otlatlatzilhuj, vncan ano, qujtzoncuj, qujtleiocujlia, qujtonalitlacoa: ic ça temac onmomjqujzcacaoa:
\nauh in iehoantin moteneoa, temamacpalitotique, tepupuxaquaujque, in jquac tla cana ichtequjzque, te[chan]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"022c96dd-bc75-4d32-bc80-0c544eedd973","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 mastered—all. Perhaps his was the disguise of a fierce beast, or a coyote, etc.\n\nAnd if it were a commoner, in just the same way it was said of him that he was a demon; he caused one to be possessed, or to become demented; he danced with the arm taken from a woman dead in first childbed; he was a destroyer of men; he burned images for one.[^4] Likewise, if it were a woman, she could enchant by taking apart or disarticulatmg the bones of the foot,[^5] etc.\n\nAnd when he brought destruction on one, then he chose an evil day sign; he sought and searched it out. They said that he did great evil to one on Nine Dog, or Nine Death, or Nine Grass, and indeed on all the ninth positions, and the other bad day signs mentioned—each of the different positions named.[^6]\n\nAnd of such different positions, it is told that he who had work of this sort, whose labors became these separate tasks, who undertook these various burdens, was never content. He had no food. He lived only in poverty, destitute, without a house or home; nowhere was he a householder; nowhere was he of a happy home, a householder of tranquility. He went looking forward only to misery. He went eating and consuming food for himself only if somewhere something were given him, if he were offered something in order to destroy people as a reward for doing evil to them. Perhaps somewhere he was seized when already he became negligent, slothful, or developed an aversion [to evil]. Then he was seized, and they cut hair from the crown of his head; they took his renown from him and damaged his day sign for him. Thus he was abandoned to his death by the hands of others.\n\nAnd the ones known as men who danced with a dead woman’s forearm, who crazed people,[^7] when perhaps they would commit a robbery somewhere \n\n\n\n\n[^4]: Cf. *supra,* Chapter 19.\n\n\n[^5]: *Metzcopina,* in Harold Key and Mary Ritchie: *Vocabulario mejicano de la Sierra de Zacapoaxtla, Puebla* (México: Instituto Lingüístico de Verano and Dirección General de Asuntos Indígenas, 1953), is defined as *se zafa *(*el pie*);* zafarse,* in Santamaría, *op.cit*., Vol. III, p. 308, is “*Descoyuntarse, desarticularse los huesos.”*\n\n\nSeler, *op.cit.,* p. 56, describes one who “cuts himself up. He lays his hands and feet in separate places. He dislocates all the joints. Then he covers the mangled members with a light cloth, and then they begin to sprout and to grow again, so that it seems as if he had not been cut up, and thus he proves that this too is a juggler’s trick.”\n\nSee also *Mometzpinque* in Sahagún (Garibay ed.), Vol. IV, p. 344.\n\n[^6]: *Omoteteneuh* in the *Real Palacio MS*.\n\n\n[^7]: Corresponding Spanish text: *”temacpalitotique, o por otro nombre tepupuxaquaujque.”*","html":"he mastered—all. Perhaps his was the disguise of a fierce beast, or a coyote, etc.
\nAnd if it were a commoner, in just the same way it was said of him that he was a demon; he caused one to be possessed, or to become demented; he danced with the arm taken from a woman dead in first childbed; he was a destroyer of men; he burned images for one.1 Likewise, if it were a woman, she could enchant by taking apart or disarticulatmg the bones of the foot,2 etc.
\nAnd when he brought destruction on one, then he chose an evil day sign; he sought and searched it out. They said that he did great evil to one on Nine Dog, or Nine Death, or Nine Grass, and indeed on all the ninth positions, and the other bad day signs mentioned—each of the different positions named.3
\nAnd of such different positions, it is told that he who had work of this sort, whose labors became these separate tasks, who undertook these various burdens, was never content. He had no food. He lived only in poverty, destitute, without a house or home; nowhere was he a householder; nowhere was he of a happy home, a householder of tranquility. He went looking forward only to misery. He went eating and consuming food for himself only if somewhere something were given him, if he were offered something in order to destroy people as a reward for doing evil to them. Perhaps somewhere he was seized when already he became negligent, slothful, or developed an aversion [to evil]. Then he was seized, and they cut hair from the crown of his head; they took his renown from him and damaged his day sign for him. Thus he was abandoned to his death by the hands of others.
\nAnd the ones known as men who danced with a dead woman’s forearm, who crazed people,4 when perhaps they would commit a robbery somewhere
\nSeler, op.cit., p. 56, describes one who “cuts himself up. He lays his hands and feet in separate places. He dislocates all the joints. Then he covers the mangled members with a light cloth, and then they begin to sprout and to grow again, so that it seems as if he had not been cut up, and thus he proves that this too is a juggler’s trick.”
\nSee also Mometzpinque in Sahagún (Garibay ed.), Vol. IV, p. 344.
\nCf. supra, Chapter 19.↩
Metzcopina, in Harold Key and Mary Ritchie: Vocabulario mejicano de la Sierra de Zacapoaxtla, Puebla (México: Instituto Lingüístico de Verano and Dirección General de Asuntos Indígenas, 1953), is defined as se zafa *(el pie); zafarse,* in Santamaría, op.cit., Vol. III, p. 308, is “Descoyuntarse, desarticularse los huesos.”↩
Omoteteneuh in the Real Palacio MS.↩
Corresponding Spanish text: ”temacpalitotique, o por otro nombre tepupuxaquaujque.”↩