de bien labrar y bien texer. Y ponían lumbre y encienso, y mataban codornices delante de la estatua. Y en pasando el ayuno todos se bañaban para celebrar la fiesta del dicho signo chicome xúchitl. Y decían que este signo era también mal afortunado, que cualquiera mujer labrandera que quebrantaba el ayuno le acaecía y merecía que fuese mala mujer pública. Y más, decían que las mujeres labranderas eran casi todas malas de su cuerpo por razón que hobieron en el origen del labrar de la diosa Xuchiquétzal, la cual les enganaba, y esta diosa también les daba sarnas y bubas incurables y otras enfermedades contagiosas. Y la que hacía penitencia a que era obligada merecía ser mujer de buena fama y honra, y sería bien casada. Y más, decían que cualquiera que nacía en el dicho signo xúchitl sería hábil para todas las artes mecánicas si fuese diligente y bien criado. Y si no fuese bien criado y entendido, tampoco no merecería buena fortuna, sino malas venturas y deshonras.
\nLa novena casa
\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":"010e778c-361c-46e0-b666-73b7f40fab9c","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":"in embroidering well and weaving well. And they would offer fire and incense, and kill quails before the statue. And once the fast was over, everybody would bathe in order to celebrate the festival of this sign Chicome Xochitl. And they said that this sign was also unlucky and that any female embroiderer who broke the fast would become a bad public woman,[^8] and deservedly so. Moreover, they said that almost all the female embroiderers had illnesses in their bodies because [these illnesses] originated in the goddess Xochiquetzal’s embroidery, who deceived them. And this goddess also gave them mange and incurable pustules and other contagious diseases. And the woman who performed the penance to which she was obliged would deserve to be a woman of good reputation and honor, and she would marry well. Moreover, they said that anyone born under this sign Xochitl would be skillful in all the mechanical arts, provided they were diligent and raised well. And if they were not raised well and intelligent, not only would they not deserve their good fortune, but they would deserve misfortune and dishonor instead.\n\nThe ninth house \n\n\n[^8]: “Bad public woman”: that is, a prostitute.","html":"in embroidering well and weaving well. And they would offer fire and incense, and kill quails before the statue. And once the fast was over, everybody would bathe in order to celebrate the festival of this sign Chicome Xochitl. And they said that this sign was also unlucky and that any female embroiderer who broke the fast would become a bad public woman,1 and deservedly so. Moreover, they said that almost all the female embroiderers had illnesses in their bodies because [these illnesses] originated in the goddess Xochiquetzal’s embroidery, who deceived them. And this goddess also gave them mange and incurable pustules and other contagious diseases. And the woman who performed the penance to which she was obliged would deserve to be a woman of good reputation and honor, and she would marry well. Moreover, they said that anyone born under this sign Xochitl would be skillful in all the mechanical arts, provided they were diligent and raised well. And if they were not raised well and intelligent, not only would they not deserve their good fortune, but they would deserve misfortune and dishonor instead.
\nThe ninth house
\n“Bad public woman”: that is, a prostitute.↩
izcaltilo in tonatiuh.
\nAuh in chicome xochitl: mjtoaia qualli, ioã âqualli: ynjc qualli ceccan vncã tlamaviztiliaia, motemachiaia, in tlacujloque, qujtlaliaia yxiptla, qujtlamanjliaia: no iehoan in cioa tlâmachchiuhque, icpachiuhque, achtopa qujneçaviliaia, nappoaltica, aca vmpoaltica, cempoaltica in moçaoaia: ic qujtlaitlanjliaia, injc itla vel aizque mj̄matizque, toltecatizque, vellalalizque, vellacujlozque: in jpan intlamach, intlacuilol: ic mochintin tlenamacaia, tlacotonaia: auh mochintin mâaltiaia, maujujxoaia, yn jquac neoalco, in vncan ilhujqujxtililoia, chicome xochitl:
\nauh injc amo qualli, mitoaia, iquac intla aca tlâmachchiuhquj, yneçaoaliz qujtlacoaia, mjtoa: vncã qujmomacevia avilquizcaiotl, aviltocaitl: injc çã âavilnemjz, âavienjtiz, ca mjtoa, tlaquauh avilnemja, mâaviltiaia in tlamachchiuhque,
\nqujlmach iehoatl inca mocaiaoaia, qujquequeloaia in inteouh catca, itoca xochiquetzal, ioan qujtemacaia,
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"14ab36a7-4277-4536-a38f-0701ec8a73bf","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":"was the sun nourished.”\n\nAnd Seven Flower was said [to be] good and bad. As a good [sign], in certain places the scribes paid it honor and were devoted to it. They set up its image and made offerings to it. Also those women who were embroiderers and cotton thread workers first fasted for eighty days; some fasted for forty or twenty days, when penance was done. Thus they requested of it that what they undertook might be well done; [that] their embroidery or design might be a work of art well fabricated and well painted. All therefore offered incense and slew quail; and all bathed and sprinkled themselves with water, when [the fasting] had been lifted. Then the feast of the day sign, Seven Flower, was celebrated.\n\nAnd they said when it was not a good [day sign], that if some embroiderer broke her fasting—it was said—then she merited for herself infamy and an ill name. Thus she could only live in vice and become a harlot. For it was said the embroiderers lived in great vice and became terrible whores.\n\nIt was said the one who was their goddess, named Xochiquetzal, made sport of and mocked her. And she gave","html":"was the sun nourished.”
\nAnd Seven Flower was said [to be] good and bad. As a good [sign], in certain places the scribes paid it honor and were devoted to it. They set up its image and made offerings to it. Also those women who were embroiderers and cotton thread workers first fasted for eighty days; some fasted for forty or twenty days, when penance was done. Thus they requested of it that what they undertook might be well done; [that] their embroidery or design might be a work of art well fabricated and well painted. All therefore offered incense and slew quail; and all bathed and sprinkled themselves with water, when [the fasting] had been lifted. Then the feast of the day sign, Seven Flower, was celebrated.
\nAnd they said when it was not a good [day sign], that if some embroiderer broke her fasting—it was said—then she merited for herself infamy and an ill name. Thus she could only live in vice and become a harlot. For it was said the embroiderers lived in great vice and became terrible whores.
\nIt was said the one who was their goddess, named Xochiquetzal, made sport of and mocked her. And she gave
\n","citation_key":"citation_anderson_nahuatl_eng_translation","citation":{"en":["Nahuatl-to-English by Anderson & Dibble 1953–1982"],"es":["Náhuatl-al-inglés por Anderson & Dibble 1953–1982"]}}]},"folio":"6r"}