Mirad que es vuestra esta criatura y es de vuestra hacienda y patrimonio, que para esto fue criada, para os servir, para os dar comida y bebida. Es de la famillia de los soldados y peleadores que pelean en el campo de las batallas." Y luego tomaba la rodela y el arco y el dardo que estaban allí aparejados; decía desta manera: "Aquí estan los instrumentos de la milicia, que son la rodela, etcétera, con que sois servido, con que os gozáis y deleitáis. Dalde el don que soléis dar a vuestros soldados para que pueda ir a vuestra casa llena de deleites, donde descansan y se gozan los valientes soldados que mueren en la guerra, que están ya con vos alabándoos. ¿Será por ventura este pobrecito macegoal uno dellos? ¡Oh, señor piadoso, haced misericordia con él".
\nY todo el tiempo que estas cerimonias se están haciendo está ardiendo un hachón de teas grande y grueso. Acabadas todas estas cerimonias, ponen nombre al niño, de alguno de sus antepasados, para que levante la fortuna y suerte de aquel cuyo nombre le dan. Este nombre le pone la partera o sacerdotisa que le baptizó. Pongo por caso que le pone por nobre Yáutl: comienza luego a dar voces, y habla como varón con el niño, y dícele desta manera: "Yautlé, Yautlé, que quiere decir "hombre valiente", recibe, toma tu rodela, toma el dardo que* es poderoso para la batalla de todo el día." Y luego le ponían**
\n** "... es poderoso para la batalla de todo el día. Y luego le ponían...!" está escrito, con letra diferente a la que va en curso, en la columna correspondiente al texto náhuatl.
\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":"abb045c2-b0b7-42f4-98bd-8f4b919ef4dd","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":"Behold, for he is your baby, and he belongs to your property and to your patrimony, for he was created for this: to serve you and to give you food and drink. He belongs to the family of soldiers and warriors who fight on the battlefield.” And then she would take the shield and the bow and the dart that had been displayed there, and she would speak in this way: “Here are the military instruments, which are the shield, et cetera, that are used to serve you, with which you enjoy and delight yourself. Grant him the gift that you usually bestow on your soldiers, so that he can go to that house of yours filled with pleasures, where the brave soldiers who die in war find both rest and delight, the ones who are already with you, praising you. Will this poor _macehual_ perhaps become one of them? Oh, pious lord, have mercy on him!”\n\nAnd the whole time these ceremonies are being performed, a large, thick wooden torch is burning. Once all these ceremonies are finished, they give the child the name of one of his ancestors, so that it might enhance the fortune and luck of the one who is receiving such a name.[^87] The midwife or priestess who baptized [the child] gives him this name. I give the example of her giving him the name Yaotl.[^88] She then begins to shout and talk to the child as if she were a man; and she speaks to him in this way: “Yaotle, Yaotle (which means ‘brave man’),[^89] receive and take your shield, take the dart[^90] that remains powerful for the daylong battle.” And then they would put[^91] \n\n\n[^87]: “So that it . . . such a name”: _para que levante la fortuna y suerte de aquel cuyo nombre le dan_; that is, to enhance the luck of the child by giving him an ancestor’s name, as the Nahuatl text makes clear: _quitonaleoaz_ (it will ameliorate his destiny).\n\n[^88]: The text switches here to the first-person singular. This is not reflected in the Nahuatl text, so it is as if the Spanish translator were directly transcribing the words of an informant who is present.\n\n[^89]: The phrase means literally, “Oh, warrior!”\n\n[^90]: The lower part of fol. 173v has been cut out here, so the last line of the text is almost completely missing. LAGQ (2:646) points out that the Nahuatl text that corresponds to the missing line says, “In tehuehuelli in yahuiltiloca in Tonatiuh” (They are the delight and the joy of the sun).\n\n[^91]: “Remains . . . put”: “. . . es poderoso para la batalla de todo el dia. Y luego le ponían.” This sentence is written in a different hand, in Spanish, at the bottom of the Nahuatl language column. See the note at LAGQ 2:646–47. The sentence can also be translated as “[the dart] is powerful for the daylong battle.”","html":"Behold, for he is your baby, and he belongs to your property and to your patrimony, for he was created for this: to serve you and to give you food and drink. He belongs to the family of soldiers and warriors who fight on the battlefield.” And then she would take the shield and the bow and the dart that had been displayed there, and she would speak in this way: “Here are the military instruments, which are the shield, et cetera, that are used to serve you, with which you enjoy and delight yourself. Grant him the gift that you usually bestow on your soldiers, so that he can go to that house of yours filled with pleasures, where the brave soldiers who die in war find both rest and delight, the ones who are already with you, praising you. Will this poor macehual perhaps become one of them? Oh, pious lord, have mercy on him!”
\nAnd the whole time these ceremonies are being performed, a large, thick wooden torch is burning. Once all these ceremonies are finished, they give the child the name of one of his ancestors, so that it might enhance the fortune and luck of the one who is receiving such a name.1 The midwife or priestess who baptized [the child] gives him this name. I give the example of her giving him the name Yaotl.2 She then begins to shout and talk to the child as if she were a man; and she speaks to him in this way: “Yaotle, Yaotle (which means ‘brave man’),3 receive and take your shield, take the dart4 that remains powerful for the daylong battle.” And then they would put5
\n“So that it . . . such a name”: para que levante la fortuna y suerte de aquel cuyo nombre le dan; that is, to enhance the luck of the child by giving him an ancestor’s name, as the Nahuatl text makes clear: quitonaleoaz (it will ameliorate his destiny).↩
The text switches here to the first-person singular. This is not reflected in the Nahuatl text, so it is as if the Spanish translator were directly transcribing the words of an informant who is present.↩
The phrase means literally, “Oh, warrior!”↩
The lower part of fol. 173v has been cut out here, so the last line of the text is almost completely missing. LAGQ (2:646) points out that the Nahuatl text that corresponds to the missing line says, “In tehuehuelli in yahuiltiloca in Tonatiuh” (They are the delight and the joy of the sun).↩
“Remains . . . put”: “. . . es poderoso para la batalla de todo el dia. Y luego le ponían.” This sentence is written in a different hand, in Spanish, at the bottom of the Nahuatl language column. See the note at LAGQ 2:646–47. The sentence can also be translated as “[the dart] is powerful for the daylong battle.”↩
iooalli iolinca in jchioaloca in, in tevevelli, in chimalli, in tlacochtli, in pitzaoac in tlanololli in maviltiloca, in moioviloca: ma xicmoiocolili in tlein ticmoiocolilia, in quenamj ijlhvil, imaceoal, inemac: cujx vel motechtzinco aciz, cujx vel vmpa iaz, cujx matitiuh in muchan in avialoian, in vellamachoia: in vnpa paquj, avija, vellamati in quauhtin, in ocelo, in tiacaoan, in iaomjcque in mjtzaviltitinemj, i mjtzoiovitinemj, cujx vel intech aciz, motolinja in maceoalli: ma xiqualmocnoittili tlacatl, tlatoanj.
\nAuh in jxqujchcauh caltia piltzintli, ocopilli tlatlaticac, amo cevi: auh njman vncan qujtocamaca, vncan qujmaca in jtlalticpactoca, in aço icultzin qujtocamamaz, qujtonaleoaz:
\nvncan ic qujnotza, ic qujtzatzilia in ticitl: intla iaotl, oqujchtlatoa in ticitl: qujlhvia: Iavtle, iautle xoconcuj in mochimal, xoconcuj in tlacochtli, in tevevelli, in javiltiloca tonatiuh:
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"a271a85a-b5d1-4428-9290-41361c83954e","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":"the instruments of war,[^5] the little shield, the shield, the spear, the long one, the curved one, which are for thy gladness, for thy praise. Provide that which thou providest [for warriors], whatsoever his desert, his merit, his lot. Perhaps he will be able to arrive by thee. Perhaps he will be able to go there; perhaps he will go to know thy home, the place of contentment, the place of happiness, there where the eagle warriors, the ocelot warriors, the valiant warriors, those who died in war, rejoice, are glad, are happy, remain gladdening thee, remain giving cries to thee. Perhaps the poor commoner will be able to arrive by them. Show him mercy, master, ruler.”\n\nAnd all during the time that she bathed the baby, a pine torch stood burning. It was not extinguished. And then they there gave him a name, they there gave him his earthly name. Perhaps they would give him the name of his grandfather; it would enhance his lot.[^6]\n\nThen the midwife addressed him, cried out to him. If [his name were] Yaotl, the midwife spoke man’s talk. She said to him: “O Yaotl, O Yaotl, take thy shield, take the spear, the little shield which is for the gladness of the sun.”[^7]\n\n\n\n\n[^5]: Cf. corresponding Spanish text.\n\n\n[^6]: *Ibid.: “ponen nombre al njño, de alguno de sus antepasados, para que leuante la fortuna, y suerte de aquel cuyo nombre le dan… .”*\n\n\n[^7]: *Ibid.: “pongo por caso, que le pone por nobre* [sic] *iautl: comjença luego a dar vozes, y habla como varõ con el njño* [cf. vocative *yaotle*, used by males, not *yaotl*, used by females], *y dizele desta manera iautle iautle, que quiere dezir o hõbre valiente rescibe toma tu rodela, toma el dardo que es poderoso para la batalla de todo el dia… .”* The last nine words are in a different, later hand, replacing what had been cut off from the foot of the page (probably when the MS was bound). In Sahagún, Garibay ed., p. 208, the passage reads: *”… el dardo, que estas son tus recreaciones, y regocijos del sol”*: as is more likely than the reconstruction attempted in the *Florentine Codex* MS.","html":"the instruments of war,1 the little shield, the shield, the spear, the long one, the curved one, which are for thy gladness, for thy praise. Provide that which thou providest [for warriors], whatsoever his desert, his merit, his lot. Perhaps he will be able to arrive by thee. Perhaps he will be able to go there; perhaps he will go to know thy home, the place of contentment, the place of happiness, there where the eagle warriors, the ocelot warriors, the valiant warriors, those who died in war, rejoice, are glad, are happy, remain gladdening thee, remain giving cries to thee. Perhaps the poor commoner will be able to arrive by them. Show him mercy, master, ruler.”
\nAnd all during the time that she bathed the baby, a pine torch stood burning. It was not extinguished. And then they there gave him a name, they there gave him his earthly name. Perhaps they would give him the name of his grandfather; it would enhance his lot.2
\nThen the midwife addressed him, cried out to him. If [his name were] Yaotl, the midwife spoke man’s talk. She said to him: “O Yaotl, O Yaotl, take thy shield, take the spear, the little shield which is for the gladness of the sun.”3
\nCf. corresponding Spanish text.↩
Ibid.: “ponen nombre al njño, de alguno de sus antepasados, para que leuante la fortuna, y suerte de aquel cuyo nombre le dan… .”↩
Ibid.: “pongo por caso, que le pone por nobre [sic] iautl: comjença luego a dar vozes, y habla como varõ con el njño [cf. vocative yaotle, used by males, not yaotl, used by females], y dizele desta manera iautle iautle, que quiere dezir o hõbre valiente rescibe toma tu rodela, toma el dardo que es poderoso para la batalla de todo el dia… .” The last nine words are in a different, later hand, replacing what had been cut off from the foot of the page (probably when the MS was bound). In Sahagún, Garibay ed., p. 208, the passage reads: ”… el dardo, que estas son tus recreaciones, y regocijos del sol”: as is more likely than the reconstruction attempted in the Florentine Codex MS.↩