¡Oh, valeroso señor nuestro, debaxo de cuyas alas nos amparamos y de[fendemos]
\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":"9533076d-8660-4165-8d73-668e5cab1038","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":"# Here begins the sixth book, on the prayers with which they prayed to the gods and on rhetoric, moral philosophy, and theology, within one and the same context.\n\n#### First chapter: On the language and effects that they used when they prayed to the principal god, called Tezcatlipoca or Titlacahuan or Yaotl, in times of plague, so that he might free them from it. It is the priests’ prayer, in which they make confession to him as the all-powerful [god], neither visible nor tangible. They employ very beautiful metaphors and manners of speech.\n\nOh, our brave lord, under whose wings we take shelter,","html":"Oh, our brave lord, under whose wings we take shelter,
\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":"5305bf6e-c1bc-4585-972a-57c4f7b1ce11","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":"# Nican vmpeoa: injc chiquancen amuxtli, vncan moteneoa in tlatlatlauhtiliztlatolli: injc qujntlatlauhtiaia intevan catca: yoan in juh tecpillatovaia, injc qujmatia rethorica, ioan in philosophia moral: in juh neztica in jpan tlatolli. \n\n#### Ic ce capitulo, vncan mjtoa: in tlatolli in vel injollo intech qujçaia: in qujtoaia: in jquac qujtlatlauhtiaia, in vei inteuuh catca, in iehoatl tezcatlipuca: anoço titlacaoa: anoço iaotl: in jquac cocoliztli momanaia, injc qujpopoloz. Iehoantin ic tlatlatlauhtiaia in tlenamacaque, in jnteupixcaoã catca: iuh quimocujtiaia in ca ixquich iveli, amo ittalonj, amo matoconj: cenca maviçauhquj in machiotlatolli in metaphoras: \n\nynjc tlatoaia. \n\nTlacatle totecue, tloquee, naoaquee, iooalle, ehecatle: a ca nelle","html":"ynjc tlatoaia.
\nTlacatle totecue, tloquee, naoaquee, iooalle, ehecatle: a ca nelle
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"343bf6c1-8680-433b-ba42-e85c871855a1","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":"# Here beginneth the Sixth Book, in which are told the various words of prayer with which they prayed to those who were their gods; and how they made formal conversation, through which they displayed rhetoric and moral philosophy, as is evident in the discourses[^1]\n\n#### First Chapter. Here are told the words which truly issued from their hearts when they spoke, at the time that they supplicated him who was their principal god, the one [who was] Tezcatlipoca, or Titlacauan,[^2] or Yaotl,[^3] at the time that a plague prevailed, that he might destroy it. Those who so prayed were the priests who were their guardians of the gods. They acknowledged that he was the all-powerful, the invisible, the untouchable one. Highly admirable are the figures of speech, the metaphors.\n\nThus did they speak:\n\n“O master, O our lord, O lord of the near, of the nigh,[^4] O night, O wind,[^5] now in truth \n\n\n\n\n[^1]: Extreme formality, floridness, ceremoniousness, effectiveness in command of figures of speech and recourse to parallelism, balance, and repetitions in most of the first forty chapters contrast with the colloquialisms found in the last three chapters. Book VI, then, represents mostly the prayers, discourses, exhortations of the high levels of society. In translating, we have attempted a rational compromise between literalness and looseness. For the most part, the constantly used forms called “reverential” by the ancient grammarians have been ignored unless the context suggested otherwise, and narrative or explanatory passages in the present tense in the original have in translation often been put in the past tense for easier reading.\n\n\n[^2]: Name of sorcerer identified with Tezcatlipoca; meaning doubtful. *”Aquel cuyos esclavos somos” (ti-tlacahuani)* is suggested by Angel María Garibay K.: *Llave del nahuatl* (second edition; Mexico: Editorial Porrúa, S. A., 1961; henceforth referred to as Garibay, *Llave*), p. 309.\n\n\n[^3]: “Enemy,” one of the names given the god Tezcatlipoca.\n\n\n[^4]: *Tloque nauaque*. Angel María Garibay K.: *Historia de la literatura nahuatl* (Mexico: Editorial Porrúa, S. A., 1954; henceforth referred to as Garibay, *Historia*), Vol. II, p. 408: *”difrasismo en que se expresa al ser divino, bajo este circunloquio: el dueño del cerca y del junto, o sea, más cercano a nuestra mentalidad; el que está junto a todo y junto al cual todo está. Se refiere al Sol, a la Tierra, etc., pero es especial designación del numen en general. Por esto los misioneros a veces usan esta frase para designar a Dios.”* Cf. also Miguel León-Portilla: *La filosofía nahuatl*, Instituto de Investigaciones Históricas, Serie de Cultura Náhuatl, Monografía 10 (third edition; Mexico: Universidad Nacional Autónoma de México, 1966), p. 392.\n\n\n[^5]: *Youalli, ehecatl. “Noche, viento: invisible, impalpable. Difrasismo aplicado a la divinidad suprema”* (*ibid*., p. 396). As Tezcatlipoca, *vide infra*, Chap. 43.","html":"Thus did they speak:
\n“O master, O our lord, O lord of the near, of the nigh,4 O night, O wind,5 now in truth
\nExtreme formality, floridness, ceremoniousness, effectiveness in command of figures of speech and recourse to parallelism, balance, and repetitions in most of the first forty chapters contrast with the colloquialisms found in the last three chapters. Book VI, then, represents mostly the prayers, discourses, exhortations of the high levels of society. In translating, we have attempted a rational compromise between literalness and looseness. For the most part, the constantly used forms called “reverential” by the ancient grammarians have been ignored unless the context suggested otherwise, and narrative or explanatory passages in the present tense in the original have in translation often been put in the past tense for easier reading.↩
Name of sorcerer identified with Tezcatlipoca; meaning doubtful. ”Aquel cuyos esclavos somos” (ti-tlacahuani) is suggested by Angel María Garibay K.: Llave del nahuatl (second edition; Mexico: Editorial Porrúa, S. A., 1961; henceforth referred to as Garibay, Llave), p. 309.↩
“Enemy,” one of the names given the god Tezcatlipoca.↩
Tloque nauaque. Angel María Garibay K.: Historia de la literatura nahuatl (Mexico: Editorial Porrúa, S. A., 1954; henceforth referred to as Garibay, Historia), Vol. II, p. 408: ”difrasismo en que se expresa al ser divino, bajo este circunloquio: el dueño del cerca y del junto, o sea, más cercano a nuestra mentalidad; el que está junto a todo y junto al cual todo está. Se refiere al Sol, a la Tierra, etc., pero es especial designación del numen en general. Por esto los misioneros a veces usan esta frase para designar a Dios.” Cf. also Miguel León-Portilla: La filosofía nahuatl, Instituto de Investigaciones Históricas, Serie de Cultura Náhuatl, Monografía 10 (third edition; Mexico: Universidad Nacional Autónoma de México, 1966), p. 392.↩
Youalli, ehecatl. “Noche, viento: invisible, impalpable. Difrasismo aplicado a la divinidad suprema” (ibid., p. 396). As Tezcatlipoca, vide infra, Chap. 43.↩