Paragraph 2A
Chapter I: Rituals and Gods
66
w ith women's battens; thus they killed them. And only in the courtyard the paper garments burned and they ate the bodies of amaranth seed dough.
Yn ilhujtl quifaya ypa in m etztli deciem- T h e festival fell on the third day of De-
bre. yc eilhvitl. cember.
[fol. 253r]
T ititl, iquac in moteneva teu, itotiloya: ioan mitoaya ilamatecuhchololoya. Auh inic mu- chioaya y. in ixq'chtin, teteu, ayac mocavaya inic mitotiaya: m uchintin ic muchichioaya y cecem e intlatquj, om ilhuitl y netotiloya ynic cem ilhuitl motenevaya yancuj temoa: ynjc hom ilvitl mitoaya centlamoa, iquac tlayaoa- loloya: ioä mitoaya vetzi in chiquatl techi- chiquaviloya, oquichtin in techichiquaviaya auh ciua in quichichiquavia:
no yquac, illam atecuhchocholoya inpan moquixtiaya in civateteu, yn m itotiaya mo- xayacatiaya. Auh yn iom ilviyoc tlayavaloloya moyaoaloaya in teucallj: in m uchintin dia- blome tlacpac omoteneuhq. Auh in vntlaya- valoloc njm á ic quivivica yn inteoá in incha- cha: oc cepa vmpa, quimitotiaya, yc mitoaya mocxipacaya y om oitotiq teteu.
Yn ilhuitl quifaya. y. ipan y m etztlj de- ciembre yc cem pcallj omey.
Yzcalli quae mitoaya vauhquiltamalqua- loya ioá yancuicá tocoya, ym mochivaya imatlacyoc y izcallj. Auh in ipá m etztlj ipá in henero ic m atlactlj omome: auh y oc no imatlacyoc in iquac moteneva yzcallamj iquac m iquia y ixcocauhquj: iquac moz-
Tititl, "Stretching!?),"39 was the time called "T h e Dancing of the Gods," and it was also called "Ilam atecuhtli's Leap. " 40 And it was done in this manner: All the gods so danced,- not one was left out. Each was arrayed in his vestments. For two days there was dancing. T h e first day it was called "T h ere Is Descent Anew," and the second day it was called "It Is Entirely Finished." At this tim e there was a procession and also what they called "T h e Barn Owl Falls"; people were struck with "barn ow l" [bags]. Men struck others with "barn ow l" [bags], and they struck the women.
This was also the tim e of "Ilam atecuhtli's Leap," when [priests] assumed the lik e
nesses of the Cihuateteo41 [and] danced wear
ing m asks. And two days later there was a procession,- the temple was circled [by] all the devils mentioned above. After the tem ple was circled, they took their gods to their homes. Once again they made them dance there. It was said that when the gods danced, their feet were washed.
The festival fell on the twenty-third of December.
Izcalli, "G row th," was the tim e called "T h e Eating of the Tamales Made of Ama ranth G reens" and also "T h e Sowing of the Seed Anew",- these were done on the tenth day of Izcalli. And on the twelfth of January, after another ten days, was the tim e called
39. Durán (19671: 289) translates Tititl as estirar. The word appears to be related to the verb tititza, which, accord ing to Molina (1944, Part II: 113v), means desperezarse or estirarse boceando. Possibly it derived from the intransitive form titica, or titina, neither of which is recorded in Molina but which can be reconstructed on the basis of Classical Nahuatl grammar.
40. Ilamatecuhtli, "Old Lady," was another appellation of Cihuacoatl (see note 24, this paragraph).
41. Cihuateteo, "Goddesses," is the common term , along with Cihuapipiltin, "Noblewomen," for the deified women who died in childbirth with the child still in the womb. See note 90, Paragraph 5A.
yçiuhca manaz
auh in aquí tealtiaya quimictiaya in ix- cozauhq' ioâ netotiloya. Auh inic m itoa teal- tianj yehica yn itlacauh muchipa caltiaya atotonjltica in ixquichcauh cem poalilhuitl: ioâ muchipa quimaca in quallj tlaquallj, ioâ in itepixcauh aviani çiuatl muchipa in tlacuchia, in ixquichcauh cenpoalilhujtl. Auh in iquac m iquia tlaaltili y ciuatl avianj m uchi quicuia in ixq'ch itlatqui tlaaltillj;
ioâ nauhxiuhtica ÿ pilquixtiloya: ioâ pilla- vanoya ioâ m otecuitotiaya in tlatoq. Auh inic m itoa pillavanoya yehica in ixquich pil- tontlj cocoltica onoc m uchi vmpa vnm itotia- ya in iteupâ ixcoçauhqui, m uchi tlacatl tla- vanaya in pipiltotonti. Auh in omochiuh ilhuitl in çem ilhuitl auh in ye teutl ac nimâ ye tlayavalolo neneuhqui in muchivaya yn ipâ atem oztli no iuhq' muchivaya.
Yn muchivaya. y. ipâ ic cëpoallj onmat- lactlj oçe henero ynic moteneva yzcallamj.
the children were stretched in order to grow. They also stretched the trees, the magueys, [and] the cacti to m ake them grow. They said that thus they would grow rapidly.
Anyone who bathed someone killed him as [the impersonator of] Ixcozauhqui, and a dance was performed. And one was called a bather of people because he constantly bathed his slave in hot water during the en tire twenty days, and he always served him fine food. His guardian was a pleasure girl who always slept with him during the twenty days, and after the bathed one had died the pleasure girl took all the bathed one's possessions.
And every four years there was "T h e Tak ing Out of the Children" and "T h e D runk enness of the Children," and the rulers danced the dance of the lords. And it was called "T h e Drunkenness of the Children" because all the children still lying in the cradle danced in the Temple of Ixcozauhqui [and] everyone became intoxicated, [includ ing] the children. And the celebration was done in one day, and at sundown a procession was held; exactly what was done in A te m oztli was likew ise done [now].
It occurred on the thirty-first of January; hence it was called "T h e End of Izcalli."
P A R A G R A P H 2B [fol. 253v]
y A jlh y atam alqualiztli chicuexiuhtica in /^.tam alcualiztli,43 "T h e Eating of the Water
m ochiuhtivia: y quémanjá ipan yn muchi- Tam ales," was celebrated every eight years.
42. Ixcozauhqui was one of the appellations of the Fire God, more commonly designated Xiuhtecuhtli or Huehue-