{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_14993/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_14993","id":"gutenberg_14993","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/14993","summary":null,"tags":["Category: History - Other","Category: Mythology, Legends & Folklore","Category: Religion/Spirituality","Nahuatl poetry","Paganism"],"text":"Produced by David Starner, Ben Beasley and the PG Online Distributed\nProofreading Team.\n\n\n\n\n\nLIBRARY\nOF\nABORIGINAL AMERICAN\nLITERATURE.\n\nNo. VIII.\n\nEDITED BY\nD.G. BRINTON\n\n\n[Illustration: XIPPE TOTEC, GOD OF SILVERSMITHS, IN FULL COSTUME. HYMN\nXV.]\n\n\nBRINTON'S LIBRARY OF\nABORIGINAL AMERICAN LITERATURE.\nNUMBER VIII.\n\n\nRIG VEDA AMERICANUS.\n\n\nSACRED SONGS OF THE ANCIENT MEXICANS,\nWITH A GLOSS IN NAHUATL.\n\nEDITED, WITH A PARAPHRASE, NOTES AND\nVOCABULARY,\n\nBY\nDANIEL G. BRINTON\n\n1890\n\n\n\n\nPREFACE.\n\nIn accordance with the general object of this series of volumes--which\nis to furnish materials for study rather than to offer completed\nstudies--I have prepared for this number the text of the most ancient\nauthentic record of American religious lore. From its antiquity and\ncharacter, I have ventured to call this little collection the RIG VEDA\nAMERICANUS, after the similar cyclus of sacred hymns, which are the most\nvenerable product of the Aryan mind.\n\nAs for my attempted translation of these mystic chants I offer it with\nthe utmost reserve. It would be the height of temerity in me to pretend\nto have overcome difficulties which one so familiar with the ancient\nNahuatl as Father Sahagun intimated were beyond his powers. All that I\nhope to have achieved is, by the aid of the Gloss--and not always in\nconformity to its suggestions--to give a general idea of the sense and\npurport of the originals.\n\nThe desirability of preserving and publishing these texts seems to me to\nbe manifest. They reveal to us the undoubtedly authentic spirit of the\nancient religion; they show us the language in its most archaic form;\nthey preserve references to various mythical cycli of importance to the\nhistorian; and they illustrate the alterations in the spoken tongue\nadopted in the esoteric dialect of the priesthood. Such considerations\nwill, I trust, attract the attention of scholars to these fragments of a\nlost literature.\n\nIn the appended Vocabulary I have inserted only those words and\nexpressions for which I can suggest correct--or, at least,\nprobable--renderings. Others will have to be left to future\ninvestigators.\n\n\n\n\nCONTENTS.\n\n\nPreface\n\nIntroduction\n\n    I. Hymn of Huitzilopochtli\n\n   II. War Song of the Huitznahuac\n\n  III. Hymn of Tlaloc\n\n   IV. Hymn to the All-Mother\n\n    V. Hymn to the Virgin Mother\n\n   VI. Hymn to the God of Fire\n\n  VII. Hymn of Mixcoatl\n\n VIII. Hymn to the God of Flowers\n\n   IX. Hymn to the Goddess of Artists\n\n    X. Hymn to the God of Fishing\n\n   XI. Hymn of the Otomi Leader\n\n  XII. Hymn to the Goddess of Childbirth\n\n XIII. Hymn to the Mother of Mortals\n\n  XIV. Hymn Sung at a Fast every Eight Years\n\n   XV. Hymn to a Night God\n\n  XVI. Hymn to the Goddess of Food\n\n XVII. Hymn to the Gods of Wine\n\nXVIII. Hymn to the Master of Waters\n\n  XIX. Hymn to the God of Flowers\n\n   XX. Hymn to the God of Merchants\n\nGlossary\n\nIndex\n\n\n\n\nLIST OF ILLUSTRATIONS.\n\n\nXippe Totec, God of Silversmiths, in Full Costume, Frontispiece\n\nPriest of Xippe Totec, Drinking and Playing on a Drum, Hymn XV\n\nChicomecoatl, Goddess of Food and Drink, Hymn XVI\n\nTotochtin, the Rabbits, Gods of the Drunkards, Hymn XVII\n\nAtlaua, Singing and Dancing, Hymn XVIII\n\n\n\n\nINTRODUCTION.\n\n\nAs in a previous number of the Library of Aboriginal American Literature\nI have discussed in detail the character of the ancient Mexican poetry,\nI shall confine myself at present to the history of the present\ncollection. We owe its preservation to the untiring industry of Father\nBernardino de Sahagun, one of the earliest missionaries to Mexico, and\nthe author of by far the most important work on the religion, manners\nand customs of the ancient Mexicans.\n\nBy long residence and close application Sahagun acquired a complete\nmastery of the Nahuatl tongue. He composed his celebrated _Historia de\nlas Cosas de la Nueva Espana_ primarily in the native language, and from\nthis original wrote out a Spanish translation, in some parts\nconsiderably abbreviated. This incomplete reproduction is that which was\npublished in Spanish by Lord Kingsborough and Bustamente, and in a\nFrench rendering with useful notes by Dr. Jourdanet and M. Remi Simeon.\n\nSo far as I know, the only complete copy of the Nahuatl original now in\nexistence is that preserved in the Bibliotheca Laurentio-Mediceana in\nFlorence, where I examined it in April, 1889. It is a most elaborate and\nbeautiful MS., in three large volumes, containing thirteen hundred and\nseventy-eight illustrations, carefully drawn by hand, mostly colored,\nillustrative of the native mythology, history, arts and usages, besides\nmany elaborate head and tail pieces to the chapters.\n\nThere is another Nahuatl MS. of Sahagun's history in the private\nlibrary of the King of Spain at Madrid, which I examined in May, 1888,\nand of which I published a collation in the _Memoires de la Societe\nInternationale des Americanistes_, for that year. It is incomplete,\nembracing only the first six books of the _Historia_, and should be\nconsidered merely as a _borrador_ or preliminary sketch for the\nFlorentine copy. It contains, however, a certain amount of material not\nincluded in the latter, and has been peculiarly useful to me in the\npreparation of the present volume, as not only affording another reading\nof the text, valuable for comparison, but as furnishing a gloss or\nNahuatl paraphrase of most of the hymns, which does not appear in the\nFlorentine MS. As evidently the older of the two, I have adopted the\nreadings of the Madrid MS. as my text, and given the variants of the\nFlorentine MS. at the end of each hymn.\n\nNeither MS. attempts any translation of the hymns. That at Madrid has no\nSpanish comment whatever, while that at Florence places opposite the\nhymns the following remarks, which are also found in the printed copies,\nnear the close of the Appendix of the Second Book of the _Historia_:--\n\n\"It is an old trick of our enemy the Devil to try to conceal himself in\norder the better to compass his ends, in accordance with the words of\nthe Gospel, 'He whose deeds are evil, shuns the light.' Also on earth\nthis enemy of ours has provided himself with a dense wood and a ground,\nrough and filled with abysses, there to prepare his wiles and to escape\npursuit, as do wild beasts and venomous serpents. This wood and these\nabysses are the songs which he has inspired for his service to be sung\nin his honor within the temples and outside of them; for they are so\nartfully composed that they say what they will, but disclose only what\nthe Devil commands, not being rightly understood except by those to whom\nthey are addressed. It is, in fact, well recognized that the cave, wood\nor abysses in which this cursed enemy hides himself, are these songs or\nchants which he himself composed, and which are sung to him without\nbeing understood except by those who are acquainted with this sort of\nlanguage. The consequence is that they sing what they please, war or\npeace, praise to the Devil or contempt for Christ, and they cannot in\nthe least be understood by other men.\"\n\nLord Kingsborough says in a note in his voluminous work on the\n_Antiquities of Mexico_ that this portion of Sahagun's text was\ndestroyed by order of the Inquisition, and that there was a memorandum\nto that effect in the Spanish original in the noble writer's possession.\nThis could scarcely have referred to a translation of the hymns, for\nnone such exists in any MS. I have consulted, or heard of; and Sahagun\nintimates in the passage quoted above that he had made none, on account\nof the obscurity of the diction. Neither does any appear in the\nFlorentine MS., where the text of the hymns is given in full, although\nthe explanatory Gloss is omitted. This last-mentioned fact has prevented\nme from correcting the text of the Gloss, which in some passages is\nmanifestly erroneous; but I have confined myself to reproducing it\nstrictly according to the original MS., leaving its correction to those\nwho will make use of it.\n\nThe Florentine MS. has five colored illustrations of the divinities, or\ntheir symbols, which are spoken of in the chants. These are probably\ncopied from the native hieroglyphic books in which, as we learn from\nSahagun, such ancient songs were preserved and transmitted. These\nillustrations I had copied with scrupulous fidelity and reproduced by\none of the photographic processes, for the present work.\n\nSuch is the history of this curious document, and with this brief\nintroduction I submit it to those who will have the patience and skill\nto unravel its manifold difficulties.\n\n\n\n\nRIG VEDA AMERICANA\n\n\n\n\nI. _Vitzilopochtli icuic._\n\n\n  1. Vitzilopuchi, yaquetlaya, yyaconay, ynohuihuihuia: anenicuic,\ntociquemitla, yya, ayya, yya y ya uia, queyanoca, oya tonaqui, yyaya,\nyya, yya.\n\n  2. Tetzauiztli ya mixtecatl, ce ymocxi pichauaztecatla pomaya,\nouayyeo, ayyayya.\n\n  3. Ay tlaxotla tenamitl yuitli macoc mupupuxotiuh, yautlatoa ya,\nayyayyo, noteuh aya tepanquizqui mitoaya.\n\n  4. Oya yeua uel mamauia, in tlaxotecatl teuhtla milacatzoaya,\nitlaxotecatl teuhtla milacatzoaya.\n\n  5. Amanteca toyauan xinechoncentlalizquiuia ycalipan yauhtiua,\nxinechoncentlalizqui.\n\n  6. Pipiteca toyauan xinechoncentlalizquiuia: ycalipan, yautiua,\nxinechoncentlalizqui.\n\n_Var._ 6. This verse is omitted in the Medicean MS.\n\n\n_Gloss._\n\n  1. In ivitzilopochtli ayac nouiui, _id est_, ayac nechneneuilia, ayac\niuhqui, in iuhqui. Anenicuic, _id est_, amo ca nen nonicuic, in\nquetzali, in chalchihuitl in ixquich ynotlatqui, tociquemitl. Queyanoca\noya tonaqui, _id est_, onocatonat, onocatlatuit.\n\n  2. _Q.n._, tetzauiztli, _id est_, oquintetzauito, in mixteca inic\noquiyaochiuhqui: oquimanilito in imicxi in pichauazteca, ioan in\nmixteca.\n\n  3. Ay tlaxotla tenamitl, _q.n._, quitepeua inin tena in aquique\nyauchiuallo. Iuitli macoc, _q.n._, oncan quitema in ticatl in ihuitl.\nMopopuxotiuh yauhtlatuaya, _q.n._, inic mopopuxoticalaqui yauc, ioan,\n_q.n._, yeuatl quitemaca y yauyutl quitemaceualtia, tepanquizqui,\nmitoayaqui yehuatl quichioa yauyutl.\n\n  4. Oya yeua huel mamauia, _q.n._, can oc momamauhtiaya in aya\nmomochiua yauyutl. Teuhtla milacatzoaya _q.n._, in noteuh in opeuh\nyauyutl, aocac momauhtica iniquac ynoteuhtli moquetza ynoteuhtica\ntlayoa(lli).\n\n  5. Amanteca toyauan, _q.n._, yn iyaoan yn aquique in cani\nomocentlalique ca in calipan in yautioa ca tlatlaz ynin cal.\n\n  6. Pipiteca, toyaoan, xinechoncentlalizque, _q.n._, in pipiteca y\nyaoan mochiuhque. Yn calla in mochiua yauyutl in i calipan.\n\n\n_Translation._\n\n_The Hymn of Huitzilopochtli._\n\n  1. Huitzilopochtli is first in rank, no one, no one is like unto him:\nnot vainly do I sing (his praises) coming forth in the garb of our\nancestors; I shine; I glitter.\n\n  2. He is a terror to the Mixteca; he alone destroyed the\nPicha-Huasteca, he conquered them.\n\n  3. The Dart-Hurler is an example to the city, as he sets to work. He\nwho commands in battle is called the representative of my God.\n\n  4. When he shouts aloud he inspires great terror, the divine hurler,\nthe god turning himself in the combat, the divine hurler, the god\nturning himself in the combat.\n\n  5. Amanteca, gather yourselves together with me in the house of war\nagainst your enemies, gather yourselves together with me.\n\n  6. Pipiteca, gather yourselves together with me in the house of war\nagainst your enemies, gather yourselves together with me.\n\n\n_Notes._\n\nHuitzilopochtli was the well-known war-god of the Azteca, whose\nfunctions are described by Sahagun (_Historia_, Lib. I., cap. 1) and\nmany other writers. The hymn here given is probably the _tlaxotecuyotl_,\nwhich was chanted at the celebration of his feast in the fifteenth month\nof the Mexican calendar (see Sahagun, _Historia_, Lib. II., cap. 34).\nThe word means \"his glory be established.\" It was commenced at sunset\nand repeated till sunrise.\n\n  1. \"In the garb of our ancestors\" (_to-citli-quemitl_). The high\npriest appeared in the insignia of Quetzalcoatl, which, says Sahagun,\n\"were very gorgeous.\" (_Hist._, Lib. II., Appendix.)\n\n  2. Mixteca, plural of Mixtecatl, an inhabitant of Mixtecapan, near the\nPacific. The Huasteca, a nation of Maya lineage, lived on the Gulf\ncoast.\n\n  3. The god was called the Hurler, as he was believed to hurl the\nlightning serpent (the _xiuhcoatl_).\n\n  5. Sahagun recites the legends about the Amanteca (_Historia_, Lib.\nIX., cap. 18). Here the name refers to the inhabitants of the quarter\ncalled Amantlan.\n\n  6. _Pipiteca_, a _nomen gentile_, referring doubtless to a certain\nclass of the hearers.\n\nThis hymn may be compared to another, descriptive of the same divinity,\npreserved in Sahagun's MS. in Madrid. It is as follows, with my\ntranslation by its side.\n\nVitzilopuchtli                     Huitzilopochtli,\n\nCan maceualli                      Only a subject,\n\nCan tlacatl catca.                 Only a mortal was.\n\nNaualli                            A magician,\n\nTetzauitl                          A terror,\n\nAtlacacemelle                      A stirrer of strife,\n\nTeixcuepani                        A deceiver,\n\nQuiyocoyani in yaoyotl             A maker of war,\n\nYautecani                          An arranger of battles,\n\nYautlatoani;                       A lord of battles;\n\nCa itechpa mitoaya                 And of him it was said\n\nTepan quitlaza                     That he hurled\n\nIn xiuhcoatl                       His flaming serpent,\n\nImmamalhuaztli                     His fire stick;\n\nQuitoznequi yaoyotl                Which means war,\n\nTeoatl tlachinolli.                Blood and burning;\n\nAuh iniquac ilhuiq'xtililoya       And when his festival was celebrated,\n\nMalmicouaya                        Captives were slain,\n\nTlaaltilmicoaya                    Washed slaves were slain,\n\nTealtilaya impochteca.             The merchants washed them.\n\nAuh inic mochichiuaya:             And thus he was arrayed:\n\nXiuhtotonacoche catca              With head-dress of green feathers,\n\nXiuhcoanauale                      Holding his serpent torch,\n\nXiuhtlalpile                       Girded with a belt,\n\nMatacaxe                           Bracelets upon his arms,\n\nTzitzile                           Wearing turquoises,\n\nOyuvale.                           As a master of messengers.\n\nWhen in Florence, in 1889, I had an accurate copy made of the Nahuatl\ntext and all the figures of the first book of Sahagun's History. The\ncolored figure of Huitzilopochtli is in accordance with the above\ndescription.\n\n\n\n\nII. _Uitznaoac yautl icuic._\n\n\n  1. Ahuia tlacochcalco notequioa ayayui nocaquia tlacatl, ya\nnechyapinauia, ayaca nomati, nitetzauiztli, auia, ayaca nomati niya,\nyautla, aquitoloc tlacochcalco notequioa, iuexcatlatoa ay nopilchan.\n\n  2. Ihiya quetl tocuilechcatl quauiquemitl nepapan oc uitzetla.\n\n  3. Huia oholopa telipuchtla, yuiyoc yn nomalli, ye nimauia, ye\nnimauia, yuiyoc yn nomalli.\n\n  4. Huia uitznauac telepochtla yuiyoc, yn nomalli, ye nimauia, ye\nnimauia yuiyoc, ynomalli.\n\n  5. Huia ytzicotla telipochtla, yuiyoc, yn nomalli, ye nimauia, ye\nnimauia, yuiyoc yn nomalli.\n\n  6. Uitznauac teuaqui, machiyotla tetemoya, ahuia oyatonac, yahuia\noyatonac, machiyotla tetemoya.\n\n  7. Tocuilitla teuaqui, machiyotla tetemoya, ahuia oyatonac, yahuia\noyatonac uia, machiyotla tetemoya.\n\n_Var._ 6. Vitzanaoac teuhoaqui machiotla. _MS. Med._\n\n\n_The War Song of the Huitznahuac._\n\n  1. What ho! my work is in the hall of arms, I listen to no mortal, nor\ncan any put me to shame, I know none such, I am the Terror, I know none\nother, I am where war is, my work is said to be in the hall of arms, let\nno one curse my children.\n\n  2. Our adornment comes from out the south, it is varied in color as\nthe clothing of the eagle.\n\n  3. Ho! ho! abundance of youths doubly clothed, arrayed in feathers,\nare my captives, I deliver them up, I deliver them up, my captives\narrayed in feathers.\n\n  4. Ho! youths for the Huitznahuac, arrayed in feathers, these are my\ncaptives, I deliver them up, I deliver them up, arrayed in feathers, my\ncaptives.\n\n  5. Youths from the south, arrayed in feathers, my captives, I deliver\nthem up, I deliver them up, arrayed in feathers, my captives.\n\n  6. The god enters, the Huitznahuac, he descends as an example, he\nshines forth, he shines forth, descending as an example.\n\n  7. Adorned like us he enters as a god, he descends as an example, he\nshines forth, he shines forth, descending as an example.\n\n\n_Notes._\n\nThere is no Gloss to this hymn, but its signification seems clear.\n_Huitznahuac_ was a name applied to several edifices in the great temple\nat Tenochtitlan, as we are informed at length by Sahagun. The word is a\nlocative from _huitznahua_. This term means \"magicians from the south\"\nor \"diviners with thorns,\" and was applied in the Quetzalcoatl mythical\ncyclus to the legendary enemies of Huitzilopochtli, whom he is said to\nhave destroyed as soon as he was born. (See my discussion of this myth\nin _Proceedings of the American Philosophical Society_ for 1887.)\nApparently to perpetuate the memory of this exploit, the custom was, at\nthe festival of Huitzilopochtli, for the slaves who were to be\nsacrificed to form two bands, one representing the Huitznahua and the\nother the partisans of the god, and to slaughter each other until the\narrival of the god Paynal put an end to the combat (Sahagun,\n_Historia_, Lib. II., cap. 34). The song here given belongs to this\nportion of the ancient rite.\n\n  1. The _tlacochcalli_, \"house of arrows\" (_tlacochtli_, arrow,\n_calli_, house), was a large hall in the temple of Huitzilopochtli where\narrows, spears and other arms were kept (Sahagun, Lib. VIII., cap. 32).\n\n  2. The \"adornment from the south\" refers to the meaning of the name\n_Huitznahua_. (See Glossary.)\n\n  3. Sahagun (_ubi sup._) informs us that the slaves condemned to die\nfought against free warriors, and when any of the latter were captured\nthey were promptly put to death by their captors.\n\n\n\n\nIII. _Tlalloc icuic._\n\n\n  1. Ahuia Mexico teutlaneuiloc amapanitla anauhcampa, ye moquetzquetl,\naoyequene y chocaya.\n\n  2. Ahuia anneuaya niyocoloc, annoteua eztlamiyaual, aylhuicolla nic\nyauicaya teutiualcoya.\n\n  3. Ahuia annotequiua naualpilli aquitlanella motonacayouh tic yachiuh\nquitla catlachtoquetl, can mitziyapinauia.\n\n  4. Ahuia cana catella nechyapinauia anechyaca uelmatia, anotata yn\noquacuillo ocelocoatl aya.\n\n  5. Ahuia tlallocana, xiuacalco aya quizqui aquamotla, acatonalaya.\n\n  6. Ahuia xiyanouia, nahuia xiyamotecaya ay poyauhtla, ayauh\nchicauaztica, ayauicalo tlallocanaya.\n\n  7. Aua nacha tozcuecuexi niyayalizqui aya y chocaya.\n\n  8. Ahuia queyamica xinechiuaya, temoquetl aitlatol, aniquiya\nilhuiquetl, tetzauhpilla niyayalizqui aya y chocaya.\n\n  9. Ahuia nauhxiuhticaya itopanecauiloc ayoc ynomatia, ay motlapoalli,\naya ximocaya ye quetzalcalla nepanauia ay yaxcana teizcaltequetl.\n\n  10. Ahuia xiyanouia, ahuia xiyamotequaya ay poyauhtla, ayauh\nchicauaztlica ayauicallo tlalloca.\n\n_Var._ 1. Amopanitl.\n\n\n_Gloss._\n\n  1. Auia Mexico teutlanauiloc, _q.n._, yn Mexico onetlanauiloc in\ntlaloc. Amapanitl annauhcampa ye moquetzquetl, _q.n._, amapanitl\nnauhcampa omoquequetz. Aoyeque naichocaya, _id est_, itlaocuyaya.\n\n  2. Auia anneuaya niyocoloc, _q.n._, ynehuatl ni tlalloc oniyocoloc.\nAnnoteua eztlamiyaual, _q.n._, noteu eztlamiyaualtitiuh. Aylhuicolla,\n_q.n._, yn umpa ilhuicololo. Inic yauicaya teuitualcoya, _q.n._ in\nteuitualoc.\n\n  3. Auia annotequiua naualpilli, _q.n._ in tinoteuh naualpilli, _i.e._,\ntlalloc. Aquitlanella motonacayouh, _q.n._, ca nelli teuatl\nticmochiuilia in motonacayouh. Catlachtoquetl, _q.n._, teuatl\nticmochiuilia auh in aquin timitzpinauia.\n\n  4. Ahuia cana catella nechyapinauia, _q.n._, catel nechpinauia ca\nmonechuelmati. Annotata ynoquacuillo ocelocoatl aya, _q.n._, yn notaua\nioan yna quacuiloa yn oceloquacuili.\n\n  5. Ahuia tlallocana xiuacalco, _q.n._, in tlalocan xiuhcalco, _id\nest_, acxoyacalco. Ayaquizqui, _q.n._, umpa ualquizque. Aquamotla\nacatonalaya, _q.n._, y notauan yn oquacuiloan acatonal.\n\n  6. Ahuia xicanouia nauia xiyamotecaya, _q.n._, xiuian ximotecati. Ay\npoyauhtlan, _q.n._, in umpa poyauhtlan tepeticpac. Ayauh chicauaztica\nayauicalo tlalocana, _q.n._, ayauh chicauaztica in auicalo tlalocan.\n\n  7. Aua nach tozcuecuexi niyayalizqui, _q.n._, y nach tozcuecuex y ye\nniauh niman ye choca.\n\n  8. Ahuia queyamica xinechiuaya, _q.n._, quenamican y ya niauh aco\nanechtemozque. Aniquiya ilhuiquetl tetzapilla niyayalizqui ayaichocaya,\n_q.n._, onquilhui yn tetzapilli ye niyauh niman ye choca.\n\n  9. Ahuia nauhxiuhticaya nitopanecauiloc, _q.n._, nauhxiuhtica in\ntopanecauiloz, _id est_, in tepan mochiuaz. Ayoc inomatia ay\nmotlapoalli, _q.n._, aocmo nomatia iniquin motlapoalpan. Ca oximoac ye\nquetzalcalla nepanauia, _q.n._, ye qualcan ye netlamachtiloyan ynemca.\nAy yaxcana teizcaltiquetl, _q.n._, iniaxca inic oteizcalli.\n\n  10. Ahuia xiyanouia, _q.n._, xiuia. Auia xiya motecaya ay poyauhtla,\n_q.n._, ximotecati in umpa poyauhtla. Ayauh chicauaztica auicallo\ntlalocan, _q.n._, ayauh chicauaztica in auicallo in umpa tlallocan.\n\n\n_The Hymn of Tlaloc._\n\n  1. In Mexico the god appears; thy banner is unfolded in all\ndirections, and no one weeps.\n\n  2. I, the god, have returned again, I have turned again to the place\nof abundance of blood-sacrifices; there when the day grows old, I am\nbeheld as a god.\n\n  3. Thy work is that of a noble magician; truly thou hast made thyself\nto be of our flesh; thou hast made thyself, and who dare affront thee?\n\n  4. Truly he who affronts me does not find himself well with me; my\nfathers took by the head the tigers and the serpents.\n\n  5. In Tlalocan, in the verdant house, they play at ball, they cast the\nreeds.\n\n  6. Go forth, go forth to where the clouds are spread abundantly, where\nthe thick mist makes the cloudy house of Tlaloc.\n\n  7. There with strong voice I rise up and cry aloud.\n\n  8. Go ye forth to seek me, seek for the words which I have said, as I\nrise, a terrible one, and cry aloud.\n\n  9. After four years they shall go forth, not to be known, not to be\nnumbered, they shall descend to the beautiful house, to unite together\nand know the doctrine.\n\n  10. Go forth, go forth to where the clouds are spread abundantly,\nwhere the thick mist makes the cloudy house of Tlaloc.\n\n\n_Notes._\n\nThe god Tlaloc shared with Huitzilopochtli the highest place in the\nMexican Pantheon. He was the deity who presided over the waters, the\nrains, the thunder and the lightning. The annual festival in his honor\ntook place about the time of corn-planting, and was intended to secure\nhis favor for this all-important crop. Its details are described at\ngreat length by Diego Duran, _Historia de Nueva Espana_, cap. 86, and\nSahagun, _Historia_, Lib. II., cap. 25, and elsewhere. His name is\nderived from _tlalli_, earth. _Tlalocan_, referred to in v. 5, \"the\nplace of Tlaloc,\" was the name of a mountain east of Tenochtitlan, where\nthe festival of the god was celebrated; but it had also a mythical\nmeaning, equivalent to \"the earthly Paradise,\" the abode of happy souls.\n\nIt will be observed that v. 10 is a repetition of v. 6. The word\n_ayauicalo_ refers to the _ayauhcalli_, \"house of mist,\" the home of the\nrain god, which Sahagun informs us was represented at the annual\nfestival by four small buildings near the water's edge, carefully\ndisposed to face the four cardinal points of the compass (Sahagun, _ubi\nsupra_).\n\nIn v. 8 the expression _tetzauhpilli_ (_tetzauhqui_, to frighten) may\nbe explained by the figure of Tlaloc, whose statue, says Duran, was that\nof _un espantable monstruo, la cara muy fea_ (_ibid._).\n\nThe compound in v. 10, _nauhxiuhtica_, \"after four years,\" appears to\nrefer to the souls of the departed brave ones, who, according to Aztec\nmythology, passed to the heaven for four years and after that returned\nto the terrestrial Paradise,--the palace of Tlaloc. (See my paper, _The\nJourney of the Soul_, in _Proceedings of the Numismatic and Antiquarian\nSociety of Philadelphia, 1883_.)\n\n\n\n\nIV. _Teteuynan ycuic._\n\n\n  1. Ahuiya cocauic xochitla oya cueponca yeua tonana teumechaue\nmoquicican tamoanchan, auayye, auayya, yyao, yya, yyeo, aye ayo, ayy\nayyaa.\n\n  2. Cocauic xochitla oya moxocha yeua tonana, teumechaue, moquicica\ntamoanchan, ouayye, auayya, yyao, yya, yyeo, ayo aye, ayya, ayyaa.\n\n  3. Ahuia iztac xochitla, oya cueponca yeua tonana teumechaue moquicica\ntamoanchan, ouayye, auayya, yyao yya, yyeo, ayeaye, ayya ayyaa.\n\n  4. Ahuiya iztac xochitla oya moxocha yeua tonana teumechaue moquicica\ntamoanchan, ouayye, auayya, yyao, yya, yyeo, aye aye, ayya ayyaa.\n\n  5. Ahuia ohoya teutl ca teucontli paca tona aya, itzpapalotli, auayye,\nyyao, yya, yyeo, ayyaa.\n\n  6. Ao, auatic ya itaca chicunauixtlauatla macatl yyollo, ica\nmozcaltizqui tonan tlaltecutli, ayao, ayyao, ayyaa.\n\n  7. Aho, ye yancuic ticatla ye yancuic yuitla oya potoniloc yn\nauicacopa acatl xamontoca.\n\n  8. Aho macatl mochiuhca teutlalipan mitziya noittaco, yeua xiuhnello,\nyeua mimichan.\n\n_Var._ 7. Xamantoca. 8. Yehoa.\n\n\n_Gloss._\n\n  1. _Q.n._, in tonan ocueponya umpa oalquiz yn tamoanchan.\n\n  2. _Q.n._, in amona ca izcui yn xochiuh ca umpa oquiz yn tmoanchan.\n\n  3. _Q.n._ In tonan ocuepo in umpa oquiz tamoanchan.\n\n  4. _Q.n._, in amona iztac in oxochiuh yn umpa oniquiz tamoanchan.\n\n  5. _Q.n._, in tonan ca teucumitl icpac in quiz yn itzpapalotl.\n\n  6. _Q.n._, in tonan ixtlauan in mozcaltito auh inic mozcalti macatl y\nyollo y yeua tonan tlaltecutli.\n\n  7. _Q.n._, auh inic potoniloc, tonan, yancuic ticatl ioan yancuic yn\niuitl, auh nauhcampa quite ynacatl.\n\n  8. _Q.n._, in macatl yeuan can iliaya yn ixtlauacan yuhqui inic quic\nnoitayan y yeuatl inimich ioan in xiuhnel.\n\n\n_Hymn to the Mother of the Gods._\n\n  1. Hail to our mother, who caused the yellow flowers to blossom, who\nscattered the seeds of the maguey, as she came forth from Paradise.\n\n  2. Hail to our mother, who poured forth flowers in abundance, who\nscattered the seeds of the maguey, as she came forth from Paradise.\n\n  3. Hail to our mother, who caused the yellow flowers to blossom, she\nwho scattered the seeds of the maguey, as she came forth from Paradise.\n\n  4. Hail to our mother, who poured forth white flowers in abundance,\nwho scattered the seeds of the maguey, as she came forth from Paradise.\n\n  5. Hail to the goddess who shines in the thorn bush like a bright\nbutterfly.\n\n  6. Ho! she is our mother, goddess of the earth, she supplies food in\nthe desert to the wild beasts, and causes them to live.\n\n  7. Thus, thus, you see her to be an ever-fresh model of liberality\ntoward all flesh.\n\n  8. And as you see the goddess of the earth do to the wild beasts, so\nalso does she toward the green herbs and the fishes.\n\n\n_Notes._\n\nThe goddess to whom this hymn is devoted was called _Teteoinan_, the\nMother of the Gods, _Toci_, our Mother (maternal ancestor), and also by\nanother name which signified \"the Heart of the Earth,\" the latter being\nbestowed upon her, says Duran, because she was believed to be the cause\nof earthquakes. Her general functions were those of a genius of\nfertility, extending both to the vegetable and the animal world. Thus,\nshe was the patroness of the native midwives and of women in childbirth\n(Sahagun). Her chief temple at Tepeyacac was one of the most renowned in\nancient Mexico, and it was a felicitous idea of the early missionaries\nto have \"Our Lady of Guadalupe\" make her appearance on the immediate\nsite of this ancient fane already celebrated as the place of worship of\nthe older female deity. The _Codex Ramirez_ makes her a daughter of the\nfirst King of Culhuacan.\n\n  1. _Tamoanchan._ This word Sahagun translates \"we seek our homes,\"\nwhile the _Codex Telleriano-Remensis_ gives the more intelligible\nrendering \"there is their home whither they descend,\" and adds that it\nis synonymous with _Xochitlycacan_, \"the place where the flowers are\nlifted.\" It was the mystical Paradise of the Aztecs, the Home of the\nGods, and the happy realm of departed souls. The Codex just quoted adds\nthat the gods were born there, which explains the introduction of the\nword into this hymn.\n\n  5. For _teucontli_ (see Glossary) I should suggest _teocomitl_, a\nspecies of ornament, (cf. Sahagun, _Historia_, Lib. II., cap. 37.)\n\n\n\n\nV. _Chimalpanecatl icuic ioan tlaltecaua (nanotl)._\n\n\n  1. Ichimalipan chipuchica ueya, mixiuiloc yautlatoaya, ichimalipan\nchipuchica ueya, mixiuiloc yautlatoa.\n\n  2. Coatepec tequiua, tepetitla moxayaual teueuel aya quinelli\nmoquichtiuiui tlalli cuecuechiuia aqui moxayaual teueuella.\n\n\n_Var._ Title. Tlaltecaoannanotl. 2. Cohoatepechquiua.\n\n\n_Gloss._\n\n  1. _Q.n._, yautlatolli ipa omixiuh ynanotl chimalipan in omixiuh, _id\nest_, ipa oquitlacatilli ynanotl in uitzilopochtli y yauyutl.\n\n  2. _Q.n._, coatepec otepeuh tepetitla yc moxaual ioan y teueuel, _id\nest_, ichimal ic otepeuh aocac omoquichquetz iniquac peualoque coatepec\na iniquac otlalli cuecuechiuh, _id est_, iquac opopoliuhque.\n\n\n_Hymn to Chimalipan in Parturition._\n\n  1. Chimalipan was a virgin when she brought forth the adviser of\nbattles; Chimalipan was a virgin when she brought forth the adviser of\nbattles.\n\n  2. On the Coatepec was her labor; on the mountain he ripened into age;\nas he became a man truly the earth was shaken, even as he became a man.\n\n\n_Notes._\n\nThe goddess Chimalipan is not mentioned by the authorities at my\ncommand; but from the tenor of the hymn it is evident that the name is\na synonym for the virgin mother of Huitzilopochtli, who is distinctly\nreferred to by his title _Yautlatoani_ (see _ante_, p. 18). In the myth,\nshe dwelt upon the Coatepetl, the Serpent Mountain, on the site of\nTulan. For a full discussion of this myth I refer to my inquiry, \"_Were\nthe Toltecs an Historic Nationality?_\" in _Proceedings of the Amer.\nPhil. Soc._ for Sept. 1887, and _American Hero-Myths_, chap. 11.\n(Phila., 1881).\n\nThe Gloss distinctly states that the mother of Huitzilopochtli is\nreferred to in the hymn. We must regard Chimalipan therefore as\nidentical with _Chimalman_, who, according to another myth dwelt in Tula\nas a virgin, and was divinely impregnated by the descending spirit of\nthe All-father in the shape of a bunch of feathers.\n\nIn other myths she is mentioned as also the mother of the Huitznahua,\nthe enemies and the brothers of Huitzilopochtli, referred to in the\nsecond of this collection of chants.\n\n\n\n\nVI. _Ixcocauhqui icuic._\n\n\n  1. Huiya tzonimolco notauane ye namech maya pinauhtiz, tetemoca ye\nnamech maya pinauhtiz.\n\n  2. Xonca mecatla notecua iccotl mimilcatoc chicueyocan naualcalli\nnauali temoquetlaya.\n\n  3. Huiya tzonimolco cuicotipeuhque, aya tzonimolco cuicotipeuhque, aya\niztleica naual moquizcauia, iztlauan naual moquizca.\n\n  4. Huia tzonimolco maceualli maya temacouia, oya tonaqui, oya tonaqui\nmaceualli, maya temacouiya.\n\n  5. Huiya tzonimolco xoxolcuicatl cacauantoc ya ayouica mocuiltonoaci\ntontecuitl moteicnelil mauiztli.\n\n  6. Huiya ciuatontla xatenonotza, ayyauhcalcatl quiyauatla,\nxatenonotza.\n\n_Var._ 2. Xoncan mecatlan notechoan. 3. Iztleica (for iztlauan). 6. Ia\nayiauhcalcatl.\n\n\n_Gloss._\n\n  1. _Q.n._, yn itzonmolcatl notauane ye nemechpinauhtiz nachcan nochan\ntetemoan, ye nemechpinauhtiz.\n\n  2. _Q.n._, yn mecatla amo tecuhuan in oncan iccotl mimilcatoc\nueyaquixtoc iccotl uncan in temoc in chicueyocan.\n\n  3. _Q.n._, yn tzonmolco otipeuhque macuico yn tzonmolco macuico\notipeuhque tleica in amo anualquica tleica yn ayaualquica.\n\n  4. _Q.n._, yn tzonmolco otonac auh in omaceualhoan xinechinacaqui\nnotechpouizque yn enetoltiloyan.\n\n  5. _Q.n._, yn cuicatl tzomolco ca ye cauani in aic necuiltonollo\nnetotilo in tetecuti yeua moteicnelil ca mauiztic.\n\n  6. _Q.n._, yn ciuatontli xitenonotza in quiauat ayauhcalcatl, _id\nest_, in ticiuatontli xitenonotza.\n\n\n_Hymn to Ixcocauhqui._\n\n  1. In the Hall of Flames let me not put to shame my ancestors;\ndescending there, let me not put you to shame.\n\n  2. I fasten a rope to the sacred tree, I twist it in eight folds, that\nby it I, a magician, may descend to the magical house.\n\n  3. Begin your song in the Hall of Flames; begin your song in the Hall\nof Flames; why does the magician not come forth? Why does he not rise\nup?\n\n  4. Let his subjects assist in the Hall of Flames; he appears, he\nappears, let his subjects assist.\n\n  5. Let the servants never cease the song in the Hall of Flames; let\nthem rejoice greatly, let them dance wonderfully.\n\n  6. Call ye for the woman with abundant hair, whose care is the mist\nand the rain, call ye for her.\n\n\n_Notes._\n\n_Ixcocauhqui_, \"the Yellow Faced,\" was the Mexican God of Fire.\nTorquemada gives as his synonyms _Xiuhtecutli_, \"Lord of Fire,\" and\n_Huehueteotl_, \"the Ancient God\" (_Monarquia Indiana_, Lib. VI., cap.\n28). Elsewhere he identifies him with the Sun-god (_Ibid._, Lib. XIV.,\ncap. 4). Sahagun describes his annual festival (_Hist._, Lib. II., cap.\n38), and gives another of his names, _Cuecaltzin_, a reverential form of\n_cuezalotl_, flame (_Hist._, Lib. I., cap. 13).\n\nThe _tzonmolco_ so often referred to in this hymn was the sixty-fourth\nedifice in the great temple of Tenochtitlan, and was devoted to the\nworship of Ixcocauhqui (Sahagun). The word literally means \"the place of\nspreading hairs,\" the rays or ornaments spreading from the head of the\nstatue of the god representing flames (Sahagun).\n\nThe reference in v. 6 seems to be to one of the women who were\nsacrificed at the festival, as related by Sahagun (Lib. II., App.).\n\n\n\n\nVII. _Mimixcoa icuic._\n\n\n  1. Chicomoztoc quinexaqui, cani aueponi, cani, cani, teyomi.\n\n  2. Tziuactitlan quinexaqui, cani a aueponi, cani, cani, teyomi.\n\n  3. Oya nitemoc, oya nitemoc, aya ica nitemoc notziuaquimiuh, aya ica\nnitemoc notziuaquimiuh.\n\n  4. Oya nitemoc, oya nitemoc, ayayca nitemoc nomatlauacal.\n\n  5. Ni quimacui, ni quimacui, yuaya niquimacui, niquimacui, yuanya ayo\nmacuiui.\n\n  6. Tlachtli icpacaya, uel incuicaya, quetzalcuxcuxaya, quinanquilia\ncinteutla, aay.\n\n_Var._ 1. Quinehoaqui. 2. Quineuaqui. 6. Ipac.\n\n\n_Gloss._\n\n  1. _Q.n._, chicomoztoc oniualleuac cani aueponi, ichichimecatlatol,\ncani aueponi, cani, cani teyomi.\n\n  2. _Q.n._, tziuactli in itlan oniualleuac cani aueponi, cani, cani\nteyomi.\n\n  3. Oya nitemoc, _q.n._, onitemoc onitlacatl ipan ynotziuacmiuh;\nonitemoc ipan ynotziuacmiuh ca niman ipan nitlacat ynotlauitol ynomiuh.\n\n  4. _Q.n._, onitemoc onitlacat inipan nomatlauacal ca niman ipan\nnitlacat.\n\n  5. Y yacatlatol. Yc a a inya in chichimeca in chichimecatlatol.\n\n  6. _Q.n._, yn tlatacica tictecazque totlach uncan ticuicazque\nnoyehuatl in quetzalcocox.\n\n\n_Hymn of Mixcoatl._\n\n  1. I come forth from Chicomoztoc, only to you, my friends, to you,\nhonored ones.\n\n  2. I come forth from Tziuactitlan, only to you my friends, only to you\nhonored ones.\n\n  3. I sought, I sought, in all directions I sought with my pack; in all\ndirections I sought with my pack.\n\n  4. I sought, I sought, in all directions I sought with my traveling\nnet.\n\n  5. I took them in hand, I took them in hand; yes, I took them in hand;\nyes, I took them in hand.\n\n  6. In the ball ground I sang well and strong, like to the quetzal\nbird; I answered back to the god.\n\n\n_Notes._\n\n\"The Chichimecs,\" says Sahagun (_Hist._, Lib. VI., cap. 7), \"worshipped\nonly one god, called _Mixcoatl_.\" The _Anales de Cuauhtitlan_ speaks of\nMixcoatl as one of the leaders of the ancient Nahuas from their\nprimitive home Chicomoztoc, the land of the Seven Caves. This is what is\nreferred to in the above hymn. In later times Mixcoatl became god of\nhunting and of the tornado, and his worship extended to the Otomis.\n\n_Tzihuactitlan_, \"the land of the tzihuac bushes,\" I have not found\nmentioned by any of the Spanish authorities, but it is named in\nconnection with Chicomoztoc in an ancient war-song given in my _Ancient\nNahuatl Poetry_, pp. 88 and 140.\n\nThe hymn appears to be in memory of the leadership of Mixcoatl in\nconducting the ancestors of the Nahua on their long wanderings after\nleaving their pristine seats. It should be read in connection with the\nearlier pages of the _Annals of Cuauhtitlan_.\n\nThe reduplicated form of the name, _Mimixcoatl_, is not found elsewhere,\nand appears to be a poetic license.\n\n\n\n\nVIII. _Xochipilli icuic._\n\n\n  1. Ye cuicaya tocniuaya ouaya yeo, ye cuicaya ye quetzalcoxcuxa\nyoaltica tlao cinteutla, oay.\n\n  2. Can quicaquiz nocuic ocoyoalle teumechaue, oquicaquiz nocuica in\ncipactonalla atilili, ouayya.\n\n  3. Ayao, ayao, ayao, ayao, nitlanauati ay tlalocan tlamacazque, ayao,\nayao, ayao.\n\n  4. Ayao, ayao, ayao, tlalocan tlamacazque nitlanauati, aya, ayao,\nayyao.\n\n  5. Ao cani uallacic, otli nepaniuia, cani cinteutla campa ye noyaz,\ncampa otli nicyatoca ca oay.\n\n  6. Ayao, aya, ayao, tlalocan tlamacazque, quiauiteteu, ayyao, aya,\nayao.\n\n\n_Gloss._\n\n  1. _Q.n._, ca otonac, ca otlatuic ca ye cuico ca ye cuica centeotl in\nquetzalcocox.\n\n  2. _Q.n._, macaco in tocuic ynican maquicaquican yn nican tlaca.\n\n  3. _Q.n._, in tlaloque tlamacazque niquinnauatia ye niauh in nochan.\n\n  4. _Q.n._, yn tlaloque tlamacazque niquinnauatia ye niauh in nochan.\n\n  5. _Q.n._, ca onitlanauati ni tlaloca catli ye nictocaz utli.\n\n  6. _Q.n._, yn antlaloque yn antlamacazque catli nictocaz yn anteteuh.\n\n\n_Hymn to Xochipilli._\n\n  1. O friends, the quetzal bird sings, it sings its song at midnight to\nCinteotl.\n\n  2. The god will surely hear my song by night, he will hear my song as\nthe day begins to break.\n\n  3. I send forth the priests to the house of Tlaloc.\n\n  4. The priests to the house of Tlaloc do I send forth.\n\n  5. I shall go forth, I shall join myself unto them, I shall go where\nis Cinteotl, I shall follow the path to him.\n\n  6. The priests go forth to the house of Tlaloc, to the home of the\ngods of the plain.\n\n\n_Notes._\n\n_Xochipilli_, \"lord of flowers,\" otherwise named _Macuilxochitl_, \"five\nflowers\" (the name of a small odorous plant), was the deity who gave and\nprotected all flowering plants. As one of the gods of fertility and\nproduction, he was associated with Tlaloc, god of rains, and Cinteotl,\ngod of maize. His festival is described in Sahagun (_Historia_, Lib. I.,\ncap. 14).\n\n  2. _Cipactonalla_, from _cipactli_, and _tonalli_, may refer to\n_Cipactonal_, the reputed discoverer of the Aztec calendar. See\n_Sahagun_, _Historia_, Lib. IV., cap. I.\n\n\n\n\nIX. _Xochiquetzal icuic._\n\n\n  1. Atlayauican ni xochiquetzalli tlacya niuitza ya motencaliuan\ntamoanchan oay.\n\n  2. Ye quitichocaya tlamacazecatla piltzintecutlo quiyatemoaya ye\nxochinquetzalla xoyauia ay topa niaz, oay.\n\n_Var._ 2. Icotochiquetzalla.\n\n\n_Gloss._\n\n  1. _Q.n._, ompa niuitz ynixochiquetzal tamoanchan.\n\n  2. _Q.n._, choca piltzintecutli quitemoa in xochiquetzal xoyauia no\numpa niaz.\n\n\n_Hymn to Xochiquetzal._\n\n  1. I, Xochiquetzal, go forth willingly to the dancing place by the\nwater, going forth to the houses in Tamoanchan.\n\n  2. Ye noble youths, ye priests who wept, seeking Xochiquetzal, go\nforth there where I am going.\n\n\n_Notes._\n\n_Xochiquetzal_, \"plumage of flowers,\" was the deity of the artists, the\npainters, weavers, engravers on metal, silver and goldsmiths, and of all\nwho dealt in fine colors. Her figure was that of a young woman with gay\ngarments and jewelry (Duran, _Historia_, cap. 94). In the _Codex\nTelleriano-Remensis_ she is assigned as synonyms _Ichpochtli_, the\nVirgin, and _Itzpapalotl_, literally \"the obsidian butterfly,\" but which\nwas probably applied to a peculiar ornament of her idol.\n\nOn _Tamoanchan_ see notes to Hymn IV.\n\nThe term _atlayauican_, which I have translated \"the dancing place by\nthe water,\" appears to refer to the \"jar dance,\" _baile de las jicaras_,\nwhich took place at the festival of the goddess, in the month of\nOctober. Duran informs us this was executed at a spot by the shore of\nthe lake. Ceremonial bathing was carried on at the same festival, and\nthese baths were considered to cleanse from sin, as well as from\nphysical pollution.\n\n\n\n\nX. _Amimitl icuic._\n\n\n  1. Cotiuana, cotiuana, cali totoch maca huiya yyalimanico,\noquixanimanico, tlacochcalico, oua, yya yya, matonicaya, matonicalico,\noua yya yo, cana, cana, ayoueca niuia, cana canoya, ueca niuia, yya,\nyya, yyeuaya, cana, cana, yeucua niuia.\n\n  2. Ye necuiliyaya, niuaya, niuaya, niuaya, ay ca nauh niuahuaya,\nniuaya, niuaya, ay ca nauh.\n\n  3. Tlaixtotoca ye ca nauhtzini, tlaixtotoca ye ca nauhtzini, ayoaya,\nyoaya, ye ca nauhtzini.\n\n  4. Aueya itzipana nomauilia, aueya itzipana nomauilia, aueya itzipana\nnomauilia.\n\n_Var._ 1. Manca. Matinicaya.\n\n\n_Gloss._\n\nIn amimitl icuic yuh mitoa in ueli chichimeca cuic amo uel caquizti in\nquein quitoa in tonauatlatol ypa.\n\n\n_Hymn to Amimitl._\n\n  1. Join together your hands in the house, take hands in the sequent\ncourse, let them spread forth, spread forth in the hall of arrows. Join\nhands, join hands in the house, for this, for this have I come, have I\ncome.\n\n  2. Yes, I have come, bringing four with me, yes I have come, four\nbeing with me.\n\n  3. Four noble ones, carefully selected, four noble ones, carefully\nselected, yes, four noble ones.\n\n  4. They personally appear before his face, they personally appear\nbefore his face, they personally appear before his face.\n\n\n_Notes._\n\nThe brief Gloss to this Hymn states that it is of ancient Chichimec\norigin and that it cannot well be rendered in Nahuatl. Its language is\nexceedingly obscure, but it is evidently a dancing song.\n\n_Amimitl_, \"the water-arrow,\" or \"fish-spear,\" was, according to\nTorquemada, especially worshipped at Cuitlahuac. He was god of fishing,\nand visited the subjects of his displeasure with diseases of a dropsical\nor watery character (_Monarquia Indiana_, Lib. VI., cap. 29). On slender\nand questionable grounds Clavigero identifies him with Opochtli, the god\nof net makers and fishers with nets (_Storia Antica del Messico_, Tom.\nII., p. 20).\n\nThe four noble ones referred to in vv. 3 and 4 probably refer to those\ncharacters in the Mexican sacred dances called \"the four auroras,\" four\nactors clothed respectively in white, green, yellow and red robes. See\nDiego Duran, _Historia_, cap. 87.\n\n\n\n\nXI. _Otontecutli icuic._\n\n\n  1. Onoalico, onoalico, pomaya, yyaya, ayyo, ayyo, aya, aya, ayyo.\n\n  2. Chimalocutitlana motlaqueuia auetzini nonoualico, quauinochitla,\ncacauatla motlaqueuia auetzini.\n\n  3. Ni tepanecatli aya cuecuexi, ni quetzallicoatli aya cuecuexi.\n\n  4. Cane ca ya itziueponi, cane ca ya itziueponi.\n\n  5. Otomico, noyoco, nauaco, mexicame ya yauilili, noyoco, nauaco,\nmexicame ya.\n\n  6. A chimalli aya, xa, xauino quiyauilili, noyoco, nauaco, mexicame\nya.\n\n_Var._ 2. Nonoualco.\n\n\n_Hymn of Olontecutli._\n\n  1. At Nonoalco he rules, at Nonoalco, Oho! Oho!\n\n  2. In the pine woods he prepares your destruction at Nonoalco, in the\ntuna woods, in the cacao woods he prepares your destruction.\n\n  3. I, dweller in the palace, shook them; I, Quetzalcoatl, shook them.\n\n  4. There was a splendor of spears, a splendor of spears.\n\n  5. With my captain, with my courage, with my skill, the Mexicans were\nput to flight; even the Mexicans, with my courage, with my skill.\n\n  6. Go forth, ye shield bearers, put the Mexicans to flight with my\ncourage, with my skill.\n\n\n_Notes._\n\nThe absence of a Gloss to this hymn adds to the difficulty of a\ntranslation. _Otontecutli_ was the chief deity of the Otomis, and the\nchant appears to be one of their war songs in their conflict with the\nAzteca. The name is a compound of _otomitl_, an Otomi, and _tecutli_,\nruler or lord. He is slightly referred to by Sahagun as \"the first ruler\nto govern the ancestors of the Otomis.\" (_Historia_, Lib. X, cap. 29,\nsec. 5.)\n\n\n\n\nXII. _Ayopechtli icuic._\n\n\n  1. Cane cana ichan, ayopechcatl cozcapantica mixiuhtoc.\n\n  2. Cane cana ichan ayopechcatl cozcapantica mixiuhtoc, cane ichan\nchacayoticaya.\n\n  3. Xiualmeuayauia, xiua xiualmeuayaauiaya yancuipilla, xiualmeuaya.\n\n  4. Auiya xiualmeuaya, ueya, xiua, xiualmeuaya, cozcapilla xiualmeuaya.\n\n\n_Gloss._\n\n  1. _Q.n._, in oncan ichan ayopechtli oncan mixiuiqui tlacatilia in\ncuzcatl quetzalli.\n\n  2. Cane cana ichan, _q.n._, in oncan ichan ayopechcatl oncan\nquitlacatilia in cozcatl quetzalli oncan yoliua, tlacatiua.\n\n  3. _Q.n._, ximeua, ximeua, in tipiltzintli xiualmeua in quinotitlacat\ntipiltzintli.\n\n  4. _Q.n._, xiualmeua, xiualmeua, in tipiltzintli in ti cuzcatl, in ti\nquetzalli.\n\n\n_Hymn to Ayopechcatl._\n\n  1. Truly in whatever house there is a lying-in, Ayopechcatl takes\ncharge of the child.\n\n  2. Truly in whatever house there is a lying-in, Ayopechcatl takes\ncharge of the child, there where it is weeping in the house.\n\n  3. Come along and cry out, cry out, cry out, you new comer, come along\nand cry out.\n\n  4. Come along and cry out, cry out, cry out, you little jewel, cry\nout.\n\n\n_Notes._\n\nThe name of Ayopechcatl does not appear among the divinities named by\nSahagun, Duran or the other authorities at my command. Her name\nindicates her function as the goddess of the child-bed and the neonatus,\nand the above hymn establishes her claim to a place in the Aztec\npantheon.\n\n\n\n\nXIII. _Ciuacoatl icuic._\n\n\n  1. Quaui, quaui, quilaztla, coaeztica xayaualoc uiuiya quauiuitl\nuitzalochpa chalima aueuetl ye colhoa.\n\n  2. Huiya tonaca, acxolma centla teumilco chicauaztica, motlaquechizca.\n\n  3. Uitztla, uitztla, nomactemi, uitztla, uitztla nomactemi, acan\nteumilco chicauaztica motlaquechizca.\n\n  4. Malinalla nomactemi, acan teumilco chicauaztica motlaquechizca.\n\n  5. A omei quauhtli, ye tonanaya chalmecatecutli ay tziuac y mauiztla\nnechyatetemilli, yeua nopiltzinaya mixcoatla.\n\n  6. Ya tonani, yauciuatzin, aya tonan yauciuatzi aya y maca coliuacan y\nyuitla y potocaya.\n\n  7. Ahuiya ye tonaquetli, yautlatocaya, ahuiya ye tonaquetli\nyautlatocaya moneuila no tlaca cenpoliuiz aya y maca coliuaca y yuitla y\npotocaya.\n\n  8. Ahuia quauiuitl amo xayaualli onauiya yecoyametl amo xayaualli.\n\n_Var._ 1. Cohoaeztica. 2. Acxoima. 7. Maneuila, cenpoalihuiz, inmaca.\n\n\n_Gloss._\n\n  1. _Q.n._, in quauhcihuatl, ic oxaualoc in coaetztli, ioan in quauhtli\nyhuitli in moteneua iquauhtzon, ipan iualuicoc yn umpa colhuacan.\n\n  2. _Q.n._, inic motocaya centli, in mochiuaya teumilpa, ichicauaztica\ninic tlatatacaya, inic tocaya.\n\n  3. Uitztla, _q.n._, nomactemi nochicauaztica inic nitocaya, inic\nnitlatatacaya.\n\n  4. Malinalla, uictli, _q.n._, uictica in tlachpanaya, _id est_,\niceliniquia, yn uncan teumilpan auh ychicauaztica inic nitlatatacaya,\ninic tocaya.\n\n  5. _Q.n._, matlactli omei quauhtli yn notonal innamona auh ynan\nnopilhoan in chalmeca xicuiti in tziuactli xinechtemilica.\n\n  6. _Q.n._, in iyauciuatzin yn amona umpa nochan in coluaca auh in\nquauiuitl nictemaca ynic oquauhtiuac.\n\n  7. _Q.n._, ca otonac ca otlatuic momochiua yauyutl ma tlamalo\ntlalpiliuiz nic temaca in quauiuitl.\n\n  8. _Q.n._, aahuia yn otlamaloc in quauiuitl yc moxaua.\n\n\n_Hymn to Cihuacoatl._\n\n  1. Quilaztli, plumed with eagle feathers, with the crest of eagles,\npainted with serpents' blood, comes with her hoe, beating her drum, from\nColhuacan.\n\n  2. She alone, who is our flesh, goddess of the fields and shrubs, is\nstrong to support us.\n\n  3. With the hoe, with the hoe, with hands full, with the hoe, with\nhands full, the goddess of the fields is strong to support us.\n\n  4. With a broom in her hands the goddess of the fields strongly\nsupports us.\n\n  5. Our mother is as twelve eagles, goddess of drum-beating, filling\nthe fields of tzioac and maguey like our lord Mixcoatl.\n\n  6. She is our mother, a goddess of war, our mother, a goddess of war,\nan example and a companion from the home of our ancestors (Colhuacan).\n\n  7. She comes forth, she appears when war is waged, she protects us in\nwar that we shall not be destroyed, an example and companion from the\nhome of our ancestors.\n\n  8. She comes adorned in the ancient manner with the eagle crest, in\nthe ancient manner with the eagle crest.\n\n\n_Notes._\n\nCihuacoatl was the mythical mother of the human race. Her name,\ngenerally translated \"serpent woman,\" should be rendered \"woman of\ntwins\" or \"bearing twins,\" as the myth related that such was her\nfertility that she always bore two children at one lying-in.\n(Torquemada, _Monarquia Indiana_, Lib. VI., cap. 31.) She was also known\nby the title _Tonan_ or _Tonantzin_, \"our mother,\" as in v. 5 and 6.\nStill another of her appellations was _Quilaztli_, which is given her in\nv. 1. (Comp. Sahagun, _Historia_, Lib. VI., cap. 27.) She was\nessentially a goddess of fertility and reproduction. The name\n_cihuacoatl_ was also applied to one of the higher magistrates and war\nchiefs in the Aztec army (Sahagun). Reference is made to this in v. 6.\nAs a goddess of venerable antiquity, she is spoken of as coming from\nColhuacan, \"the place of the old men,\" or of the ancestors of the tribe.\nThis name is derived from _coloa_, to bend down, as an aged person,\n_colli_, an old man. (See my _Ancient Nahuatl Poetry_, pp. 172-3).\n\n\n\n\nXIV. _Izcatqui yn cuicatl chicuexiuhtica meuaya iniquac atamalqualoya._\n\n\n  1. Xochitl noyollo cuepontimania ye tlacoyoalle, oaya, oouayaye.\n\n  2. Yecoc ye tonan, yecoc ye teutl tlacolteutla, oaya, ooayaya.\n\n  3. Otlacatqui centeutl tamiyoanichan ni xochitlicacani. Cey xochitli\nyantala, yantata, ayyao, ayyaue, tilili yao, ayaue, oayyaue.\n\n  4. Otlacatqui centeutl, atl, yayaui cani tlaca pillachiualoya\nchalchimichuacan, yyao, yantala, yatanta, a yyao, ayyaue tilili yao,\nayyaue, oayyaue.\n\n  5. Oya tlatonazqui tlauizcalleuaya inan tlachinaya nepapan quechol,\nxochitlacacan y yantala, yantata, ayyao, ayyaue, tilili yao, ayyaue,\noayyayaue.\n\n  6. Tlalpa timoquetzca, tianquiz nauaquia nitlacatla, ni quetzalcoatla,\nyyao, yantala, yantata, ayyao, ayyaue, tilili yao ayyaue, oayyayue.\n\n  7. Ma ya auiallo xochinquauitl itlani nepapan quecholli ma ya in\nquecholli xicaquiya tlatoaya y toteuh, xicaquiya tlatoaya y quechol\namach yeua tonicauh tlapitza amach ychan tlacaluaz, ouao.\n\n  8. Aye oho, yyayya, ca miquiyecauiz ca noxocha tonaca xochitli ye\nizqui xochitla, xochitlicacan, yyaa.\n\n  9. Ollama, ollama uiue xolutl nauallachic, ollama ya xolutl\nchalchiuecatl xiquitta mach, oya moteca piltzintecutli yoanchan,\nyoanchan.\n\n  10. Piltzintle, piltzintle tocuitica timopotonia tlachco, timotlalli\nyoanchan, yoanchan.\n\n  11. Oztomecatla yyaue, oztomecatla xochiquetzal quimama, ontlatca\ncholola, ayye, ayyo, oye maui noyol, oye maui noyol, aoya yecoc\ncenteutl, matiuia obispo, oztomecatl chacalhoa, xiuhnacochtla, yteamic\nximaquiztla yteamico, ayye, ayye.\n\n  12. Cochina, cochina, cocochi ye nicmaololo, ni cani ye ciuatl ni\ncochina yyeo, ouayeo, yho, yya, yya.\n\n_Var._ 3. Centeuteutl. 4. Uillachiualoia. 5. Oya tonazqui. 6. Tlapan.\n10. Timotlalia. 11. Suchiquetzal. Ontlatoa cholollan.\n\n\n_This is the Hymn which they sang every eight years when they fasted on\nbread and water._\n\n  1. The flower in my heart blossoms and spreads abroad in the middle of\nthe night.\n\n  2. Tonan has satisfied her passion, the goddess Tlazolteotl has\nsatisfied her passion.\n\n  3. I, Cinteotl, was born in Paradise, I come from the place of\nflowers. I am the only flower, the new, the glorious one.\n\n  4. Cinteotl was born from the water; he came born as a mortal, as a\nyouth, from the cerulean home of the fishes, a new, a glorious god.\n\n  5. He shone forth as the sun; his mother dwelt in the house of the\ndawn, varied in hue as the quechol bird, a new, a glorious flower.\n\n  6. I came forth on the earth, even to the market place like a mortal,\neven I, Quetzalcoatl, great and glorious.\n\n  7. Be ye happy under the flower-bush varied in hue as the quetzal\nbird; listen to the quechol singing to the gods; listen to the singing\nof the quechol along the river; hear its flute along the river in the\nhouse of the reeds.\n\n  8. Alas! would that my flowers would cease from dying; our flesh is as\nflowers, even as flowers in the place of flowers.\n\n  9. He plays at ball, he plays at ball, the servant of marvellous\nskill; he plays at ball, the precious servant; look at him; even the\nruler of the nobles follows him to his house.\n\n  10. O youths! O youths! follow the example of your ancestors; make\nyourselves equal to them in the ball count; establish yourselves in your\nhouses.\n\n  11. She goes to the mart, they carry Xochiquetzal to the mart; she\nspeaks at Cholula; she startles my heart; she startles my heart; she has\nnot finished, the priest knows her; where the merchants sell green jade\nearrings she is to be seen, in the place of wonders she is to be seen.\n\n  12. Sleep, sleep, sleep, I fold my hands to sleep, I, O woman, sleep.\n\n\n_Notes._\n\nIn default of a Gloss to this hymn, the indispensable Sahagun again\ncomes to our aid. He informs us in the Appendix to the second book of\nhis _Historia_ that \"When the Indians celebrated the festival called\n_atamalqualiztli_, which took place every eight years, certain natives\ncalled Mazateca swallowed living serpents and frogs, and received\ngarments as a recompense for their daring.\" We are not informed as to\nthe purpose of the festival, and its name, which signifies \"eating\nbread made with water,\" is merely that of one of the regular systems of\nfasting in vogue in ancient Mexico. (See Sahagun, Lib. III., cap. 8.)\nThe song before us appears to be a recitation calling on a number of the\nNahua divinities.\n\n  1. \"The flower in my heart\" is a metaphorical expression for song.\n\n  2. _Tonan_, \"Our Mother\"; _Tlazolteotl_, the goddess of lascivious\nlove, _Venus impudica_. The verb _yecoa_ appears to have its early\nsignification, expressing carnal connection.\n\n  3. _Centeotl_, god of maize and fertility.\n\n  8. The flowers referred to are the youths and maidens who die young.\n\n  9. The house of the ball player is the tomb.\n\n  11. This verse is very obscure and is obviously corrupt. It contains\nthe only Spanish word in the text of these hymns--_obispo_--a word\nincluding two letters, _b_ and _s_, not in the Nahuatl alphabet.\n\n  12. The woman referred to is Xochiquetzal. See Hymn IX.\n\n\n\n\n[Illustration: PRIEST OF XIPPE TOTEC, DRINKING AND PLAYING ON A DRUM.\nHYMN XV.]\n\n\n\n\nXV. _Xippe icuic, Totec, yoallauana._\n\n\n  1. Yoalli tlauana, iztleican nimonenequia xiyaqui mitlatia\nteocuitlaquemitl, xicmoquenti quetlauia.\n\n  2. Noteua chalchimamatlaco, apana, y temoya ay quetzallaueuetl, ay\nquetzalxiuicoatl, nechiya iqui nocauhquetl, ouiya.\n\n  3. Maniyauia, nia nia poliuiz, ni yoatzin achalchiuhtla noyollo,\nateucuitlatl nocoyaitaz, noyolceuizqui tlacatl achtoquetl tlaquauaya,\notlacatqui yautlatoaquetl ouiya.\n\n  4. Noteua ce in tlaco xayailiuiz conoa y yoatzin motepeyocpa\nmitzualitta moteua, noyolceuizquin tlacatl achtoquetl tlaquauaya,\notlacatqui yautlatoaquetl, ouiya.\n\n_Var._ 1. Quetloujia. 2. Noteuhoa chalchimmama tlacoapana itemoia. 3.\nAchalchiuhtla. 4. Centlaco, mitzualitla.\n\n\n_Gloss._\n\n  1. _Q.n._, yn ti yoallauana, ti xipe, totec, tleica in ti monequi in\ntimocuma, in timotlatia, _id est_, tleica in amo quiauiteocuitlaquemitl,\nxicmoquenti, _q.n._, ma quiaui, ma ualauh yn atl.\n\n  2. _Q.n._, yn ti noteuh, otemoc in mauhoualla yn mauh; ay quetzalla\nueuetl, _id est_, ye tlaquetzalpatia ye tlaxoxouia, ye xopantla. Ay\nquetzal xiuhcoatl nechia iqui no cauhquetl, _id est_, ca ye otechcauh yn\nmayanaliztli.\n\n  3. _Q.n._, ma mauh, ma nipoliui yn ni yoatzin, _id est_, in catleuatl,\nyuhquin chalchiuitl noyollo. A teocuitlatl nocoyaitaz, _q.n._, in\ncatleuatl achtomochiuaz ninoyolceuiz.\n\n  4. _Q.n._, yn oteuh cequi tlatlacotyan in mochiua initonacayouh,\nauh in tlein tlatlacotyan achto mochiua mochi tlacatl achto mitzualmaca,\nauh iniquac ye omochimochiuh occeppa nomochi tlacatl mitzualmaca yn\nmotonacayuh.\n\n\n_Hymn of the High Priest of Xipe Totec._\n\n  1. The nightly drinking, why should I oppose it? Go forth and array\nyourselves in the golden garments, clothe yourselves in the glittering\nvestments.\n\n  2. My god descended upon the water, into the beautiful glistening\nsurface; he was as a lovely water cypress, as a beauteous green serpent;\nnow I have left behind me my suffering.\n\n  3. I go forth, I go forth about to destroy, I, Yoatzin; my soul is in\nthe cerulean water; I am seen in the golden water; I shall appear unto\nmortals; I shall strengthen them for the words of war!\n\n  4. My god appears as a mortal; O Yoatzin, thou art seen upon the\nmountains; I shall appear unto mortals; I shall strengthen them for the\nwords of war.\n\n\n_Notes._\n\nThere is slight mention of the deity Xipe Totec in the Spanish writers.\nHe was the patron divinity of the silversmiths, and his festival,\nattended with peculiarly bloody rites, was celebrated in the first month\nof the calendar. (Duran, _Historia_, cap. 87; Sahagun, Lib. I., cap. 18,\nLib. II., cap. 21, etc.) Totec is named as one of the companions of\nQuetzalcoatl, and an ancient divinity whose temple stood on the\n_Tzatzitepec_ (see the _Codex Vaticanus_; Tab. XII., in Kingsborough's\n_Mexico_). His high priest was called _Youallauan_, \"the nocturnal\ntippler\" (_youalli_, night, and _tlauana_, to drink to slight\nintoxication), and it was his duty to tear out the hearts of the human\nvictims (Sahagun, _u.s._). The epithet _Yoatzin_, \"noble night-god,\"\nbears some relation to the celebration of his rites at night.\n\n\n\n\n[Illustration: CHICOMECOATL, GODDESS OF FOOD AND DRINK. HYMN XVI.]\n\n\n\n\nXVI. _Chicomecoatl icuic._\n\n\n  1. Chicomollotzin xayameua, ximicotica aca tona titech icnocauazqui\ntiyauia mochan tlallocan nouia.\n\n  2. Xayameua ximicotica aca tonan titech icnocauazqui tiyauian mochan\ntlallocan nouiya.\n\n_Var._ 1. Xaia mehoa.\n\n\n_Gloss._\n\n  1. _Q.n._, yn ti chicomolotl, _id est_, in ti centli ximeua, xica,\nxixoa, ca otimouicaya in mochan tlallocan.\n\n  2. _Q.n._, xayameua, _id est_, ximeua, xixua, xica, ca otimouicaya in\nmochantzinco in tlallocan ca yuhquin ti tonatzon.\n\n\n_Hymn to Chicomecoatl._\n\n  1. O noble Chicomolotl, arise, awake, leave us not unprotected on the\nway, conduct us to the home of Tlaloc.\n\n  2. Arise, awake, leave us not unprotected on the way, conduct us to\nthe home of Tlaloc.\n\n\n_Notes._\n\nThe goddess Chicomecoatl, \"seven guests,\" was the deity who presided\nover food and drink. Hence in the first verse she is referred to as\nChicomolotl, \"seven ears of corn,\" and is spoken of as a guide to\nTlalocan, or the home of abundance.\n\nFather Duran, who gives a long chapter on this goddess (_Historia_, cap.\n92), translates her name \"serpent of seven heads,\" and adds that she was\nalso called _Chalciucihuatl_, \"Lady of the Emerald,\" and _Xilonen_,\n\"goddess of the tender ears of maize.\" Every kind of seed and vegetable\nwhich served for food was under her guardianship, and hence her festival,\nheld about the middle of September, was particularly solemn. Her statue\nrepresented her as a girl of about twelve years old.\n\n\n\n\n[Illustration: TOTOCHTIN, THE RABBITS, GODS OF THE DRUNKARDS. HYMN XVII.]\n\n\n\n\nXVII. _Totochtin incuic Tezcatzoncatl._\n\n\n  1. Yyaha, yya yya, yya ayya, ayya ouiya, ayya yya, ayya yya, yyauiyya,\nayya ayya, yya ayya, yya yya yye.\n\n  2. Coliuacan mauizpan atlacatl ichana, yya ayya, yyayyo.\n\n  3. Tezcatzonco tecpan teutl, macoc ye chocaya, auia, macaiui, macayui\nteutl, macoc yye chocaya.\n\n  4. Auia axalaco tecpanteutl, macoc yye chocaya, macayui, macayui\nteutl, macoc yye chocaya.\n\n_Var._ 3. Tezcatzoncatl tepan. 4. Axalaca.\n\n\n_Gloss._\n\n  1. Y tlauelcuic, tlauelcuica.\n\n  2. Coliuacan mauizpa tlacatlichana, _q.n._, in tlacatl, _id est_,\noctli ompa ichan ni colhoacan. Mauizpa, _q.n._, temamauhtican.\n\n  3. Tezcatzonco tecpanteutl, _q.n._, ye choca in omacoc teutl\ntezcatzonco tecpan, _id est_, octli. Quimonacayotia in teutl. Macaiui\nteutl, _q.n._, macamo omatoni in teutl, _id est_, octli, ye choca cayamo\nynemac.\n\n  4. Aia axalaco tecpanteutl, _q.n._, axala in tecpanteutl. Ye choca yn\nomacoc, _id est_, octli axalatecpan, ye choca in omacoc, macamo omaco ni\nye choca cayamo ynemac.\n\n\n_Hymn to Tezcatzoncatl Totochtin._\n\n  1. Alas! alas! alas! alas! alas! alas!\n\n  2. In the home of our ancestors this creature was a fearful thing.\n\n  3. In the temple of Tezcatzoncatl he aids those who cry to him, he\ngives them to drink; the god gives to drink to those who cry to him.\n\n  4. In the temple by the water-reeds the god aids those who call upon\nhim, he gives them to drink; the god aids those who cry unto him.\n\n\n_Notes._\n\nTezcatzoncatl was one of the chief gods of the native inebriating\nliquor, the pulque. Its effects were recognized as most disastrous, as\nis seen from his other names, _Tequechmecaniani_, \"he who hangs people,\"\nand _Teatlahuiani_, \"he who drowns people.\" Sahagun remarks, \"They\nalways regarded the pulque as a bad and dangerous article.\" The word\n_Totochtin_, plural of _tochtli_, rabbit, was applied to drunkards, and\nalso to some of the deities of special forms of drunkenness.\n\nThe first verse is merely a series of lamentations. The second speaks of\nthe sad effects of the pulque in ancient times. (On Colhuacan see Notes\nto Hymn XIII.)\n\n\n\n\n[Illustration: ATLAUA, SINGING AND DANCING. HYMN XVIII.]\n\n\n\n\nXVIII. _Atlaua Icuic._\n\n\n  1. Auia nichalmecatl, nichalmecatl, necaualcautla, necaualcautla, olya\nquatonalla olya.\n\n  2. Ueya, ueya, macxoyauh quilazteutl y tlapani macxoyauh.\n\n  3. Nimitz acatecunotzaya, chimalticpao monecoya nimitzacatecunotzaya.\n\n  4. Ayac nomiuh timalla aytolloca nacatl nomiuh aca xeliui timalla.\n\n  5. Tetoma amo yolcana tlamacazquinte tometl, acan axcan ye\nquetzaltototl, nic ya izcaltiquetla.\n\n  6. Y yopuchi noteuh atlauaquetl, aca naxcan ye quetzaltototl, nic ya\nizcaltiquetla.\n\n  1. Necaualcactla. 2. Itlamani. 4. Aitollaca acatl. Timalli. 5. Tetonac\namo yolcana tlamacaz quin tetometl.\n\n\n_Gloss._\n\n  1. _Q.n._, ynichalmecatl, yn inecaualac oqixicauhteuac y nioholti, y\nnioya, ixquatechimal iquatunal.\n\n  2. _Q.n._, ma xiyauh ti quilazteutl, momactemi in macxoyauh.\n\n  3. _Q.n._, iniquac onimitznotz, mochimalticpac timicoya.\n\n  4. _Q.n._, atle nomiuh yc notimaloa, ca uel itoloc in acatl nomiuh, yn\nacatl xeliui yc ninotimaloa.\n\n  5. _Q.n._, oncan euac in tetuman nitlacochtetumetl. Auh inaxcan ye\nquetzaltotol inic ni tlazcaltia.\n\n  6. _Q.n._, tiacauh in oteuh in atlaua, auh inaxcan yuhqui quetzaltotol\nin nitlazcaltia.\n\n\n_The Hymn of Atlaua._\n\n  1. I Chalmecatl, I Chalmecatl, I leave behind my sandles, I leave my\nsandles and my helmet.\n\n  2. Go ye forth and follow the goddess Quilaztli, follow her\n\n  3. I shall call upon thee to arise when among the shields, I shall\ncall upon thee to arise.\n\n  4. I boast of my arrows, even my reed arrows, I boast of my arrows,\nnot to be broken.\n\n  5. Arrayed in priestly garb, take the arrow in thy hand, for even now\nI shall arise and come forth like the quetzal bird.\n\n  6. Mighty is my god Atlaua; truly I shall arise and come forth like\nthe quetzal bird.\n\n\n_Notes._\n\n_Atlaua_, mentioned by Olmos, who translates the word \"Master of\nwaters,\" is a divinity of whom little is known. The derivation from\n_atlatl_, arrow, would seem more appropriate to the words of this hymn.\n_Chalmecatl_, used as a synonym in v. 1, appears to be from _chalania_,\nto beat, to strike, as a drum.\n\nOn _Quilaztli_ see notes to Hymn XIII.\n\n\n\n\nXIX. _Macuilxochitl Icuic._\n\n\n  1. Ayya, yao, xochitlycaca umpan iuitza tlamacazecatla tlamocoyoalca.\n\n  2. Ayya, yao, ayo intinotzicaya teumechaue oya, yao, tlauizcalac\nyacallea tlamacazecatlo tlamocoyoualca.\n\n  3. Tetzauhteutla notecuyo tezcatlipuca quinanquilican cinteutla, oay.\n\n  4. Tezcatzonco moyolca ayyaquetl yya tochin quiyocuxquia noteuh,\nniquiyatlacaz, niquiyamamaliz, mixcoatepetl colhoacan.\n\n  5. Tozquixaya, nictzotzoniyao, yn tezcatzintli tezcatzintli\ntezcaxocoyeua, tzoniztapaliati tlaoc xoconoctlia ho, a.\n\n1. Tlamocoioaleua. 5. Tozquiuaia. Tzoniztapalatiati.\n\n\n_Gloss._\n\n  1. _Q.n._, ompa nochan in xochitlicacan in itlamacazqui ni\nmacuilxochitl.\n\n  2. _Q.n._, motilinia in tinoci in ompa titlaecoltilozque umpa tochan\nez.\n\n  3. _Q.n._, yn tetzauitl in tezcatlipoca ca oyaque auh ynic tiui umpa\ntitlananquilizque in centeotl.\n\n  4. Tezcatzonco moyolcan, _q.n._, tezcatzonco oyol in tochtli ynic yaz,\noquiyocux, oquipic, y noteuh oquito nittlacaz, nicmamaliz, in\nmixcoatepetl colhoacan, _id est_, nictepeuaz.\n\n  5. Tozquixaya nictzotzomiao, _q.n._, nictzotzona, in tezcatzintli\noncan nexa in tezcatzonco, oncan oyol tzoniztapalatiati ocxoni ni octli.\n\n\n_Hymn to Macuilxochitl._\n\n  1. Yes, I shall go there to-night, to the house of flowers; I shall\nexercise the priestly office to-night.\n\n  2. We labor in thy house, our mother, from dawn unto night, fulfilling\nthe priestly office, laboring in the night.\n\n  3. A dreadful god is our god Tezcatlipoca, he is the only god, he will\nanswer us.\n\n  4. His heart is in the Tezcatzontli; my god is not timid like a hare\nnor is he peaceable; I shall overturn, I shall penetrate the Mixcoatepec\nin Colhuacan.\n\n  5. I sing, I play on an instrument, I am the noble instrument, the\nmirror; I am he who lifts the mirror; I cry aloud, intoxicated with the\nwine of the tuna.\n\n\n_Notes._\n\nAs before stated (Notes to Hymn VIII), Macuilxochitl is another title of\nthe flower-god Xochipilli.\n\n\n\n\nXX. _Yacatecutli icuic._\n\n\n  1. Anomatia aytoloc, anomatia aytoloc, tzocotzontla aytoloc,\ntzocotzontla anomatia aytoloc.\n\n  2. Pipitla aytoloc, pipitla anomatia aytoloc, cholotla aytoloc,\npipitla anomatia aytoloc.\n\n  3. Tonacayutl nicmaceuh aca naxcan noquacuillo atliyollo,\nnechualyauicatiaque xalli itepeuhya.\n\n  4. Chalchiuhpetlacalco ni naxcan aca naxcan noquacuillo, atliyollo\nnechualyauicatiaque xalli itepeuhya.\n\n\n_Gloss._\n\n  1. Anomatia, _q.n._, amo nixpan in omito yauyutl inic otepeualoc\ntzocotzontla, amo nomatia in omito yauyutl.\n\n  2. Pipitla aytoloc, _q.n._, ynic tepeualoc pipitla amo nicmati inic\nomito yauyutl, in cholotla ic otepeualloc amo nixpan ynic oyautlatolloc.\n\n  3. Tonacayutl nicmaceuh, _q.n._, yn tonacayutl inic onicmaceuh\nayaxcan, onechualhuicaque in oquacuiloan in xochayutl, in coqniayutl in\nteuelteca, quimilhui in iquintonaz tlatuiz anoquacuiloan ayezque. Xalli\ntepeuhya, _id est_, tlalocan. Quilmach chalchiuhpetlacalli in quitepeuh\ninic tepeuh.\n\n  4. Chalchiuhpetlacalco ninaxcan, _q.n._, onca ninotlati in chalchiuh\npetlacalco. Ayaxcan ynechualhuicatiaque yn oquacuiloan atliyoloa in umpa\ntlallocan.\n\n\n_Hymn to Yacatecutli._\n\n  1. I know not what is said, I know not what is said, what is said\nabout Tzocotzontlan, I know not what is said about Tzocotzontlan.\n\n  2. I know not what is said of Pipitlan, what is said of Pipitlan, nor\nwhat is said of Cholollan, what of Pipitlan, of Pipitlan.\n\n  3. Now I seek our food, proceeding to eat it and to drink of the\nwater, going to where the sand begins.\n\n  4. Now I go to my beautiful house, there to eat my food, and to drink\nof the water, going to where the sand begins.\n\n\n_Notes._\n\nThe god Yacatecutli, whose name means \"lord of travelers,\" or \"the lord\nwho guides,\" was the divinity of the merchants. Sahagun (_Historia_,\nLib. I, cap. 19) and Duran (_Historia_, cap. 90) furnish us many\nparticulars of his worship.\n\nThe hymn is extremely obscure, containing a number of archaic words, and\nmy rendering is very doubtful. The writer of the Gloss is, I think, also\nat fault in his paraphrase. The general purpose of the hymn seems to be\nthat of a death-song, chanted probably by the victims about to be\nsacrificed. They were given the sacred food to eat, as described by\nDuran, and then prepared themselves to undergo death, hoping to go to\n\"the beautiful house,\" which the Gloss explains as Tlalocan, the\nTerrestrial Paradise.\n\n\n\n\nGLOSSARY.\n\n\nA\n\nA, prefix, negative, or positive prefix, = _atl_, water.\nAcatecunotzaya, XVIII, 3. Equivalent, according to the Gloss, to\n                _onimitznotz_.\nAcatona, XVI, 1, 2. For _ac a tonan_. _See_ v. 2.\nAcatonalaya, III, 5. From _acatl_, reed (?).\nAchalchiuhtla, XV, 3. Comp. of _atl_, and _chalchiuitl_.\nAchtoquetl, XV, 3, 4. In the first place, first.\nAcxolma, XIII, 2. Apparently related to _acxoyatl_, wild laurel.\nAcan, XIII, 3. Much, many times.\nAca naxcan, XVIII, 5, 6; XX, 3, 4. Only now, for _can axcan_.\nAhuia, II, 1. An interjection.\nAmanteca, I, 5. Workers in mechanic arts (Molina), especially feathers\n          (Sahagun).\nAmapanitl, III, 1. _Panitl_, banner, flag, with possessive pronoun.\nAmo, _adv._, no, not, negative; _pron._, your.\nAnauhcampa, III, 1. \"To all four quarters of the water,\" i.e., in all\n            directions.\nAnneuaya, III, 2. Poetic for _in nehuatl_, \"ego ipse.\"\nAnnotata, III, 4. Poetic for _in no-tauan_, my forefathers.\nAnnotequina, III, 3. According to the Gloss, equivalent to _in tino\n             teuh_, thou my god.\nAnnoteua, III, 2. Poetic for _in no-teuh_, my lord.\nAnomatia, XX, 1. Not to know, to be ignorant of.\nAoyequene, III, 1. For _aoc yequene_, \"and also no one.\"\nApana, XV, 2. Comp. of _atl_, water, and _pani_, upon, postpos.\nAquamotla, III, 5. From _quammomotla_, to play ball (?).\nAquitoloc, II, 1. A negative, _itoa_, to say, to tell, in the passive\n           preterit.\nAteucuitlatl, XV, 3. Golden water. Comp. of _atl_, and _teocuitlatl_.\nAtilili, VIII, 2. _Atilia_, to become clear or light.\nAtl, XIV, 4. Water. In composition, _a_.\nAtliyollo, XX, 3, 4. From _atli_, to drink water. (?)\nAua, III, 7. An interjection (?).\nAuatic, IV, 6. Mistress of the waters (_atl_, water).\nA-uetztini, XI, 2. From _uetzi_, to fall; \"your fall,\" \"your destruction.\"\nAuiallo, XIV, 7. From _auia_, to be content, to rejoice.\nAxalaco, XVII, 4. From _axalli_, a water plant, and loc. term. _co_.\nAyac, I, 1, _et saepe_. Nobody, no one.\nAyauh, III, 6. Fog, mist; compound form of _ayauitl_.\nAyauhcalcatl, VI, 6. One who has charge of the mist. Compare\n              _tepancalcatl_, a gardener.\nAyailicalo, III, 6. From _ayauh_, _calli_, the house of mist, but the\n            Gloss renders it by _auicalo_, the fresh, dewy house (cf.\n            Sah., p. 150).\nAylhuicolla, III, 2. Derived by the Gloss from _ilhuice_, more, hence,\n             to make to grow, to increase.\nAyouica, VI, 5. For _ayaic_, never.\nAytoloc, XVIII, 4; XX, 1, 2. From _itoa_, to say, to tell, with negative\n         prefix.\nAyya, I, 1, _et saepe_; also in the forms _yya_, _ya_, _yyo_, _yye_,\n      _aya_, _ayyo_, etc. An interjection, or shout.\n\n\nC\n\nCa. 1. And, also. 2. To be.\nCa, Can, VII, 1. Only, solely.\nCacauantoc, VI, 5. Reduplicated from _caua_, to cease, stop, leave off.\nCacauatla, XI, 2. \"Among the cacao trees.\"\nCalli, I, 5, 6. House; _calipan_, in the house.\nCana, XII, 1. Somewhere.\nCane, XII, 1. For _ca nel_, and truly.\nCaqui, VIII, 2. To hear, to listen.\nCaquia, II, 1. From _caqui_, to hear.\nCatlachtoquetl, III, 3. Apparently compounded of the interrogative\n                _catli_ and _tlacatl_, man, mortal; what mortal?\nCatella, III, 4. For _catel_; who indeed?\nCaua, XIV, 7; XV, 2. To cease, to stop; to surpass; to lay down.\nCe, I, 2; XV, 4. One, a, an.\nCenpoliuiz, XIII, 7. From _cempoliui_, to perish wholly.\nCenteutl, VII, 6; VIII, 1, 5; XIV, 4; XIX, 3. Prop. name. The god of\n          maize.\nCentla, XIII, 2. For _centli_, ear of corn, dried corn.\nCentlalia, I, 5, 6. To assemble.\nChacalhoa, XIV, 11. For _chachaloa_, to tinkle, to resound.\nChalchimamatlaco, XV, 2. Compound of _chalchiuitl_, jade, turquoise;\n                  hence of that color; _mama_, to carry; ref. to betake\n                  oneself; _atl_, water; _co_, postposition.\nChalchimichuacan, XIV, 4. \"The cerulean home of the fishes.\"\nChalchiuhecatl, XIV, 9. From _chalchiuitl_, jade; metaphorically,\n                anything precious.\nChalmecatl, XVIII, 1. From _chalani_, to beat, to strike. Apparently a\n            proper name.\nChalmecatecutli, XIII, 5. \"Ruler of the (drum) beaters.\" Comp. v. 1.\nChalima, XIII, 1. Apparently for _chalani_, to strike, to beat,\n         especially a drum.\nChan, XVI, 1, 2; XVII, 2. House, home.\nChicauaztica, III, 6; XIII, 2, 3. Strongly, boldly, energetically.\nChicomoztoc, VII, 1. \"At the seven caves.\" _See_ Notes to Hymn VII.\nChicomollotzin, XVI, 1. _See_ Notes, p. 59.\nChicueyocan, VI, 2. In eight folds. From _chicuei_, eight.\nChicunaui, IV, 6. Nine; but used generally in the sense of \"many,\"\n           \"numerous.\"\nChimal, XI, 2. For _chimalli_, buckler, shield.\nChimalticpac, XVIII, 3. \"Above the shield.\"\nChipuchica, V, 1. Metastasis for _ichpochtica_, from _ichpochtli_,\n            virgin.\nChiua, III, 3. To make, to form, to do.\nChocaya, III, 1, 7. From _choca_, to weep, to cry out.\nChocayotica, XII, 2. Adverbial from _choca_: \"weepingly.\"\nCholola, XIV, 11; XX, 2. Proper name. \"Place of the fugitives.\"\nCipactonalla, VIII, 2. From _tonalli_, the sun, day. Perhaps a proper\n              name.\nCiuatontla, VI, 6. For _ciuatontli_, little woman.\nCoatepec, V, 1. At the _Coatepetl_, or Serpent Hill.\nCochina, XIV, 12. From _cochi_, to sleep.\nColhoa, XIII, 1. For _Colhoacan_, proper name.\nColiuacan, XVII, 2; XIX, 4. Proper name, for _Colhoacan_.\nCotiuana, X, 1. Probably for _xo(xi-on)titaana_, tie hands, join hands.\nCocauic, IV, 1, 2. Poetic for _coztic_, yellow; literally, \"yellowed,\"\n         from _cocauia_.\nCozcapantica, XII, 1. Adverbial, from _cozcatl_, a jewel, fig., an\n              infant.\nCozcapilla, XII, 4. From _cozcatl_, _pilli_, \"jewel of a babe.\"\nCuecuechiuia, V, 2. From _cuecuechoa_, to shake.\nCuecuexi, XI, 3. From _cuecuechoa_, to shake.\nCueponi, IV, 1, etc. To bloom, to blossom.\nCuicatl, I, 1, _et saepe_. Hymn, song. In compos., _cuic_.\n\n\nE\n\nEztlamiyaual, III, 2. Apparently from _eztli_, blood, race, and\n              _tlamiauati_, to surpass, to excel.\n\n\nH\n\nHuia, II, 3. _See_ _Ahuia_.\n\n\nY\n\nY, I. For _in_ (_yn_), he, it, the, that, etc.\nYa. _See_ Ayya.\nYancuic, IV, 7. New, fresh, green.\nYancuipilla, XII, 3. New-born babe.\nYantata, XIV, 3. An exclamation.\nYaquetlaya, I, 1. Apparently a form of _tlayacati_, or of _yaque_, both\n            from the root _yac-_, a point, a prominence, to be\n            prominent. But the etymology is not clear.\nYauciuatzin, XIII, 6. _Yaotl-cihuatl-tzin_, \"the revered war-woman.\"\nYauicaya, III, 2. From _yauh_, to go.\nYauilili, XI, 5. Causative form of _yauh_, \"to cause to go,\" to put to\n          flight.\nYautiua, I, 5, 6. Freq. from _yaotia_, to fight.\nYautlatoaquetl, XV, 3, 4. _See_ _yautlatoaya_.\nYautlatoaya, I, 3; V. 1. From _yaotl_, war, _tlatoa_, to speak.\n             _Yautlatoani_, ruler in war, was one of the titles of\n             Huitzilopochtli.\nYaxcana, III, 9. _Axcan_, now. _Axcatl_, goods, property. _Yaxca_, his,\n         its, property.\nYayalezqui, III, 7, 8. Frequent. of _yaliztli_; to go and come, go back\n            and forth.\nYca, IV, 6. With which.\nIccotl, VI, 2. A tree planted in front of temples. Its bark was used for\n        mats (Sahagun).\nIcnocaua, XVI, 1, 2. To leave unprotected, as orphans.\nYe, VIII, 1. Already, this, but, nevertheless.\nYecoa, XIII, 8; XIV, 2. 1. To have carnal connection. 2. To end, to\n       finish.\nYeua, I, 4, etc. For _yehuatl_, he, it, that.\nIhuitl, I, 3; IV, 7. A feather; _met._, a model, pattern.\nIhiya, II, 2. Apparently for _iye_, yes, affirmative particle.\nIlhuiquetl, III, 8. From _ilhuia_, to say, to call.\nIliuiz, XV, 5. Thoughtlessly; with negative prefix _a_, not\n        thoughtlessly.\nYmocxi, I, 2. Poetic for _in micti_, from _mictia_, to slaughter.\nYoalticatla, VIII, 1. _Yoalli-ticatla_, midnight.\nYoalli, XV, 1. Night.\nYoatzin, XV, 3, 4. Reverential of _yoalli_, night.\nYocoxquia, XIX, 4. Peaceably, quietly.\nYolcan, XVIII, 5. Place of birth.\nYolceuiz, XV, 3, 4. To appease, to please.\nYollotl, IV, 6. Heart, mind, center.\nItaca, IV, 6. For _itacatl_, food, sustenance.\nIteamic, XIV, 11. From _itta_, to see.\nItlani, XIV, 7. _See_ _Tlani_.\nItontecuitl, VI, 5. Explained by the Gloss by _in tetecuti_, which I\n             take to be an error for _in teteuctin_.\nItopanecauiloc, III, 9. The Gloss gives _ni topan_. The verbal is a\n                passive from _caua_, to leave, to abandon.\nItta, IV, 8. To see, to esteem.\nYtzicotla, II, 5. For _uitzicotla_, lit., place abounding in thorns;\n           fig., the south.\nItzipana, X, 4. Apparently a compound of _ixtli_, face, and _pan_, for\n          the more usual _ixpan_, before, in front of; _ixtli_ in comp.\n          sometimes becomes _itz_, as in _itzoca_, \"tener sucia la\n          cara,\" Molina, _Vocabulario_.\nItziueponi, XI, 4. For _itztle-cueponi_, \"resplendent with spears.\"\nItzpapalotl, IV, 5. \"The obsidian butterfly,\" an image of gold and\n             feathers, worn as a royal insignia. _See_ Sahagun, Lib.\n             VII, Cap. 12.\nYua, III, 8. To send.\nYuitla, XIII, 6. _See_ _ihuitl_.\nYuiyoc, II, 3, 4, 5. From _yuiyotl_, a feather, _yuiyoa_, to be dressed\n        in feathers, or feather garments.\nIxtlauatl, IV, 6. Open field, uncultivated region.\nYyaconay, I, 1. For _ayac-on-ay_, as appears by the gloss.\nYya. _See_ Ayya.\nIzqui, XIV, 8. As many as.\nIztac, IV, 3, 4. White.\nIz tleica, VI, 3; XV, 1. \"Here is why.\" The interrogative changed into\n           the predicative form. _See_ Paredes, _Compendio_, p. 154.\n\n\nM\n\nMa, VI, 1. 1. Sign of negative, no, not. 2. Sign of imperative.\nMacaiui, XVII, 3, 4. From _macoa_, and _i_, to drink.\nMaceualli, VI, 4. Subjects, servants.\nMaceuh, XX, 3. From _maceua_, to seek for, to obtain.\nMach, XIV, 7. Intensive particle.\nMachiyotla, II, 6, 7. For _machiotl_, sign, example.\nMacoa, I, 3; XVII, 3. To aid, to assist.\nMacxoyauh, XVIII, 3. By the Gloss, for _ma-xi-yauh_, imper. of _yauh_,\n           to go.\nMalinalli, XIII, 4. A broom.\nMalli, II, 3, 4, 5. Captive; one taken by hand.\nMama, XIV, 11. To carry a load on the shoulders.\nMamalia, XIX, 4. To penetrate.\nMamauia, I, 4. To frighten, frequentative-causative, from _maui_, to\n         fear.\nMaololo, XIV, 12. From _ma-ololo_, to cover with the hand.\nMati, II, 1. To know.\nMatiuia, XIV, 11. For _matihuia_, from _mati_.\nMatlauacal, VII, 4. A net-basket.\nMa-tonicaya, X, 1. Let it shine, let it be bright; from _tona_.\nMauia, II, 3, 4, 5. To give into the hands of, to deliver up.\nMaui noyol, XIV, 11. To fear in my heart.\nMauiztli, VI, 5, XIII, 5. An honor (_cosa de estima_, _Molina_). A\n          person of honor.\nMazatl, IV, 6. (Doubtful.) Deer; any large wild animal.\nMecatla, VI, 2. For _mecatl_, cord, rope.\nMilacatzoa, I, 4. _Mo-ilacatzoa_, to twine oneself, as a serpent around\n            a tree; refers to the _xiuhcoatl_, fire-serpent, of\n            Huitzilopochtli.\nMimicha, IV, 8. Fish, for _michin_.\nMimilcatoc, VI, 2. Twisted, twined.\nMiquiyecauiz, XIV, 8. Compound of _miqui_, to die, and _yecaui_, to\n              cease; \"to cease dying.\"\nMitoaya, I, 3. For _mo-itoa-ya_, it is said, they said.\nMixcoatepetl, XIX, 4. The mountain or town of Mixcoatl.\nMixcoatl, XIII, 5. A proper name.\nMixiui, XII, 1. To accouch, to bear a child.\nMixtecatl, I, 2. A proper name. The Mixteca lived on the Pacific coast,\n           to the southwest, and were not of Nahuatl lineage.\nMixiuiloc, V, 1. From _mixiui_, to accouch, to bear a child.\nMo-cuiltonoa, VI, 5. To rejoice or enjoy greatly.\nMonecoya, XVIII, 3. From _neci_, to appear.\nMo-neuila, XIII, 7. From _eua_, to rise up, to come forth.\nMo-quetzquetl, III, 1. For _m-oquequetz_, frequent. of _quetza_; to flow\n               forth, to run from and out. A poetic form, not uncommon.\nMoquichtiuiui, V, 2. _Oquichuia_, to suffer manfully.\nMo-teca, XIV, 9. They assemble; impers. from _teca_, to place oneself,\n         to lie down.\nMoteua, XV, 4. Perhaps from _itoa_, to say, \"it is said.\"\nMo-tlaquechizca, XIII, 2, 3, 4. Strengthened form of _tlaquechia_, to\n                 rest upon; to bear down upon; to press upon.\nMo-tlaqueuia, XI, 2. To seek people, or to hire them to work injury to\n              others.\nMo-tonacayouh, III, 3. Our flesh; the usual form is _tonacayo_.\nMoxayaual, V, 2. From _yaualoa_, to wander about.\nMoxocha, IV, 2, 4. Probably a compound of _moxochitl-cha-yaui_, to sow\n         flowers.\nMozcaltizqui, IV, 6. From _mo-izcali_, to resuscitate, to animate.\n\n\nN\n\nNacha, III, 7. For _nachcan_, there, in that place.\nNacochtla, XIV, 11. The ears.\nNahuia, III, 6. From _naui_, four.\nNanquilia, VII, 6; XIX, 3. To answer.\nNauaco, XI, 5. \"With (my) skill.\"\nNaualpilli, III, 3. \"Master magician;\" said by the Gloss to be a name of\n            Tlaloc. Sahagun gives this as one of the gods of the\n            goldsmiths (Lib. IX, cap. 18).\nNaualachic, XIV, 9. Skilfully; from _naualchiua_, to do something\n            skilfully.\nNauaquia, XIV, 6. Perhaps for _nahuaque_, an epithet of divinity.\nNauhxiuhtica, III, 9. \"After four years\" (Molina).\nNecazualcactla, XVIII, 1. From the Gloss equivalent to _necaualacautla_,\n                from _necaualiztli_, fast, fasting, and _caua_, to\n                leave.\nNechyatetemilli, XIII, 5. Reverential of _temi_, to lie down, to fill.\nNecuilia, X, 2. To bring some one.\nNella, III, 3. For _nelli_, truly.\nNen, adv. I, 1. In vain, of no advantage.\nNenequia, XV, 1. To oppose, to be angry with.\nNenoualico, XI, 2. See _Onoalico_. _Ne_ is the impersonal, pronominal\n            prefix.\nNepaniui, VIII, 5. To join, to unite oneself to.\nNepanauia, III, 9. _Nepan_, thither, and _yauh_, to go.\nNepapan, II, 2; XIV, 5. Diverse, varied.\nNe-qui-macui, VII, 5. \"I take them by the hand.\" Explained by the Gloss\n              to be an archaic (_chicimeca_) expression used in leading\n              or guiding (in dance or song).\nNiuaya, X, 2. For _ni-ihua-ya_, I sent (some one).\nNi-yocoloc, III, 2. Passive preterit from _yocoya_; _yocolia_, to be\n            made, composed, created.\nNo. 1. Possess, pron. my, mine. 2. Adv. also, yet.\nNoca, I, 1. Of me, my, mine.\nNohuihuihuia, I, 1. Poetic form for _neuiuilia_, to equal some one.\nNomactemi, XIII, 3, 4. _No-maitl-c-temi_, my hand it fills, = with full\n           hands.\nNomauilia, X, 4. To do a thing personally.\nNomiuh, XVIII, 4. _No-omitl_, my bone, point, arrow.\nNopeltzin, XIII, 5. _No-pilli-tzin_, \"my revered lord.\"\nNo-tauane, VI, 1. Our fathers.\nNo-tecua, VI, 2. For _nic-tecuia_, I tie it, I make it fast. The Gloss,\n          _amo-tecuhuan_, is not intelligible.\nNo-teuh, I, 3; XX, 2, 4. \"My god.\"\nNoyoco, XI, 5. Apparently for _niyoco_, \"with me alone.\"\nNoyollo, XV, 3. From _yollotl_, heart, soul, courage, etc.\n\n\nO\n\nOc, II, 2. Yet, besides this.\nOcelocoatl, III, 4. \"Tiger snake.\"\nOcoyoalle, VIII, 2. \"The night pine.\" Apparently a proper name.\nOcutitlana, XI, 2. \"Among the pine woods.\"\nOholopa, II, 3. Poetic compound of _ololoa_, to cover, to dress, and\n         _oppa_, twice.\nOllama, XIV, 9. To play at ball; from _olli_, a ball.\nOlya, XVIII, 1. A form from _ololoa_, to cover or clothe oneself.\nOmei, XIII, 5. For _ome_, two; the Gloss reads _matlactli ome_, twelve.\nOn, I, 1, _et saepe_. A particle, merely euphonic, or signifying action\n    at a distance.\nOnca, _saepe_. There.\nOnoalico, XI, 1. Proper name, derived from _onoua_, the impersonal form\n          of _onoc_, and meaning \"a peopled place,\" a thickly inhabited\n          spot. The terminal, _co_, is the postposition, at.\nOpuchi, XVIII, 6. \"Left-handed;\" by the Gloss = _tiacauh_, brave,\n        valiant.\nOquixanimanico, X, 1. A form in the second person plural, compounded of\n                _quica_ and _mani_, \"coming forth, scatter yourselves\n                around.\"\nOtlacatqui, XIV, 3, 4. _Ilacati_, to be born.\nOtli, VIII, 5. Path, road.\nOuayyeo, I, 2. An interjection.\nOya, _saepe_. 1. An interjection. 2. Preterit of _yauh_, to go.\nOyatonac, II, 6, 7. For _otonac_, from _tona_, to shine.\nOztomecatl, XIV, 11. A merchant.\n\n\nP\n\nPetlacalco, XX, 4. From _petlatl_, mat, _calli_, house, and _co_,\n            post-position.\nPeua, VI, 3. To begin.\nPicha-huazteca, I, 2. Proper name, \"The frozen Huastecs,\" perhaps those\n                living on the high Sierra, who were the nearest to the\n                Nahuas.\nPillachiualoyan, XIV, 4. Locative from _pilli-chiua_, to engender\n                 offspring.\nPiltzintecutli, IX, 2; XIV, 9. Lord of the youths or children,\n                _piltzintli_.\nPipiteca, I, 6. Those having charge of the spies, from _pipia_, to spy.\nPipitla, XX, 2. Reduplicated locative from _pilli_, a child.\nPinauhtia, VI, 1. To make ashamed.\nPinauia, II, 1; III, 3, 4. To affront, to put to shame; to censure, to\n         blame.\nPoliuiz, XV, 3. From _poloa_, to destroy.\nPomaya, I, 2; XI, 1. Apparently for _panauia_, to conquer.\nPotocaya, XIII, 6, 7. _Potli_, companion.\nPotonia, IV, 7; XIV, 10. To be liberal, to give equally or freely; to\n         adorn with feathers.\nPoyauhtla, III, 6. Among the fogs, from _poctli_, smoke, fog, mist;\n           _atl_, water.\nPupuxotiuh, I, 3. A gerundive form from _popoxoa_, to till, to work the\n            soil; here used figuratively.\n\n\nQ\n\nQuacuillo, III, 4; XX, 3. From _qua_, to eat.\nQuatonalla, XVIII, 1. \"Head bright,\" the helmet on the head.\nQuaui, XIII, 1. A shortened form of _quauiuitl_, in the same verse;\n       compound of _quauhtli_, eagle, _iuitl_, feather; a decoration\n       explained in the Gloss, usually called the _quauhtzontli_, eagle\n       crest.\nQuauinochitla, XI, 2. \"Among the tuna trees.\"\nQuauiquemitl, II, 2. From _quauhtli_, eagle, _quemitl_, clothing, garb.\nQuechol, XIV, 5, 7. A bird.\nQuentia, XV, 1. To dress oneself.\nQuetl, II, 2. Poetic for _quetza_, to rise, to come out of or from. See\n       Gloss to III, 7.\nQuetza, XIV, 6. To arise from.\nQuetzalaueuetl, XV, 2. Of _quetzal_, beautiful, and _aueuetl_, the water\n                cypress, fig. chief, lord.\nQuetzalcalla, III, 9. \"The house of the quetzal,\" beautiful as the\n              quetzal bird. Explained in the Gloss to be the Place of\n              Joy.\nQuetzalcoatli, XI, 3; XIV, 6. Proper name.\nQuetzalcocox, VII, 6; VIII, 7. The pheasant.\nQueyamica, III, 8. For _quenamican_, how there?\nQueyanoca, I, 1. According to the Gloss, equivalent to _onoca_, from\n           _onoc_.\nQuiauiteteu, VIII, 6. Rain gods; _quiauitl_, rain; _teteu_, plural of\n             _teotl_, god.\nQuilaztla, XIII, 1. For Quilaztli, another name of Cihuacoatl.\nQuilazteutl, XVIII, 2. _See_ _Quilaztla_.\nQuinexaqui, VII, 1. Explained by the Gloss by _oniualleuac_, I came\n            quickly (_eua_, in composition, signifies precipitation).\n            Hence it is a form from _yauh_, _yaqui_.\nQuiyauatla, VI, 6. Poetic for _quiauitl_, rain.\n\n\nT\n\nTamoanchan, IV, 1, etc. \"We seek our home,\" a name applied to the\n            Earthly Paradise. See p. 29.\nTeacuitlaquemitl, XV, 1. Golden garb.\nTeca, III, 6. To spread out, especially of liquids.\nTecpanteutl, XVII, 3, 4. \"Palace god.\"\nTeicnellili, VI, 5. A benefit, an advantage.\nTeizcaltequetl, III, 9. That which gives wisdom and life. \"Teizcali,\n                cosa que da doctrina, y aviva, y da entendimiento\"\n                (Molina).\nTelipuchtla, II, 3, 4, 5. For _telpochtli_, a youth.\nTemacouia, VI, 4. From _temaca_, to give, to deliver into the hands of.\nTemoquetl, III, 8. From _temoa_, to seek, _quiza_, to go forth.\nTenamitl, I, 3. The wall of a city; hence, a town or city.\nTepanecatl, XI, 3. \"Dweller in the palace.\" A proper name.\nTepanquizqui, I, 3. A substitute, one who represents another.\nTepetitlan, V, 2. \"Among the mountains.\"\nTepeuh, XX, 3, 4. From _peua_, to begin.\nTepeyocpa, XV, 4. From _tepetl_, _pan_.\nTequiua, II, 1; V, 2, From _tequiutl_, task, labor, but explained by the\n         Gloss as equivalent to _tepeua_, to overthrow, to conquer.\nTetemoya, II, 6, 7. Frequentative from _temo_, to descend, to come down,\n          _tetemo_.\nTetoma, XVIII, 5. From _toma_, to open, to send forth, to let loose.\nTezauhpilla, III, 8. \"Master of fear.\"\nTetzauiztli, I, 2. An object which causes fear. A name of\n             Huitzilopochtli. See Tezozomoc, _Cronica Mexicana_, cap.\n             VI.\nTeuaqui, II, 6, 7. From _teotl_, god, _aqui_, to enter, to penetrate.\nTeucontlipaca, IV, 5. Explained by the Gloss as _teucumitl icpac_, upon\n               the thorn bush _teocumitl_, espina grande, Molina). But I\n               should think it to be a compound of _teotl_, _conetl_,\n               _icpac_, \"upon the son of the goddess.\" The son of\n               Teteunan was especially Centeotl, god of maize.\nTeueuel, V, 2. Poetic from _ueue_, the ancients, the elders.\nTeumechaue, IV, 1, 2, 3, 4; VIII, 2; XIX, 2. Perhaps from\n            _teo-ome-chayaue_, \"the twice divine seed-thrower,\" or\n            _teometl-chayaue_, the planter of the divine maguey.\nTeumilco, XIII, 2. From _teotl_, _milli_, _co_, \"in the divine\n          cornfield,\" fig. reference to the battlefield.\nTeutiualcoya, III, 2. The Gloss reads _teuitualcoya_, from _teotl_, god,\n              _ittualo_, passive of _itta_, to see.\nTeu-tlaneuiloc, III, 1. Explained by the Gloss as equivalent to\n                _onetlanauiloc_, an impersonal, passive, preterit, from\n                _naua_, \"it was danced.\" The peculiar sacred dance\n                called _tlanaua_, performed by young girls, is described\n                by Sahagun, Lib. II, cap. 24.\nTeutlalipan, IV, 8. In the divine earth.\nTeyomi, VII, 1. From _teyo_, esteemed, honored.\nTezcatlipuca, XIX, 2. Proper name of a divinity.\nTezcatzintli, XIX, 5. Proper name from _tezcatl_, mirror.\nTezcatzonco, XVII, 3; XIX, 4. Apparently the name of a part of the\n             temple.\nTianquiz, XIV, 6. The market place.\nTicatl, IV, 7. Chalk; fig., model, pattern.\nTimalla, XVIII, 4. Form of _timalloa_, to swell, to increase; fig., to\n         rejoice, to glorify oneself.\nTlacaluaz, XIV, 7. For _tlacaluaztli_, a blow-pipe.\nTlacati, XV, 3, 4. For _tlacatl_.\nTlacatl, II, 1; XIII, 7. Mortal, creature, person.\nTlacaz, XIX, 4. From _tlaca_, to overturn.\nTlachco, XIV, 10. The place of the ball play.\nTlachinaya, XIV, 5. From _tlachia_, to see.\nTlachtli, VII, 6. The ball.\nTlacochcalco, II, 1; X, 1. From _tlacochtli_, arrow, or generally,\n              weapon, _calli_, house, _co_, post-position, in \"the hall\n              of weapons,\" or arsenal. It was a room in that part of the\n              temple dedicated to Huitzilopochtli, and was filled with\n              arrows, spears, etc. Sahagun, Lib. VIII, cap. 32.\nTlacolteutla, XIV, 2. Name of a Mexican goddess.\nTlacoyoalle, XIV, 1. At midnight.\nTlacyaniuitza, IX, 1. Probably for _tlayauani ni-huitz_, I come dancing,\n               as a dancer.\nTlaixtotoca, X, 3. _Ixtotoca_, to search for.\nTlalli, XIV, 10. To place oneself; earth, ground.\nTlalocan, III, 5; XVI, 1. The home of Tlaloc. See p. 25.\nTlaloc tlamacazque, VIII, 3, 4, 6. \"Dispensers of the benefits of\n                    Tlaloc\"; the name applied to the priests of this\n                    divinity.\nTlalpa, XIV, 6. From _tlalli_, earth, and _pan_.\nTlaltecutli, IV, 6. _Tlalli_, _tecutli_; lord of the earth or land.\nTlamacazecatlo, XIX, 2. For _tlamacaztecatl_, one concerned with the\n                priestly office.\nTlamocoyoualca, XIX, 1, 2. Apparently from _tlamaca_, to serve.\nTlani, XIV, 7. Below; _i-tlani_, below it.\nTlanuati, VIII, 3, 4. To send.\nTlapani, XVIII, 2. To break.\nTlapitza, XIV, 7. A flute.\nTlapoalli, III, 9. To number, to reckon.\nTlapomaya, _see_ _Pomaya_.\nTlaquaua, XV, 3, 4. To make strong, or hard.\nTlatia, XV, 1. 1. To hide oneself. 2. To burn oneself.\nTlatoa, XIV, 7, 11. To sing, to chant, to speak.\nTlatol, III, 8. For _tlatolli_, speech, discourses, prayers.\nTlatonazqui, XIV, 5. From _tona_, to shine.\nTlauana, XV, 1. To drink wine (_octli_),\nTlauia, XV, 1. To appear red or shining.\nTlauizcalle, XIV, 5; XIX, 2. Master of the house of the dawn. The\n             terminal _e_ signifies an active possessive.\nTlayauican, IX, 1. The dancing-place; from _tlayaua_, to dance in a\n            certain manner.\nTlaxotecatl teuhtla, I, 4. _See_ Tlaxotla.\nTlaxotla, I, 3. Passive form from _tlaca_, to hurl, to throw.\n          Huitzilopochtli was specifically \"the hurler.\" _See_ Notes to\n          Hymn I.\nTociquemitl, I, 1. From _to-citli-quemitl_, vestment of our ancestress.\nTocniuaya, VIII, 1. _To-icniuh_, our friend.\nTocuilitla, II, 7. _See_ Tocuilechcatl.\nTociuitica, XIV, 10. From _to-citli-yuitl_, with adverbial ending; \"in\n            the feather garb of our ancestors.\"\nTocuilechcatl, II, 2. _To_, our, _cuilia_, to paint, adorn; \"our\n               adornment.\"\nTo-naca, XIII, 2. \"Our flesh.\"\nTonanaya, XIII, 5. Reduplicated for _tonaya_, to shine forth.\nTonaqui, I, 1. A form from _tona_, to shine.\nTonana, IV, 1. \"Our mother;\" _nantli_.\nTopaniaz, IX, 2. The Gloss reads more correctly, _no umpa niaz_, \"also\n          there I shall go.\"\nTotoch, X, 1; XVII, title. _Tochtli_, a rabbit; the name of a god of\n        wine; also, of a day of the week.\nToyauan, I, 5, 6. _To-yauan_, our enemies. (_See_ Olmos. _Gram._, p.\n         25.)\nTozquiuaua, XIX, 5. From _tozquitl_, voice.\nTzioac, XIII, 5. For _tzioactli_, a sacred tree; here apparently fig.\n        for a sacred person.\nTzioactitlan, VII, 2. \"In the tzihuac bushes;\" the tzihuac was a kind of\n              maguey of a sacred character. _See_ my _Ancient Nahuatl\n              Poetry_, p. 140.\nTziuaquimiuh, VII, 3. \"My havresac made of tzihuac fibres.\"\nTzocotzontla, XX, 1. From _tzocoton_, little, _tzontli_, hair.\nTzonimolco, VI, 1. \"Where the hair spreads abroad.\" The name of the hall\n            sacred to the god of fire in the temple. The expression\n            refers figuratively to the flames blazing upwards like hair\n            from a head.\nTzotzonia, XIX, 5. To play on an instrument.\n\n\nU\n\nUalitla, XV, 4. Comp. of _uallauh_ and _itla_.\nUallacic, VIII, 5. From _uallauh_, to come, and _acic_, which adds the\n          sense of approaching near.\nUalmeua, XII, 3. To cry lustily.\nUeca, X, 1. Far.\nUel, or Huel, adv., I, 4. Well.\nUelmatia, III, 4. To appear well, to be well.\nUeponi, VII, 1. _Uepollotl_, kin, relations.\nUexcaitoa, II, 1. To offer harm, to curse.\nUicacapa, IV, 7. Towards, to.\nUitzalochpan, XIII, 1. Compound of _huitz_, to come, and _tlaloa_, to\n              run.\nUitzetla, II, 2. For _uitzlan_, in at the south, or the place of thorns.\nUitznauac, II, 4. For Huitznauac. _See_ Notes to Hymn II.\nUitztla, XIII, 3. According to the Gloss to v. 4, this is a poetic form\n         for _uictli_, a hoe, the native agricultural implement.\n\n\nX\n\nXamontoca, IV, 7. _Xi-am-on-itta_, from _itta_, to look, to see. Compare\n           the Gloss.\nXatenonotza, VI, 6. For _xi-tenonotza_, call ye upon, pray ye to.\nXayaualli, XIII, 8. From _xayaua_, to adorn oneself in the ancient\n           manner.\nXeliui, XVIII, 4. To split, to divide.\nXimocaya, III, 9. Rendered by the Gloss as equivalent to _ximoayan_, the\n          Paradise of Souls; _see_ my _Ancient Nahuatl Poetry_, p. 132.\nXimicotica, XVI, 1, 2. From _ica_, to wake up, awake.\nXiuh, IV, 8. Green; grass.\nXiuacalco, III, 5. From _xiuh_, _calli_, _co_, in the green house; the\n           Gloss explains it by _acxoyacalco_, \"in the house of the wild\n           laurel,\" or decorated with wild laurel, a plant probably\n           sacred to Tlaloc.\nXiuicoatl, XV, 2. Grass snake, or green snake. From _xiuitl_, _coatl_.\nXiyanouia, III, 6. Imperative from _yauh_, to go.\nXochinquauitl, XIV, 7. The flower-tree.\nXochiquetzal, XIV, 11. Proper name of a deity.\nXochitla, IV, 1, etc. Flowers, place of, or abundance of. From\n          _xochitl_.\nXochitlicacan, XIV, 3, 5. The place of flowers.\nXoconoctli, XIX, 5. From _xocotl_, fruit, apple.\nXocoyeua, XIX, 5. From _xococtl_, fruit.\nXolotl, XIV, 9. A servant, a page.\nXoyauia, IX, 2. From _xoyaui_, to begrime, to spoil; _xoyauian_, the\n         place of blackness, or of decay.\nXoxolcuicatl, VI, 5. From _xolotl_, servant, page, and _cuicatl_, song.\n\n\n\n\nINDEX.\n\n\nAbundance, the fabled house of,\nAmanteca,\nAmantlan; a quarter of the city of Tenochtitlan,\nAmimitl, the god:\n  hymn to,\n  his functions,\nAncient god, the, a name of the god of fire,\n\"Ancient Nahuatl Poetry,\" quoted,\nArrows:\n  the house of,\n  god of,\nArtists, the goddess of,\nAtlaua, the god:\n  hymn to,\n  signification of,\nAuroras, the four,\nAyopechtli _or_ Ayopechcatl, a goddess:\n  hymn to,\n  functions of,\nAztec:\n  Mythology, Paradise of,\n  nation, wars of,\n\nBall, the game of,\nBibliotheca Laurentio-Mediceana,\nBread and water, fasting on,\nBustamente, his edition of Sahagun's _Historia_,\n\nCardinal points as symbols,\nChalchiucihuatl, a name of the goddess Chicomecoatl,\nChalmecatl, name of a deity,\nChichimecs, an ancient tribe,\nChicomecoatl, the goddess:\n  hymn to,\n  functions of,\n  her names,\nChicomolotl, a name of the goddess Chicomecoatl,\nChicomoztoc, the \"seven caves,\"\nChildbirth, goddess of,\nChimalman, the goddess of,\nChimalipan, the virgin-mother,\nCholula or Chollolan, a place name,\nCihuacoatl, the goddess:\n  hymn to,\n  functions of,\nCinteotl or Centeotl, the god,\n  his birthplace,\n  his functions,\nCipactonalli, a fabled personage,\nClavigero, quoted,\nCoatepec, the sacred serpent mountain,\nCodex Ramirez, the,\nCodex Telleriano-Remensis, the,\nCodex Vaticanus, the,\nColhuacan:\n  first King of,\n  derivation of,\n  reference to,\nColors, symbolism of,\nCuauhtitlan, the Annals of,\nCuezaltzin, a name of the god of fire,\n\nDance:\n  the jar,\n  of the \"four auroras,\"\nDeath-song, a,\nDrum, use of the,\nDrum-beating, goddess of,\nDrunkenness, deities of,\nDuran, Diego, quoted,\n\nEagle's crest, as ornament,\nEarth:\n  goddess of the,\n  heart of the,\nEight, as a sacred number,\nEmerald, the Lady of the,\n\nFeathers:\n  as ornaments,\n  symbol of the spirit,\nFertility, genius of,\nFire, the Mexican god of,\nFire-stick, the,\nFish-spear, god of the,\n\"Five flowers,\" the, a plant,\nFlames, the Hall of,\nFlowers:\n  the god of,\n  plumage of,\n  as symbols,\nFood, the goddess of,\nFour, as sacred number,\n\nGods:\n  mother of the,\n  home of the,\nGreen corn, goddess of,\nGuadalupe, Our Lady of,\n\nHair, as a symbol of flames,\nHeads, serpent of seven,\nHearts of victims torn out,\nHieroglyphic books, native,\nHuasteca, a tribe,\nHuehueteotl, a name of the god of fire,\nHuitzilopochtli:\n  hymn to,\n  his functions,\n  description of his idol,\n  festival of,\n  temple of,\n  mother of,\nHuitznahuac:\n  war song of,\n  brother of Huitzilopochtli,\nHurler, the; epithet applied to Huitzilopochtli,\n\nIchpochtli, the virgin goddess,\nIllustrations, colored,\nInquisition, action on Sahagun's Historia,\nIntoxicating drink, the gods of,\nItzpapalotl, a goddess,\nIxcocauhqui, the god of fire, hymn to,\n\nJade, ornaments of, mentioned,\nJourdanet, Dr., his translation of Sahagun's _Historia_,\n\nKingsborough, Lord:\n  his edition of Sahagun's _Historia_,\n  his _Mexican Antiquities_,\n\nLightning, as a serpent,\nLying-in, goddesses of. _See_ Childbirth.\n\nMacuilxochitl:\n  name of a deity,\n  hymn to,\nMaguey, brought from Paradise,\nMaize:\n  the god of,\n  goddess of,\nMaya tribes in Mexico,\nMazateca, a certain tribe or caste,\nMerchants, the god of,\nMexicans, the,\nMexicans, poetry of,\nMexico, ancient,\nMimixcoa. _See_ Mixcoatl.\nMirror, the use of,\nMist, the house of,\nMixcoatl, the god:\n  hymn of,\n  his functions,\n  hill of,\nMixcoatepec, mountain so called,\nMixteca   } : a nation,\nMixtecatl }\nMixtecapan, a locality,\nMother of the gods,\n  \"our mother,\"\n  the virgin,\n\nNahua, the, as tribal name,\nNahuatl language, the,\n  MSS.,\nNaualpilli, \"noble magician,\" a name of Tlaloc,\nNight, the god of,\nNonoalco, a place name,\n\n\"Obsidian butterfly,\" a kind of ornament,\nOlmos, quoted,\nOpochtli, the god of netmakers,\nOtomis, the tribe so-called,\n  war song of,\nOtontecutli, the god:\n  hymn to,\n  his functions,\n\nParadise, the terrestrial,\nPaynal, the god,\nParturition, goddess of. _See_ Childbirth.\nPicha-Huasteca, a tribe,\nPipitlan, a place name,\nPipiteca, a nomen gentile,\nPoetry, ancient Mexican,\nPulque, the god of,\n\nQuechol bird, the,\nQuetzal bird, the,\nQuetzalcoatl:\n  priests adopt his garb,\n  as speaker,\n  his companion,\nQuilaztli:\n  name of a goddess,\n  related to Atlaua,\n\nRain, the god of,\nRain gods, the, the house of,\nReproduction, the goddess of,\n\nSacrifices, human,\nSahagun, Bernardino de:\n  MS. of his _Historia_,\n  his remarks on the chants,\n  action of Inquisition on,\n  quoted,\nSerpent:\n  the lightning,\n  mountain,\n  the serpent woman,\n  serpent's blood,\n  swallowing of,\n  of seven heads,\nSeven, as a sacred number,\nSimeon, Remi, his notes to Sahagun's _Historia_,\nSlaves, sacrifice of,\nSoul, place in Aztec mythology,\nSouth, the, as origin of deities,\nSun-god, the,\n\nTamoanchan:\n  its signification,\n  the houses of,\nTeatlahuiani, a name of the god of the pulque,\nTemple of Tenochtitlan,\nTenochtitlan, ancient name of the city of Mexico, temple of,\nTepeyacac, temple at,\nTequechmecaniani, a name of the god of drunkenness,\nTeteuinan, hymn of,\nTezcatlipoca, the god,\nTezcatzoncatl, god of the pulque,\n  hymn to,\nTezcatzontli,\nThorns, diviners with,\nTlaloc, the god:\n  song of,\n  house of,\n  functions of,\n  figure of,\nTlalocan, the terrestrial Paradise,\n  guide to,\n  explained,\nTlazolteotl, the love goddess,\nToci, our mother, a goddess,\nToltecs, the fabulous nation of,\nTorquemada, quoted,\nTotec, the god:\n  hymn to,\n  a companion of Quetzalcoatl,\nTotochtin, gods of intoxication,\nTochtli, the rabbit, as a god of drunkards,\nTonan _or_ Tonantzin, the goddess,\nTravelers, the deity of,\nTulan, the site of,\nTurquoises as ornaments,\nTwins, the goddess of,\nTzatzitepec, the hill of proclamation,\nTziuactitlan, a place name,\nTzocatzontlan, a place name,\n\nUitznahuac. _See_ Huitznabruac.\n\nVenus impudica, the Mexican,\nVitzilopochtli. _See_ Huitzilopochtli.\n\nWar:\n  the god of,\n  goddess of,\nWater cypress, the,\nWaters, master of the,\nWoman, sacrifice of,\n\nXilonen, goddess of green corn,\nXippe Totec, the god, hymn to,\nXiuhtecutli, a name of the god of fire,\nXochipilli, the god of flowers:\n  hymn to,\n  functions of,\n  synonym,\nXochitlycacan, name of the earthly Paradise, its meaning,\nXochiquetzal, the goddess:\n  hymn to,\n  functions of,\n  reference to,\n\nYacatecutli, god of travelers, hymn to,\nYoatzin, the god of night,\nYouallauan, the nocturnal tippler, high priest of Totec,","title":"Rig Veda Americanus: Sacred Songs of the Ancient Mexicans, With a Gloss in Nahuatl","tradition":"myth-cosmogony","translated_text":null,"word_count":15535}