cañas del maíz cuando ya están grandes las mazorcas. Este metzolli son las raiduras o raspas del maguey cuando le abren para que mane. Nochxúchitl es la flor de la tuna. Mexcalli son las pencas de maguey cocidas. Necuhtlatotonilli es la miel reciente que sale del maguey calentada al fuego. Huauhtlipolocayo es la semilla de los cenizos sin limpiar, con todas sus inmundicias. Los frisoles los guardaban con todas las ramas y hojas y vainas, porque de todo se aprovechaban en tiempo de hambre.
\nY cuando acontecía la dicha hambre, entonces se vendían por esclavos muchos pobres hombres y mujeres, y comprábanlos los ricos que tenían muchas provisiones allegadas. Y no solamente los dichos pobres se vendían a sí mesmos, sino que también vendían a sus hijos y a sus descendientes, y a todo su linaje, y ansí eran esclavos perpetuamente, porque decían que esta servidumbre que se cobraba en tal tiempo no tenía remedio para acabarse en algún tiempo, porque sus padres se habían vendido por escapar de la muerte o por librar su vida de la última necesidad. Y decían que por su culpa les acontecía tal desastre, porque ellos, sabiendo que
\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":"9cf1b6bf-ab0a-49fc-8ce0-4bb48ab7a9fc","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":"that the maize stalks have when the cobs are mature. These _metzolli_ are what is scraped off or shaved off when they open the maguey to make it drip. _Nochxochitl_ is the prickly pear flower. _Mexcalli_ are boiled maguey leaves. _Neuctlatotonilli_ is the new honey that drips from the maguey when it is heated by fire. _Huauhtli polocayoh_ is the uncleaned seed of the sage plant, with all its waste.[^36] They would store beans with all their branches, leaves, and pods, because they would use everything in times of famine.\n\nAnd whenever this famine occurred, many poor men and women would sell themselves as slaves, and the rich people who had stored many provisions would buy them. And these poor people would sell not only themselves but also their own children and their descendants, as well as their entire lineage. And thus they would be slaves in perpetuity, because they said that this servitude that was incurred at such a time had no possibility of ever ending, because their parents had sold themselves in order to escape death or in order to spare their lives from the ravages of poverty.[^37] And they said that it was their fault that such a disaster was happening to them, because they had been careless, even as they knew that\n\n\n[^36]: _huauhtli polocayoh_: literally, “ruined amaranth seed.” Sahagún calls amaranth _cenizos_ (sage plants) in several passages of the _Historia general_.\n\n[^37]: “From the ravages of poverty”: _de la última necesidad_.","html":"that the maize stalks have when the cobs are mature. These metzolli are what is scraped off or shaved off when they open the maguey to make it drip. Nochxochitl is the prickly pear flower. Mexcalli are boiled maguey leaves. Neuctlatotonilli is the new honey that drips from the maguey when it is heated by fire. Huauhtli polocayoh is the uncleaned seed of the sage plant, with all its waste.1 They would store beans with all their branches, leaves, and pods, because they would use everything in times of famine.
\nAnd whenever this famine occurred, many poor men and women would sell themselves as slaves, and the rich people who had stored many provisions would buy them. And these poor people would sell not only themselves but also their own children and their descendants, as well as their entire lineage. And thus they would be slaves in perpetuity, because they said that this servitude that was incurred at such a time had no possibility of ever ending, because their parents had sold themselves in order to escape death or in order to spare their lives from the ravages of poverty.2 And they said that it was their fault that such a disaster was happening to them, because they had been careless, even as they knew that
\n[je]xococoloio in opatzaoac. Auh icoac, muchi tlaiecoa, tlaacotlaça tlaihiiocuitia in petzicatl, in chichic oauhtli, anoço teuoauhtli, iacacolli:
\nie icoac tecoa, motlacacouia, in vnca quicoani, in mocuiltonoa, in motlacamati, in tlâtlametl, tlaisxotiani, atle quiscaoa, tlaistamachiuhqui, tlaçaloani, tlapachoani, tlamalhuiani, teuie, tzotzoca, motzol: ichan maaquia, mihitoa, mocacalaquia in icnotlacatl, in motolinja, in quiciaui, in quihiiouia: in aoneoatinemi, in aonmacitinemi, in apizmicqui, in teuciuhque: in iuhqui cochi, in iuhqui meoa, in aualnecini, in aoccan vitz, in aoccan quitta ihiiocuiia, iceuhca, ipatica: ie vncan in monamaca, in moqua, in motoloa: anoço quinamaca, quimonamaquilia in ipiltzin, in iconetzin:
\nmotlatlaculnamictia, ueuetlatlaculli quimottitia, quimotlalilia: inic muchipa centlacotli ietiuh, in isquich cauitl miquiz.
\nAuh in manel onmic, oc ceppa ipan oalmoquetza, aca ioaniolqui, anoço ipiltzin õmisquetza, ipan tlaiecoa: aiac
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"c8efddb9-f64a-43f1-ad75-eb0359309f87","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 dried, withered ends of the green beans. and when they had used all, they satisfied and quickened themselves [with] bird seed, bitter amaranth or bright red amaranth, and *yacacolli* maize.[^13]\n\nThis was the time when they bought people;[^14] they purchased men for themselves. The merchants were those who had plenty, who prospered; the greedy, the well-fed man, the covetous, the niggardly, the miser, who controlled wealth and family, guardians, the mean, the stingy, the selfish. In the homes of [such men] they crowded, going into bondage, entering house after house—the orphan, the poor, the indigent, the needy, the pauper, the beggar, who were starved and famished; who just as they went to sleep, just so awoke; who found nothing and got nowhere; who in no place found their rest, relief or remedy. At this time one sold oneself. One ate oneself; one swallowed oneself. Or else one sold and delivered into bondage his beloved son, his dear child.\n\n[For] they had incurred sins. They had taken unto themselves, and placed themselves in, great wrong, through which they went always being slaves, until at last they were to die.\n\nAnd even if he died, once again some one of his kin stood surety for him. Or else his beloved son offered himself and finished for him. None \n\n\n\n\n[^13]: Some of these terms are identified in Anderson and Dibble, *op. cit*., p. 63. *Yacacolli* is described in Bernardino de Sahagún: *Histoire générale des choses de la Nouvelle-Espagne* (D. Jourdanet and Rémi Siméon, eds.; Paris: G. Masson, Editeur, 1880), p. 118, n. 2, as *”espèce de maïs.” See also the Robredo edition, Vol. I, p. 159.\n\n\n[^14]: The translation of this passage differs in some details from that of Jena (*op. cit*., pp. 68–71), *q. v*.\n\n\n*Quicoani* appears in the *Real Palacio MS* as *quiquani*. The term could be translated, “those who ate people.” Cf. *in moqua* (one ate oneself), toward the end of the paragraph.","html":"the dried, withered ends of the green beans. and when they had used all, they satisfied and quickened themselves [with] bird seed, bitter amaranth or bright red amaranth, and yacacolli maize.1
\nThis was the time when they bought people;2 they purchased men for themselves. The merchants were those who had plenty, who prospered; the greedy, the well-fed man, the covetous, the niggardly, the miser, who controlled wealth and family, guardians, the mean, the stingy, the selfish. In the homes of [such men] they crowded, going into bondage, entering house after house—the orphan, the poor, the indigent, the needy, the pauper, the beggar, who were starved and famished; who just as they went to sleep, just so awoke; who found nothing and got nowhere; who in no place found their rest, relief or remedy. At this time one sold oneself. One ate oneself; one swallowed oneself. Or else one sold and delivered into bondage his beloved son, his dear child.
\n[For] they had incurred sins. They had taken unto themselves, and placed themselves in, great wrong, through which they went always being slaves, until at last they were to die.
\nAnd even if he died, once again some one of his kin stood surety for him. Or else his beloved son offered himself and finished for him. None
\nQuicoani appears in the Real Palacio MS as quiquani. The term could be translated, “those who ate people.” Cf. in moqua (one ate oneself), toward the end of the paragraph.
\nSome of these terms are identified in Anderson and Dibble, op. cit., p. 63. Yacacolli is described in Bernardino de Sahagún: Histoire générale des choses de la Nouvelle-Espagne (D. Jourdanet and Rémi Siméon, eds.; Paris: G. Masson, Editeur, 1880), p. 118, n. 2, as *”espèce de maïs.” See also the Robredo edition, Vol. I, p. 159.↩
The translation of this passage differs in some details from that of Jena (op. cit., pp. 68–71), q. v.↩