5. Anoco: read anoço. -
6. Omacatl: a contraction of Ome Acatl, "Two Reed," a calendric name of Tezcatlipoca in his aspect as deity of ban quets and festivities; he is pictured in the next paragraph 5A. For Huitznahuac, see note 23, Paragraph 2 A.
p o u rth paragraph, in which are told all those
who serve in the temples of each of the gods. 1
T h e Priest of M exico
The priest of M exico was arrayed with his sleeveless shirt, his incense ladle, [and] his [incense] pouch, with which he venerated the devil. And he watched over things, for he was like the father of those in the calmecac;2 he
was like the ruler of the priests everywhere.3
And all their noble children were entrusted
to him,4 so that, with words, he would rear
them, he would educate them to live prop erly and also to be rulers, or to be rich men, or5 to be leaders, to be governors. All these were the duties of the priest of Mexico.
And also he issued orders in the temples everywhere; he told the priests what they were to do, and if, by chance, anyone did some thing wrong, the priest of M exico knew all.
Paragraph 4
Chapter I: Rituals and Gods
82
teovatzi no iuhqui ynic tlapiaya in calm ecac of M exico enforced. In the same way he
in quenj vel tlacavapavaja tenonotzaja. watched in the calmecac how they properly
educated people, [how] they were counseled.
: Tepan teuvatzin.
Jn tepä teuvatzl ga no iuhqui yn itlapializ catca yn iuhqui yn iuhqui yc tlapiaya in mex- ico teuvatzl iehica ca m uchi iehoatl quinava- tiaya in quenj tlapiazq calmecac, in quenj tlacazcaltiaya tlacavapavaia gä muchiuhqui in quichivaia ynic noviä teteuvatzitzi
... Om etochtzin.
Jn om etochtzin itequiuh catca in quinnechi- coaia centzontotochti in ie m ochintin aiac molcaoaia, vncan tepan icaca in patecatl iuh- quin tachcauh mochioaia. nimä ie quiqtza in tochtecom atl vcan cöteca in m acuilloctli in
quilviaia tevoctli, : - >; .. ■ -
nimä ie quioalquistia in pätecatl y piaztli acatl vncä cömana in teuoctli ipä ga ma- tlacpoalli omej gaz ge in coiöq auh in öcöma nimä ie ic netotilo tlaiaoaloa in cetzöto- tochtj. nim an ie ic vi in ivicpa in teuoctli, céca moquequega in ac iehoatl quittaz coion- qui, auh in oquittaq in aq'n oquicuic coion- qui nim ä ipan m ochintin quitlalcavia ga icel quiticac in tevvctlj auh in otevtlavanoc nimä ye ic viviloa.
7 Ometochtzin = Ome Tochtli, "Two Rabbit," the calendric name for the numerous deities, in the aggregate, of the standard alcoholic beverage of pre-Hispanic Central Mexico, the fermented saccharine exudate of the maguey. It was called octli in Nahuatl; the Spaniards introduced the term pulque, of uncertain origin, for it, which has replaced the indigenous word. The Spanish versions (Sahagún 1975: 169; 1988, 1: 194) characterize this functionary as "m aestro de todos los canteros que tenían cargo de cantar en los cues."
8. Centzontotochtin = "Four Hundred Rabbits," another designation for the octli deities. The number four hundred stood for "innumerable," expressing the notion of the countless types of drunkenness, symbolized by the rabbit (cf. Sa hagún 1950-1982, Parts V and VI [Book 4]: 11-17). See Nicholson 1991.
9. Pahtecatl, "H e of the Medicine," was one of the most important of the octli deities, the patron of the eleventh tre cena of the tonalpohualli commencing with 1 Ozomatli (Monkey); see discussion in Seler 1 9 0 0-1901: 87-90. He is pic tured in Codex Magliabechiano (1970: 53r) and its cognate Códice Tudela (1980: 35r).
10. Tochtecomatl: "rabbit vessel," a comm on designation for containers of octli. On the significance of the rabbit in relation to this drink, see notes 7 and 8, this paragraph.
11. Macuilloctli = "five octli." In Nahuatl, five was the number signifying "excess" and implied the overindulgence that caused inebriation (cf. Sahagún 1950-1982, Part XI [Book 10]: 193). It may have been an extra-strong variety of the drink or a symbolic name for it when it was imbibed during certain rituals.
12. Although Sahagún (e.g., 1988, I: 194) translated matlacpohualli omei as 203, it should be read matlacpohualli omeipohualli, 260, in this and similar contexts (cf. Sahagún 1981: 207).
T h e Priest Over the People
T h e responsibility of the priest over the peo ple was the same as what the priest of M ex ico watched over, because he gave orders to
all on how they should watch in the calme
cac how they reared, how they educated peo
ple, and all that the priests in all places did.
[The Priest of] O m etochtzin7
The duties of [the priest of] Om etochtzin were to gather together [the priests of] all the
Centzontotochtin.8 No one was overlooked.
Pahtecatl9 was over the others,- he became as
a constable. Then he set up the octli jars10
[and] there poured the fivefold octli, 11 which
they called sacred octli.
The [priest of] Pahtecatl took out tubes of reeds and set them there in the sacred octli.
There were two hundred and [sixty] of
them, 12 only one of which was hollow. And
after they were put in, then there was danc ing; [the priests of] the Centzontotochtin went in procession. Then they went to the
sacred o c t l ithey pushed and shoved each
other a great deal [to be] the one to see the hollow [reed], and when they saw who got
Epcovacuacuiltzin
Jn epcohoacuacuiltzin izca in itequiuh catca,
in icoac ilvitl quigaz in ago xiuhtzitzquilo in
ie m ochi ilhvitl m ochi ipa tlatoaia inic tletem aloz, in ie m ochi mochioaz m ochi iehoatl ic tlanavatiaja ipa tlatoaia.
Molonco teuva
Jn molonco teuhoa, gan no iehoatl itequiuh
catca, ipa tlatoaia, in copalli, in olli, in amatl, in tlilli inic moqaia in iehoatl chicvnavecatl, yoan ipa tlatoaia in tlem aitl y gollin, yoa ihvitl tliltic ic mopotoniaia in chicunavecatl.
C inteutzin xilonen ide cinteutl
octli. And when he becam e ritually drunk,
then they all left. , t
Epcoacuacuiltzin13
Here were the duties of the Epcoacuacuil
tzin. 14 When there was to be a festival or
when there was a binding of the years, for all festivals he saw to it that all the fires were
laid, that everything was done. 15 He ordered,
he saw to everything.
T h e Priest of Molonco
The duties of the priest of Molonco were the same. He saw to the copal, the rubber, the papers, and the black paint with which
C hiconauhecatl16 was painted, and he also
saw to the incense ladle, the quail, and the black feathers with which Chiconauhecatl was covered.
[The Priest of] C enteotl; 17 Xilonen Is the Same as Centeotl
[fol. 259r]
Jn itequiuh catca in cinteutzin gan isquich in ipa tlatoaia ic tlanaoatiaia inic monechicoaia in amatl in copalli in olli yoan i iauhtli in itech monequia xilonen in jcoac ilhuiuh quiga yoa m ochi ipa tlatoaia in tleytl yn vnca
The duties of [the priest of] Centeotl were to see to, to order that there be gathered to
gether the papers, copal, 18 rubber, and pow
dered sweet-scented marigold19 that were re
quired at the tim e of the festival to Xilonen.
13. Epcoacuacuiltzin: "Tonsured Priest of the Mother-of-Pearl Serpent." The Spanish versions (Sahagun 1975: 169; 1988, I: 194) designate this functionary as "m aestro de cerim onias." The old priests designated cuacuacuiltin shaved the crowns of their heads but otherwise wore their hair long. According to Sahagun's (1975: 158; 1981: 179-180; 1988,1: 181-182) itemization of the seventy-eight principal structures of the Templo Mayor of M exico Tenochtitlan, Epcoatl was the name of the temple of Tlaloc, the major rain/fertility deity, where the ceremonies of the veintena of Etzal- cualiztli, dedicated to this god, were performed.
14. After catca, the following is crossed out: in tlatemaliztli, in teteuchioaliztli in ye mochi tlalocd tequitl, "the laying of fires, the preparing of the sacrificial papers (to be burned), all the duties in the Temple of T laloc."
15. After mochi, tlamanaliztli, "the making of offerings," is crossed out. - -
16. Chiconauhecatl: a contraction of Chiconahui Ehecatl, "N ine Wind," a calendric name of Quetzalcoatl. 17 Centeotl: "M aize Cob D eity/' as indicated in note 12, Paragraph 2A , was a generic term applied, in different con texts, to both the female and male maize deities. Xilonen, an aspect of the fundamental maize deity was pictured in the next paragraph 5A.
18. After copalli, the following is crossed out: in itech monequi xilonen, "w hich Xilonen required."
19. Yauhtli: Powdered sweet-scented marigold, Tagetes lucida (Hernandez 1959-1984, II: 324 -3 2 5 , VII: 356), espe cially used in rituals propitiating the rain/fertility deities.
Paragraph 4
monequia ococalli yn icoac m iquia xilone. He also saw to the incense ladle20 required
there in the O cocalli21 when [the imperson
ator of ] Xilonen died.
Chapter I: Rituals and Gods
84
Atenpa teuvatzin
Jn atenpa teuhoatzin izca in itequiuh catca iehoatl ipa tlatoaia ic tlanaoatiaia inic mo- nechicoaia ihuitl in quauhtlachcaiotl yoa quauhtevitztli inic mopotoniaia togi in icoac miquia, yoan iehoatl quintzatziliaia in cue- cuesteca in telpopochti inic mogaoazque in vnca atempa
Tlapixcatzin
Jn tlapiscatzin quim ocuitlaviaia yn incuic diablo ynic m ochi yn teucuicatl ynic aiac tlatlacoz vel quimocuitlaviaia ynic quite- m achtiaia in teucuicatl quintzatziliaia ynic monechicozq in mageualti ynic vel q'ma- tizque yn cuicatl.
Tzapotla teuva T h e Priest of Zapotlan
Jn tzapotla teuhoa. gan no iuhqui in itequiuh The priest of Zapotlan's duties were the
catca in iuhqui itequiuh catca atenpan teu- same as the duties of the priest of Atempan,
hoatzin, iehica ga no m ochi ipan tlatoaia ic because he also saw to, he ordered that the
tlanaoatiaia inic m onechicoaia Am atl in co- papers, copal, rubber, and powdered sweet-
palli yn olli yoan in iiauhtli in itech mone- scented marigold be gathered, which were re-
quia in tzapotla tenan in icoac m iquia quired for [the impersonator of] Zapotlante-
nan27 when she died.