que eran menester en casa eran nuevas, en señal del año nuevo que se comenzaba, por lo cual todos se alegraban y hacían grandes fiestas, diciendo que ya había pasado la pestilencia y hambre. Y echaban en el fuego mucho encienso, y cortaban cabezas de codornices, y con las cucharas de barro ofrecían a sus dioses encienso a cuatro partes del mundo, estando cada uno en el patio de su casa, y después metían lo ofrecido en la hoguera. Y después comían tzoal, que es comida hecha de bledos con miel, y mandaban a todos a ayunar, y que nadie bebiese agua hasta medio día. Siendo ya mediodía, comenzaban a sacrificar y a matar hombres cativos o esclavos, y ansí hacían fiestas y comían y renovaban las hogueras.
\nY las mujeres preñadas que estuvieron encerradas y tenidas por animales fieros, si entonces acontecía parir, ponían a sus hijos estos nombres: Molpili o Xíhuitl, etcétera, en memoria de lo que había acontecido en su tiempo. Y a las hijas Xiuhnénetl, etcétera.
\nEn tiempo de Motecuzoma hízose aquella fiesta ya dicha, el cual mandó en todo su reino que trabajasen de tomar algún cap[tivo]
\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":"04e5ea69-8e40-47c6-8aa2-ce3a154f8f45","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":"in the household would be new, as a sign of the new year that was about to begin, so that everyone would feel happy and would celebrate greatly, proclaiming that plague and famine were already in the past. And they would throw a lot of incense into the fire and cut the heads off quails. And with their clay ladles, they would offer incense to their gods, to the four corners of the world, while everyone was on the patio of his or her own home; and then they would throw in the bonfire whatever it was that they had been offering. And later on, they would eat _tzoalli_, which is a meal made with seeds and honey. And they would order everyone to fast and not to drink any water before noon. Once it was already noon, they would begin sacrificing and killing men, either captives or slaves. And this is how they would celebrate and eat and renew the fires.\n\nAnd if any of the pregnant women who had been locked up and considered as ferocious animals happened to give birth at that time, they would give their sons these names: Molpilli or Xihuitl, et cetera, as a reminder of what had taken place at their time [of birth]. And [they would call] their daughters Xiuhnenetl, et cetera.\n\nThat festivity mentioned above would be performed during the time of Moteuczoma, who ordered throughout his kingdom that they strive to seize a captive","html":"in the household would be new, as a sign of the new year that was about to begin, so that everyone would feel happy and would celebrate greatly, proclaiming that plague and famine were already in the past. And they would throw a lot of incense into the fire and cut the heads off quails. And with their clay ladles, they would offer incense to their gods, to the four corners of the world, while everyone was on the patio of his or her own home; and then they would throw in the bonfire whatever it was that they had been offering. And later on, they would eat tzoalli, which is a meal made with seeds and honey. And they would order everyone to fast and not to drink any water before noon. Once it was already noon, they would begin sacrificing and killing men, either captives or slaves. And this is how they would celebrate and eat and renew the fires.
\nAnd if any of the pregnant women who had been locked up and considered as ferocious animals happened to give birth at that time, they would give their sons these names: Molpilli or Xihuitl, et cetera, as a reminder of what had taken place at their time [of birth]. And [they would call] their daughters Xiuhnenetl, et cetera.
\nThat festivity mentioned above would be performed during the time of Moteuczoma, who ordered throughout his kingdom that they strive to seize a captive
\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":"482ab57f-025a-4f48-b571-cbc578c67535","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":"[nel]pililo in tilmatli: in cioatl, iancuic ommaquia, in incue, in inuipil. \n\nIc mitoa, ca nel iancuic onpeoa in xiuitl: papacoa, netlamachtilo: yoan quitoaia, ca ic oquiz, ic otechtlalcaui in cocoliztli, in maianaliztli. Niman ic cocopaltemalo, tlacotonalo, tlenamaco: concui in tlemaitl, nauhcampa coniiaoa in ithoalco, çatepan contema tlexicco, inic otlenamacoc copalli: \n\nnimã ie ic necpan tzotzooalqualo, vncan ic neçaoaliztlalhuilo, inic aiac atliz, ic centlathuiz: quincenmomattiuiia in nepantla tonatiuh. Auh in oacic, nepantla tonatiuh, niman ic miqui in mamalti, yoan tlaaltilti: quinicoac cenpapacoa, tlâtlaqualo: icoac oc ceppa iãcuican netlêtlecuiltilo, netlêtlecuillalililo. \n\nAuh in oimacaxoia ootzti, intla aca icoac omixiuh, otlacachiuh: intla oquichtli iconeuh otlacat, quitocaiotiaia molpili, xiuhtlalpil, xiuhtzitzqui, xiuhtli, texiuh, xiuhtlatlac, quetzalxiuh,","html":"[nel]pililo in tilmatli: in cioatl, iancuic ommaquia, in incue, in inuipil.
\nIc mitoa, ca nel iancuic onpeoa in xiuitl: papacoa, netlamachtilo: yoan quitoaia, ca ic oquiz, ic otechtlalcaui in cocoliztli, in maianaliztli. Niman ic cocopaltemalo, tlacotonalo, tlenamaco: concui in tlemaitl, nauhcampa coniiaoa in ithoalco, çatepan contema tlexicco, inic otlenamacoc copalli:
\nnimã ie ic necpan tzotzooalqualo, vncan ic neçaoaliztlalhuilo, inic aiac atliz, ic centlathuiz: quincenmomattiuiia in nepantla tonatiuh. Auh in oacic, nepantla tonatiuh, niman ic miqui in mamalti, yoan tlaaltilti: quinicoac cenpapacoa, tlâtlaqualo: icoac oc ceppa iãcuican netlêtlecuiltilo, netlêtlecuillalililo.
\nAuh in oimacaxoia ootzti, intla aca icoac omixiuh, otlacachiuh: intla oquichtli iconeuh otlacat, quitocaiotiaia molpili, xiuhtlalpil, xiuhtzitzqui, xiuhtli, texiuh, xiuhtlatlac, quetzalxiuh,
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"0cbc22c2-31fb-4b43-bea8-1414ab978c2d","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 wrapped in capes. A woman—[such as she] dressed newly in their new skirts and shifts.\n\nThus it was said that truly the year newly started. There was much happiness and rejoicing. And they said: “For thus it is ended; thus sickness and famine have left us.” Then incense was offered; [quail] were decapitated, and incense was offered. They grasped this incense ladle, and raised it in dedication to the four directions in the courtyard. Then they cast it into the hearth. Thus was incense offered.\n\nThereupon amaranth seed cakes overspread with honey were eaten. Then all were bidden to fast, and [it was ordered] that no one should drink from the time that it was completely light until it came to be considered midday. And when noon came, then captives and ceremonially bathed ones died. Then all rejoiced and there was feasting. Then once again fires were newly laid and placed.\n\nAnd [as for] the pregnant women who had been feared, if any of them then gave birth to and bore a child; if a boy was born as her child, they named him Molpilli, Xuihtlalpil, Xiuhtzitzqui, Xiuhtli, Texiuh, Xiuhtlatlac, Quetzalxiuh,","html":"and wrapped in capes. A woman—[such as she] dressed newly in their new skirts and shifts.
\nThus it was said that truly the year newly started. There was much happiness and rejoicing. And they said: “For thus it is ended; thus sickness and famine have left us.” Then incense was offered; [quail] were decapitated, and incense was offered. They grasped this incense ladle, and raised it in dedication to the four directions in the courtyard. Then they cast it into the hearth. Thus was incense offered.
\nThereupon amaranth seed cakes overspread with honey were eaten. Then all were bidden to fast, and [it was ordered] that no one should drink from the time that it was completely light until it came to be considered midday. And when noon came, then captives and ceremonially bathed ones died. Then all rejoiced and there was feasting. Then once again fires were newly laid and placed.
\nAnd [as for] the pregnant women who had been feared, if any of them then gave birth to and bore a child; if a boy was born as her child, they named him Molpilli, Xuihtlalpil, Xiuhtzitzqui, Xiuhtli, Texiuh, Xiuhtlatlac, Quetzalxiuh,
\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":"20v"}