La fábula del conejo que está en la Luna es ésta: Dicen que los dioses se burlaron con la Luna y diéronla con un conejo en la cara, y quedóle el conejo señalado en la cara. Y con esto le escurecieron la cara como con un cardenal. Depués desto salió para alumbrar al mundo.
\nDecían que antes que hubiese día en el mundo, que se juntaron los dioses en aquel lugar que se llama Teutihuacan, que es el pueblo de Sanct Juan, entre Chicunauhtlan y Otumba. Dixeron los unos a los otros dioses: "¿Quién tendrá cargo de alumbrar al mundo?" Luego a estas palabras respondió un dios que se llamaba Tecuciztécatl, y dixo: "Yo tomo a cargo de alumbrar al mundo." Luego otra vez hablaron las dioses y dixeron: "¿Quién será otro?" Luego se miraron los unos a los otros, y conferían quién sería el otro. Y ninguno dellos osaba ofrecerse
\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":"daac85a1-0236-418c-bd81-0eff99fdfe1d","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":"The fable of the rabbit on the moon is as follows: They say that once the gods mocked the moon and hit its face with a rabbit, so that the rabbit remained marked on its face.[^9] And by doing this, they darkened its face as if with a bruise. After this had taken place, it came out to illuminate the world.\n\nThey said that, before there was daylight in this world, the gods gathered in that place called Teotihuacan, which is the town of San Juan, between Chiconauhtlan and Otumba. The gods said to each other, “Who will be in charge of illuminating the world?”[^10] Then a god named Teucciztecatl answered these words, saying, “I will be in charge of illuminating the world.” Then the gods spoke yet again, saying, “Who else will volunteer?” Then the gods looked at each other and deliberated about who would be the other one. And none of them would dare to offer himself \n\n\n[^9]: While the Spanish word _la luna_ is the gendered female noun for _moon_, the corresponding myth in the Nahuatl text clearly shows that Teucciztecatl, the god who became the moon, was male.\n\n[^10]: “Who . . . world”: “Quién tendrá cargo de alumbrar al mundo?” The phrase can also be translated as, “Who will bear the burden of illuminating the world.” The Spanish word _cargo_ (burden, responsibility) melds very well with the Nahua concept of _tlamama_ (to bear something on one’s shoulders). The Mexican deities bear the sky on their shoulders at different times of the year. Bearing the bundle of the patron deity on the back was a basic priestly duty in ancient times, and to this day in Mexico, all Indigenous religious and civil duties are called _cargos_.","html":"The fable of the rabbit on the moon is as follows: They say that once the gods mocked the moon and hit its face with a rabbit, so that the rabbit remained marked on its face.1 And by doing this, they darkened its face as if with a bruise. After this had taken place, it came out to illuminate the world.
\nThey said that, before there was daylight in this world, the gods gathered in that place called Teotihuacan, which is the town of San Juan, between Chiconauhtlan and Otumba. The gods said to each other, “Who will be in charge of illuminating the world?”2 Then a god named Teucciztecatl answered these words, saying, “I will be in charge of illuminating the world.” Then the gods spoke yet again, saying, “Who else will volunteer?” Then the gods looked at each other and deliberated about who would be the other one. And none of them would dare to offer himself
\nWhile the Spanish word la luna is the gendered female noun for moon, the corresponding myth in the Nahuatl text clearly shows that Teucciztecatl, the god who became the moon, was male.↩
“Who . . . world”: “Quién tendrá cargo de alumbrar al mundo?” The phrase can also be translated as, “Who will bear the burden of illuminating the world.” The Spanish word cargo (burden, responsibility) melds very well with the Nahua concept of tlamama (to bear something on one’s shoulders). The Mexican deities bear the sky on their shoulders at different times of the year. Bearing the bundle of the patron deity on the back was a basic priestly duty in ancient times, and to this day in Mexico, all Indigenous religious and civil duties are called cargos.↩
oc ceppa tepitonaui, tepitonauhtiuhi, oc ceppa iuhqui muchioa, inic iancuican oalmomana: çan iuiian poliui, poliuhtiuhi: mitoa ie onmiqui, in metztli: ie uei in quicochi: ie ue in ic cochi, ie tlathuitiuhi, ie tlathuinaoac, in oalquiza. Auh in iquac uel ompoliuh, mitoa: ommic in metztli.
\nIzcatqui, itlatlatollo, inic mitoa: iuhquin tochton, isco uetztoc metztli. Jn hin, quilmach çã ic ica onneauiltiloc: ic conjsuiuitecque: ic conjstlatlatzoque, ic conjspopoloque: ic conjsomictique in teteuh: in icoac çatepan oquiçaco, omomanaco.
\nMitoa, in oc iooaian, in aiamo tona, in aiamo tlathui: quilmach, mocentlalique, mononotzque, in teteuh: in vmpa teutiuacan, quitoque: quimolhuique.
\nTla xioalhuiiã, teteuie: aquin tlatquiz? aquin tlamamaz? in tonaz, in tlathuiz?
\nAuh niman, ie ic iehoatl vncan ontlatoa: onmisquetza in tecuciztecatl, quito. Teteuie, ca nehoatl niiez:
\nOc ceppa quitoque in teteu: aquin oc ce?
\nNiman ie ic nepanotl, mohotta: quimottitia, quimolhuia, quen on yez, y? quen toniezque?
\n","citation_key":"citation_anderson_nahuatl_transcription","citation":{"en":["Nahuatl by Anderson & Dibble 1953–1982"],"es":["Náhuatl por Anderson & Dibble 1953–1982"]}},{"id":"fd449989-1376-483f-a907-25093ce784e0","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":"he again grew small; he became smaller. Again he became as when he had newly appeared. Gradually he waned and proceeded to vanish. It was said: “Already the moon is dying; now he slumbereth soundly—he falleth into a deep sleep. It is already toward morning, near dawn, when he ariseth.” And when he had completely disappeared, it was said: “The moon hath died.”\n\nBehold the fable in which it is told how a little rabbit lay across the face of the moon. Of this, it is told that [the gods] were only at play with [the moon]. They struck his face with [the rabbit]; they wounded his face with it—they maimed it. The gods thus dimmed his face. Thereafter [the moon] came to arise and come forth.\n\nIt is told that when yet [all] was in darkness, when yet no sun had shone and no dawn had broken—it is said—the gods gathered themselves together and took counsel among themselves there at Teotihuacan. They spoke; they said among themselves:\n\n“Come hither, O gods! Who will carry the burden? Who will take it upon himself to be the sun, to bring the dawn?”\n\nAnd upon this, one of them who was there spoke: Tecuciztecatl presented himself. He said: “O gods, I shall be the one.”\n\nAnd again the gods spoke: “[And] who else?”\n\nThereupon they looked around at one another. They pondered the matter. They said to one another: “How may this be? How may we decide?”","html":"he again grew small; he became smaller. Again he became as when he had newly appeared. Gradually he waned and proceeded to vanish. It was said: “Already the moon is dying; now he slumbereth soundly—he falleth into a deep sleep. It is already toward morning, near dawn, when he ariseth.” And when he had completely disappeared, it was said: “The moon hath died.”
\nBehold the fable in which it is told how a little rabbit lay across the face of the moon. Of this, it is told that [the gods] were only at play with [the moon]. They struck his face with [the rabbit]; they wounded his face with it—they maimed it. The gods thus dimmed his face. Thereafter [the moon] came to arise and come forth.
\nIt is told that when yet [all] was in darkness, when yet no sun had shone and no dawn had broken—it is said—the gods gathered themselves together and took counsel among themselves there at Teotihuacan. They spoke; they said among themselves:
\n“Come hither, O gods! Who will carry the burden? Who will take it upon himself to be the sun, to bring the dawn?”
\nAnd upon this, one of them who was there spoke: Tecuciztecatl presented himself. He said: “O gods, I shall be the one.”
\nAnd again the gods spoke: “[And] who else?”
\nThereupon they looked around at one another. They pondered the matter. They said to one another: “How may this be? How may we decide?”
\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":"2v"}