convite de los bateos.
\nLlegando el día de los bateos, comían y bebían los viejos y viejas, y saludaban al niño y a la madre. Al niño le decían: "Nieto mío, has venido al mundo donde has de padecer muchos trabajos y fatigas, porque estas cosas hay en el mundo. Por ventura vivirás mucho tiempo, y te lograremos y te gozaremos porque eres imagen de tu padre y de tu madre. Eres proven y brotón de tus abuelos y antepasados, los cuales conocimos, que vivieron en este mundo." Dicho esto y otras cosas semejantes, halagaban a la criatura trayéndole la mano sobre la cabeza en señal de amor. Y luego comenzaban a saludar a la madre, diciendo desta manera: "Hija mía, o señora mía, habéis sufrido trabajo en parir a vuestro hijo, que es amable como una pluma rica o piedra preciosa. Hasta agora érades uno, vos y vuestra criatura. Agora ya sois dos distintos. Cada uno ha de vivir por sí, y cada uno ha de morir por sí. Por ventura gozaremos y lograremos algún tiempo a vuestro hijo y lo tendremos como
\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":"fa6e9356-9100-4e40-ae71-1bf745c252ba","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":"the baptism feast.\n\nWhen the day of the baptism arrived, the older men and women would eat and drink, and they would greet the baby boy and his mother. They would say to the baby boy, “My grandson, you have come into the world, where you will suffer many hardships and toils, because such are the facts of the world. Perhaps you will live for a long time, and we will bring you up and enjoy your presence, for you are the [living] image of your father and your mother. You are the offshoot and the offspring of your grandparents and ancestors, whom we knew when they lived in this world.” Having said this and other similar things, they would praise the baby by placing their hands over his head as a sign of love. Then they would begin to greet the mother, speaking like this: “My daughter, or my lady, you have suffered hardship while delivering your son, who is as lovely as a valuable feather or a precious stone. Until now, you and your baby were one, but now you are two different people. Each one of you will live on your own and die on your own, [separately]. Perhaps we will enjoy your son’s presence and","html":"the baptism feast.
\nWhen the day of the baptism arrived, the older men and women would eat and drink, and they would greet the baby boy and his mother. They would say to the baby boy, “My grandson, you have come into the world, where you will suffer many hardships and toils, because such are the facts of the world. Perhaps you will live for a long time, and we will bring you up and enjoy your presence, for you are the [living] image of your father and your mother. You are the offshoot and the offspring of your grandparents and ancestors, whom we knew when they lived in this world.” Having said this and other similar things, they would praise the baby by placing their hands over his head as a sign of love. Then they would begin to greet the mother, speaking like this: “My daughter, or my lady, you have suffered hardship while delivering your son, who is as lovely as a valuable feather or a precious stone. Until now, you and your baby were one, but now you are two different people. Each one of you will live on your own and die on your own, [separately]. Perhaps we will enjoy your son’s presence and
\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":"a6c1c352-3ba9-42c4-a38b-b12789cae4aa","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":"auh qujn nonqua, contlalilia oc conchololtia, ynjc quitlatlaqualia, pillaqualo, pillaoano: \n\nauh intlaca ie moveliti, quin ipã caltia yn Ey tonalli, yn juh nican neci ipã ce quauhtli, yn aqujn tla ipã otlacat, quin ipã caltizque in Ey olin, \n\niehoã in çã tlacococavia ytahoan ynãoã in çan icnotlaca, in ça quitzacuia icnoiotl, atletzin in polivini, in tecentlaliloni, in tenechicolonj, ic çan cococatzin, cococaiotica, icnotlacaiotica conaltia yn jnconeuh, ipãpa in çan quitototztivetzi, quitototztiquiça, in aocmo cõvecatlaça, cõuecatilia, cõnechcatilia, cõnechcatlaça, cõchololtia, \n\nauh intla motlacamati, mocuiltonoa tetahoã, in vncã quiquanj, qujn ce vmpa quimattivi yn ipã chicome tonalli, yquac caltia, yoan quicoçolaquja im piltontli, ypampa yn juh omjto muchipa quiqualittaia yn 7. tonalli, yquac quivejchioa in tecoanotzaliztli, atlioa, tlaqualo, novjiampa, xoxochitlano, oalhuj in xochicauhque, nequequeçalo, nepopotzolo, auh in piltontli quitlapaloa in vevetq̄, yn ilamatque, yoã in inãtzin","html":"auh qujn nonqua, contlalilia oc conchololtia, ynjc quitlatlaqualia, pillaqualo, pillaoano:
\nauh intlaca ie moveliti, quin ipã caltia yn Ey tonalli, yn juh nican neci ipã ce quauhtli, yn aqujn tla ipã otlacat, quin ipã caltizque in Ey olin,
\niehoã in çã tlacococavia ytahoan ynãoã in çan icnotlaca, in ça quitzacuia icnoiotl, atletzin in polivini, in tecentlaliloni, in tenechicolonj, ic çan cococatzin, cococaiotica, icnotlacaiotica conaltia yn jnconeuh, ipãpa in çan quitototztivetzi, quitototztiquiça, in aocmo cõvecatlaça, cõuecatilia, cõnechcatilia, cõnechcatlaça, cõchololtia,
\nauh intla motlacamati, mocuiltonoa tetahoã, in vncã quiquanj, qujn ce vmpa quimattivi yn ipã chicome tonalli, yquac caltia, yoan quicoçolaquja im piltontli, ypampa yn juh omjto muchipa quiqualittaia yn 7. tonalli, yquac quivejchioa in tecoanotzaliztli, atlioa, tlaqualo, novjiampa, xoxochitlano, oalhuj in xochicauhque, nequequeçalo, nepopotzolo, auh in piltontli quitlapaloa in vevetq̄, yn ilamatque, yoã in inãtzin
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"0d075840-d1be-4ecf-8635-92f866afcc58","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":"Or later, they set it aside and skipped a day, so that they could make good the feasting and drinking for the child.[^1]\n\nBut if they could not do so then, they bathed him later, on the third day sign. As here it appeareth in [the series of] One Eagle, the one perhaps then born they would bathe later, on Three Motion.\n\nThose whose fathers and mothers were poor, the indigent, who were in misery, and had nothing to use, with which to gather together and assemble people, only with affiiction, sickness, and misery bathed their child. For they only aggravated and worsened it when they did not delay, defer, retard, procrastinate, or postpone [the day of bathing].\n\nBut if the fathers were rich and prosperous, if there was wherewith to eat, they selected for one a later date, on the seventh day sign; at that time they bathed the child and placed him in the cradle. This was because, as hath been said, they always considered the seventh day sign good. At that time they held an important banquet. There was drink and food. From all parts flowers were taken; all the flower bearers came. There was jostling and crowding. And the old men and old women greeted the small boy and his newly \n\n\n\n\n[^1]: Cf. Sahagún (Garibay ed.), I, 13, 11, and II, 38, 7–8; also Anderson and Dibble, *op. cit*. Book II, “The Ceremonies,” pp. 152–153.","html":"Or later, they set it aside and skipped a day, so that they could make good the feasting and drinking for the child.1
\nBut if they could not do so then, they bathed him later, on the third day sign. As here it appeareth in [the series of] One Eagle, the one perhaps then born they would bathe later, on Three Motion.
\nThose whose fathers and mothers were poor, the indigent, who were in misery, and had nothing to use, with which to gather together and assemble people, only with affiiction, sickness, and misery bathed their child. For they only aggravated and worsened it when they did not delay, defer, retard, procrastinate, or postpone [the day of bathing].
\nBut if the fathers were rich and prosperous, if there was wherewith to eat, they selected for one a later date, on the seventh day sign; at that time they bathed the child and placed him in the cradle. This was because, as hath been said, they always considered the seventh day sign good. At that time they held an important banquet. There was drink and food. From all parts flowers were taken; all the flower bearers came. There was jostling and crowding. And the old men and old women greeted the small boy and his newly
\nCf. Sahagún (Garibay ed.), I, 13, 11, and II, 38, 7–8; also Anderson and Dibble, op. cit. Book II, “The Ceremonies,” pp. 152–153.↩