de todo deleite carnal y vivir con las vírgenes religiosas que se llamaban las hermanas, que vivían en el monesterio que llamaban calmécac, que vivían encerradas.
\nY cuando el niño o niña era prometido de meterle en el monasterio, los padres hacían fiesta a los parientes. Dábanlos a comer y beber. Y si el padre y la madre querían meter a su hijo o hija en el monasterio que se llaman telpuchcalli, enviaban a llamar al que allí era mayor, que le llamaban telpuchtlatoque.1 Comían y bebían y daban dones, mastles y mantas y flores por vía de amistad.
\nY el principal de aquella religión que se llama telpuchcalli, después de haber comido y bebido y recebido dones, tomaba en brazos a la criatura, hembra o varón, en señal que ya era su súbdita todo el tiempo que estuviese por casar, y en señal que ya era de aquella religión o manera de vivir que se llaman telpuchcalli, y agujerábanle el bezo de abaxo, y allí le ponían una piedra preciosa por barbote. Y la niña que ya estaba prometida al telpuchpan, entregábanla a la mujer que tenía cargo de las otras,
\nNo es telpuchtlatoque (plural), sino telpuchtlato (singular).↩
completely from any carnal delight and living with the religious virgins who were called “the sisters,” who lived in the monastery called calmecac and led cloistered lives.
\nAnd when the boy or girl was pledged to be placed in a monastery, the parents would prepare a feast for their relatives. They would give them food and drink. And if the father and mother wanted to place their son or daughter in the monastery called telpochcalli, they would summon the one who was the head of that place, whom they called telpochtlahtohqueh.1 They would eat, drink, and give gifts: mastles, blankets, and flowers as tokens of friendship. And the head of that religious [house] that is called telpochcalli, after having eaten, drunk, and received gifts, would take the baby in his or her arms2 —whether female or male—as a sign that [the child] was already his or her subject for the entire time that [the child] stayed there until he or she married, and as a sign that [the child] already belonged to that religion or way of life that they call telpochcalli; and they would pierce [the child’s] lower lip, where they would insert a precious stone as a lip plug. As for the girl who had already been pledged to the telpochpan, they would hand her over to the woman who was in charge of the other [girls], and
\ntelpochtlahtohqueh: This is the plural form; LAGQ (2: 650) points out that the singular form telpochtlahtoh (telpuchlato in LAGQ) should be used here instead.↩
The Nahuatl text says that the “rulers of the youth” (plural; telpuchtlatoqueh [sic in the manuscript]) were the ones who received the babies. Sahagún instead uses the masculine singular noun el principal (the [male] head). However, both the Nahuatl and the Spanish texts say lines below that the baby girl was received by the female head of the girls (ichpochtiachcauh).↩
Auh injc aqujlo piltontli in teupan, in jquac netoltilo: ilhvitl quiça, mocencaoa in atl, in tlaqualli.
\nIntla telpuchpan poviz piltontli: in anoço cihoapiltontli: notzalo in telpuchtlatoque, atli, tlaqua: nel motlauhtia in netlacamatcapan: conana, connapaloa in piltontli: injc conmaxcatia, cemjcac ymaxca, ixqujchca in tlapaliuhcatitiuh:
\nauh injc macho in telpuchpan povi, motexapotla, injc vncan motentetia.
\nAuh in cihoapiltontli, in telpuchpan povi: imac caoalo, qujmocujtlavia, in mjtoa: ichpuchtiachcauh, in ie qualton cujcoian nemjz: injc qujtlaiecoltiz in jtech povi teoutl, in jtoca Moiocoia, ioan itoca Tezcatlipuca, ioan itoca lautl: auh injn çan jtlan nemj in jnantzin, in jtatzin:
\nauh intla calmecac poviz, intla tlamacazquj iez piltontli, anoço cioapiltontli. Intla cioatlamacazquj iez: in jquac aqujlo, no mocencaoa in atl, in tlaqualli: notzalo in tlamacazque vevetque, in jntoca Quaquacujltin: iehoantin caquj[tilo:]
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"dda9d931-0806-4ffa-a157-3d7cb5fa295f","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":"And for the baby to be introduced into the temple when it was promised, a feast day was celebrated; drink, food were prepared.\n\nIf the baby boy or the baby girl was to belong to the *telpochcalli*, the rulers of the youths were summoned. They ate, they drank; there was the mutual giving of gifts in the spirit of friendship. [The rulers of the youths] took up the baby; they cradled it in their arms to possess it, to make it forever their possession, until it reached a marriageable age.\n\nAnd to make it known that he belonged to the *telpochcalli*, the [lower] lip was pierced in order to place the lip plug there.\n\nAnd if the baby girl belonged to the *telpochcalli*, she was left in the hands of, she was entrusted to the one called the leader of the girls. When she was already partly grown, she was to live in the place of song, to serve the god to whom she was dedicated; his name was Moyocoya, and his name was Tezcatlipoca, and his name was Yaotl. This [girl in the meantime] lived only with her mother, with her father.\n\nAnd if [the child] was to be dedicated to the *calmecac*, if the baby boy was to be a priest, or if the baby girl was to be a priestess, when [the child] was placed in [the *calmecac*], drink, food were also prepared. The old priests, whose names were *quaquacuiltin*, were summoned; these","html":"And for the baby to be introduced into the temple when it was promised, a feast day was celebrated; drink, food were prepared.
\nIf the baby boy or the baby girl was to belong to the telpochcalli, the rulers of the youths were summoned. They ate, they drank; there was the mutual giving of gifts in the spirit of friendship. [The rulers of the youths] took up the baby; they cradled it in their arms to possess it, to make it forever their possession, until it reached a marriageable age.
\nAnd to make it known that he belonged to the telpochcalli, the [lower] lip was pierced in order to place the lip plug there.
\nAnd if the baby girl belonged to the telpochcalli, she was left in the hands of, she was entrusted to the one called the leader of the girls. When she was already partly grown, she was to live in the place of song, to serve the god to whom she was dedicated; his name was Moyocoya, and his name was Tezcatlipoca, and his name was Yaotl. This [girl in the meantime] lived only with her mother, with her father.
\nAnd if [the child] was to be dedicated to the calmecac, if the baby boy was to be a priest, or if the baby girl was to be a priestess, when [the child] was placed in [the calmecac], drink, food were also prepared. The old priests, whose names were quaquacuiltin, were summoned; these
\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":"176v"}