The Florentine Codex — Book I: The Gods

First Chapter, which telleth of the highest of the gods whom they worshipped and to whom they offered sacrifices in ancient times.

1Uitzilopochtli (Hummingbird from the Left) was only a common man, just a man, a sorcerer, an omen of evil; a madman, a deceiver, a creator of war, a war-lord, an instigator of war.

2For it was said of him that he brought hunger and plague—that is, war. And when a feast day was celebrated, captives were slain; ceremonially bathed slaves were offered up. The merchants bathed them.

3And he was thus arrayed: he had an ear pendant of lovely cotinga feathers; his disguise was the fire serpent. He had the blue netted sash, he had the maniple. He wore bells, he wore shells.

Second Chapter, which telleth of the god named Paynal (He who Hasteneth), whom they worshipped and to whom they offered sacrifices in ancient times.

4Paynal was “the delegate,” “the substitute,” “the deputy,” because he represented Uitzilopochtli.

5When there was a procession he was given the name Paynal, because they pressed him on quickly; he was made to hasten.

6And the people followed him; they followed him in pursuit. They went howling, crying war cries. They went raising the dust, making the ground smoke. Like a thing possessed, the earth rumbled.

7And one man went carrying [the image] in his arms.

8And he was thus arrayed: he went garbed in the costly cape of precious feathers. The quetzal feather device went placed on him. He had bars painted upon his face; he had the star design painted upon his face. His face was painted with the star design. He had a turquoise nose rod. His was the hummingbird disguise. He had the breast mirror; he had a shield set with a mosaic of turquoise.

Third Chapter, which telleth of the god named Tezcatlipoca (Smoking Mirror), whom they worshipped and to whom they offered sacrifices in ancient times.

9Tezcatlipoca: he was considered a true god, whose abode was everywhere—in the land of the dead, on earth, [and] in heaven. When he walked on the earth, he quickened vice and sin. He introduced anguish and affliction.

10He brought discord among people, wherefore he was called “the enemy on both sides.” He created, he brought down all things. He cast his shadow on one, he visited one with all the evils which befall men; he mocked, he ridiculed men.

11But sometimes he bestowed

12rain gods, of the masters of the water, of those who brought rain. And when the wind increased, it was said, the dust swirled up, it roared, howled, became dark, blew in all directions; there was lightning; it grew wrathful.

13And he was thus arrayed: he had a conical ocelot skin cape. His face was covered with soot. He was adorned with [spiral] wind and mesquite symbols. He had a curved, [turquoise mosaic] ear pendant. He wore a gold neckband of small seashells. He bore the precious pheasant device on his back. He had ocelot skin anklets with bells. He wore a cotton bone [ribbed] jacket. His were the shield with the wind-shell design, the curved [inlaid] spear-thrower, and also the foam sandals.

Sixth Chapter: here are named the highest of the goddesses whom the natives worshipped, whom they falsely revered as divine.

14Ciuacoatl (Snake-woman) [was called] a savage beast and an evil omen. She was an evil omen to men; she brought men misery. For, it was said, she gave men the digging stick, the tumpline; she visited men therewith.

15And as she appeared before men, she was covered with chalk, like a court lady. She wore ear plugs, obsidian ear plugs. She appeared in white, garbed in white, standing white, pure white. Her womanly

16riches—wealth, heroism, valor, position of dignity, rulership, nobility, honor.

Fourth Chapter, which telleth of the god named Tlaloc, the provider.

17Tlaloc, the provider. To him was attributed the rain; for he created, brought down, showered down the rain and the hail. He caused the trees, the grasses, the maize to blossom, to sprout, to leaf out, to bloom, to grow. And also were attributed to him the drowning of people, the thunderbolts.

18And he was thus arrayed: his face was covered with soot; his face was painted with liquid rubber; it was anointed with black; his face was [spotted] with [a paste of] amaranth seed dough. He had a sleeveless cloud-jacket of netted fabric; he had a sleeveless dew-jacket of netted fabric; he had a crown of heron feathers; he had a necklace of green stone jewels. He had foam sandals, and also bells. He had a green and white plaited reed banner.

Fifth Chapter, which telleth of the god named Quetzalcoatl (Plumed Serpent).

19Quetzalcoatl—he was the wind; he was the guide, the roadsweeper of the

20those who cured hemorrhoids, those who purged people, those who cured eye ailments worshipped her.

21Also women, midwives, those who administered sedatives at childbirth, those who brought about abortions, who read the future, who cast auguries by looking upon water or by casting grains of maize, who read fortunes by use of knotted cords, who removed [intrusive] objects from the body, who removed worms from the teeth, who removed worms from the eyes.

22Likewise owners of sweat-houses prayed to her; wherefore they caused her image to be placed in the front of the sweat-house. They called her “Grand-mother of the Baths.”

23And when a feast day was celebrated for her, when it was the time of the slaying of the one who was the impersonator of Teteo innan, the physicians sought to banish her sorrow, that she might not weep. They amused her, they flattered her, they satisfied her caprices, they made her happy. They wished her not to weep. They hid [her fate] from her, they made merry with one another about death. They skirmished, they made war, they cried war-cries, battle-cries, for her. Devices were exhibited, there was giving of devices, there was giving of gifts which became the binding force of the valiant warriors, wherefore they painted them with white chalk, wherefore they pasted them with downy feathers. They surrounded her so that they stood over her.

24And when she who was the likeness [of the goddess] was slain,

25hairdress rose up.

26By night she walked weeping, wailing; also was she an omen of war.

27And in this wise was her image arrayed: her face was painted one-half red, one-half black. She had a headdress of [eagle] feathers; she had golden ear plugs. She wore a triangular shoulder shawl. She carried a turquoise [mosaic] weaving-stick.

Seventh Chapter: here is named the goddess called Chicome coatl (Seven Snake).

28Chicome coatl: this one represented—she was the representative of—maize and men’s sustenance of whatever sort; what is drunk, what is eaten.

29And thus was her array: her face was painted with red ochre; she had a paper headdress; she wore a shift [ornamented with] water flowers and a skirt [ornamented with] water flowers; also she had foam sandals; she carried the shield with the sun sign, the sun shield.

Eighth Chapter: here is named the goddess called Teteo innan (Mother of the Gods), who is also named Tlalli yiollo (Heart of the Earth) and Toci (Our Grandmother).

30She was the mother of the gods. The physicians, the leeches,

31the hands, the legs; and for jigger fleas, for the tortilla-sickness. Its oil, its heat were required on indeed many occasions.

32And when the feast day was celebrated, they who sold the turpentine unguent bought slaves and slew them. They fashioned her image of amaranth seed dough. Her old men sang for her; they beat the two-toned drum; they beat, they struck the turtle-shell drum; they rattled the gourd rattle; they rasped the notched bone for her.

33The array [of Tzapotlan tenan] was as follows: two [drops] were painted on her face; she had a paper crown; large drops of liquid rubber and small drops were spattered over her paper crown, and it had quetzal feathers arranged to resemble corn-tassels. She carried the mist rattle-board.

Tenth Chapter, which telleth of the goddesses [called] Ciuapipiltin.

34These were five devils, whose images were of stone. Of them it was supposed and men said: “They hate people; they mock them.” When one was under their spell, possessed, one’s mouth was twisted, one’s face was contorted; one lacked use of a hand; one’s feet were misshapen—one’s feet were deadened; one’s hand trembled; one foamed at the mouth. Whence it was said, one had met and contended with the Ciuapipiltin, who dwelt at the crossroads. Wherefore

35then a man put on her skin and stood between two of his Huaxtecs, who accompanied him on either side.

36They were painted with white chalk and with [marks like] hawk scratches. They went naked, with a rope for a breech-clout. On their backs they carried a paper crown provided with protruding spindles, cotton flowers, and quetzal feathers.

37They brought to Tocititlan [the man wearing the skin of the victim]; they left her skin upon a wooden bench.

38And the array [of Teteo innan] was as follows: there was liquid rubber on her lips; [the representation of] a hole was placed on each cheek. She had cotton flowers. She had a ball with palm strips. She had a shell-covered skirt, called a star-skirt. She had the star-skirt. Eagle feathers were strewn over her shift—it was strewn with eagle [feathers]; it had white eagle feathers, pointed eagle feathers. Her golden shield was perforated in the center. She carried a bird foot. She used a broom; she carried a broom.

Ninth Chapter: here is named the goddess called Tzapotlan tenan (the Mother of Tzapotlan).

39She was represented as a woman. From her substance was made turpentine.

40She healed the bodies of men, those with itch of the head. Those who were hoarse used the turpentine unguent on the throat; [they used it] who had sores or pimples on the head, or cracks in the skin of the feet, the lips, the face,

41submerged one; she caused the water to foam, to billow over one; she caused the water to swirl over one. Thereby she carried one into the depths.

42She upset the boat, overturned it, lifted it up, tossed it up, plunged it in the water.

43And sometimes she sank one, drowned one. The water was restless; the waves roared; they dashed and resounded. The water was wild.

44When it calmed, when it quieted, it heaved to and fro; it was said, “It playeth, it swelleth, it splasheth; the water striketh the shore, spraying water and foaming.”

45And when there was no wind, it was calm; the water spread like a mirror, gleaming, glittering.

46And when her feast day was celebrated, it was likewise in [the month of] Etzalqualiztli, when the feast day of the rain-gods was celebrated.

47They formed her image over a framework of wood; they put a skirt upon her, and a shift; they placed a necklace upon her—a plaited necklace, from which hung a golden disc.

48And they offered her offerings; her fire priests came out to receive her. They strewed the yiauhtli herb before her.

49fathers or mothers told their children: “Go not forth; the Ciuapipiltin arrive on earth; they descend.”

50And for this reason, when it was their feast day, they made them offerings of soft, folded tortillas, butterfly-shaped tortillas, S-shaped tortillas, small tamales, toasted grains of maize.

51And then they offered all these, sometimes at the temple of the goddesses, sometimes at the crossroads.

52And their array was [thus]: They had their faces whitened with chalk, and, over this, anointed with liquid rubber. Their paper garments were covered over with the obsidian point design. They had sandals decked with feathers.

Eleventh Chapter, which telleth of the goddess named Chalchiuhtli ycue (the Jade-skirted), who was [goddess of] the waters.

53She was considered a god[dess]. They represented her as a woman. So it was claimed, it was said that she belonged to the rain-gods, as their elder sister.

54Hence she was esteemed, feared, held in awe; hence she caused terror. She drowned one, plunged one in water,

55For they become indeed the livelihood of the people; through them the people are satisfied; through them they can live.

56And she was thus arrayed: her face was painted; she was painted about the lips with blue, her lips were painted blue; her face was painted yellow. She had a green-stone necklace; she had turquoise [mosaic] ear plugs. She had a blue paper crown with a spray of quetzal feathers. Her shift, her skirt were painted like water waves. She bore a shield ornamented with a water lily. She carried the mist rattle-board, which she sounded. She wore foam sandals.

Twelfth Chapter, which telleth of Tlaçolteotl.

57Tlaçolteotl, also called Ixcuina, was besides called Tlaelquani. As to her being named Tlaçolteotl: it was said that it was because her realm, her domain, was that of evil and perverseness—that is to say, lustful and debauched living. It was said that she ruled and was mistress of lust and debauchery.

58And as to her name Ixcuina: it was said there were four women—the first named Tiacapan (the first born), the second Teicu (the younger sister), the third named Tlaco (the middle sister), the fourth named Xocotzin (the youngest sister). These four women, it was said, were god[desses]. Each one of these was called

59With the mist rattle-board they went speaking; the elders of the calpulli, her singers, sang for her.

60And right before her image died a woman slave whom they had bought. The water merchants exhibited her; those who gained their livelihoods from water, those who brought water in boats, those who owned boats, those who lived on the water, the boat-makers, those who served water in the market place.

61Likewise they arrayed her, made offerings, and ornamented her; for she would go, when she died, to a place called Tlalocan. In the temple of the Tlalocs they opened her breast.

62Then Moctezuma especially honored [the goddess]. Before her image incense was offered; he beheaded quail for her.

63Thus they said: “The lord gaineth rain; he doth a penance for his people.” And then they were thankful as they paid honor to the waters, [for] they remembered that because of her we live. She is our sustenance. And thence come all things that are necessary.

64Also in the same manner they honored the image of the maize, named Chicome coatl; and the image of the salt, named Uixtociuatl. Thus they remembered the three.

65hath been uttered.

66The penitent who would confess first explained to the soothsayer; he said unto him: “I wish to go to the master, our lord of the near, the nigh, our lord the night, the wind. I wish to learn of his secrets.”

67The soothsayer said: “Thou has done a favor.”

68He instructed him when he should come; he chose the day. He consulted his sacred almanac, he noted the good day, the good time, the favorable time. It is said that he chose the day.

69And when it was already the appointed time, he bought a new reed mat, and incense, and wood. When the penitent was highly honored, he made his confession in his own house; the soothsayer went there. Or perchance the penitent went to him.

70He swept well the place where the new reed mat was placed, and a fire was lit. Then the soothsayer cast the incense into the flames. He addressed the fire; he said:

71“Mother of the gods, father of the gods, the old god, here hath come

72Tlaçolteotl.

73And as for her being called Tlaelquani: it was said it was because one told, one recited before her, all vanities; one told, one spread before her all unclean works—however ugly, however grave; avoiding nothing because of shame. Indeed all was exposed, told before her.

The Confession

74It was said: evil and perverseness, debauched living—these Tlaçolteotl offered one, cast upon one, inspired in one. And likewise she forgave, set aside, removed [corruption]. She cleansed one; she washed one. In her hand lay the blue and yellow waters.

75And thus she pardoned, thus she set aside, she removed [corruption]. In her presence confession was made, the heart was opened; before Tlaçolteotl one recited, one told one’s sins.

76And her mediator, the one who became her hearer, was the soothsayer, the wise one, in whose hands lay the books, the paintings; who preserved the writings, who possessed the knowledge, the tradition, the wisdom which

77whatsoever way thou art moved, in whatsoever manner it is, whatsoever thou hast done, whatsoever thou hast achieved, whatsoever thou dost which is evil and sinful.

78“Overturn, pour forth thy vices, thy wrongdoing, thy evil odor, thy corruption, and tell thy sorrows to our lord of the near, the nigh, who stretching forth his arms to thee, embraceth thee and carrieth thee upon his back.

79“Be daring; be not timid because of shame; be not backward.”

80Then the penitent kissed the earth and cast incense upon the fire. Thereupon he seated himself before the soothsayer. He spoke as to a lieutenant, a deputy, a representative.

81“Our lord of the near, the nigh, since thou receivest, thou perceivest my evil odor, my vices, I take off my clothing and uncover, in thy presence, my nakedness—[that is] what I have perpetrated, what I have done. Can these things be hidden, can they be darkened, when that which I have perpetrated is reflected, is clear in thy sight?”

82Then he began [the tale of] his sins, in their proper order, in the same order as that in which he had committed them. Just as if it were a song, just as he intoned a song, in the very same way

83a man of low estate. He cometh here weeping, sad, anguished. Because he hath sinned, because he hath erred, because he hath lived in filth, it causeth him sorrow, anguish. Master, our lord of the near, the nigh, receive, hear the torment of this lowly one.”

84Then the soothsayer spoke unto him who would confess; he said unto him:

85“Thou hast brought thyself into the presence of him of the near, the nigh. Thou hast come to tell him, to deliver thyself of, thy evil atmosphere, thy corruption. Thou hast come to open thy secrets.

86“No more shalt thou err or sin. Before him of the near, the nigh, our lord the night, the wind, take off thy clothing, show thy nakedness.

87“Wilt thou see our lord as a man, and will he, as a man, address thee, for he is the night, the wind [for he is invisible, for he is the night, the wind]?

88“But in whatever manner thou comest, uncover thy secrets, tell thy way of life, thy deeds, in

89thou shalt pass the reeds through thy tongue, take care lest thou do penance only to earn merit; rather, expiate thy sinful life. Thou shalt pierce thy tongue through the middle, thou shalt break it through from the under side. Thou shalt insert [the reeds] in thy penis.

90“When thou drawest it through, thou shalt cast it down behind thee. Thou shalt pass them through singly, or pass them through as one, binding them together, be they four hundred or eight hundred sticks which thou shalt pass through.

91“Thus shalt thou overcome thy faults, thy sins, thy evil.”

92And if the sins of the penitent were only light [the soothsayer] said unto him:

93“Thou shalt parch thy lips, thou shalt fast, thou shalt starve thy entrails for four days.”

94Or else he said unto him:

95“Thou shalt sing and dance; thou shalt hang rubber-spotted papers and fashion images.”

96Or else he said unto him:

97“Verily thou art at enmity with wine; thou shalt satisfy the Totochtin.”

98And he said unto him; he thus commanded him:

99“When thou goest, when thou dost thy penance at night, thou shalt wear nothing. Thou shalt go naked. About thy loins will go placed a paper painted with obsidian points; one piece will go placed behind thee, at thy buttocks.

100“And when thou shalt return, there before our lords, the gods, thou shalt cast off

101he told what he had done. As if on a road he went following his deeds; in the very same manner he went following them.

102And when he ended his words, when he had told all his deeds, then the soothsayer, the one who became the mediator, the lieutenant, the deputy, answered him. He said unto him:

103“Behold, thou hast spoken to him of the near, the nigh, thou hast offered him thy deeds, thy misdeeds.

104“And behold, this thou shalt do, this thou shalt accomplish. When the Ciuapipiltin descend, when it is the feast day of the Ciuapipiltin or the Ixcuiname, thou shalt fast four days. Thou shalt starve thy entrails; thou shalt parch thy lips.

105“And on the very feast day, when it has come, at night thou shalt pierce thy tongue with straws, thou shalt draw sticks [through it]. With these thou shalt thus repent thy sins. These thou thus payest in blood.

106“And whatsoever thou shalt require, so thou shalt require it. If thou piercest thy tongue with straws thou shalt pass through reeds or sticks. And thou shalt pass them either through thy ears or through thy tongue.

107“But as

108Xiuhtecutli (Turquoise Lord), Ixoçauhqui (Yellow-faced One), and Cueçaltzin (Flaming One). This one was known as the fire or Ueue teotl (the Old God) and Tota (Our Father).

109He was thought a god, considering that he burned one, he consumed one, he singed one, he scorched the fields. And for many purposes was he useful; for with him one was warmed, things were cooked in an olla, things were cooked, things were toasted, salt [water] was evaporated, syrup was thickened, charcoal was made, limestone was fired; things were well fried; things were fried, things were roasted; one was burned, sweat-houses were heated, unguents were prepared, the lime preparation for renovating capes was heated.

110And when his feast day was celebrated, once a year, at the end of the month of Izcalli, they made an image of Moctezuma; before it quail were beheaded and incense was set forth.

111Tamales [stuffed] with greens were prepared in each dwelling. First they were placed before the fire. Then they were eaten.

112And all day his [the god’s] old men sang, blew shell trumpets, beat horizontal drums, sounded the rattle-board for him.

113And no one might reach his hand to the griddle. It was forbidden that anyone burn himself, singe

114thy paper skirt.”

115And when he had done his penance, then he went to his house.

116Thus in the end he changed his way of life. It was said that if he were to sin again—so it was said—no more might he gain mercy therefor.

117It was said that they told only of great faults, grave misdeeds, adultery, [and only] the aged so spoke.

118Thus the aged confessed—it was said—that they might not be punished here on earth for their sins; if they had committed adultery, so that their heads might not be pierced, nor crushed, nor beaten with stones, [therefore] they confessed.

119The soothsayer before whom sins were laid nowhere spoke of what had been placed before him, of what had been said. For what was said, what was confided, was not to him. For the sins were given—they were told—to him of the near, the nigh, whom mortal man might not see.

Thirteenth Chapter, which telleth of the lesser gods who follow the principal gods which have been mentioned.

120took [the children] upon their backs, and then carried them to the temple of Ixcoçauhqui. There [the parents] perforated their ears, they pierced their ears; thus they placed a sign upon them, while their uncles and aunts looked on. Afterwards food was eaten.

121His array was [thus]: black was smeared about the lower part of the face. About his head he bore a circlet set with green stones; he wore a paper crown with the feathers of the lovely cotinga and a spray of quetzal feathers; he had a crown of arrowshafts, a crown of spearshafts; he had the fire-serpent disguise; he had a shoulder-sash of yellow paper. Likewise he had bells, he had shells. His shield had pieces of turquoise and mirror-stone. He carried the staff with the device for seeing.

Fourteenth Chapter, which telleth of the god named Macuilxochitl (Five Flower) and Xochipilli (Flower Prince).

122Likewise he was worshipped as a god of the palace folk.

123When there was fasting, if one of us men lay with a

124himself, because tamales [stuffed] with greens which had been offered were eaten for the first time.

125And all the little children roasted some snakes, frogs, small white fish, the axolotl, birds; whatsoever kind of small animal they had captured, they cast in the hearth. Thus, they said: “Our father roasteth [something] for himself.”

126And when night fell, in all places the old men, the old women drank wine. They made libations to the fire, they extinguished the oven—so they said.

127And every four years his feast day was especially honored. Moctezuma then danced a princely dance before the temple of Xiuhtecutli. The name of the place was Tzonmolco.

128And at this time all people, everyone, tasted, sipped the wine; [also] the small children. Thus the [feast day] was called pillaoano.

129And then they gave uncles, they gave aunts to the small children, a man, a woman whom those with children sought out and gave gifts. These

130at midday, quail were beheaded. There were the drawing of blood, the passing of sticks [through the tongue], and the setting out of offerings in his temple. They made for him five tamales called fasting food. They were very large. On them stood the flowery arrow.

131Some thus offered their offering upon wooden plates, and followed it with five more small tamales with a sauce. And [they offered] two cakes of amaranth seed dough, which served in place of rubber, one black, one red, resting in wooden bowls.

132And some [offered] toasted maize, or toasted maize mixed in honey, or S-shaped tortillas, butterfly-shaped tortillas, tortillas of maize not softened in lime, tortillas of amaranth seed dough, amaranth seed dough cakes in the form of shields, arrows, swords, dolls.

133And here, to Mexico, from everywhere, were brought captives, called “tribute-captives.” All who lay surrounding, those who held the enemy borders, those who dwelt on the enemy borders brought their captives, their prisoners here. [These] became their tribute-captives. The stewards, each of the stewards, guarded them here.

134woman, or a woman with a man, it was said, “they brought to naught their fasting through sin.”

135Thereupon [the god] gave them, visited upon them, gave them as their merit, their lot, piles, hemorrhoids, suppurating genitals, disease of the groin.

136Therefore vows were made to him, vows were repeated, to quiet, remove, abate the sickness.

137And when his feast was celebrated on the feast day of flowers, first there was a flower fast for four days. Some fasted by eating no chili; they ate [only] at midday, they ate [only] once. At midnight they tasted a painted atole which they drank; small flowers floated on it. [When] they flower-fasted, they ate all manner of tasty things; likewise they tasted them at midday. And some ate only one thing—tortillas of maize not softened by lime, without chili. Likewise they tasted them at midday.

138On the fifth day, which was when the feast was celebrated, a man made himself into the likeness [of the god]; he placed on himself the array [of the god], in which he danced. They beat the drum and sang for him.

139And

140became the gathering, the assembling of relatives. To one’s house was brought his image, there to be held in esteem and cared for.

141And also it was said that if he were not held in esteem, like one invited, he would become angered. He chided one in his sleep or in a dream; he said to him who dreamed: “Thou! Why dost thou not esteem me? I shall depart from thee. Already I know what I shall do to thee.”

142And if he were sorely enraged, when one ate he often caused him to swallow a hair which was in the drink, in the food. And when, [as] is said, he ate the god, often he sickened. Thus he affiicted him: he choked on his food, he choked on his drink, the food stuck in his throat when he ate. And if he walked, he stumbled, tripped, fell.

143And thus was his feast day celebrated. He who ate the god first made a sacred cylinder [of dough]: this was the bone of the god. Only a priest, an elder of the calpulli, [made it]—a cubit long, fat, cylindrical.

144And

145And if one of them fled, if he escaped, they replaced him; a man was purchased; they delegated another, they placed one in his stead.

146Then the slaves died, when the feast day was celebrated.

147And his array [was thus]: on his lips was the imprint of a hand. His face was a fine red; his face glowed red, reddened. He had a crown of feathers, a crest. A fan was the burden on his back, on which stood the sun-flag, with quetzal feathers at the top, with a quetzal feather tuft at the top. His loins were girt by a cloth edged in red. He wore sun sandals.

Fifteenth Chapter, which telleth of the god named Omacatl (Two Reed).

148This Omacatl was god of Uitznauac. To him were attributed, to him were ascribed—they said that his inventions were—banqueting, invitations to feasts, acceptance [of invitations], the feasting of people. His domain

149He was a god whose temple was made entirely of wood, at a place named Tlacuilocan. Here in his temple were many earthen tubs, covered over. These were called “his black water.”

150And whenever a child sickened, they brought him to the temple of Ixtlilton. They uncovered one of the tubs and had him drink “his black water.” Thereupon the child became whole.

151And when one would arrange a dance, amid incense he went and brought the image of the god to his house—only a man so arrayed.

152And when he arrived at his house, there would be dancing. Then all ate; there was drinking. After the eating, then Ixtlilton danced. After he had danced, he entered into the house; he uncovered the wine, which for four days had been covered. This was called the first opening or tapping of the new wine.

153Then they began to drink. Again they went out into the court; they uncovered “his black water,” which also had been covered for four days. On the fifth day they uncovered it. It was said, it was affirmed, that if dirt, cobwebs,

154before it was shared among them, first all ate; there was drinking, the drinking of wine. And when day broke, they stabbed Omacatl in the abdomen and killed him. Then the sacred roll was shared, broken in pieces, divided among them.

155When it was eaten, it was as if one had thus been given an obligation; one had been notified, informed; it had been verified to one that those to whom it had been given, at the coming of the [next] feast day, paid with their entrails; they made repayments because of the debt.

156And his array was [thus]: he had a crown of feathers; his was the warrior’s crown. His warrior’s cape was red-bordered, with eyelets. He had a cape of netting with snail shells. His breast ornament had snail shells. He had fragments of mirror-stone [painted] on his face as his adornment. He wore his chalky ear plug. His shield was chalky; it had paper streamers. The device for seeing was in his hand. His was a stool of reeds, of rushes.

Sixteenth Chapter, which telleth of the god named Ixtlilton (Little Black Face), Tlaltetecuin (the Earth-stamper).

157This Opochtli was an aspect of Tlaloc. He was the god of the water folk; they worshipped him.

158They said that he invented, he revealed, the net, the atlatl, the trident, the pole for propelling boats, the bird snare—these were his innovations, his inventions.

159And when his feast day was celebrated the offering became drink, food, wine, and the cane of maize plants, flowers, tobacco, incense, sweet-smelling herbs. These they spread before him, thus welcoming him. They shook the rattle-boards for him. They strewed popcorn for him which represented hailstones. And also his old men, his old women, the elders of the calpulli, made music for him.

160His array was [thus]: he wore a paper crown. He was covered with black unguent—a liquid rubber covering. He had a heron-feather headdress with a spray of quetzal feathers. He wore a paper breech-clout. He had a paper shoulder-sash with the sun-emblem.

Eighteenth Chapter, which telleth of the god named Xipe totec (Our Lord the Flayed One).

161a hair, charcoal lay fallen there, then it was said he was either an adulterer or a thief; or he lived dissolutely, or he lived in vice; or he was a monster, he who had arranged the dance. Thus they confronted and reproached him openly. It was said that he sowed discord among people by reproaching, confronting, threatening people with their sins.

162And when [the impersonator] departed from one’s house, they gave him a large mantle called ixquen (face-covering).

163Thus was [Ixtlilton] arrayed: he was spread over with unguent; his face was covered with soot; about his lips white clay was placed. He had a crest of flint knives with quetzal feathers added. The burden on his back was a fan of red arara feathers. His sun flag stood upon it. His paper shoulder-sash had sun-emblems. Sun-emblems were on his shield. Red was his staff, upon which was a heart. He had a necklace of rock crystal. He had a paper breech-clout. He had bells, he had shells. He wore sun sandals.

Seventeenth Chapter, which telleth of the god whose name was Opochtli (Left), whom the natives worshipped in ancient times.

164who pretended to be warriors—the unafraid of death, the jostlers, the perverted warriors. There they exercised their weapons, they skirmished like fighters in war. They ceased [at a place] called Totecco.

165And the young men garbed like Xipe totec, wearing human skins, then went everywhere from house to house. They begged. They were placed on seats made of sapota leaves; they provided them with necklaces formed of maize ears; they placed garlands of flowers on their shoulders; they placed crowns of flowers upon their heads. They gave them to drink.

166And if any woman had blisters, or an eye sickness, she said:

167“Let me make an offering to Totec, when it is [the feast day] of Tlacaxipeualiztli.”

168His array [was thus]: he had the quail-painting on his face. Rubber divided his lips in two parts. His yopi-crown with forked ends was placed upright. He wore a human skin, the skin of a captive. He had a wig of loose feathers, golden ear plugs, a sapota-leaf skirt. He had bells. His shield had red circles. His rattle stick was in his hand.

Nineteenth Chapter, which telleth of the god named Yiacatecutli (Lord of the Vanguard).

169He was the god of the seashore people, the proper god of the Zapotecs.

170That which corresponded to his office, his particular creation, his attribute was that he struck people, he bewitched people, he visited people with blisters, festering, pimples, eye pains, watering of the eyes, festering about the eyelashes, lice about the eyes, opacity, filling of the eyes with flesh, withering of the eyes, cataracts, glazing of the eyes.

171When sickness befell one of us men, he made a vow to him, he pledged him that he would put on the skin [of the god]: he would don it when the feast day called Tlacaxipeualiztli was celebrated.

172All hastened. They pursued one. Many appeared. All went wearing the skin, dripping grease, dripping [blood], glistening, thus terrifying those whom they followed. They fought, joining in battle against the valiant warriors, the chosen ones, the selected, and all who were taking their pleasure, those who became besotted, the buffoons, those who imitated,

173to go here and there.

174Greatly were they wearied, much did they suffer to seek out the precious green stones, emerald-green jade, fine turquoise, amber, gold; [and] all manner of feathers: the long tail feathers of the resplendent trogon, its red breast feathers, those of the roseate spoonbill, the lovely cotinga, he yellow headed parrot, the troupial, the eagle; and the skins of fierce animals, rugs of ocelot skins, and gourd bowls, incense bowls, tortoise-shell cups, spoons for stirring cacao, stoppers for jars.

175In case they were besieged, enclosed, in enemy lands, living among others, having penetrated well within, they became like their enemies. In their array, their hairdress, their speech, they imitated the natives.

176And if they came to an evil pass, if they were discovered, then [the foe] slew them in ambush; they served them up with chili sauce. [But if] anyone—perhaps one, perhaps two—escaped from enemy hands, he went to inform Moctezuma, wherefore he then gave him, he let him insert his amber lip plug. Thereby he did him honor, he singled him out as a valiant warrior. Thus he made him a man of consequence.

177And when they reached their homes, when they had accomplished their return, their

178He was the god of the merchants. Greatly they esteemed him. They arrayed in paper their staves, their stout traveling staves with which they journeyed, with which they traveled. Wheresoever they would sleep, there they set them up; before them they did penances, drew blood, offered incense to render service to their god Yiacatecutli, in order to win, to implore his favor.

179All manner of places they came to and entered. And hence they were named “the merchants who lead.” They took their name from their god, Yiacatecutli.

180These vanguard merchants went into the coast lands, looking well for whatsoever goods they could deal in. They went traversing, encircling the coast lands.

181They traveled exhausted by the heat and the winds; they traveled exhausted; they went exhausted; they went sighing, walking wearily, in great affliction. Their foreheads burned; the sun’s heat held them; they went exposed to its rays.

182They went encountering the deserts; they climbed up and down the gorges, the mountains. They exerted all the strength of their elbows, of their knees to hurry,

183they slew on the feast day, Panquetzaliztli, when the feast day of Uitzilopochtli was celebrated.

184Thereupon they arrayed them; they gave them, they placed upon them array like that of Yiacatecutli.

185And before they slew them, they first exhibited them before the people. It was said that they showed them; thus they made public that they would ceremonially bathe slaves.

186At this time they gave gifts and had a feast.

187And their bathed ones they set up in a good place, all in costly mantles, which they placed upon them. In these they danced upon the rooftops or went singing in the market place. They ended their song mocking death.

188And if any were noted who were very subtle, among the bathed ones—one skilled in songs, one who was ingenious, who was intelligent and able—the noblemen set him aside and put another in his place.

189Likewise, if a woman could embroider, or if she prepared food well, or made good cacao—from her hand good food, good drink came—[or if she were] a clear speaker, she also was set aside.

190homeward journey, when they had come to approach their homeland, when they had trodden the earthen mounds, they summoned all, the merchants, the principal men, in order to appear publicly.

191It was called “the washing of the feet.” They paid great honor to the cane, to the walking staff, of Yiacatecutli. Somewhere in [a temple of] the calpulli they set it upright; at the first they offered it an offering. When they feasted others, and even if they did not summon people to a banquet, they always offered it an offering when they ate.

192And if someone were to bathe [a slave] ceremonially, the one whom he ceremonially bathed represented his god Yiacatecutli; or else one of all of them whom they worshipped—Chiconquiauitl, or Chalmecaciuatl, Acxomocuil, and Nacxitl, Cochimetl, Yacapitzauac. No one determined, [for] it was of one’s own free will, whether he should bathe one or two men.

193They bought them there at the slave market at Atzcaputzalco; they sorted and arranged them, turning them around many times, examining them, buying the good ones—those of good bodies, without blemish, the best men, in good health, sick in no degree, who were marked by no marks on the body.

194Such as these

195triangular reeds, the thin ones.

196And when it was his feast day, it is said, he washed men, he bathed men, he shook, he sprinkled the dew upon them. Greatly was he importuned.

197And another person represented him, a slave, whom they sacrificed during the year. They arrayed him [like the god], and in his hand went resting a green gourd vessel, in which was water. With a willow he sprinkled people.

198And when it was not his feast day, in the intervening time, still another represented him; they arrayed him. When one of the mat-makers desired that there should be a dance at his home, that he should entrust himself to the god, the elders of the calpulli escorted [the representative of the god] there. He went sprinkling the people with water, with dew. It was thus as if they prayed [to the god] that he would show them mercy. And it was as if one’s debt were paid to the degree that one’s goods, one’s possessions, were at hand.

199He said: “May I eat not in vain, may I consume not in vain, may I use not for myself alone that which hath benefited me. May there be eating, may there be drinking, may there be consumption of food; thereupon may

200The nobles took [women like her] as wives.

201His array [was thus] put on: pyrites were on his face. In the form of a column was his headdress with tufts of quetzal feathers. He wore golden ear plugs. A blue netted cloth was his cape. He had a costly breech-clout. He had bells and shells. He wore princely sandals. His shield was of quetzal feathers in a fretted design. His traveling staff was in his hand; he had a stout cane staff.

Twentieth Chapter, which telleth of the god whose name was Napa tecutli (Lord of the Four Directions).

202It is said that he also belonged among the Tlalocs. His was a special place, a calpulli. The mat-makers worshipped him, and those who made round reed mats [and] coarse reed mats. It was attributed to him, so they said, that he first taught them, showed them the making of reed mats, the making of reed seats. He was possessor, master, owner, inventor, founder, beginner [of mat making]. And thus they said that he caused to sprout, to grow, the reeds, the slender reeds, the broad reeds, the cylindrical reeds, the white reeds, the reed stalks, the spikes, the

Twenty-first Chapter, which telleth of those called the Tepictoton (Little Molded Ones), who belonged among the Tlalocs.

203[The Tepictoton] also belonged among, were reckoned among the Tlalocs.

204They were called Tepictoton because they just formed them: they made them in the image of the mountains, of whatsoever mountains.

205And he who was palsied, cramped, stiffened, paralyzed, or he who was threatened with drowning, when the wind rose over the water, would then vow that he would fashion images; that he would mold representations of Quetzalcoatl, Chalchiuitl ycue, Tlaloc, Popocatepetl, Iztac tepetl, Poiauhtecatl, and any other mountain of which they would choose to make representations.

206And he who formed mountains made their image only of amaranth seed dough, made in human form, made to look like men. He gave them teeth of gourd seeds; he provided them with eyes of fat black beans. Whatsoever their array, when they represented them, when they formed them,

207our god Napa tecutli dance. May I to some degree conduct myself well, soon sleep, soon awaken. [The god] knoweth if he will give anything to me, if he willeth that anything be given.”

208Then he covered the face of the one who had become the representative with a large cotton mantle, whereupon he departed from [the mat-maker’s] house. And then [the mat-maker] feasted all his kinsmen.

209And the representative [of the god] was guarded there in the temple of the calpulli. The mat-makers greatly honored and cared for him. Always they spread out mats and set up seats; they shook things out, they swept clean, they removed rubbish, they laid fires. Always they provided incense. The floor lay cleanly swept; it extended cleanly swept; not a particle of rubbish lay about.

210And thus was he arrayed: he was anointed with black; his face was covered with soot; it was blackened; his face was [spotted] with [a paste of] amaranth seed dough. He wore a paper crown. His cue at the nape of his neck was of paper. He wore a paper breech-clout. He had bells. He had white sandals. He bore the shield with water-lily flowers. He had a stout reed staff.

211on the fifth [day], when they invited the priests, it was said, they caused them to forget.

212When the Tepicme were completed, thereupon they held a vigil for them; they sang for them all during the night. Four times they made offerings to them; they gave them, they set before them round tamales. The priests who provided the Tepicme with song, they also gave offerings four times during the night. And they played flutes for [the Tepicme], they whistled with their fingers, they made music for them with shells, and with flutes, with fifes. The youths, the fun-makers, the jesters, the besotted, the entertainers, the joy-makers played the flutes. They also were offered food.

213And when it had dawned then they slew the Tepicme; they beheaded them, twisted their heads off, wrung their necks. Then they gathered together, collected together the amaranth seed dough formed into figures; they carried it to the priests’ house, where the priests dwelt. And he who fashioned the Tepicme thereupon returned to his guests, his invited ones, where he tarried, where they remained.

214And in the evening, when the sun set,

215they arrayed them in the same manner.

216And they made papers; they spotted, spattered them with liquid rubber; they laid these over them as mantles. And some of these papers, spattered, spotted with liquid rubber, they hung on a cord, bound together on a cord, fastened together, so that they were held in a row before the small molded ones. They extended rustling, quivering, flying in the breeze. At both ends canes of fat, round reeds were set in the ground, supported by the ground. On these were held the rubber-spotted papers.

217And green spotted gourds, split in two and cored, rested before [the Tepicme]; these served as green-stone bowls; there was wine therein, wine rested in each one.

218And it was the office of the priests alone, who were experienced, to array, to set [the Tepicme] in place; no one else took it upon himself to array them in the houses.

219And

220who secretly tasted it, who in secret drank some, even tasting only a little, it was said that his mouth would become twisted, it would stretch to one side; to one side his mouth would shift; it would be drawn over.

221And if one were lame in one hand, [if] his arm quivered, his leg quivered, a hand became misshapen, a foot became misshapen, his foot shook, his eyes trembled, his lips quivered, his lips trembled, if he were possessed, it was said, the green mountain gods had become angered by him.

222And when it dawned, thereupon took place the distribution of the leftovers. At the distribution, only the relatives, the people of the household—his family, they of the same parentage, of the same womb, those of the same lineage [took part]. It was called the distribution of the leftovers, when was consumed, used up, as much food and drink as remained, and of that which still remained of the dregs in the vessel, of wine, of fermentative agent, of fruit wine, of sleep-producing wine.

223And he who fashioned the Tepicme, who had made the Tepicme, if he had the gout, as was said above, would thereby become whole. And he who might have drowned

224then there was drinking of wine. The old men sat drinking wine—those already advanced in age, the well-matured, the gray-headed, the white-haired, the old women, those whose privilege it was to drink wine.

225And when they had drunk their fill, thereupon all went to their houses, dispersed and scattered.

226One went weeping; another went as a brave warrior, dancing, boasting; another went shouting at the people.

227And the wine-makers were first made to forget. They also dwelt there. The making [of the wine] was their office. It was explained that for four days they should fast and abstain during their work, lest [the wine] sour. They guarded themselves well; they practised strict abstinence; no man might lie with a woman; if a woman, she might not lie with a man. None might sample the wine and the maguey syrup as it was being prepared. One might not even dip one’s finger into it; it was respected, treated delicately, until the wine was tapped.

228And of him

229Tezcatzoncatl belonged among, was considered with those called the four hundred rabbits, who are the substance of wine—Yiauhtecatl, Acolhua, Tlilhoa, Pantecatl, Izquitecatl, Toltecatl, Papaztac, Tlaltecaioa, Ome Tochtli, Tepoztecatl, Chimalpanecatl, Colhuatzincatl.

230And the array of Tezcatzoncatl [was thus]: he had the white heron feather headdress; he had the crescent-shaped nose ornament, the ear plug of paper. He bore a fan of red arara feathers, a radiating necklace. He had the knotted cape with [representations of] scorpions. He carried the wine gods’ shield, the obsidian staff, the flint staff. Also he had bells.

231## End of the Book

232therefore did not die. This one therefore formed the Tepicme; thus he paid his debt; thus he fulfilled his vow.

233And all their adornment—their clothing, their paper shoulder-sashes, their stout reed staves, their lightning sticks, their cloud-bundles, and their green-stone bowls and their dishes, the little sauce bowls, the little wooden bowls, the clay cups, all these they left at Tepetzinco: they threw them into the water, off shore, at a place called Pantitlan.

Twenty-second Chapter, which telleth of the god Tezcatzoncatl, who belonged among the Centzontotochti (The Four Hundred Rabbits).

234He was the wine, in times past considered full of sin. For he hurled people off crags, he strangled people, he drowned people, he killed them. He was an awesome being, one not to be affronted, one not to be abused.

235And this