y copal blanco y menudo. Estas comidas tomaban para sí los ministros de aquellos oratorios. Después de haber comido, cada uno bebía en su casa el pulcre, a sus solas, y daban el pulcre a los viejos y a las viejas, y visitaban unos a otros en sus casas.
\nDecían que los que nacían en este signo, si eran hombres, serían valientes y osados y atrevidos y desvergonzados y presumptuosos y soberbios, y son decidores de palabras soberbias y afrentosas, y presumen de bien hablados y corteses, y son jactanciosos y lisonjeros. Al cabo venían a morir en la guerra.
\nY si era mujer la que nacía en este signo, era deslenguada y maldiciente. Su pasatiempo era decir mal y avergonzar a todos, y también era atrevida para apuñear y arañar las caras a otras mujeres, y para remesar a todas, y para rasgar los huipiles de las otras mujeres.
\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":"57909e35-a2c5-4725-bff7-1acdb197e70b","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":"and finely ground white copal. The ministers of those altars would take this food for themselves. After having eaten, everyone would drink pulque at home, all by themselves; and they would give pulque to the older men and women, and they would visit each other in their homes.\n\nThey said that if those born under this sign were men, they would be brave, bold, daring, shameless, presumptuous, and haughty. And they [would] use arrogant and insulting words, and boast of being well-spoken and courteous; and they are boastful and flatterers. In the end, they would end up dying in war.\n\nAnd if the one born under this sign happened to be a woman, she would speak impudent and filthy words. Her pastime would be to speak evil and to embarrass everyone; and she would also be bold, always ready to pummel and scratch other women’s faces, to constantly pull all the other women’s hair, and to rip the other women’s _huipiles_.[^43]\n\n\n[^43]: _huipiles_ in LAGQ; Sahagún uses the borrowed term _vipiles_ (that is, _huipiles_) in the Florentine Codex (Nahuatl _huipilli_).","html":"and finely ground white copal. The ministers of those altars would take this food for themselves. After having eaten, everyone would drink pulque at home, all by themselves; and they would give pulque to the older men and women, and they would visit each other in their homes.
\nThey said that if those born under this sign were men, they would be brave, bold, daring, shameless, presumptuous, and haughty. And they [would] use arrogant and insulting words, and boast of being well-spoken and courteous; and they are boastful and flatterers. In the end, they would end up dying in war.
\nAnd if the one born under this sign happened to be a woman, she would speak impudent and filthy words. Her pastime would be to speak evil and to embarrass everyone; and she would also be bold, always ready to pummel and scratch other women’s faces, to constantly pull all the other women’s hair, and to rip the other women’s huipiles.1
\nhuipiles in LAGQ; Sahagún uses the borrowed term vipiles (that is, huipiles) in the Florentine Codex (Nahuatl huipilli).↩
inchielpã yn izquicã cicihoateucalco, in tlatlaxilacalpã, tetlatlaxilacalloc, tetlatlaxilacaltian, tôtoltzetzelolo, tlatoltzetzelolo, tlaixalhujlo yn vtlica, yn vmaxac, yn inepanivjian vtli.
\nJn aqujn invicpa monetoltia: in qujnquentiz qujntlaquentiz, qujnchichivilia yn jnnextlaoal, in cihoateteuitl amatl, tlaoolxaoalli, oolpeiaoac, vmpa qujmoquequentia yn izqujteme, tecpantoque, yn inixiptlaoan iooalnepantla, çan jc onxellivi, iooalli im peoa tlamanililo, auh iquac mocaoa yie nepantla tonatiuh, yie tlaqualizpã auh in aqujn amo qujntlaquentia, çan atzintli, tlaqualtzintli in cõmanaia, in contecpanaia, anoço iztac copalli, copalxalli, in tlaqualli iehoã qujmovevenja qujmocuilia, quimotechtia in telpupuchti, telpuchtequjoaque, yoan titiachcaoã, in vmpa tlapixtoque cihoateucalco, in vmpa ceiooal oyxtoçoque, otoçoque,
\nauh yn ocactivetz, yn onecacaoaloc tlamanalo, njman ic peoa ī tlatlatoiavililo, ça techachan, ça tecacalitic yn muchioa, aocac õtemamati, aocmo onnemamacho,
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"fc782186-8510-46ae-bdd0-cf1599613d63","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":"in the places where they were awaited, there in the different Goddesses’ temples. In each neighborhood, in the house clusters and their vicinities, reeds were strewn and scattered; sand was sprinkled on the roads and at street crossings and crossroads—places where roads came together.\n\nOne who made a vow to them that he would cover and wrap them, adorned their offerings, the paper banners of the Goddesses painted and spattered with liquid rubber. There he covered the different images of the Goddesses, as they were arranged in order. It was at midnight, just at the dividing of the night, that the making of offerings began. And when it ceased, it was midday, when it was already time to eat. And he who did not cover them only offered and arranged a little drink and food, or white incense, or coarse incense. The youths, the young seasoned warriors, the masters of the youths,[^3] the guardians there at the Goddesses’ temple, who watched and kept vigil for one night, kept the food as a gift, took and appropriated it to themselves.\n\nAnd when silence fell, when at each place there was a cessation of offerings, then forthwith began the libations. Only in each person’s home, each person’s house, was it done. No more did one practise restraint: no more were there inhibitions. \n\n\n\n\n[^3]: Corresponding Spanish text: *”los mjnjstros, de aquellos oratorios.”*—Cf. Anderson and Dibble, *op. cit.*, Book II, “The Ceremonies,” p. 102.","html":"in the places where they were awaited, there in the different Goddesses’ temples. In each neighborhood, in the house clusters and their vicinities, reeds were strewn and scattered; sand was sprinkled on the roads and at street crossings and crossroads—places where roads came together.
\nOne who made a vow to them that he would cover and wrap them, adorned their offerings, the paper banners of the Goddesses painted and spattered with liquid rubber. There he covered the different images of the Goddesses, as they were arranged in order. It was at midnight, just at the dividing of the night, that the making of offerings began. And when it ceased, it was midday, when it was already time to eat. And he who did not cover them only offered and arranged a little drink and food, or white incense, or coarse incense. The youths, the young seasoned warriors, the masters of the youths,1 the guardians there at the Goddesses’ temple, who watched and kept vigil for one night, kept the food as a gift, took and appropriated it to themselves.
\nAnd when silence fell, when at each place there was a cessation of offerings, then forthwith began the libations. Only in each person’s home, each person’s house, was it done. No more did one practise restraint: no more were there inhibitions.
\nCorresponding Spanish text: ”los mjnjstros, de aquellos oratorios.”—Cf. Anderson and Dibble, op. cit., Book II, “The Ceremonies,” p. 102.↩