que tienen la barriga y pecho blanca, y todo lo demás bermejo.
\nLos aldeanos y gente rústica, cuando vían que en su casa entraba algún conejo, luego tomaban mal agüero y concebían en su pecho que les habían de robar la casa, o que alguno de su casa se había de ausentar o esconder por los montes o por las barrancas, donde andan los ciervos y conejos. Sobre todas estas cosas iban a consoltar a los que tenían oficio de declarar estos agüeros.
\nLos conejos desta tierra son como los de España, aunque no tienen tan buen comer.
\nCuando quiera que esta sabandija entraba en la casa de alguno, o alguno la encontraba en el camino, luego concebía en su pecho que aquello era señal que había de caer en enfermedad, o que algún mal le había de venir, o que le había alguno de afrontar o avergonzar. Y para en remedio desto hacía la cerimonia que se sigue: tomaban aquella sabandija y hacían dos rayas en cruz
\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":"f5f9711a-1d76-4fd3-8338-ea1271c52403","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":"having a white belly and chest, and the rest of the body a reddish color.\n\t\n#### Seventh chapter, which deals with the bad omen that they would interpret when they saw a rabbit get into their house\n\nWhenever the villagers and the rustic people saw a rabbit get into their homes, they would immediately take it as a bad omen and believe in their hearts that their house would be robbed, or that someone in their household would go missing or go hide in the bush or in the ravines where the deer and the rabbits roam. They would go and consult those who had the skill of interpreting these omens about all these matters.\n\nThe rabbits of this land are just like those in Spain, even though they are not as good to eat. \n\n#### Eighth chapter, which deals with the bad omen that the natives of this New Spain interpreted when they encountered a bug or worm that they call _pinahuiztli_\n\nWhenever this bug would come into someone’s house or someone would encounter it on the road, this person would immediately believe in his heart that this was a sign that some illness would afflict him, or that something bad would happen to him, or that somebody would confront or humiliate him. And to remedy this, he would perform the following ceremony: they[^9] would grab that bug and make two lines in the form of a cross \n\n\n[^9]: Note that the paragraph switches back and forth from third-person singular (he) to third-person plural (they).","html":"having a white belly and chest, and the rest of the body a reddish color.
\nWhenever the villagers and the rustic people saw a rabbit get into their homes, they would immediately take it as a bad omen and believe in their hearts that their house would be robbed, or that someone in their household would go missing or go hide in the bush or in the ravines where the deer and the rabbits roam. They would go and consult those who had the skill of interpreting these omens about all these matters.
\nThe rabbits of this land are just like those in Spain, even though they are not as good to eat.
\nWhenever this bug would come into someone’s house or someone would encounter it on the road, this person would immediately believe in his heart that this was a sign that some illness would afflict him, or that something bad would happen to him, or that somebody would confront or humiliate him. And to remedy this, he would perform the following ceremony: they1 would grab that bug and make two lines in the form of a cross
\nNote that the paragraph switches back and forth from third-person singular (he) to third-person plural (they).↩
[yxtecuj]cujlpul coztic: auh injc tlatoa pipitzca, iuhqujn mapipitzoa: tocujleoa tocujlechoa: no iaotequjoa qujtocaiotiaia.
\nNo ioan, netetzaujloia in tochin: in jquac aca ichan calaquja, qujtoa in mjllaca, in mjlpan tlaca: ie tlalpoliujz in jchan. Anoço ie aca choloz, ie contocaz in tochtli, in maçatl ivuj: ie tochtiz, ie maçatiz, ie motochtiliz, ie momaçatiliz.
\nInjc muchichiuh tochin, nacazpapatlactic, tentipontic, tentetepontic, eliztac: ioan çan cujtlapiltetepontic.
\nNo ioan, netetzaujloia in pinaujztli: iuhqujn tocatl tlatlauhquj, tlatlactic.
\nIn jquac aca, ichan calaquj, in qujtta: anoço vtlica qujiacanamjquj, qujtoa ie vitz cocoliztli, anoço ie itla conmonamjctiz: aço ie aca conaoaz, itla ic conpinauhtiz:
\nauh in jquac, tla oittoc techan: in aqujn oqujttac: njman ic conana, nauhcam[pa]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"755a7c58-632b-4b71-b5c4-214e8368fc13","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":"with a large, varicolored, yellowish belly. And when it spoke, it squealed, as if one whistled through one’s fingers. “Tocuileua,” “Tocuilechua.”[^4] And also “seasoned warrior” did they name it.\n\n\n#### Seventh Chapter, in which is told the omen so taken as a portent concerning the rabbit when they saw that now it entered one’s house.\n\nLikewise all regarded as an omen the rabbit when it entered someone’s house. The field workers, the people of the maize fields, said that now his house would be laid waste. Or else now someone would flee [from it] : he would follow the trail of the rabbit, or of the deer. Now he would be a rabbit or a deer; he would tum into a rabbit or a deer.[^1]\n\nThus was marked the rabbit—with very long ears,[^2] a blunt, very blunt snout, a white breast, and very much shortened tail.\n\n\n#### Eighth Chapter, in which is told the omen which all took as a portent when they saw the chafer.[^1]\n\nLikewise all regarded as an omen the chafer, [which was] like a bright, brilliant red spider.\n\nWhen it entered someone’s house, and he saw it, or he intercepted it on the road, they said: “Now cometh sickness”; or, “Now we will meet some [evil].” Perhaps now someone would chide him—something would shame him.\n\nAnd when it was seen in one’s house, he who saw it forthwith seized it. \n\n\n\n\n[^4]: Jena, *op. cit*., p. 384, suggests that these terms may be the title of a ruler of the dead, like the rank and princely name *tocuillecatl*. See, however, Andrés de Olmos: *Grammaire de la langue nahuatl ou mexicaine* (Paris: Imprimerie Nationale, 1875), p. 235.\n\n\n[^1]: Cf. Molina, *op. cit. *(*tochtilia*): *”hazerse conejo, o hazerse bestia, o tornarse bruto el hombre.”*\n\n\n[^2]: If from *patlaua*, to lengthen; an alternative is *papatlaca*, to quiver.\n\n\n[^1]: Seler, *op. cit*., Vol. V, p. 4, calls it a kind of chafer which the Mexicans considered an evil omen (citing Batres); he connects it with the *tzitzitzime*. Molina, *op. cit*., defines it as *”cierto escarauajo q̃ teniã por aguero.”* Garibay, *op. cit*., p. 310, n. 10, defines it as *Cotinis motabilis, Strategus julianus*, or the like.","html":"with a large, varicolored, yellowish belly. And when it spoke, it squealed, as if one whistled through one’s fingers. “Tocuileua,” “Tocuilechua.”1 And also “seasoned warrior” did they name it.
\nLikewise all regarded as an omen the rabbit when it entered someone’s house. The field workers, the people of the maize fields, said that now his house would be laid waste. Or else now someone would flee [from it] : he would follow the trail of the rabbit, or of the deer. Now he would be a rabbit or a deer; he would tum into a rabbit or a deer.2
\nThus was marked the rabbit—with very long ears,3 a blunt, very blunt snout, a white breast, and very much shortened tail.
\nLikewise all regarded as an omen the chafer, [which was] like a bright, brilliant red spider.
\nWhen it entered someone’s house, and he saw it, or he intercepted it on the road, they said: “Now cometh sickness”; or, “Now we will meet some [evil].” Perhaps now someone would chide him—something would shame him.
\nAnd when it was seen in one’s house, he who saw it forthwith seized it.
\nJena, op. cit., p. 384, suggests that these terms may be the title of a ruler of the dead, like the rank and princely name tocuillecatl. See, however, Andrés de Olmos: Grammaire de la langue nahuatl ou mexicaine (Paris: Imprimerie Nationale, 1875), p. 235.↩
Cf. Molina, op. cit. *(tochtilia): *”hazerse conejo, o hazerse bestia, o tornarse bruto el hombre.”↩
If from patlaua, to lengthen; an alternative is papatlaca, to quiver.↩