Chapter II: Introduction

As in a previous number of the Library of Aboriginal American Literature I have discussed in detail the character of the ancient Mexican poetry, I shall confine myself at present to the history of the present collection. We owe its preservation to the untiring industry of Father Bernardino de Sahagun, one of the earliest missionaries to Mexico, and the author of by far the most important work on the religion, manners and customs of the ancient Mexicans.

By long residence and close application Sahagun acquired a complete mastery of the Nahuatl tongue. He composed his celebrated _Historia de las Cosas de la Nueva Espana_ primarily in the native language, and from this original wrote out a Spanish translation, in some parts considerably abbreviated. This incomplete reproduction is that which was published in Spanish by Lord Kingsborough and Bustamente, and in a French rendering with useful notes by Dr. Jourdanet and M. Remi Simeon.

So far as I know, the only complete copy of the Nahuatl original now in existence is that preserved in the Bibliotheca Laurentio-Mediceana in Florence, where I examined it in April, 1889. It is a most elaborate and beautiful MS., in three large volumes, containing thirteen hundred and seventy-eight illustrations, carefully drawn by hand, mostly colored, illustrative of the native mythology, history, arts and usages, besides many elaborate head and tail pieces to the chapters.

There is another Nahuatl MS. of Sahagun's history in the private library of the King of Spain at Madrid, which I examined in May, 1888, and of which I published a collation in the _Memoires de la Societe Internationale des Americanistes_, for that year. It is incomplete, embracing only the first six books of the _Historia_, and should be considered merely as a _borrador_ or preliminary sketch for the Florentine copy. It contains, however, a certain amount of material not included in the latter, and has been peculiarly useful to me in the preparation of the present volume, as not only affording another reading of the text, valuable for comparison, but as furnishing a gloss or Nahuatl paraphrase of most of the hymns, which does not appear in the Florentine MS. As evidently the older of the two, I have adopted the readings of the Madrid MS. as my text, and given the variants of the Florentine MS. at the end of each hymn.

Neither MS. attempts any translation of the hymns. That at Madrid has no Spanish comment whatever, while that at Florence places opposite the hymns the following remarks, which are also found in the printed copies, near the close of the Appendix of the Second Book of the _Historia_:--

"It is an old trick of our enemy the Devil to try to conceal himself in order the better to compass his ends, in accordance with the words of the Gospel, 'He whose deeds are evil, shuns the light.' Also on earth this enemy of ours has provided himself with a dense wood and a ground, rough and filled with abysses, there to prepare his wiles and to escape pursuit, as do wild beasts and venomous serpents. This wood and these abysses are the songs which he has inspired for his service to be sung in his honor within the temples and outside of them; for they are so artfully composed that they say what they will, but disclose only what the Devil commands, not being rightly understood except by those to whom they are addressed. It is, in fact, well recognized that the cave, wood or abysses in which this cursed enemy hides himself, are these songs or chants which he himself composed, and which are sung to him without being understood except by those who are acquainted with this sort of language. The consequence is that they sing what they please, war or peace, praise to the Devil or contempt for Christ, and they cannot in the least be understood by other men."

Lord Kingsborough says in a note in his voluminous work on the _Antiquities of Mexico_ that this portion of Sahagun's text was destroyed by order of the Inquisition, and that there was a memorandum to that effect in the Spanish original in the noble writer's possession. This could scarcely have referred to a translation of the hymns, for none such exists in any MS. I have consulted, or heard of; and Sahagun intimates in the passage quoted above that he had made none, on account of the obscurity of the diction. Neither does any appear in the Florentine MS., where the text of the hymns is given in full, although the explanatory Gloss is omitted. This last-mentioned fact has prevented me from correcting the text of the Gloss, which in some passages is manifestly erroneous; but I have confined myself to reproducing it strictly according to the original MS., leaving its correction to those who will make use of it.

The Florentine MS. has five colored illustrations of the divinities, or their symbols, which are spoken of in the chants. These are probably copied from the native hieroglyphic books in which, as we learn from Sahagun, such ancient songs were preserved and transmitted. These illustrations I had copied with scrupulous fidelity and reproduced by one of the photographic processes, for the present work.

Such is the history of this curious document, and with this brief introduction I submit it to those who will have the patience and skill to unravel its manifold difficulties.

RIG VEDA AMERICANA

I. _Vitzilopochtli icuic._

1. Vitzilopuchi, yaquetlaya, yyaconay, ynohuihuihuia: anenicuic, tociquemitla, yya, ayya, yya y ya uia, queyanoca, oya tonaqui, yyaya, yya, yya.

2. Tetzauiztli ya mixtecatl, ce ymocxi pichauaztecatla pomaya,
ouayyeo, ayyayya.

3. Ay tlaxotla tenamitl yuitli macoc mupupuxotiuh, yautlatoa ya,
ayyayyo, noteuh aya tepanquizqui mitoaya.

4. Oya yeua uel mamauia, in tlaxotecatl teuhtla milacatzoaya,
itlaxotecatl teuhtla milacatzoaya.

5. Amanteca toyauan xinechoncentlalizquiuia ycalipan yauhtiua,
xinechoncentlalizqui.

6. Pipiteca toyauan xinechoncentlalizquiuia: ycalipan, yautiua,
xinechoncentlalizqui.

_Var._ 6. This verse is omitted in the Medicean MS.

_Gloss._

1. In ivitzilopochtli ayac nouiui, _id est_, ayac nechneneuilia, ayac iuhqui, in iuhqui. Anenicuic, _id est_, amo ca nen nonicuic, in quetzali, in chalchihuitl in ixquich ynotlatqui, tociquemitl. Queyanoca oya tonaqui, _id est_, onocatonat, onocatlatuit.

2. _Q.n._, tetzauiztli, _id est_, oquintetzauito, in mixteca inic oquiyaochiuhqui: oquimanilito in imicxi in pichauazteca, ioan in mixteca.

3. Ay tlaxotla tenamitl, _q.n._, quitepeua inin tena in aquique yauchiuallo. Iuitli macoc, _q.n._, oncan quitema in ticatl in ihuitl. Mopopuxotiuh yauhtlatuaya, _q.n._, inic mopopuxoticalaqui yauc, ioan, _q.n._, yeuatl quitemaca y yauyutl quitemaceualtia, tepanquizqui, mitoayaqui yehuatl quichioa yauyutl.

4. Oya yeua huel mamauia, _q.n._, can oc momamauhtiaya in aya momochiua yauyutl. Teuhtla milacatzoaya _q.n._, in noteuh in opeuh yauyutl, aocac momauhtica iniquac ynoteuhtli moquetza ynoteuhtica tlayoa(lli).

5. Amanteca toyauan, _q.n._, yn iyaoan yn aquique in cani
omocentlalique ca in calipan in yautioa ca tlatlaz ynin cal.

6. Pipiteca, toyaoan, xinechoncentlalizque, _q.n._, in pipiteca y
yaoan mochiuhque. Yn calla in mochiua yauyutl in i calipan.

_Translation._

_The Hymn of Huitzilopochtli._

1. Huitzilopochtli is first in rank, no one, no one is like unto him: not vainly do I sing (his praises) coming forth in the garb of our ancestors; I shine; I glitter.

2. He is a terror to the Mixteca; he alone destroyed the
Picha-Huasteca, he conquered them.

3. The Dart-Hurler is an example to the city, as he sets to work. He
who commands in battle is called the representative of my God.

4. When he shouts aloud he inspires great terror, the divine hurler, the god turning himself in the combat, the divine hurler, the god turning himself in the combat.

5. Amanteca, gather yourselves together with me in the house of war
against your enemies, gather yourselves together with me.

6. Pipiteca, gather yourselves together with me in the house of war
against your enemies, gather yourselves together with me.

_Notes._

Huitzilopochtli was the well-known war-god of the Azteca, whose functions are described by Sahagun (_Historia_, Lib. I., cap. 1) and many other writers. The hymn here given is probably the _tlaxotecuyotl_, which was chanted at the celebration of his feast in the fifteenth month of the Mexican calendar (see Sahagun, _Historia_, Lib. II., cap. 34). The word means "his glory be established." It was commenced at sunset and repeated till sunrise.

1. "In the garb of our ancestors" (_to-citli-quemitl_). The high priest appeared in the insignia of Quetzalcoatl, which, says Sahagun, "were very gorgeous." (_Hist._, Lib. II., Appendix.)

2. Mixteca, plural of Mixtecatl, an inhabitant of Mixtecapan, near the Pacific. The Huasteca, a nation of Maya lineage, lived on the Gulf coast.

3. The god was called the Hurler, as he was believed to hurl the
lightning serpent (the _xiuhcoatl_).

5. Sahagun recites the legends about the Amanteca (_Historia_, Lib. IX., cap. 18). Here the name refers to the inhabitants of the quarter called Amantlan.

6. _Pipiteca_, a _nomen gentile_, referring doubtless to a certain
class of the hearers.

This hymn may be compared to another, descriptive of the same divinity, preserved in Sahagun's MS. in Madrid. It is as follows, with my translation by its side.

Vitzilopuchtli Huitzilopochtli,

Can maceualli Only a subject,

Can tlacatl catca. Only a mortal was.

Naualli A magician,

Tetzauitl A terror,

Atlacacemelle A stirrer of strife,

Teixcuepani A deceiver,

Quiyocoyani in yaoyotl A maker of war,

Yautecani An arranger of battles,

Yautlatoani; A lord of battles;

Ca itechpa mitoaya And of him it was said

Tepan quitlaza That he hurled

In xiuhcoatl His flaming serpent,

Immamalhuaztli His fire stick;

Quitoznequi yaoyotl Which means war,

Teoatl tlachinolli. Blood and burning;

Auh iniquac ilhuiq'xtililoya And when his festival was celebrated,

Malmicouaya Captives were slain,

Tlaaltilmicoaya Washed slaves were slain,

Tealtilaya impochteca. The merchants washed them.

Auh inic mochichiuaya: And thus he was arrayed:

Xiuhtotonacoche catca With head-dress of green feathers,

Xiuhcoanauale Holding his serpent torch,

Xiuhtlalpile Girded with a belt,

Matacaxe Bracelets upon his arms,

Tzitzile Wearing turquoises,

Oyuvale. As a master of messengers.

When in Florence, in 1889, I had an accurate copy made of the Nahuatl text and all the figures of the first book of Sahagun's History. The colored figure of Huitzilopochtli is in accordance with the above description.

II. _Uitznaoac yautl icuic._

1. Ahuia tlacochcalco notequioa ayayui nocaquia tlacatl, ya nechyapinauia, ayaca nomati, nitetzauiztli, auia, ayaca nomati niya, yautla, aquitoloc tlacochcalco notequioa, iuexcatlatoa ay nopilchan.

2. Ihiya quetl tocuilechcatl quauiquemitl nepapan oc uitzetla.

3. Huia oholopa telipuchtla, yuiyoc yn nomalli, ye nimauia, ye
nimauia, yuiyoc yn nomalli.

4. Huia uitznauac telepochtla yuiyoc, yn nomalli, ye nimauia, ye
nimauia yuiyoc, ynomalli.

5. Huia ytzicotla telipochtla, yuiyoc, yn nomalli, ye nimauia, ye
nimauia, yuiyoc yn nomalli.

6. Uitznauac teuaqui, machiyotla tetemoya, ahuia oyatonac, yahuia
oyatonac, machiyotla tetemoya.

7. Tocuilitla teuaqui, machiyotla tetemoya, ahuia oyatonac, yahuia
oyatonac uia, machiyotla tetemoya.

_Var._ 6. Vitzanaoac teuhoaqui machiotla. _MS. Med._

_The War Song of the Huitznahuac._

1. What ho! my work is in the hall of arms, I listen to no mortal, nor can any put me to shame, I know none such, I am the Terror, I know none other, I am where war is, my work is said to be in the hall of arms, let no one curse my children.

2. Our adornment comes from out the south, it is varied in color as
the clothing of the eagle.

3. Ho! ho! abundance of youths doubly clothed, arrayed in feathers, are my captives, I deliver them up, I deliver them up, my captives arrayed in feathers.

4. Ho! youths for the Huitznahuac, arrayed in feathers, these are my captives, I deliver them up, I deliver them up, arrayed in feathers, my captives.

5. Youths from the south, arrayed in feathers, my captives, I deliver
them up, I deliver them up, arrayed in feathers, my captives.

6. The god enters, the Huitznahuac, he descends as an example, he
shines forth, he shines forth, descending as an example.

7. Adorned like us he enters as a god, he descends as an example, he
shines forth, he shines forth, descending as an example.

_Notes._

There is no Gloss to this hymn, but its signification seems clear. _Huitznahuac_ was a name applied to several edifices in the great temple at Tenochtitlan, as we are informed at length by Sahagun. The word is a locative from _huitznahua_. This term means "magicians from the south" or "diviners with thorns," and was applied in the Quetzalcoatl mythical cyclus to the legendary enemies of Huitzilopochtli, whom he is said to have destroyed as soon as he was born. (See my discussion of this myth in _Proceedings of the American Philosophical Society_ for 1887.) Apparently to perpetuate the memory of this exploit, the custom was, at the festival of Huitzilopochtli, for the slaves who were to be sacrificed to form two bands, one representing the Huitznahua and the other the partisans of the god, and to slaughter each other until the arrival of the god Paynal put an end to the combat (Sahagun, _Historia_, Lib. II., cap. 34). The song here given belongs to this portion of the ancient rite.

1. The _tlacochcalli_, "house of arrows" (_tlacochtli_, arrow, _calli_, house), was a large hall in the temple of Huitzilopochtli where arrows, spears and other arms were kept (Sahagun, Lib. VIII., cap. 32).

2. The "adornment from the south" refers to the meaning of the name
_Huitznahua_. (See Glossary.)

3. Sahagun (_ubi sup._) informs us that the slaves condemned to die fought against free warriors, and when any of the latter were captured they were promptly put to death by their captors.

III. _Tlalloc icuic._

1. Ahuia Mexico teutlaneuiloc amapanitla anauhcampa, ye moquetzquetl,
aoyequene y chocaya.

2. Ahuia anneuaya niyocoloc, annoteua eztlamiyaual, aylhuicolla nic
yauicaya teutiualcoya.

3. Ahuia annotequiua naualpilli aquitlanella motonacayouh tic yachiuh
quitla catlachtoquetl, can mitziyapinauia.

4. Ahuia cana catella nechyapinauia anechyaca uelmatia, anotata yn
oquacuillo ocelocoatl aya.

5. Ahuia tlallocana, xiuacalco aya quizqui aquamotla, acatonalaya.

6. Ahuia xiyanouia, nahuia xiyamotecaya ay poyauhtla, ayauh
chicauaztica, ayauicalo tlallocanaya.

7. Aua nacha tozcuecuexi niyayalizqui aya y chocaya.

8. Ahuia queyamica xinechiuaya, temoquetl aitlatol, aniquiya
ilhuiquetl, tetzauhpilla niyayalizqui aya y chocaya.

9. Ahuia nauhxiuhticaya itopanecauiloc ayoc ynomatia, ay motlapoalli,
aya ximocaya ye quetzalcalla nepanauia ay yaxcana teizcaltequetl.

10. Ahuia xiyanouia, ahuia xiyamotequaya ay poyauhtla, ayauh
chicauaztlica ayauicallo tlalloca.

_Var._ 1. Amopanitl.

_Gloss._

1. Auia Mexico teutlanauiloc, _q.n._, yn Mexico onetlanauiloc in tlaloc. Amapanitl annauhcampa ye moquetzquetl, _q.n._, amapanitl nauhcampa omoquequetz. Aoyeque naichocaya, _id est_, itlaocuyaya.

2. Auia anneuaya niyocoloc, _q.n._, ynehuatl ni tlalloc oniyocoloc. Annoteua eztlamiyaual, _q.n._, noteu eztlamiyaualtitiuh. Aylhuicolla, _q.n._, yn umpa ilhuicololo. Inic yauicaya teuitualcoya, _q.n._ in teuitualoc.

3. Auia annotequiua naualpilli, _q.n._ in tinoteuh naualpilli, _i.e._, tlalloc. Aquitlanella motonacayouh, _q.n._, ca nelli teuatl ticmochiuilia in motonacayouh. Catlachtoquetl, _q.n._, teuatl ticmochiuilia auh in aquin timitzpinauia.

4. Ahuia cana catella nechyapinauia, _q.n._, catel nechpinauia ca monechuelmati. Annotata ynoquacuillo ocelocoatl aya, _q.n._, yn notaua ioan yna quacuiloa yn oceloquacuili.

5. Ahuia tlallocana xiuacalco, _q.n._, in tlalocan xiuhcalco, _id est_, acxoyacalco. Ayaquizqui, _q.n._, umpa ualquizque. Aquamotla acatonalaya, _q.n._, y notauan yn oquacuiloan acatonal.

6. Ahuia xicanouia nauia xiyamotecaya, _q.n._, xiuian ximotecati. Ay poyauhtlan, _q.n._, in umpa poyauhtlan tepeticpac. Ayauh chicauaztica ayauicalo tlalocana, _q.n._, ayauh chicauaztica in auicalo tlalocan.

7. Aua nach tozcuecuexi niyayalizqui, _q.n._, y nach tozcuecuex y ye
niauh niman ye choca.

8. Ahuia queyamica xinechiuaya, _q.n._, quenamican y ya niauh aco anechtemozque. Aniquiya ilhuiquetl tetzapilla niyayalizqui ayaichocaya, _q.n._, onquilhui yn tetzapilli ye niyauh niman ye choca.

9. Ahuia nauhxiuhticaya nitopanecauiloc, _q.n._, nauhxiuhtica in topanecauiloz, _id est_, in tepan mochiuaz. Ayoc inomatia ay motlapoalli, _q.n._, aocmo nomatia iniquin motlapoalpan. Ca oximoac ye quetzalcalla nepanauia, _q.n._, ye qualcan ye netlamachtiloyan ynemca. Ay yaxcana teizcaltiquetl, _q.n._, iniaxca inic oteizcalli.

10. Ahuia xiyanouia, _q.n._, xiuia. Auia xiya motecaya ay poyauhtla, _q.n._, ximotecati in umpa poyauhtla. Ayauh chicauaztica auicallo tlalocan, _q.n._, ayauh chicauaztica in auicallo in umpa tlallocan.

_The Hymn of Tlaloc._

1. In Mexico the god appears; thy banner is unfolded in all
directions, and no one weeps.

2. I, the god, have returned again, I have turned again to the place of abundance of blood-sacrifices; there when the day grows old, I am beheld as a god.

3. Thy work is that of a noble magician; truly thou hast made thyself
to be of our flesh; thou hast made thyself, and who dare affront thee?

4. Truly he who affronts me does not find himself well with me; my
fathers took by the head the tigers and the serpents.

5. In Tlalocan, in the verdant house, they play at ball, they cast the
reeds.

6. Go forth, go forth to where the clouds are spread abundantly, where
the thick mist makes the cloudy house of Tlaloc.

7. There with strong voice I rise up and cry aloud.

8. Go ye forth to seek me, seek for the words which I have said, as I
rise, a terrible one, and cry aloud.

9. After four years they shall go forth, not to be known, not to be numbered, they shall descend to the beautiful house, to unite together and know the doctrine.

10. Go forth, go forth to where the clouds are spread abundantly,
where the thick mist makes the cloudy house of Tlaloc.

_Notes._

The god Tlaloc shared with Huitzilopochtli the highest place in the Mexican Pantheon. He was the deity who presided over the waters, the rains, the thunder and the lightning. The annual festival in his honor took place about the time of corn-planting, and was intended to secure his favor for this all-important crop. Its details are described at great length by Diego Duran, _Historia de Nueva Espana_, cap. 86, and Sahagun, _Historia_, Lib. II., cap. 25, and elsewhere. His name is derived from _tlalli_, earth. _Tlalocan_, referred to in v. 5, "the place of Tlaloc," was the name of a mountain east of Tenochtitlan, where the festival of the god was celebrated; but it had also a mythical meaning, equivalent to "the earthly Paradise," the abode of happy souls.

It will be observed that v. 10 is a repetition of v. 6. The word _ayauicalo_ refers to the _ayauhcalli_, "house of mist," the home of the rain god, which Sahagun informs us was represented at the annual festival by four small buildings near the water's edge, carefully disposed to face the four cardinal points of the compass (Sahagun, _ubi supra_).

In v. 8 the expression _tetzauhpilli_ (_tetzauhqui_, to frighten) may be explained by the figure of Tlaloc, whose statue, says Duran, was that of _un espantable monstruo, la cara muy fea_ (_ibid._).

The compound in v. 10, _nauhxiuhtica_, "after four years," appears to refer to the souls of the departed brave ones, who, according to Aztec mythology, passed to the heaven for four years and after that returned to the terrestrial Paradise,--the palace of Tlaloc. (See my paper, _The Journey of the Soul_, in _Proceedings of the Numismatic and Antiquarian Society of Philadelphia, 1883_.)

IV. _Teteuynan ycuic._

1. Ahuiya cocauic xochitla oya cueponca yeua tonana teumechaue moquicican tamoanchan, auayye, auayya, yyao, yya, yyeo, aye ayo, ayy ayyaa.

2. Cocauic xochitla oya moxocha yeua tonana, teumechaue, moquicica
tamoanchan, ouayye, auayya, yyao, yya, yyeo, ayo aye, ayya, ayyaa.

3. Ahuia iztac xochitla, oya cueponca yeua tonana teumechaue moquicica
tamoanchan, ouayye, auayya, yyao yya, yyeo, ayeaye, ayya ayyaa.

4. Ahuiya iztac xochitla oya moxocha yeua tonana teumechaue moquicica
tamoanchan, ouayye, auayya, yyao, yya, yyeo, aye aye, ayya ayyaa.

5. Ahuia ohoya teutl ca teucontli paca tona aya, itzpapalotli, auayye,
yyao, yya, yyeo, ayyaa.

6. Ao, auatic ya itaca chicunauixtlauatla macatl yyollo, ica
mozcaltizqui tonan tlaltecutli, ayao, ayyao, ayyaa.

7. Aho, ye yancuic ticatla ye yancuic yuitla oya potoniloc yn
auicacopa acatl xamontoca.

8. Aho macatl mochiuhca teutlalipan mitziya noittaco, yeua xiuhnello,
yeua mimichan.

_Var._ 7. Xamantoca. 8. Yehoa.

_Gloss._

1. _Q.n._, in tonan ocueponya umpa oalquiz yn tamoanchan.

2. _Q.n._, in amona ca izcui yn xochiuh ca umpa oquiz yn tmoanchan.

3. _Q.n._ In tonan ocuepo in umpa oquiz tamoanchan.

4. _Q.n._, in amona iztac in oxochiuh yn umpa oniquiz tamoanchan.

5. _Q.n._, in tonan ca teucumitl icpac in quiz yn itzpapalotl.

6. _Q.n._, in tonan ixtlauan in mozcaltito auh inic mozcalti macatl y
yollo y yeua tonan tlaltecutli.

7. _Q.n._, auh inic potoniloc, tonan, yancuic ticatl ioan yancuic yn
iuitl, auh nauhcampa quite ynacatl.

8. _Q.n._, in macatl yeuan can iliaya yn ixtlauacan yuhqui inic quic
noitayan y yeuatl inimich ioan in xiuhnel.

_Hymn to the Mother of the Gods._

1. Hail to our mother, who caused the yellow flowers to blossom, who
scattered the seeds of the maguey, as she came forth from Paradise.

2. Hail to our mother, who poured forth flowers in abundance, who
scattered the seeds of the maguey, as she came forth from Paradise.

3. Hail to our mother, who caused the yellow flowers to blossom, she
who scattered the seeds of the maguey, as she came forth from Paradise.

4. Hail to our mother, who poured forth white flowers in abundance,
who scattered the seeds of the maguey, as she came forth from Paradise.

5. Hail to the goddess who shines in the thorn bush like a bright
butterfly.

6. Ho! she is our mother, goddess of the earth, she supplies food in
the desert to the wild beasts, and causes them to live.

7. Thus, thus, you see her to be an ever-fresh model of liberality
toward all flesh.

8. And as you see the goddess of the earth do to the wild beasts, so
also does she toward the green herbs and the fishes.

_Notes._

The goddess to whom this hymn is devoted was called _Teteoinan_, the Mother of the Gods, _Toci_, our Mother (maternal ancestor), and also by another name which signified "the Heart of the Earth," the latter being bestowed upon her, says Duran, because she was believed to be the cause of earthquakes. Her general functions were those of a genius of fertility, extending both to the vegetable and the animal world. Thus, she was the patroness of the native midwives and of women in childbirth (Sahagun). Her chief temple at Tepeyacac was one of the most renowned in ancient Mexico, and it was a felicitous idea of the early missionaries to have "Our Lady of Guadalupe" make her appearance on the immediate site of this ancient fane already celebrated as the place of worship of the older female deity. The _Codex Ramirez_ makes her a daughter of the first King of Culhuacan.

1. _Tamoanchan._ This word Sahagun translates "we seek our homes," while the _Codex Telleriano-Remensis_ gives the more intelligible rendering "there is their home whither they descend," and adds that it is synonymous with _Xochitlycacan_, "the place where the flowers are lifted." It was the mystical Paradise of the Aztecs, the Home of the Gods, and the happy realm of departed souls. The Codex just quoted adds that the gods were born there, which explains the introduction of the word into this hymn.

5. For _teucontli_ (see Glossary) I should suggest _teocomitl_, a
species of ornament, (cf. Sahagun, _Historia_, Lib. II., cap. 37.)

V. _Chimalpanecatl icuic ioan tlaltecaua (nanotl)._

1. Ichimalipan chipuchica ueya, mixiuiloc yautlatoaya, ichimalipan
chipuchica ueya, mixiuiloc yautlatoa.

2. Coatepec tequiua, tepetitla moxayaual teueuel aya quinelli
moquichtiuiui tlalli cuecuechiuia aqui moxayaual teueuella.

_Var._ Title. Tlaltecaoannanotl. 2. Cohoatepechquiua.

_Gloss._

1. _Q.n._, yautlatolli ipa omixiuh ynanotl chimalipan in omixiuh, _id
est_, ipa oquitlacatilli ynanotl in uitzilopochtli y yauyutl.

2. _Q.n._, coatepec otepeuh tepetitla yc moxaual ioan y teueuel, _id est_, ichimal ic otepeuh aocac omoquichquetz iniquac peualoque coatepec a iniquac otlalli cuecuechiuh, _id est_, iquac opopoliuhque.

_Hymn to Chimalipan in Parturition._

1. Chimalipan was a virgin when she brought forth the adviser of battles; Chimalipan was a virgin when she brought forth the adviser of battles.

2. On the Coatepec was her labor; on the mountain he ripened into age;
as he became a man truly the earth was shaken, even as he became a man.

_Notes._

The goddess Chimalipan is not mentioned by the authorities at my command; but from the tenor of the hymn it is evident that the name is a synonym for the virgin mother of Huitzilopochtli, who is distinctly referred to by his title _Yautlatoani_ (see _ante_, p. 18). In the myth, she dwelt upon the Coatepetl, the Serpent Mountain, on the site of Tulan. For a full discussion of this myth I refer to my inquiry, "_Were the Toltecs an Historic Nationality?_" in _Proceedings of the Amer. Phil. Soc._ for Sept. 1887, and _American Hero-Myths_, chap. 11. (Phila., 1881).

The Gloss distinctly states that the mother of Huitzilopochtli is referred to in the hymn. We must regard Chimalipan therefore as identical with _Chimalman_, who, according to another myth dwelt in Tula as a virgin, and was divinely impregnated by the descending spirit of the All-father in the shape of a bunch of feathers.

In other myths she is mentioned as also the mother of the Huitznahua, the enemies and the brothers of Huitzilopochtli, referred to in the second of this collection of chants.

VI. _Ixcocauhqui icuic._

1. Huiya tzonimolco notauane ye namech maya pinauhtiz, tetemoca ye
namech maya pinauhtiz.

2. Xonca mecatla notecua iccotl mimilcatoc chicueyocan naualcalli
nauali temoquetlaya.

3. Huiya tzonimolco cuicotipeuhque, aya tzonimolco cuicotipeuhque, aya
iztleica naual moquizcauia, iztlauan naual moquizca.

4. Huia tzonimolco maceualli maya temacouia, oya tonaqui, oya tonaqui
maceualli, maya temacouiya.

5. Huiya tzonimolco xoxolcuicatl cacauantoc ya ayouica mocuiltonoaci
tontecuitl moteicnelil mauiztli.

6. Huiya ciuatontla xatenonotza, ayyauhcalcatl quiyauatla,
xatenonotza.

_Var._ 2. Xoncan mecatlan notechoan. 3. Iztleica (for iztlauan). 6. Ia ayiauhcalcatl.

_Gloss._

1. _Q.n._, yn itzonmolcatl notauane ye nemechpinauhtiz nachcan nochan
tetemoan, ye nemechpinauhtiz.

2. _Q.n._, yn mecatla amo tecuhuan in oncan iccotl mimilcatoc
ueyaquixtoc iccotl uncan in temoc in chicueyocan.

3. _Q.n._, yn tzonmolco otipeuhque macuico yn tzonmolco macuico
otipeuhque tleica in amo anualquica tleica yn ayaualquica.

4. _Q.n._, yn tzonmolco otonac auh in omaceualhoan xinechinacaqui
notechpouizque yn enetoltiloyan.

5. _Q.n._, yn cuicatl tzomolco ca ye cauani in aic necuiltonollo
netotilo in tetecuti yeua moteicnelil ca mauiztic.

6. _Q.n._, yn ciuatontli xitenonotza in quiauat ayauhcalcatl, _id
est_, in ticiuatontli xitenonotza.

_Hymn to Ixcocauhqui._

1. In the Hall of Flames let me not put to shame my ancestors;
descending there, let me not put you to shame.

2. I fasten a rope to the sacred tree, I twist it in eight folds, that
by it I, a magician, may descend to the magical house.

3. Begin your song in the Hall of Flames; begin your song in the Hall of Flames; why does the magician not come forth? Why does he not rise up?

4. Let his subjects assist in the Hall of Flames; he appears, he
appears, let his subjects assist.

5. Let the servants never cease the song in the Hall of Flames; let
them rejoice greatly, let them dance wonderfully.

6. Call ye for the woman with abundant hair, whose care is the mist
and the rain, call ye for her.

_Notes._

_Ixcocauhqui_, "the Yellow Faced," was the Mexican God of Fire. Torquemada gives as his synonyms _Xiuhtecutli_, "Lord of Fire," and _Huehueteotl_, "the Ancient God" (_Monarquia Indiana_, Lib. VI., cap. 28). Elsewhere he identifies him with the Sun-god (_Ibid._, Lib. XIV., cap. 4). Sahagun describes his annual festival (_Hist._, Lib. II., cap. 38), and gives another of his names, _Cuecaltzin_, a reverential form of _cuezalotl_, flame (_Hist._, Lib. I., cap. 13).

The _tzonmolco_ so often referred to in this hymn was the sixty-fourth edifice in the great temple of Tenochtitlan, and was devoted to the worship of Ixcocauhqui (Sahagun). The word literally means "the place of spreading hairs," the rays or ornaments spreading from the head of the statue of the god representing flames (Sahagun).

The reference in v. 6 seems to be to one of the women who were sacrificed at the festival, as related by Sahagun (Lib. II., App.).

VII. _Mimixcoa icuic._

1. Chicomoztoc quinexaqui, cani aueponi, cani, cani, teyomi.

2. Tziuactitlan quinexaqui, cani a aueponi, cani, cani, teyomi.

3. Oya nitemoc, oya nitemoc, aya ica nitemoc notziuaquimiuh, aya ica
nitemoc notziuaquimiuh.

4. Oya nitemoc, oya nitemoc, ayayca nitemoc nomatlauacal.

5. Ni quimacui, ni quimacui, yuaya niquimacui, niquimacui, yuanya ayo
macuiui.

6. Tlachtli icpacaya, uel incuicaya, quetzalcuxcuxaya, quinanquilia
cinteutla, aay.

_Var._ 1. Quinehoaqui. 2. Quineuaqui. 6. Ipac.

_Gloss._

1. _Q.n._, chicomoztoc oniualleuac cani aueponi, ichichimecatlatol,
cani aueponi, cani, cani teyomi.

2. _Q.n._, tziuactli in itlan oniualleuac cani aueponi, cani, cani
teyomi.

3. Oya nitemoc, _q.n._, onitemoc onitlacatl ipan ynotziuacmiuh;
onitemoc ipan ynotziuacmiuh ca niman ipan nitlacat ynotlauitol ynomiuh.

4. _Q.n._, onitemoc onitlacat inipan nomatlauacal ca niman ipan
nitlacat.

5. Y yacatlatol. Yc a a inya in chichimeca in chichimecatlatol.

6. _Q.n._, yn tlatacica tictecazque totlach uncan ticuicazque
noyehuatl in quetzalcocox.

_Hymn of Mixcoatl._

1. I come forth from Chicomoztoc, only to you, my friends, to you,
honored ones.

2. I come forth from Tziuactitlan, only to you my friends, only to you
honored ones.

3. I sought, I sought, in all directions I sought with my pack; in all
directions I sought with my pack.

4. I sought, I sought, in all directions I sought with my traveling
net.

5. I took them in hand, I took them in hand; yes, I took them in hand;
yes, I took them in hand.

6. In the ball ground I sang well and strong, like to the quetzal
bird; I answered back to the god.

_Notes._

"The Chichimecs," says Sahagun (_Hist._, Lib. VI., cap. 7), "worshipped only one god, called _Mixcoatl_." The _Anales de Cuauhtitlan_ speaks of Mixcoatl as one of the leaders of the ancient Nahuas from their primitive home Chicomoztoc, the land of the Seven Caves. This is what is referred to in the above hymn. In later times Mixcoatl became god of hunting and of the tornado, and his worship extended to the Otomis.

_Tzihuactitlan_, "the land of the tzihuac bushes," I have not found mentioned by any of the Spanish authorities, but it is named in connection with Chicomoztoc in an ancient war-song given in my _Ancient Nahuatl Poetry_, pp. 88 and 140.

The hymn appears to be in memory of the leadership of Mixcoatl in conducting the ancestors of the Nahua on their long wanderings after leaving their pristine seats. It should be read in connection with the earlier pages of the _Annals of Cuauhtitlan_.

The reduplicated form of the name, _Mimixcoatl_, is not found elsewhere, and appears to be a poetic license.

VIII. _Xochipilli icuic._

1. Ye cuicaya tocniuaya ouaya yeo, ye cuicaya ye quetzalcoxcuxa
yoaltica tlao cinteutla, oay.

2. Can quicaquiz nocuic ocoyoalle teumechaue, oquicaquiz nocuica in
cipactonalla atilili, ouayya.

3. Ayao, ayao, ayao, ayao, nitlanauati ay tlalocan tlamacazque, ayao,
ayao, ayao.

4. Ayao, ayao, ayao, tlalocan tlamacazque nitlanauati, aya, ayao,
ayyao.

5. Ao cani uallacic, otli nepaniuia, cani cinteutla campa ye noyaz,
campa otli nicyatoca ca oay.

6. Ayao, aya, ayao, tlalocan tlamacazque, quiauiteteu, ayyao, aya,
ayao.

_Gloss._

1. _Q.n._, ca otonac, ca otlatuic ca ye cuico ca ye cuica centeotl in
quetzalcocox.

2. _Q.n._, macaco in tocuic ynican maquicaquican yn nican tlaca.

3. _Q.n._, in tlaloque tlamacazque niquinnauatia ye niauh in nochan.

4. _Q.n._, yn tlaloque tlamacazque niquinnauatia ye niauh in nochan.

5. _Q.n._, ca onitlanauati ni tlaloca catli ye nictocaz utli.

6. _Q.n._, yn antlaloque yn antlamacazque catli nictocaz yn anteteuh.

_Hymn to Xochipilli._

1. O friends, the quetzal bird sings, it sings its song at midnight to
Cinteotl.

2. The god will surely hear my song by night, he will hear my song as
the day begins to break.

3. I send forth the priests to the house of Tlaloc.

4. The priests to the house of Tlaloc do I send forth.

5. I shall go forth, I shall join myself unto them, I shall go where
is Cinteotl, I shall follow the path to him.

6. The priests go forth to the house of Tlaloc, to the home of the
gods of the plain.

_Notes._

_Xochipilli_, "lord of flowers," otherwise named _Macuilxochitl_, "five flowers" (the name of a small odorous plant), was the deity who gave and protected all flowering plants. As one of the gods of fertility and production, he was associated with Tlaloc, god of rains, and Cinteotl, god of maize. His festival is described in Sahagun (_Historia_, Lib. I., cap. 14).

2. _Cipactonalla_, from _cipactli_, and _tonalli_, may refer to _Cipactonal_, the reputed discoverer of the Aztec calendar. See _Sahagun_, _Historia_, Lib. IV., cap. I.

IX. _Xochiquetzal icuic._

1. Atlayauican ni xochiquetzalli tlacya niuitza ya motencaliuan
tamoanchan oay.

2. Ye quitichocaya tlamacazecatla piltzintecutlo quiyatemoaya ye
xochinquetzalla xoyauia ay topa niaz, oay.

_Var._ 2. Icotochiquetzalla.

_Gloss._

1. _Q.n._, ompa niuitz ynixochiquetzal tamoanchan.

2. _Q.n._, choca piltzintecutli quitemoa in xochiquetzal xoyauia no
umpa niaz.

_Hymn to Xochiquetzal._

1. I, Xochiquetzal, go forth willingly to the dancing place by the
water, going forth to the houses in Tamoanchan.

2. Ye noble youths, ye priests who wept, seeking Xochiquetzal, go
forth there where I am going.

_Notes._

_Xochiquetzal_, "plumage of flowers," was the deity of the artists, the painters, weavers, engravers on metal, silver and goldsmiths, and of all who dealt in fine colors. Her figure was that of a young woman with gay garments and jewelry (Duran, _Historia_, cap. 94). In the _Codex Telleriano-Remensis_ she is assigned as synonyms _Ichpochtli_, the Virgin, and _Itzpapalotl_, literally "the obsidian butterfly," but which was probably applied to a peculiar ornament of her idol.

On _Tamoanchan_ see notes to Hymn IV.

The term _atlayauican_, which I have translated "the dancing place by the water," appears to refer to the "jar dance," _baile de las jicaras_, which took place at the festival of the goddess, in the month of October. Duran informs us this was executed at a spot by the shore of the lake. Ceremonial bathing was carried on at the same festival, and these baths were considered to cleanse from sin, as well as from physical pollution.

X. _Amimitl icuic._

1. Cotiuana, cotiuana, cali totoch maca huiya yyalimanico, oquixanimanico, tlacochcalico, oua, yya yya, matonicaya, matonicalico, oua yya yo, cana, cana, ayoueca niuia, cana canoya, ueca niuia, yya, yya, yyeuaya, cana, cana, yeucua niuia.

2. Ye necuiliyaya, niuaya, niuaya, niuaya, ay ca nauh niuahuaya,
niuaya, niuaya, ay ca nauh.

3. Tlaixtotoca ye ca nauhtzini, tlaixtotoca ye ca nauhtzini, ayoaya,
yoaya, ye ca nauhtzini.

4. Aueya itzipana nomauilia, aueya itzipana nomauilia, aueya itzipana
nomauilia.

_Var._ 1. Manca. Matinicaya.

_Gloss._

In amimitl icuic yuh mitoa in ueli chichimeca cuic amo uel caquizti in quein quitoa in tonauatlatol ypa.

_Hymn to Amimitl._

1. Join together your hands in the house, take hands in the sequent course, let them spread forth, spread forth in the hall of arrows. Join hands, join hands in the house, for this, for this have I come, have I come.

2. Yes, I have come, bringing four with me, yes I have come, four
being with me.

3. Four noble ones, carefully selected, four noble ones, carefully
selected, yes, four noble ones.

4. They personally appear before his face, they personally appear
before his face, they personally appear before his face.

_Notes._

The brief Gloss to this Hymn states that it is of ancient Chichimec origin and that it cannot well be rendered in Nahuatl. Its language is exceedingly obscure, but it is evidently a dancing song.

_Amimitl_, "the water-arrow," or "fish-spear," was, according to Torquemada, especially worshipped at Cuitlahuac. He was god of fishing, and visited the subjects of his displeasure with diseases of a dropsical or watery character (_Monarquia Indiana_, Lib. VI., cap. 29). On slender and questionable grounds Clavigero identifies him with Opochtli, the god of net makers and fishers with nets (_Storia Antica del Messico_, Tom. II., p. 20).

The four noble ones referred to in vv. 3 and 4 probably refer to those characters in the Mexican sacred dances called "the four auroras," four actors clothed respectively in white, green, yellow and red robes. See Diego Duran, _Historia_, cap. 87.

XI. _Otontecutli icuic._

1. Onoalico, onoalico, pomaya, yyaya, ayyo, ayyo, aya, aya, ayyo.

2. Chimalocutitlana motlaqueuia auetzini nonoualico, quauinochitla,
cacauatla motlaqueuia auetzini.

3. Ni tepanecatli aya cuecuexi, ni quetzallicoatli aya cuecuexi.

4. Cane ca ya itziueponi, cane ca ya itziueponi.

5. Otomico, noyoco, nauaco, mexicame ya yauilili, noyoco, nauaco,
mexicame ya.

6. A chimalli aya, xa, xauino quiyauilili, noyoco, nauaco, mexicame
ya.

_Var._ 2. Nonoualco.

_Hymn of Olontecutli._

1. At Nonoalco he rules, at Nonoalco, Oho! Oho!

2. In the pine woods he prepares your destruction at Nonoalco, in the
tuna woods, in the cacao woods he prepares your destruction.

3. I, dweller in the palace, shook them; I, Quetzalcoatl, shook them.

4. There was a splendor of spears, a splendor of spears.

5. With my captain, with my courage, with my skill, the Mexicans were
put to flight; even the Mexicans, with my courage, with my skill.

6. Go forth, ye shield bearers, put the Mexicans to flight with my
courage, with my skill.

_Notes._

The absence of a Gloss to this hymn adds to the difficulty of a translation. _Otontecutli_ was the chief deity of the Otomis, and the chant appears to be one of their war songs in their conflict with the Azteca. The name is a compound of _otomitl_, an Otomi, and _tecutli_, ruler or lord. He is slightly referred to by Sahagun as "the first ruler to govern the ancestors of the Otomis." (_Historia_, Lib. X, cap. 29, sec. 5.)

XII. _Ayopechtli icuic._

1. Cane cana ichan, ayopechcatl cozcapantica mixiuhtoc.

2. Cane cana ichan ayopechcatl cozcapantica mixiuhtoc, cane ichan
chacayoticaya.

3. Xiualmeuayauia, xiua xiualmeuayaauiaya yancuipilla, xiualmeuaya.

4. Auiya xiualmeuaya, ueya, xiua, xiualmeuaya, cozcapilla xiualmeuaya.

_Gloss._

1. _Q.n._, in oncan ichan ayopechtli oncan mixiuiqui tlacatilia in
cuzcatl quetzalli.

2. Cane cana ichan, _q.n._, in oncan ichan ayopechcatl oncan
quitlacatilia in cozcatl quetzalli oncan yoliua, tlacatiua.

3. _Q.n._, ximeua, ximeua, in tipiltzintli xiualmeua in quinotitlacat
tipiltzintli.

4. _Q.n._, xiualmeua, xiualmeua, in tipiltzintli in ti cuzcatl, in ti
quetzalli.

_Hymn to Ayopechcatl._

1. Truly in whatever house there is a lying-in, Ayopechcatl takes
charge of the child.

2. Truly in whatever house there is a lying-in, Ayopechcatl takes
charge of the child, there where it is weeping in the house.

3. Come along and cry out, cry out, cry out, you new comer, come along
and cry out.

4. Come along and cry out, cry out, cry out, you little jewel, cry
out.

_Notes._

The name of Ayopechcatl does not appear among the divinities named by Sahagun, Duran or the other authorities at my command. Her name indicates her function as the goddess of the child-bed and the neonatus, and the above hymn establishes her claim to a place in the Aztec pantheon.

XIII. _Ciuacoatl icuic._

1. Quaui, quaui, quilaztla, coaeztica xayaualoc uiuiya quauiuitl
uitzalochpa chalima aueuetl ye colhoa.

2. Huiya tonaca, acxolma centla teumilco chicauaztica, motlaquechizca.

3. Uitztla, uitztla, nomactemi, uitztla, uitztla nomactemi, acan
teumilco chicauaztica motlaquechizca.

4. Malinalla nomactemi, acan teumilco chicauaztica motlaquechizca.

5. A omei quauhtli, ye tonanaya chalmecatecutli ay tziuac y mauiztla
nechyatetemilli, yeua nopiltzinaya mixcoatla.

6. Ya tonani, yauciuatzin, aya tonan yauciuatzi aya y maca coliuacan y
yuitla y potocaya.

7. Ahuiya ye tonaquetli, yautlatocaya, ahuiya ye tonaquetli yautlatocaya moneuila no tlaca cenpoliuiz aya y maca coliuaca y yuitla y potocaya.

8. Ahuia quauiuitl amo xayaualli onauiya yecoyametl amo xayaualli.

_Var._ 1. Cohoaeztica. 2. Acxoima. 7. Maneuila, cenpoalihuiz, inmaca.

_Gloss._

1. _Q.n._, in quauhcihuatl, ic oxaualoc in coaetztli, ioan in quauhtli
yhuitli in moteneua iquauhtzon, ipan iualuicoc yn umpa colhuacan.

2. _Q.n._, inic motocaya centli, in mochiuaya teumilpa, ichicauaztica
inic tlatatacaya, inic tocaya.

3. Uitztla, _q.n._, nomactemi nochicauaztica inic nitocaya, inic
nitlatatacaya.

4. Malinalla, uictli, _q.n._, uictica in tlachpanaya, _id est_, iceliniquia, yn uncan teumilpan auh ychicauaztica inic nitlatatacaya, inic tocaya.

5. _Q.n._, matlactli omei quauhtli yn notonal innamona auh ynan
nopilhoan in chalmeca xicuiti in tziuactli xinechtemilica.

6. _Q.n._, in iyauciuatzin yn amona umpa nochan in coluaca auh in
quauiuitl nictemaca ynic oquauhtiuac.

7. _Q.n._, ca otonac ca otlatuic momochiua yauyutl ma tlamalo
tlalpiliuiz nic temaca in quauiuitl.

8. _Q.n._, aahuia yn otlamaloc in quauiuitl yc moxaua.

_Hymn to Cihuacoatl._

1. Quilaztli, plumed with eagle feathers, with the crest of eagles, painted with serpents' blood, comes with her hoe, beating her drum, from Colhuacan.

2. She alone, who is our flesh, goddess of the fields and shrubs, is
strong to support us.

3. With the hoe, with the hoe, with hands full, with the hoe, with
hands full, the goddess of the fields is strong to support us.

4. With a broom in her hands the goddess of the fields strongly
supports us.

5. Our mother is as twelve eagles, goddess of drum-beating, filling
the fields of tzioac and maguey like our lord Mixcoatl.

6. She is our mother, a goddess of war, our mother, a goddess of war,
an example and a companion from the home of our ancestors (Colhuacan).

7. She comes forth, she appears when war is waged, she protects us in war that we shall not be destroyed, an example and companion from the home of our ancestors.

8. She comes adorned in the ancient manner with the eagle crest, in
the ancient manner with the eagle crest.

_Notes._

Cihuacoatl was the mythical mother of the human race. Her name, generally translated "serpent woman," should be rendered "woman of twins" or "bearing twins," as the myth related that such was her fertility that she always bore two children at one lying-in. (Torquemada, _Monarquia Indiana_, Lib. VI., cap. 31.) She was also known by the title _Tonan_ or _Tonantzin_, "our mother," as in v. 5 and 6. Still another of her appellations was _Quilaztli_, which is given her in v. 1. (Comp. Sahagun, _Historia_, Lib. VI., cap. 27.) She was essentially a goddess of fertility and reproduction. The name _cihuacoatl_ was also applied to one of the higher magistrates and war chiefs in the Aztec army (Sahagun). Reference is made to this in v. 6. As a goddess of venerable antiquity, she is spoken of as coming from Colhuacan, "the place of the old men," or of the ancestors of the tribe. This name is derived from _coloa_, to bend down, as an aged person, _colli_, an old man. (See my _Ancient Nahuatl Poetry_, pp. 172-3).

XIV. _Izcatqui yn cuicatl chicuexiuhtica meuaya iniquac atamalqualoya._

1. Xochitl noyollo cuepontimania ye tlacoyoalle, oaya, oouayaye.

2. Yecoc ye tonan, yecoc ye teutl tlacolteutla, oaya, ooayaya.

3. Otlacatqui centeutl tamiyoanichan ni xochitlicacani. Cey xochitli
yantala, yantata, ayyao, ayyaue, tilili yao, ayaue, oayyaue.

4. Otlacatqui centeutl, atl, yayaui cani tlaca pillachiualoya chalchimichuacan, yyao, yantala, yatanta, a yyao, ayyaue tilili yao, ayyaue, oayyaue.

5. Oya tlatonazqui tlauizcalleuaya inan tlachinaya nepapan quechol, xochitlacacan y yantala, yantata, ayyao, ayyaue, tilili yao, ayyaue, oayyayaue.

6. Tlalpa timoquetzca, tianquiz nauaquia nitlacatla, ni quetzalcoatla,
yyao, yantala, yantata, ayyao, ayyaue, tilili yao ayyaue, oayyayue.

7. Ma ya auiallo xochinquauitl itlani nepapan quecholli ma ya in quecholli xicaquiya tlatoaya y toteuh, xicaquiya tlatoaya y quechol amach yeua tonicauh tlapitza amach ychan tlacaluaz, ouao.

8. Aye oho, yyayya, ca miquiyecauiz ca noxocha tonaca xochitli ye
izqui xochitla, xochitlicacan, yyaa.

9. Ollama, ollama uiue xolutl nauallachic, ollama ya xolutl chalchiuecatl xiquitta mach, oya moteca piltzintecutli yoanchan, yoanchan.

10. Piltzintle, piltzintle tocuitica timopotonia tlachco, timotlalli
yoanchan, yoanchan.

11. Oztomecatla yyaue, oztomecatla xochiquetzal quimama, ontlatca cholola, ayye, ayyo, oye maui noyol, oye maui noyol, aoya yecoc centeutl, matiuia obispo, oztomecatl chacalhoa, xiuhnacochtla, yteamic ximaquiztla yteamico, ayye, ayye.

12. Cochina, cochina, cocochi ye nicmaololo, ni cani ye ciuatl ni
cochina yyeo, ouayeo, yho, yya, yya.

_Var._ 3. Centeuteutl. 4. Uillachiualoia. 5. Oya tonazqui. 6. Tlapan. 10. Timotlalia. 11. Suchiquetzal. Ontlatoa cholollan.

_This is the Hymn which they sang every eight years when they fasted on bread and water._

1. The flower in my heart blossoms and spreads abroad in the middle of
the night.

2. Tonan has satisfied her passion, the goddess Tlazolteotl has
satisfied her passion.

3. I, Cinteotl, was born in Paradise, I come from the place of
flowers. I am the only flower, the new, the glorious one.

4. Cinteotl was born from the water; he came born as a mortal, as a
youth, from the cerulean home of the fishes, a new, a glorious god.

5. He shone forth as the sun; his mother dwelt in the house of the
dawn, varied in hue as the quechol bird, a new, a glorious flower.

6. I came forth on the earth, even to the market place like a mortal,
even I, Quetzalcoatl, great and glorious.

7. Be ye happy under the flower-bush varied in hue as the quetzal bird; listen to the quechol singing to the gods; listen to the singing of the quechol along the river; hear its flute along the river in the house of the reeds.

8. Alas! would that my flowers would cease from dying; our flesh is as
flowers, even as flowers in the place of flowers.

9. He plays at ball, he plays at ball, the servant of marvellous skill; he plays at ball, the precious servant; look at him; even the ruler of the nobles follows him to his house.

10. O youths! O youths! follow the example of your ancestors; make yourselves equal to them in the ball count; establish yourselves in your houses.

11. She goes to the mart, they carry Xochiquetzal to the mart; she speaks at Cholula; she startles my heart; she startles my heart; she has not finished, the priest knows her; where the merchants sell green jade earrings she is to be seen, in the place of wonders she is to be seen.

12. Sleep, sleep, sleep, I fold my hands to sleep, I, O woman, sleep.

_Notes._

In default of a Gloss to this hymn, the indispensable Sahagun again comes to our aid. He informs us in the Appendix to the second book of his _Historia_ that "When the Indians celebrated the festival called _atamalqualiztli_, which took place every eight years, certain natives called Mazateca swallowed living serpents and frogs, and received garments as a recompense for their daring." We are not informed as to the purpose of the festival, and its name, which signifies "eating bread made with water," is merely that of one of the regular systems of fasting in vogue in ancient Mexico. (See Sahagun, Lib. III., cap. 8.) The song before us appears to be a recitation calling on a number of the Nahua divinities.

1. "The flower in my heart" is a metaphorical expression for song.

2. _Tonan_, "Our Mother"; _Tlazolteotl_, the goddess of lascivious love, _Venus impudica_. The verb _yecoa_ appears to have its early signification, expressing carnal connection.

3. _Centeotl_, god of maize and fertility.

8. The flowers referred to are the youths and maidens who die young.

9. The house of the ball player is the tomb.

11. This verse is very obscure and is obviously corrupt. It contains the only Spanish word in the text of these hymns--_obispo_--a word including two letters, _b_ and _s_, not in the Nahuatl alphabet.

12. The woman referred to is Xochiquetzal. See Hymn IX.

XV. _Xippe icuic, Totec, yoallauana._

1. Yoalli tlauana, iztleican nimonenequia xiyaqui mitlatia
teocuitlaquemitl, xicmoquenti quetlauia.

2. Noteua chalchimamatlaco, apana, y temoya ay quetzallaueuetl, ay
quetzalxiuicoatl, nechiya iqui nocauhquetl, ouiya.

3. Maniyauia, nia nia poliuiz, ni yoatzin achalchiuhtla noyollo, ateucuitlatl nocoyaitaz, noyolceuizqui tlacatl achtoquetl tlaquauaya, otlacatqui yautlatoaquetl ouiya.

4. Noteua ce in tlaco xayailiuiz conoa y yoatzin motepeyocpa mitzualitta moteua, noyolceuizquin tlacatl achtoquetl tlaquauaya, otlacatqui yautlatoaquetl, ouiya.

_Var._ 1. Quetloujia. 2. Noteuhoa chalchimmama tlacoapana itemoia. 3. Achalchiuhtla. 4. Centlaco, mitzualitla.

_Gloss._

1. _Q.n._, yn ti yoallauana, ti xipe, totec, tleica in ti monequi in timocuma, in timotlatia, _id est_, tleica in amo quiauiteocuitlaquemitl, xicmoquenti, _q.n._, ma quiaui, ma ualauh yn atl.

2. _Q.n._, yn ti noteuh, otemoc in mauhoualla yn mauh; ay quetzalla ueuetl, _id est_, ye tlaquetzalpatia ye tlaxoxouia, ye xopantla. Ay quetzal xiuhcoatl nechia iqui no cauhquetl, _id est_, ca ye otechcauh yn mayanaliztli.

3. _Q.n._, ma mauh, ma nipoliui yn ni yoatzin, _id est_, in catleuatl, yuhquin chalchiuitl noyollo. A teocuitlatl nocoyaitaz, _q.n._, in catleuatl achtomochiuaz ninoyolceuiz.

4. _Q.n._, yn oteuh cequi tlatlacotyan in mochiua initonacayouh, auh in tlein tlatlacotyan achto mochiua mochi tlacatl achto mitzualmaca, auh iniquac ye omochimochiuh occeppa nomochi tlacatl mitzualmaca yn motonacayuh.

_Hymn of the High Priest of Xipe Totec._

1. The nightly drinking, why should I oppose it? Go forth and array yourselves in the golden garments, clothe yourselves in the glittering vestments.

2. My god descended upon the water, into the beautiful glistening surface; he was as a lovely water cypress, as a beauteous green serpent; now I have left behind me my suffering.

3. I go forth, I go forth about to destroy, I, Yoatzin; my soul is in the cerulean water; I am seen in the golden water; I shall appear unto mortals; I shall strengthen them for the words of war!

4. My god appears as a mortal; O Yoatzin, thou art seen upon the mountains; I shall appear unto mortals; I shall strengthen them for the words of war.

_Notes._

There is slight mention of the deity Xipe Totec in the Spanish writers. He was the patron divinity of the silversmiths, and his festival, attended with peculiarly bloody rites, was celebrated in the first month of the calendar. (Duran, _Historia_, cap. 87; Sahagun, Lib. I., cap. 18, Lib. II., cap. 21, etc.) Totec is named as one of the companions of Quetzalcoatl, and an ancient divinity whose temple stood on the _Tzatzitepec_ (see the _Codex Vaticanus_; Tab. XII., in Kingsborough's _Mexico_). His high priest was called _Youallauan_, "the nocturnal tippler" (_youalli_, night, and _tlauana_, to drink to slight intoxication), and it was his duty to tear out the hearts of the human victims (Sahagun, _u.s._). The epithet _Yoatzin_, "noble night-god," bears some relation to the celebration of his rites at night.

XVI. _Chicomecoatl icuic._

1. Chicomollotzin xayameua, ximicotica aca tona titech icnocauazqui
tiyauia mochan tlallocan nouia.

2. Xayameua ximicotica aca tonan titech icnocauazqui tiyauian mochan
tlallocan nouiya.

_Var._ 1. Xaia mehoa.

_Gloss._

1. _Q.n._, yn ti chicomolotl, _id est_, in ti centli ximeua, xica,
xixoa, ca otimouicaya in mochan tlallocan.

2. _Q.n._, xayameua, _id est_, ximeua, xixua, xica, ca otimouicaya in
mochantzinco in tlallocan ca yuhquin ti tonatzon.

_Hymn to Chicomecoatl._

1. O noble Chicomolotl, arise, awake, leave us not unprotected on the
way, conduct us to the home of Tlaloc.

2. Arise, awake, leave us not unprotected on the way, conduct us to
the home of Tlaloc.

_Notes._

The goddess Chicomecoatl, "seven guests," was the deity who presided over food and drink. Hence in the first verse she is referred to as Chicomolotl, "seven ears of corn," and is spoken of as a guide to Tlalocan, or the home of abundance.

Father Duran, who gives a long chapter on this goddess (_Historia_, cap. 92), translates her name "serpent of seven heads," and adds that she was also called _Chalciucihuatl_, "Lady of the Emerald," and _Xilonen_, "goddess of the tender ears of maize." Every kind of seed and vegetable which served for food was under her guardianship, and hence her festival, held about the middle of September, was particularly solemn. Her statue represented her as a girl of about twelve years old.

XVII. _Totochtin incuic Tezcatzoncatl._

1. Yyaha, yya yya, yya ayya, ayya ouiya, ayya yya, ayya yya, yyauiyya,
ayya ayya, yya ayya, yya yya yye.

2. Coliuacan mauizpan atlacatl ichana, yya ayya, yyayyo.

3. Tezcatzonco tecpan teutl, macoc ye chocaya, auia, macaiui, macayui
teutl, macoc yye chocaya.

4. Auia axalaco tecpanteutl, macoc yye chocaya, macayui, macayui
teutl, macoc yye chocaya.

_Var._ 3. Tezcatzoncatl tepan. 4. Axalaca.

_Gloss._

1. Y tlauelcuic, tlauelcuica.

2. Coliuacan mauizpa tlacatlichana, _q.n._, in tlacatl, _id est_,
octli ompa ichan ni colhoacan. Mauizpa, _q.n._, temamauhtican.

3. Tezcatzonco tecpanteutl, _q.n._, ye choca in omacoc teutl tezcatzonco tecpan, _id est_, octli. Quimonacayotia in teutl. Macaiui teutl, _q.n._, macamo omatoni in teutl, _id est_, octli, ye choca cayamo ynemac.

4. Aia axalaco tecpanteutl, _q.n._, axala in tecpanteutl. Ye choca yn omacoc, _id est_, octli axalatecpan, ye choca in omacoc, macamo omaco ni ye choca cayamo ynemac.

_Hymn to Tezcatzoncatl Totochtin._

1. Alas! alas! alas! alas! alas! alas!

2. In the home of our ancestors this creature was a fearful thing.

3. In the temple of Tezcatzoncatl he aids those who cry to him, he
gives them to drink; the god gives to drink to those who cry to him.

4. In the temple by the water-reeds the god aids those who call upon
him, he gives them to drink; the god aids those who cry unto him.

_Notes._

Tezcatzoncatl was one of the chief gods of the native inebriating liquor, the pulque. Its effects were recognized as most disastrous, as is seen from his other names, _Tequechmecaniani_, "he who hangs people," and _Teatlahuiani_, "he who drowns people." Sahagun remarks, "They always regarded the pulque as a bad and dangerous article." The word _Totochtin_, plural of _tochtli_, rabbit, was applied to drunkards, and also to some of the deities of special forms of drunkenness.

The first verse is merely a series of lamentations. The second speaks of the sad effects of the pulque in ancient times. (On Colhuacan see Notes to Hymn XIII.)

XVIII. _Atlaua Icuic._

1. Auia nichalmecatl, nichalmecatl, necaualcautla, necaualcautla, olya
quatonalla olya.

2. Ueya, ueya, macxoyauh quilazteutl y tlapani macxoyauh.

3. Nimitz acatecunotzaya, chimalticpao monecoya nimitzacatecunotzaya.

4. Ayac nomiuh timalla aytolloca nacatl nomiuh aca xeliui timalla.

5. Tetoma amo yolcana tlamacazquinte tometl, acan axcan ye
quetzaltototl, nic ya izcaltiquetla.

6. Y yopuchi noteuh atlauaquetl, aca naxcan ye quetzaltototl, nic ya
izcaltiquetla.

1. Necaualcactla. 2. Itlamani. 4. Aitollaca acatl. Timalli. 5. Tetonac
amo yolcana tlamacaz quin tetometl.

_Gloss._

1. _Q.n._, ynichalmecatl, yn inecaualac oqixicauhteuac y nioholti, y
nioya, ixquatechimal iquatunal.

2. _Q.n._, ma xiyauh ti quilazteutl, momactemi in macxoyauh.

3. _Q.n._, iniquac onimitznotz, mochimalticpac timicoya.

4. _Q.n._, atle nomiuh yc notimaloa, ca uel itoloc in acatl nomiuh, yn
acatl xeliui yc ninotimaloa.

5. _Q.n._, oncan euac in tetuman nitlacochtetumetl. Auh inaxcan ye
quetzaltotol inic ni tlazcaltia.

6. _Q.n._, tiacauh in oteuh in atlaua, auh inaxcan yuhqui quetzaltotol
in nitlazcaltia.

_The Hymn of Atlaua._

1. I Chalmecatl, I Chalmecatl, I leave behind my sandles, I leave my
sandles and my helmet.

2. Go ye forth and follow the goddess Quilaztli, follow her

3. I shall call upon thee to arise when among the shields, I shall
call upon thee to arise.

4. I boast of my arrows, even my reed arrows, I boast of my arrows,
not to be broken.

5. Arrayed in priestly garb, take the arrow in thy hand, for even now
I shall arise and come forth like the quetzal bird.

6. Mighty is my god Atlaua; truly I shall arise and come forth like
the quetzal bird.

_Notes._

_Atlaua_, mentioned by Olmos, who translates the word "Master of waters," is a divinity of whom little is known. The derivation from _atlatl_, arrow, would seem more appropriate to the words of this hymn. _Chalmecatl_, used as a synonym in v. 1, appears to be from _chalania_, to beat, to strike, as a drum.

On _Quilaztli_ see notes to Hymn XIII.

XIX. _Macuilxochitl Icuic._

1. Ayya, yao, xochitlycaca umpan iuitza tlamacazecatla tlamocoyoalca.

2. Ayya, yao, ayo intinotzicaya teumechaue oya, yao, tlauizcalac
yacallea tlamacazecatlo tlamocoyoualca.

3. Tetzauhteutla notecuyo tezcatlipuca quinanquilican cinteutla, oay.

4. Tezcatzonco moyolca ayyaquetl yya tochin quiyocuxquia noteuh,
niquiyatlacaz, niquiyamamaliz, mixcoatepetl colhoacan.

5. Tozquixaya, nictzotzoniyao, yn tezcatzintli tezcatzintli
tezcaxocoyeua, tzoniztapaliati tlaoc xoconoctlia ho, a.

1. Tlamocoioaleua. 5. Tozquiuaia. Tzoniztapalatiati.

_Gloss._

1. _Q.n._, ompa nochan in xochitlicacan in itlamacazqui ni
macuilxochitl.

2. _Q.n._, motilinia in tinoci in ompa titlaecoltilozque umpa tochan
ez.

3. _Q.n._, yn tetzauitl in tezcatlipoca ca oyaque auh ynic tiui umpa
titlananquilizque in centeotl.

4. Tezcatzonco moyolcan, _q.n._, tezcatzonco oyol in tochtli ynic yaz, oquiyocux, oquipic, y noteuh oquito nittlacaz, nicmamaliz, in mixcoatepetl colhoacan, _id est_, nictepeuaz.

5. Tozquixaya nictzotzomiao, _q.n._, nictzotzona, in tezcatzintli
oncan nexa in tezcatzonco, oncan oyol tzoniztapalatiati ocxoni ni octli.

_Hymn to Macuilxochitl._

1. Yes, I shall go there to-night, to the house of flowers; I shall
exercise the priestly office to-night.

2. We labor in thy house, our mother, from dawn unto night, fulfilling
the priestly office, laboring in the night.

3. A dreadful god is our god Tezcatlipoca, he is the only god, he will
answer us.

4. His heart is in the Tezcatzontli; my god is not timid like a hare nor is he peaceable; I shall overturn, I shall penetrate the Mixcoatepec in Colhuacan.

5. I sing, I play on an instrument, I am the noble instrument, the mirror; I am he who lifts the mirror; I cry aloud, intoxicated with the wine of the tuna.

_Notes._

As before stated (Notes to Hymn VIII), Macuilxochitl is another title of the flower-god Xochipilli.

XX. _Yacatecutli icuic._

1. Anomatia aytoloc, anomatia aytoloc, tzocotzontla aytoloc,
tzocotzontla anomatia aytoloc.

2. Pipitla aytoloc, pipitla anomatia aytoloc, cholotla aytoloc,
pipitla anomatia aytoloc.

3. Tonacayutl nicmaceuh aca naxcan noquacuillo atliyollo,
nechualyauicatiaque xalli itepeuhya.

4. Chalchiuhpetlacalco ni naxcan aca naxcan noquacuillo, atliyollo
nechualyauicatiaque xalli itepeuhya.

_Gloss._

1. Anomatia, _q.n._, amo nixpan in omito yauyutl inic otepeualoc
tzocotzontla, amo nomatia in omito yauyutl.

2. Pipitla aytoloc, _q.n._, ynic tepeualoc pipitla amo nicmati inic
omito yauyutl, in cholotla ic otepeualloc amo nixpan ynic oyautlatolloc.

3. Tonacayutl nicmaceuh, _q.n._, yn tonacayutl inic onicmaceuh ayaxcan, onechualhuicaque in oquacuiloan in xochayutl, in coqniayutl in teuelteca, quimilhui in iquintonaz tlatuiz anoquacuiloan ayezque. Xalli tepeuhya, _id est_, tlalocan. Quilmach chalchiuhpetlacalli in quitepeuh inic tepeuh.

4. Chalchiuhpetlacalco ninaxcan, _q.n._, onca ninotlati in chalchiuh petlacalco. Ayaxcan ynechualhuicatiaque yn oquacuiloan atliyoloa in umpa tlallocan.

_Hymn to Yacatecutli._

1. I know not what is said, I know not what is said, what is said
about Tzocotzontlan, I know not what is said about Tzocotzontlan.

2. I know not what is said of Pipitlan, what is said of Pipitlan, nor
what is said of Cholollan, what of Pipitlan, of Pipitlan.

3. Now I seek our food, proceeding to eat it and to drink of the
water, going to where the sand begins.

4. Now I go to my beautiful house, there to eat my food, and to drink
of the water, going to where the sand begins.

_Notes._

The god Yacatecutli, whose name means "lord of travelers," or "the lord who guides," was the divinity of the merchants. Sahagun (_Historia_, Lib. I, cap. 19) and Duran (_Historia_, cap. 90) furnish us many particulars of his worship.

The hymn is extremely obscure, containing a number of archaic words, and my rendering is very doubtful. The writer of the Gloss is, I think, also at fault in his paraphrase. The general purpose of the hymn seems to be that of a death-song, chanted probably by the victims about to be sacrificed. They were given the sacred food to eat, as described by Duran, and then prepared themselves to undergo death, hoping to go to "the beautiful house," which the Gloss explains as Tlalocan, the Terrestrial Paradise.

GLOSSARY.

A

A, prefix, negative, or positive prefix, = _atl_, water. Acatecunotzaya, XVIII, 3. Equivalent, according to the Gloss, to _onimitznotz_. Acatona, XVI, 1, 2. For _ac a tonan_. _See_ v. 2. Acatonalaya, III, 5. From _acatl_, reed (?). Achalchiuhtla, XV, 3. Comp. of _atl_, and _chalchiuitl_. Achtoquetl, XV, 3, 4. In the first place, first. Acxolma, XIII, 2. Apparently related to _acxoyatl_, wild laurel. Acan, XIII, 3. Much, many times. Aca naxcan, XVIII, 5, 6; XX, 3, 4. Only now, for _can axcan_. Ahuia, II, 1. An interjection. Amanteca, I, 5. Workers in mechanic arts (Molina), especially feathers (Sahagun). Amapanitl, III, 1. _Panitl_, banner, flag, with possessive pronoun. Amo, _adv._, no, not, negative; _pron._, your. Anauhcampa, III, 1. "To all four quarters of the water," i.e., in all directions. Anneuaya, III, 2. Poetic for _in nehuatl_, "ego ipse." Annotata, III, 4. Poetic for _in no-tauan_, my forefathers. Annotequina, III, 3. According to the Gloss, equivalent to _in tino teuh_, thou my god. Annoteua, III, 2. Poetic for _in no-teuh_, my lord. Anomatia, XX, 1. Not to know, to be ignorant of. Aoyequene, III, 1. For _aoc yequene_, "and also no one." Apana, XV, 2. Comp. of _atl_, water, and _pani_, upon, postpos. Aquamotla, III, 5. From _quammomotla_, to play ball (?). Aquitoloc, II, 1. A negative, _itoa_, to say, to tell, in the passive preterit. Ateucuitlatl, XV, 3. Golden water. Comp. of _atl_, and _teocuitlatl_. Atilili, VIII, 2. _Atilia_, to become clear or light. Atl, XIV, 4. Water. In composition, _a_. Atliyollo, XX, 3, 4. From _atli_, to drink water. (?) Aua, III, 7. An interjection (?). Auatic, IV, 6. Mistress of the waters (_atl_, water). A-uetztini, XI, 2. From _uetzi_, to fall; "your fall," "your destruction." Auiallo, XIV, 7. From _auia_, to be content, to rejoice. Axalaco, XVII, 4. From _axalli_, a water plant, and loc. term. _co_. Ayac, I, 1, _et saepe_. Nobody, no one. Ayauh, III, 6. Fog, mist; compound form of _ayauitl_. Ayauhcalcatl, VI, 6. One who has charge of the mist. Compare _tepancalcatl_, a gardener. Ayailicalo, III, 6. From _ayauh_, _calli_, the house of mist, but the Gloss renders it by _auicalo_, the fresh, dewy house (cf. Sah., p. 150). Aylhuicolla, III, 2. Derived by the Gloss from _ilhuice_, more, hence, to make to grow, to increase. Ayouica, VI, 5. For _ayaic_, never. Aytoloc, XVIII, 4; XX, 1, 2. From _itoa_, to say, to tell, with negative prefix. Ayya, I, 1, _et saepe_; also in the forms _yya_, _ya_, _yyo_, _yye_, _aya_, _ayyo_, etc. An interjection, or shout.