Loans in Colonial and Modern Nahuatl Trends in Linguistics Documentation 35

Home , Alonso de Molina, Anahuac (Aztec), Antonio Alcalde Barriga, Antonio Valeriano, Calimaya, Chimalpahin

Editor Volker Gast

Editorial Board Walter Bisang Hans Henrich Hock

Editor responsible for this volume Volker Gast Loans in Colonial and Modern Nahuatl

Agnieszka Brylak, Julia Madajczak, Justyna Olko, John Sullivan

With contributions by Elwira Sobkowiak, Katarzyna Granicka, Szymon Gruda, Beatriz Cuahutle Bautista, Eduardo de la Cruz Cruz, Abelardo de la Cruz de la Cruz, Delfina de la Cruz de la Cruz, Victoriano de la Cruz Cruz, Ofelia Cruz de Morales, Catalina Cruz de la Cruz and Sabina Cruz de la Cruz The research leading to these results has received funding from the European Research Council under the European Union’s Seventh Framework Programme (FP7/2007-2013) / ERC grant agreement no. 312795.

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Introduction 1

Justyna Olko Nahuas and Spaniards in contact: Cross-cultural transfer as seen through the Nahuatl lexicon 10

Dictionary 59

Introduction

The present publication is a result of the interdisciplinary project “Europe and America in contact: A multidisciplinary study of cross-cultural transfer in the New World across time” (Starting Grant of the European Research Council, 2012–2017, PI: Justyna Olko) that focused on linguistic and cultural contact between Nahuas and Spaniards1. It is a contextual dictionary of loanwords, loan phrases, and blends in Nahuatl, embracing data from the 1540s to 2016. It relies on an extensive database that contains a large sample of colonial written sources, a modern written source, and unpublished interviews with speakers of several major variants of modern Nahuatl (including regions of the Huasteca in Veracruz and San Luis Potosí as well as Tlaxcala). The sample of written sources covers all the genres of older documentation in Nahuatl, such as annals, historical and ethnographic accounts, mundane documents (testaments, municipal proceedings, petitions, etc.), colonial dictionaries, theatrical pieces, songs, and Christian doctrinal texts. They provide a rich set of loans, mostly from Spanish, but also from Latin, used in various contexts and showing a varying degree of morphological and phonological adaptations to Nahuatl. A large part of the extensive data collection and analysis has been carried out by indigenous native-speaking students and collaborators who participated in the project. The database also contains contextual philolog- ical, ethnohistorical, and anthropological data, which allows for the mapping of linguistic developments within a wider social context. The sources have been screened for loanwords, loan phrases, and blends so that the dictionary may reflect the attestations of a given term or expression in the whole analyzed corpus. The dictionary consists of over 1800 entries, the headwords for which are loanwords and loan phrases from Spanish and Latin. Latin headwords and phrases are labeled (e.g. quatuor dotes Latin). All entries are written using standard Spanish or Latin spelling2, and Spanish nouns are normally referenced in the singular, except when the plural is essential to the meaning (e.g. andas

1 The research leading to these results has received funding from the European Research Council under the European Union’s Seventh Framework Programme (FP7/2007-2013)/ ERC grant agreement no. 312795. The first stage of our research on contact phenomena in Nahuatl was financed by the Foundation for Polish Science within its Focus Programme. 2 Nahuatl lacks grammatical gender, and for this reason, the Spanish gender markers -o and -a are often switched in loan nouns. These changes appear in the example texts, but not in the standardized spelling of the entry and subentry headwords. For example, there are separate headwords for sobrina ‘niece’ and sobrino ‘nephew’, but sobrino appears in one of the example texts with the meaning of ‘niece’.

Open Access. © 2020 Agnieszka Brylak et al., published by De Gruyter. This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. https://doi.org/10.1515/9783110591484-001 2 Introduction

‘carrying platform, litter, bier’). Homonyms as well as different meanings of words are concentrated in a single entry. Backloans (e.g. elote ‘ear of corn’, from the Nahuatl elotl) and words, which though borrowed directly from Spanish, orig- inate in another language (e.g. pichilingue ‘foreign pirate’, from speak English) are explained in a footnote. The entries are in alphabetical order and loan phrases are alphabetized as an entire phrase (e.g. de lámina is alphabetized beginning with the letter ‘d’). Each entry contains one or more subentries (castilla, for example has 128), arranged in alphabetical order. While the main entry headwords correspond to Spanish and Latin, subentry headwords should be considered part of the Nahuatl language: they show the actual usage of the loan in Nahuatl. Loans can appear in the subentries as stand-alone words or phrases, but in the case of the material from Spanish, they can also combine with Nahuatl words and morphemes to form derivations, compounds, incorporations, and reduplications. With only one exception, the part of a subentry headword that corresponds to loan material itself conserves its original Spanish spelling3; and the part of a complex subentry headword that is originally from Nahuatl, regardless of the attestation date or source, is spelled using the Andrews-Campbell-Karttunen orthography (e.g. sillachiuhqui ‘chairmaker’). Subentry headwords appear in their citation form; in other words, inflectional morphology, such as subject, object, and possessive prefixes, as well as affixes of number, possession and tense are avoided, except for denominal verbs and deverbal nouns that sometimes carry object prefixes over from their source form (e.g. tecalzasilpiani, ‘person who ties up the breeches of others’) and in cases where a plural absolutive affix achieves a specific meaning (e.g. Ánimasmeh ‘brotherhood of the Holy Souls of Purgatory’). Due to its high frequency, the diminutive-reverential root -tzin only appears when it is necessary to achieve a subentry headword’s meaning (e.g. pantzin ‘bread’). Due to its high frequency as a compound in the formation of words denoting tools and mechanisms, the combining form of cuahuitl ‘tree, wood’ is standardized to cuauh-, regardless of the actual form it may take in the source variant of the example sentences. Compounds (e.g. caballosilla ‘saddle, tzincalzón ‘underwear’, caballo ohtli ‘horse trail’, alcaldeyotl ‘judgeship’), incorporations (e.g. vinoteca ‘to serve wine’), and derivations (e.g. gobernadorti ‘to serve as governor’) involving loanwords are written solid. Although loan phrases, from the Nahua point of view, are fused into a single word, their Spanish spelling, complete with word breaks, is kept in the subentry headwords, and this complicates their representation in

3 The process of incorporation of the Spanish loan verb rechinar ‘to squeek’ into Nahuatl is unique. See the entry’s footnote. Introduction 3 compounds and derived forms; therefore, a) when a loan phrase is compounded with a native noun, both elements are written separately (e.g. a la China acalli ‘Asian boat(s)’); when a loan phrase is compounded with a relational word or a derivational suffix, the final word of the loan phrase and the native element are written solid (e.g. Espíritu Santotica ‘by means of the Holy Spirit’, palos dahuia ‘to beat someone’); and when a native noun is compounded with a loan phrase, the native root and the first element of the loan phrase are written solid (e.g. maal revés ‘left-handed). Blend phrases, such as castillatlaolli coztic ‘buckwheat’ (literally, ‘yellow Castilian shelled corn’) are not included in the dictionary as subentries, but they do appear in the example sentences. Each subentry headword is followed by a definition in English and, in cases where the definition does not intuitively illustrate the headword’s structure, a literal translation is provided between parentheses. The definitions can be used to generate information on the complete semantic field of a given term as reflected in the analyzed corpus. This makes it possible to trace such phenomena as the modifications made by Nahuatl speakers in the semantic fields of Spanish words, as well as changes in meaning occurring over time as a result of alterations in peninsular or Mexican Spanish or independent developments in Nahuatl-speaking communities. Following each subentry’s headword and definition is a list of all of the dictionary’s sources in which it is attested (see the list of sources below). The sources are grouped by genre: annals, bill of sale, cultural encyclopedia, dialogue, legal statement, municipal council records, oral account, petition, religious play, religious treatise, sermon, song, vocabulary, and will. A date range for the specified sources is also provided. The dating of specific sources can either be exact, which is often possible in the case of ‘mundane’ sources such as court documents, petitions, wills or municipal proceedings, or approximate, in which a short range of years or even a century is indicated. Sometimes it is necessary to indicate a range that takes into account both the date of an original document as well as its only available copy. In the case of annals, we cite the year of the specific record in which a loan is identified, except for records of events that actually took place much before the annals were created. Such records were probably copied from other, earlier annals, and we do not know what kinds of lexical modifications could have been introduced when the later copy was made. In such cases, the general date range for the existing copy is cited. All approximate dates are indicated by ‘ca.’, and when dating is uncertain or hypothetical, it is marked by ‘?’. Thus, the dictionary makes it possible to trace a specific loan through time and genres, and consequently, to ascertain whether it spread through time and space or if it was confined only to a particular document or a specific author and was therefore unlikely to attain wider and permanent use. 4 Introduction

Finally, each subentry includes one or more selections of text or audio transcription from the dictionary’s sources, in italics, that illustrate concrete uses of the headword in writing or speech, along with an English translation. All selections from older sources employ the orthography of the original text, as tran- scribed either by the author of the published text from which it is cited, or by one of the dictionary’s editors or contributors, in the case of unpublished manuscripts. ‘[…]’ indicates text in the original source that is illegible/broken, etc. All selections from modern sources are written using the Andrews-Campbell-Karttu- nen orthography. When a translation is taken verbatim from an English publication, it is presented in quotes, followed by the source citation. Textual selections taken from Spanish language publications or sources that do not include translations, such as unpublished manuscripts and modern materials, are followed by the source citation and then an English translation, without quotes, composed by the dictionary’s authors. Codes for textual sources used in the dictionary 5

Codes for textual sources used in the dictionary

AC Anales de Cuauhtitlan (ca. 1570; present copy made after 1590). Bierhorst ed. 2011. AHT Chimalpahin’s Annals of His Time (entries from 1577 to 1615). Chimalpahin 2006. AJB Anales de Juan Bautista (most entries between 1564 and 1569; present copy made in 1580s). Anales de Juan Bautista 2001. ANV Acusamos a nuestro vicario (1618). Sullivan 2003. ANV 1 Petition by the alcalde, regidor and other officials of Jalostotitlan. ANV 2 Petition by the alcalde, regidor, escribano and other witnesses of San Gaspar. ANV 3 Petition by the officials of Santo Hospital de San Gaspar. ANV 4 Petition by the alcalde, regidor and other persons of San Gaspar. ANV 5 Statement by Pablo Jacobo, ex-alcalde of San Gaspar. ANV 6 Statement by don Miguel, native of San Miguel. ANV 7 Statement by Pedro Francisco, alcalde of San Miguel. ANV 8 Statement by Pedro Francisco, alcalde of San Miguel (2). ANV 9 Petition by the alcalde, regidor, mayordomo and elders of San Juan. ANV 10 Petition by the alcalde, regidor, mayordomo and the elders of Mezquitic. ANV 11 Statement by Juan Nuñez, ex-fiscal of Teocaltitlan. ANV 12 Petition by the alcaldes of Mezquitic, San Juan Jalostotitlan, Teocaltitlan and San Gaspar. ANV 13 Petition by the alcalde, regidor and other elders of Mitic. ANV 14 Petition by the alcalde, regidor and elders of Mitic. ANV 15 Petition by don Diego Vásquez, noble [principal] of Mitic. ANV 16 Petition by the alcalde and regidor of San Gaspar. ANV 17 Statement by Francisco Pedro, native of San Gaspar. ANV 18 Petition by Alonso Miguel, resident of San Miguel. ANV 19 Petition by Juan Mendoza, fiscal of Teocaltitlan. ANV 20 Petition by María Christina, widow and resident of San Juan. AP Annals of Puebla (second half of the seventeenth century with copied earlier records). Townsend 2010. AT Annals of Tlaxcala (second half of the seventeenth century with copied earlier records). Townsend 2010. BD Bancroft Dialogues (second half of the seventeenth century, based on the original from the second half of the sixteenth century). Karttunen Lockhart eds. 1987. CC Camino del cielo (1611). Burkhart 2001: 38–40. CH Complaint of the indigenous people from Huamuxtitlan (1580). Bibliothèque Nationale de France, Manuscrit Mexicain 116. CJT Cohuatzincatl et Joachim Tecoloatl (Xochimilco; 1571). Bibliothèque Nationale de France. CM Crónica Mexicayotl (ca. 1609–1621). Anderson & Schroeder eds. 1997, I: 26–177. CMJ Complaint against Martín Jacobo by a delegation from Xaltepec (ca. 1570). Lockhart 1991: 94–95. CNH Complaint of notables of Huejotla to Mexico City officials (1634). Karttunen & Lockhart 1976, Document 7. CSE Confirmation of the status of fields belonging to Santa Elena (1720). Lockhart 1991: 102–104. 6 Introduction

DA Dialogue on the Apparition of the Virgin Saint Mary of Guadalupe (eighteenth century?). Sell, Burkhart & Poole eds. 2006: 54–105. DC Doctrina christiana (Dominican) (1548). Biblioteca Nacional de España, Madrid. DCLM Doctrina christiana en lengua mexicanan (1553). Burkhart 2001: 58. DCB Doctrina Xpiana breue y copediosa por via de dialogo entre un maestro y un discipulo (1565). Burkhart 2001: 59–60. EPM El portento mexicano (eighteenth century?). Sell, Burkhart & Poole eds. 2006. EQ Exercicio Quotidiano (original from 1574, present copy from the early seventeenth century). Anderson & Schroeder eds. 1997, II: 130–183. FC Florentine Codex (FC 1 – FC 12; ca. 1578–1580). Sahagún 1950–82. FJ Final Judgement (seventeenth century?). Sell et al. eds. 2004. GA Don Gabriel de Ayala’s Year Count (1593–1630 (?); original from 1560s). Anderson & Schroeder eds. 1997, vol. 1. GSM Grant of a house site, San Miguel Tocuillan (1583). Lockhart 1991: 70–74. HCC History or Chronicle with Its Calendar of the Mexica Years (1593–1630?). Anderson & Schroeder eds. 1997, vol. 1. HLE How to Live on Earth (seventeenth century?). Sell et al. eds. 2004. IDX Interrogation of Diego Xiuhnel (1563). Archivo Histórico del Estado de Tlaxcala, 16th c., Caja 2, Exp. 13. IMA Investigation regarding a murder, Aquetzalpan, Tlaxcala (1564). Archivo Histórico del Estado de Tlaxcala, 16th century, Caja 2, Exp. 19. IRI Instruction regarding idolatry, Tlaxcala (1543). Olko & Brylak 2018. JSA Juan de San Antonio’s Letter (1564). Anderson & Schroeder eds. 1997, II: 206–239. LDS The Life of Don Sebastián (seventeenth century?). Sell et al. eds. 2004. LGC Land grant, Calimaya (1750). Lockhart 1991: 108–109. LJJ Lawsuit brought by Juan Jiménez, Ocotelolco, Tlaxcala, Mexico (1560). Archivo Histórico del Estado de Tlaxcala, 16th c., Caja 1, Exp. 26 and 22. LS Leyenda de los Soles (1558?). Bierhost ed. & trans. 2011. LSD1 Land sale document, Tlaxcala, Mexico (1607/1608). Archivo Histórico del Estado de Tlaxcala, 17th c., Caja 4, Exp. 7. LSD2 Land sale document, Tlaxcala, Mexico (1612). Archivo Histórico del Estado de Tlaxcala, 17th c., Caja 13, Exp. 3. M Memorias from Guatemala (M1-M10, 1572). Dakin ed. 1996. Mer The Merchant (seventeenth century?). Sell at al. eds. 2004. MS Miércoles Santo (ca. 1590). Burkhart 2001: 91–92. NI The Nahuas at Independence. Melton-Villanueva 2012. NI 1 Testament of Victoriana María, San Bartolomé, 1809. NI 2 Testament of Mariano Rafael, San Bartolomé, 1822. NI 3 Testament of Lugarda María, San Bartolomé, 1822. NI 6 Testament of Jacobo Santiago, Ocotitlan, 1810. NI 8 Testament of Margarita María, Yancuictlalpan, 1810. PC Petition by the people of Coatlan de Puertos Abaxo, Coatlan (1637). UCLA, McAfee (Byron) Papers. Collection 339. PCC Petition of members of the council of Cuernavaca to the Spanish regional administrator (ca. 1610). Karttunen & Lockhart 1976: 100–103. PJM Petition of don Jerónimo Márquez to the regional administrator, Cuernavaca (ca. 1610). Karttunen & Lockhart 1976: 103–104. Codes for textual sources used in the dictionary 7

PLM Petition of Leonor Magdalena to the governor of Coyoacan (1613). Karttunen & Lockhart 1976, Document 6. PM Primeros Memoriales (early 1560s). Sahagún 1997. PMQ Petition concerning cultivated land presented by María Quetzalcocoztli, Ocotelolco, Tlaxcala, Mexico (1563). Archivo Histórico del Estado de Tlaxcala, Caja 2, Exp. 17. PP Petition of a group of painters to the Spanish alcalde mayor for pay from the altepetl (1570). Lockhart 1991: 92–93. PT Petition to altepetl authorities, Tulancingo (ca. 1584). Lockhart 1992: 460–62. PX Psalmodia Christiana (1583). Burtkhart 2001: 40–43. RMJ Rejoinder of don Martín Jacobo to the complaint against him (ca. 1570). Lockhart 1991: 96–97. S Primera parte del Sermonario del tiempo de todo el año, duplicado, en lengua Mexicana (1614). Burkhart 2001: 92–95. SA Sale of a house by Ana, widow of the lord of San Agustín Palpan, to don Juan, ruler of Coyoacan (1548). Karttunen & Lockhart 1976. SAS Sale of house and land by Agustín de Santiago to Juan Gómez Monteagudo, Spaniard, and wife (1645). Lockhart 1991: 98–101. SD Sermones de dominicas y de sanctos en lengua mexicana (1563). Burkhart 2001: 31–32. SI The Sacrifice of Isaac (seventeenth century?). Sell et al. eds. 2004. SJA Sermonario, fray Juan de la Anunciación (1577): Burkhart 2001: 14–15. SJB Sermonario en lengua mexicana, fray Juan Bautista with Agustin de la Fuente (1606): Burkhart 2001: 15–17). SJPF Song by Joseph Pérez de la Fuente (1719). Sell et al. eds. 2006. SLM Sermonario en lengua mexicana (1577). Burkhart 2001: 47–48. SP Society and Politics in Mexico Tenochtitlan, Tlatelolco, Texcoco, Culhuacan, and Other Nahua Altepetl in Central Mexico (ca. 1593–1624). Anderson & Schroeder eds. 1997. STE Souls and Testamentary Executors (seventeenth century?). Sell et al. 2004. TA Tlaxcalan Actas (1545–1627). Lockhart, Berdan & Anderson eds. 1986. TAA Testament of Agustín de los Angeles, San Lucas Tepemaxalco (1736). Lockhart 1991: 138–140. TAC Texcoca Accounts of Conquest Episodes (ca. 1560s?). Anderson & Schroeder eds. 1997, II: 187–206. TC Testaments of Culhuacan (1572–ca. 1600). Cline and León-Portilla eds. 1984. TCV Tlahtolxitlauhcayotl, Chicontepec, Veracruz. Sullivan et al 2016. TFA Testament of Francisca de los Ángeles, San Luis Obispo Chalco Tlalmanalco, México (1663/1743). Manuscripts/Collection 49/(1), Indian Language Series, Manuscripts Collection, Latin American Library, Tulane University. TFM Testament of Francisco Martín, San Lucas Tepemaxalco (1735). Lockhart 1991: 136–138. TFV Testament of don Francisco Verdugo Quetzalmamalictzin (1563). Rojas Rabiela et al. eds. 1999–2002, vol. 2. TJ Testimony of don Juan (1586). Lockhart 1991: 86–87. TK The Three Kings (seventeenth century?). Sell et al. 2004. TL Tribute List, San Pablo Tepemaxalco (1659). Karttunen & Lockhart 1976: 108–111. TLM Testament of Lucía María, San Lucas Tepemaxalco (1731). Lockhart 1991: 135–136. TM Testament of don Marcos de San Pedro Matlahualcaltzin (1546). Rojas Rabiela et al. 1999–2002, vol. 2. 8 Introduction

TMT Testament of María Toztecayatl, Tlaxcala, Mexico (1576/1600). Archivo Histórico del Estado de Tlaxcala, 17th c., Caja 1, Exp. 7. TT Testaments of Toluca (1654–1783). Pizzigoni 2007. VM1 Vocabulario en lengua castellana y mexicana (1571). Molina 1992. VM2 Vocabulario en lengua mexicana y castellana (1571). Molina 1992. VT Vocabulario trilingüe: Dictionarium ex bisniensi in latinum sermonem (ca. 1540?). Newberry Library in Chicago, Vault Ayer, MS 1478. WBA Will of Bárbara Agustina from Chiucnauhapan in the Coyoacan area (1608). Karttunen & Lockhart 1976: Document 3. WCF Will of Constantino Felipe from Xochimilco (1572). Karttunen & Lockhart 1976: Document 2. WNS Will of don Nicolás de Silva, San Francisco Centlalpan (1736). Lockhart 1991: 133–139. WTF Will of Tomás Feliciano, Omaxac Huehuecalco (1579). UCLA, McAfee (Byron) Papers. Collection 339. ZM Zapata y Mendoza annals (1650s–1670s with earlier records); Zapata y Mendoza 1995.

Codes for audio transcription sources used in the dictionary

1985-IxM Chicomexochitl story, Jesús Bautista Hernández, Ixhuatlán de Madero, Veracruz 2010-Tep Prohuentzin, Chicontepec, Veracruz 2011-Lin Animahtzin techpaxaloa, Chicontepec, Veracruz 2012-Tep Juan Catorce story, Chicontepec, Veracruz 2013-SMX Interview with Yonatan Gonzalez and Constantina Bautista Nava, San Miguel Xaltipan, Tlaxcala 2014-P Xinachtli huan miyahuatl, Chicontepec, Veracruz 2014-SMX Presidente municipal, San Miguel Xaltipan, Tlaxcala 2014-Tep Fulgencio Martínez Antonia, Chicontepec, Veracruz 2014-X Donaciano Lucas Hernández, Xilitla, San Luis Potosí 2015-HX1 Daniel Hernández Santiago, Xilitla, San Luis Potosí 2015-HX2 Ma. Agustina Hernández Linares, Xilitla, San Luis Potosí 2015-SAH María Silveria Mateo Felix, Xilitla, San Luis Potosí 2015-TS Ignacio González Hernández, Xilitla, San Luis Potosí 2015-X Juan Carlos Felix Rodríguez, Xilitla, San Luis Potosí 2016-X1 Historia de Cuartillo Nuevo, Xilitla, San Luis Potosí 2016-X2 Historia de Otlaxhuayo, Xilitla, San Luis Potosí 2016-X3 Itztacapa, Xilitla, San Luis Potosí 2016-X4 Tlahtolli de tecuahquetl, Xilitla, San Luis Potosí Codes used for interlineal glossing in the study 9

Codes used for interlineal glossing in the study abs absolutive ag agentive antec antecessive ben benefactive caus causative distr distributive fut future habit habitual ind inbound directional inst instrumentive ints intensification ipfv imperfective lig ligature nact non-active neg negation nhum non-human npres non-present obj object opt optative patn patientive pl plural poss possessive refl reflexive rel relational rev reverential sg singular stat stative sr subordinator sup supletive vr verbing suffix Justyna Olko Nahuas and Spaniards in contact: Cross-cultural transfer as seen through the Nahuatl lexicon

1 Nahuatl and its speakers through the centuries

Due to a large corpus of written sources, the history of the ancestors of modern Nahuas, the speakers of the Nahuatl language, is one of the best documented as compared with other indigenous groups of the Americas. Given that a significant part of these sources was written in Nahuatl over a long period of time, they provide an excellent opportunity for studying the history of its speakers through their own language and for studying the language itself. A fascinating part of this story involves the prolonged culture and language contact with Spaniards and its short- and long-term consequences in all spheres of life. The history of contact shows how Nahuatl was the tool, the medium, and the catalyzer of cross-cultural transfers, both transforming and being transformed by reality. The ‘Nahua world’ has always been multiethnic and multilingual. At the time of the conquest, the speakers of its many variants coexisted with speakers of many other indigenous languages in the Mesoamerican ‘melting pot’, more than 100 of which survive today (the number varies, depending on forms of classification). However, the ‘game-changer’ in the history of the Nahuatl language and the Nahuas has been the speakers of Spanish themselves, both in the colonial period and at the present time.

Pre-Hispanic history

Nahuatl forms part of the Uto-Aztecan family of languages, spreading from the southwestern United States to El Salvador and Nicaragua. The core area where it has been spoken in historical and modern times is Mesoamerica, embracing many regions of Mexico and Guatemala. The earliest history of the speakers of Nahuatl is less amply documented. According to the most widely accepted reconstruction, the Uto-Aztecans originated somewhere in the southwestern United States and northwestern Mexico. Controversies surround the subsequent stage of Nahua history. While the traditional view holds that Nahuatl appeared on the Mesoamerican scene only after 700 AD (e.g. Kaufman & Justeson 2007: 232–323), there are important clues suggesting that it was likely one of the languages

Open Access. © 2020 Justyna Olko, published by De Gruyter. This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. https://doi.org/10.1515/9783110591484-002 Nahuas and Spaniards in Contact 11 already spoken in the metropolis of Teotihuacan in the first half of the first millennium AD. Given that Teotihuacan exerted its political control over large portions of Mesoamerica, Nahuatl loans in the Maya glyphic records from the fourth and fifth centuries AD provide tantalizing pieces of evidence pointing to possible connections of this language with the powerful polity. In this period the Central Mexican hegemon exerted strong military, political, and cultural influence on lowland Maya kingdoms and controlled extensive commercial networks (Dakin & Wichman 2000; Macri & Looper 2003). While archeological evidence alone cannot establish the linguistic affiliation of the multi-cultural and multi-ethnic metropolis of Teotihuacan, it does reveal the heterogeneous nature of the city, which had districts inhabited by people coming from Oaxaca and the Maya area. All of this speaks in favor of the hypothesis that speakers of the ‘Eastern’ branch of Nahuatl were present in Central Mexico at least since 400 AD and then dispersed into La Huasteca, the mountains of Puebla, the Isthmus of Tehuantepec and toward Guatemala, El Salva- dor, Honduras, and Nicaragua (Dakin 2010: 168). However, scholars disagree on the arrival date and cultural affiliation of representatives of the earlier ‘Eastern’ branch of Nahuatl. Canger (1988), for example, identifies them, after the demise of Teotihuacan, among the people contributing to the raise of the Toltec state, the main power center in Tula (Hidalgo) in the Epiclassic/Early Postclassic period (ca. 750–1150 AD). Tula’s disintegration is usually linked to the arrival of the so-called Chichimecs from northern Mexico, a heterogeneous mixture of groups coming in different waves after ca. 1175–1200 AD. Again, Nahuatl-speaking incomers were most probably among them, resulting in a major dialectical differentiation between the sedentary groups linked to Toltec culture, including possibly descendants of the people of Teotihuacan and the new arrivals. These late incomers are commonly identified as carriers of the so-called Aztec culture, settling throughout the Valley of Mexico and vast areas to the east and south, including Tlaxcala, central Puebla, Morelos, and central Guerrero (Canger 1988: 64–65). Emerging from this still poorly understood period were numerous polities and small states dominated by Nahua-speaking people. Zones of political cen- tralization in Mesoamerica of that time included prospering towns in the Valley of Mexico, an area offering advantageous subsistence opportunities because of highly productive agricultural areas of intensive cultivation on the southern shores of Lake Tetzcoco. These competing states were called altepetl and each carried a local sense of ethnic identity based on the common mythical-historical origin of the specific group. Their members had rights over certain territories, which could be either their property or tribute areas (Lockhart 1992: 14–25; Berdan 1996, 2006, 2007; Berdan & Smith 1996, 2003; Smith 2005, 2008). Among these growing centers was Tenochtitlan, the rapidly expanding capital of the Mexica 12 Justyna Olko altepetl, which by the time the Spaniards arrived in 1519 had become the largest metropolis in the Valley of Mexico. Its role was instrumental in the successful military, economic, and cultural expansion resulting from the creation of the Triple Alliance of Tenochtitlan, Tetzcoco and Tlahcopan, deemed “the Aztec empire” by modern scholars. The central area of the Aztec empire corresponded with the Valley of Mexico and consisted of mainly Nahua-speaking communities. Its conquered lands extended to multi-ethnic and multi-lingual areas in the present Mexican states of Hidalgo, Guerrero, Morelos, Puebla, Oaxaca, and Veracruz. From the mid-fifteenth century Nahuatl was the main language of the Aztec empire, and its local variants were spoken in numerous regions of Mesoamerica, to the north, south, east, and west of Tenochtitlan, coexisting with other local languages, such as Otomi, Matlatzinca or Popoloca. On the linguistic level, the so-called Central Mexican Nahuatl is characterized by a mixture of Eastern and Western features that are attested in early colonial sources, such as the dictionary of Fray Alonso de Molina (Dakin 2010: 168–169). The roles of Nahuatl embraced socio-political, cultural, and economic functions. Elegant, sophisticated language was used in the elite palaces and royal courts of the Aztec empire, and above all, in Tenochtitlan and Tetzcoco. It was the medium in which songs and poems were composed and performed as well as the language of diplomatic con- tacts, negotiations, and administration within the empire. Dating back perhaps to the time of Teotihuacan in the first millennium, Nahuatl was also widely used as an interregional language or a sort of lingua franca, especially in the extensive long-distance commercial networks that connected all regions of Mesomerica; hence, Nahuatl attested in Sononusco (Chiapas) and Guatemala in the early colonial period is even sometimes called “pochteca Nahuatl”, from pochtecah, Aztec long-distance merchants (Parodi 2010: 333–334).

Colonial period

1519 marks the arrival of Spaniards and Spanish, an event that irrevocably changed the destiny of the Nahuas and their language. The native imperial structure and political relationships eventually collapsed after the violent encounter with Hernan Cortés and his army of Tlaxcalans—the unconquered enemies of Tenochtitlan who share their Nahuatl language and much of their cultural traditions with the Mexica—and many formers subjects of the Triple Alliance. The Spaniards managed to take the imperial capital in August 1521 after many months of siege and the heroic defense of its inhabitants. However, the local organization of the Nahua altepetl proved much more resistant to conquest and colonization. Many key elements of the indigenous sociopolitical organization as well as the Nahuas and Spaniards in Contact 13 system of beliefs and practices managed to survive, often below the surface of the new political and religious order (Lockhart 1992; Horn 1997). Under this new system, a single native state, or an altepetl, along with its constituent parts, could become an encomienda (a grant of Indian tribute and labor to an individual Spaniard) and later a Spanish-style municipality (Lockhart 1992: 29). In huge urbanized zones, such as Mexico-Tenochtitlan, an organizational duality was introduced, with parallel indigenous and Spanish municipal structures and organizations. Newly founded centers for European populations, such as the town of Puebla de los Angeles, tended to replicate Spanish patterns more closely despite housing significant portions of the indigenous population. Later on, in the second half of the sixteenth century, Spanish rule established forced congregaciones (congregations or resettlements) of the native people, which continued to be heavily decimated by a series of epidemics caused by diseases brought from the Old World. It is estimated that the indigenous population of Central Mexico (broadly and roughly defined as the area extending from the Isthmus of Tehuantepec in the south to Nueva Galicia in the north) was reduced from ca. 25 million in 1518 to ca. 1.9 million in 1585 and only 0.75 million in 1622 (Borah 1983: 26). According to another estimation, by 1620 diseases of European origin (especially smallpox, measles, and typhus) diminished the original population of this region by about 90 percent (Nutini & Isaac 2009: 33). Municipal government based on European models was introduced in the native altepetl, now referred to as repúblicas de indios, in the form of cabildos or town councils; municipalities also served as places of tribute collection and labor organization. With the goal of making local administration capable of fulfilling tribute obligations, the Spaniards often chose to rely on local dynastic rulers. Many native customs and laws continued to be practiced, especially given the fact that community members were performing the function of European-style judges and were in charge of first-instance legal issues. Indigenous people had access to courts of justice at the local level, but could also appeal to a higher instance. It only took a little more than a decade for the Spanish government in New Spain to crystallize at the central level. The viceroy was the voice of the king of Spain, and he was supported by the members of the high court or Real Audiencia located in Mexico-Tenochtitlan. It dealt with criminal, civil, and administrative matters, while religious/church cases usually fell to the ecclesiastical courts. The officers known as corregidores de indios were in charge of larger administrative and jurisdictional units, usually encompassing several altepetl and called corregimientos. After a few rather incidental attempts during the conquest, Catholic instruction began in 1524, after the arrival of the first twelve Franciscans. Persecutions fell on native communities, and especially the nobility, as the friars gradually became aware of the poor level of response toward their Christianization efforts 14 Justyna Olko among natives who had received baptism and, supposedly, had been successfully converted to the Catholic faith. Particularly violent inquisitional proceedings were led by the bishop Juan de Zumárraga from 1536 until 1542 when his powers were rebuked. Eventually, the royal order of 1570 removed natives from the jurisdiction of the Holy Office of New Spain, remanding indigenous trespassers against the Catholic faith to episcopal courts and their institutions under the Provisor- ato de Indios (Greenleaf 1961; Greenleaf 1994: 352; Chuchiak 2012: 8–11). Toward the 1550s, Catholic instruction and the establishment of parish churches started to bear more fruit as a result of the increasing acceptance among the natives of Christian cults and practices. Local communities began to assert ownership of churches, which they considered symbols of local autonomy and often identified with the preconquest temples on whose remains they had commonly been constructed. They sponsored lavish religious festivals and spectacles, not infre- quently playing an active role in the selection of a particular monastic order that would be in charge of their parish. Cults of the Virgin Mary and numerous saints gained special popularity as they were perceived as close counterparts of precontact deities and often took over their functions. The native people also began to establish their own religious confraternities modeled on Spanish ones (Burkhart 1989; Lockhart 1992). The gradual acceptance of Christianity, or rather the Chris- tian layer atop the religious ‘core’ of preconquest origin, is clearly evident in the Nahuatl language recorded throughout the colonial period. The Spanish colonization was also the source of deep demographic, social, and economic changes in indigenous communities. Epidemics and the resulting depopulation; excessive tribute requirements, forced labor (e.g. in silver mines), and resettlements (congregaciones, reducciones); the disintegration of preconquest long-distance exchange networks the introduction of new crops, domesticated animals, and production modes as well as the gradually increasing pressure on indigenous land-holdings and urbanization were among the key factors of economic and social change. Many Spaniards who settled in New Spain were agricultural entrepreneurs, cattle breeders, and merchants involved in both local and overseas networks. A huge majority of them, however, belonged to the urban, low-middle class, working as shopkeepers, bakers, barbers, muleteers, smiths, tailors, weavers, or cobblers. It is difficult to estimate the growing non- indigenous population in New Spain. Data provided so far (e.g. Borah 1983: 27) should be treated with extreme caution: numbers of Spaniards, including other Europeans and “mixed-bloods of Hispanic culture” was calculated as 57,000 in 1570, 114,000 in 1646, and 280,000 in 1793. This is roughly consistent with another reconstruction, estimating the number of Spaniards in all of New Spain directly after the conquest as 2,200, about 7,000 by 1530 and as much as 70,000 by 1600, including not only peninsulares, arriving from Spain, but also Nahuas and Spaniards in Contact 15 locally-born creoles (Nutini & Isaac 2009: 33). Yet another study proposes the rough number of 60,000 Spaniards for the 1570s, with some 30% living in the city of Mexico-Tenochtitlan (Butragueño 2010: 1001). The mestizo group—a general term for persons of mixed Indian-Spanish heritage—had increased considerably by 1600. Some of its members served in important positions, both private (e.g., stewards for Spanish encomenderos or farmers) and public, such as municipal offices (Nuttini & Isaac 2009: 45–48). Perhaps more important than the actual numbers of non-indigenous members of the general population was the social prestige they enjoyed as well as the administrative, cultural, political, and economic roles they performed. The numbers and resources of the Spanish, creole, and mestizo sectors of the population continued to grow steadily toward the end of the colonial period, deeply changing the demographic, linguistic, economic, and socio-political landscape of New Spain. Some of the economic initiatives originally undertaken by Spaniards and mestizos were gradually adopted by members of the indigenous society. Thus, Nahua nobles and members of the middle class engaged in animal husbandry (cattle, sheep, and horses), the establishment of factories for textile production (obrajes), as well as enterprises for sugar and salt production, mining, and the wood trade, successfully implementing and following European modes of production and economic activities. These innovations are amply reflected in the adoption of relevant terminology in Nahuatl, reflected in indigenous documents. At the same time, the traditional economy continued to provide basic income and sustenance for native nobles and commoners throughout the colonial period. Rulers and nobles not only supervised tax collection for the Spanish Crown, but also received tribute and labor from their subjects as well as crops from the dependent laborers who worked their lands. However, as the colonial period progressed, non-indigenous residents (Spaniards, creoles, mestizos and people of African origin) began to establish themselves more and more in native towns. Although still representing a minority, they began to wield considerable economic influence and displace traditional indigenous authorities.

Nahua colonial writing and uses of the language

A particularly important part of Nahua colonial history was the use of alphabetic writing based on Spanish orthography. The general convention was most probably developed by mendicant friars along with their indigenous collaborators, in all likelihood between 1525 and 1530. It became further refined in the 1530s and 1540s, when it was also adopted by the incipient group of indigenous scribes and notaries. This usage of Nahuatl in alphabetic writing was facilitated by a 16 Justyna Olko

well- established preconquest tradition of books and glyphic records. Orthographic conventions—never unified through the colonial era—were based on the Spanish values of the Roman alphabet that represented similar sounds to those in Nahuatl. Even though Spanish had close equivalents for the majority of phonetic values in the native tongue, several features of Nahuatl posed certain challenges. This was the case of the glottal stop, glottal fricatives, and vowel length, all of which were usually left unmarked in writing. Several consonants that were voiced in a prevocalic position, suffered spelling changes in the new orthographic system when they became devoiced in a syllable-final position: hu- [w] > -uh [ʍ]; cu- [kw] > -cuh/-uc [kʍ]; y- [j] > -x [ ʃ ]. Other non-compatible elements presented less difficulties: [tɬ] and [ts] were rendered as the digraphs and , while ll, representing [j] in Spanish, was used according to the Latin model to render the Nahuatl [ɬl]. This system was adopted and transformed in multiple ways by indigenous scribes and authors who continued training their successors until the end of the colonial period (cf. Melton-Villanueva 2016). Nahua writing remained far from becoming standardized given that writers’ important concern was to render the oral charac- teristics of speech. This included word-initial or word-final phonetic features that could be transformed as a result of interaction with the sounds of neighboring words. This was further complicated by the fact that the Nahuas tended to register the sequence of sounds in phonological phrases rather than focus on words as separate and self-standing entities (Lockhart 1992: 336–339). From the late seventeenth and through the eighteenth centuries Nahuatl orthography became even more regionalized in its representation of local spelling variants (Lockhart 1991: 122–134; Pizzigoni 2007: 35–39). Nahua communities and especially municipal organizations became important spaces for the use of alphabetic writing, responding to more mundane needs than religious and educational textual productions. In Tlaxcala the presence of a well-trained municipal scribe is documented as early as in 1543 (Olko & Brylak 2018) and large indigenous municipalities such as Mexico-Tenochtitlan were probably not far behind. By the third quarter of the sixteenth century most of the altepetl had their own notaries working for the municipal government, while larger, populous towns could afford more than one functionary of that kind. They were all kept quite busy producing textual records both for cabildo authorities and individual petitioners, testators, and litigants. The extensive corpus of Nahuatl texts, unparalleled on the American continents—even taking into account the textual records produced by other advanced Mesoamerican cultures, such as the Maya, Mixtecs or Zapotecs—attests to the vitality of indigenous culture during the colonial period. This body of documents embraces historical annals, traditional speech, theatrical plays, petitions, letters, legal proceedings, assertions of local traditions and rights called “titles,” religious and devotional texts (among Nahuas and Spaniards in Contact 17 them translations and reinterpretations of European sources), and a large mass of legal and economic texts, including wills, bills of sale, parish records, censuses, and other demographic records. The written corpus of Nahuatl texts shows that colonial ‘central Nahuatl’ was by no means a single, homogenous variant of the language: differences are clearly seen not only between the Valley of Mexico and other regions such as Puebla or Tlaxcala, but also between localities in the Valley itself. Many sources from the northern periphery also reflect local variants of Nahuatl, with consistent non-central varietal features (e.g. Sullivan 2007). Some of the northern communities indeed used Nahuatl as a second language; there were many, however, that probably spoke local variants present long before the Spanish conquest. This is implied in an account written by Fray Antonio de Ciudad Real ([1872] 1976) who between 1584 and 1589 accompanied the inspector of Franciscan provinces Fray Alonso Ponce in his trip extending from Zacatecas in the north to Nicaragua in the south. He explicitly confirmed a very wide presence of Nahuatl across geo- graphically distant regions: “This Mexican language runs through all of New Spain. Hence, anyone who knows Nahuatl can go from Zacatecas, and even much further beyond, to the extreme border of Nicaragua, more than six hundred leagues in all, and through all of this area, he can be assured of finding someone who understands him. There is no small village, at least along the Royal Highway, where there is not a Mexican Indian or one who understands Nahuatl” (Ciudad Real [1872] 1976, v. I: 75; transl. after Heath 1972: 24).1 The uses of Nahuatl in colonial New Spain were thus not limited to members of Nahua communities. Persons of noble status belonging to other ethnic groups as well as numerous non-elite individuals of different backgrounds, including Spaniards, used spoken and written Nahuatl to facilitate communication in different aspects of colonial life (Yannanakis 2012: 669–670). The need to learn and practice Nahuatl by the Spanish-speaking inhabitants of New Spain is confirmed by the publication in 1610 of the Vocabulario manual de las lenguas castellana y mexicana by Fray Pedro de Arenas, a practically oriented dictionary intended to help with a daily communication. While this work was an especially useful resource for people communicating in Nahuatl for commercial and administrative purposes, a large number of mestizos and creoles learned the

1 “y esta [lengua] mexicana corre por toda la nueva españa, que el que la sabe puede ir desde Zacatecas y desde mucho más adelante hasta el cabo de nicaragua, que son más de seiscientas leguas, y en todas ellas hallar quien le entienda, porque no hay pueblo ninguno (al menos en el camino real o pasajero) donde no haya o indios mexicanos o quien sepa aquella lengua, que cierto es cosa grande”. 18 Justyna Olko language due to quotidian and continuous contact with speakers in their work- places, in their homes and in households employing indigenous servants and workers (Parodi 2010: 334). The Nahuatl language also became a fundamental tool for providing native audiences with Catholic religious concepts such as terms for God, heaven, hell, devil, demons, soul, redemption, sin, confession, sacrifice, and offerings. Some of these words were in fact preconquest terms, either sightly modified or with extended meanings. On a general level, it is certainly true that from the sixteenth century on, different kinds of polyglossia existed in New Spain, some brought from Spain—between Latin, high Spanish and low Spanish—and some originating in the indigenous world and further developed in the colonial period. Thus, Latin and Spanish were high varieties in New Spain, while Nahuatl occupied a higher position with respect to other indigenous languages (Parodi 2010: 308–310).

Language policy, Nahuatl-Spanish contact and multi/ bilingualism in the colonial period

In terms of the language policy of the Spanish Crown, Nahuatl held a special position among indigenous tongues in New Spain. However, its formal recognition was not immediate. In 1550, King Charles I of Spain, expressing his doubt that any local tongue could be fully capable of conveying Christian doctrine, issued an order that all indigenous subjects of the Spanish crown be provided by ecclesiastics with the means to learn the Castilian language. The friars and other ecclesiastics opposed the royal decree, proposing to use Nahuatl as the language of general instruction (Phelan 1970: 87–89; Parodi 2010: 331). However, in 1570 king Philip II, convinced by the friars that linguistic diversity was a too big of a chal- lenge to handle, he raised Nahuatl to the status of the official language of the indigenous people in general (Heath 1972: 25–26). His royal decree gave the language an exceptional position among other native tongues, while the ecclesiastics became, officially at least, obliged to learn it. This situation was reinforced in 1574 when the king further declared that members of the clergy should not be admit- ted to parishes without knowledge of “the general language of the Indians,” that is, Nahuatl (Recopilación de Leyes, lib. I, tit. VI, ley 30, 1574, 1578). Furthermore, in order to provide institutional and practical support for teaching Nahuatl to the clerics, Philip II ordered the University of Mexico to establish a chair of Nahuatl (Heath 1972: 27). General pressure toward Hispanization increased in the following centuries. The most serious attempt to radicalize this change state policy came on October 6, 1769 when cardinal Francisco Lorenzana, the archbishop of Mexico issued his famous pastoral letter concerning the tongues of New Spain. Nahuas and Spaniards in Contact 19

He stated in it that different native tongues are like “a contagious disease that removes the Indians from social intercourse with Spaniards. It is a plague that perverts the dogmas of our Holy Faith” (Lorenzana 1770; after Heath 1972: 212). King Charles III, following the arguments of Lorenzana, signed the Real Cédula of April 16, 1770, a royal decree that launched the formal policy of monolingualism, imposing Spanish as the only legal language of the Spanish crown. None- theless, the implementation of this policy seems to have been rather modest. It is estimated that through the three centuries of Spanish rule only some 20% of the indigenous population actually acquired the language of the colonizers (Pellicer 2010: 653). Language skills in Spanish were usually developed through social and economic interactions in urbanized contexts rather than through institutional instruction. And due to the relatively favorable language policy in effect during most of the colonial period, Nahuatl remained the most widely spoken, and often also dominant, local and regional language in many, already multilingual parts of New Spain. Moreover, it also gained new functions and spaces of use. In the first decades of contact, even before the initial favorable trends in the official language policy were set in motion, Nahuatl gained a key place in colonial educational spheres. Schools and colleges integrated the language into their educational spaces and curricula, greatly helping and encouraging native elites and intellectuals to engage in dialogues with European culture, thought, and science. Indigenous intellectuals often served as bridges between new spheres of knowledge— including linguistic innovations such as loanwords from Spanish— and their peers. Since students of such schools were usually bi- or trilingual, they thus became important source of language change, along with translators and notaries in indigenous communities. This aspect of cultural impact was also facilitated by the fact that the first schools also served as venues for experiments, conducted by friars and their indigenous collaborators, in creating Nahua Chris- tian vocabulary. Some of these elements of language planning entered daily use through Catholic instruction with the application of doctrinal materials created as a result of such enterprises. The products of specific experiments in translation significantly preceded developments resulting from contact-induced change attested in indigenous mundane and legal sources (Granicka 2018). The extensive multilingualism in local languages that unquestionably existed in the early and middle colonial period, began to gradually disappear in the eighteenth century, and this process accelerated during the nineteenth and twentieth centuries. However, the scale of Nahuatl-Spanish bilingualism—as well as its possible geographical scope—is a much more contentious issue. The combined evidence from Spanish and indigenous sources points to what could have been, in the first phase of the colonial period, a partial and elitist bilingualism represented by native nobles and Spanish friars and clerics, accompanied by an 20 Justyna Olko incipient and growing general bilingualism among the indigenous population in specific regions and higher social groups in the second part of the colonial period (Zimmermann 2010: 945, Tab. 15). More debatable are other phenomena proposed for the colonial period (cf. Zimmermann 2010: 945), such as a significant decrease in native monolinguals, a decreasing proficiency in and usage of indigenous languages, or an increase of indigenous monolinguals in Spanish. Available evidence suggests that the presence and scope of such trends greatly depended on the kinds of settings and regions. It is much more probable they were largely restricted to urban contexts, where bilingualism was not stable and led to Spanish monolingualism after several generations. This scenario seems to be supported by the decreasing number of documents in Nahuatl in the late seventeenth and eighteenth centuries in such cities as Mexico-Tenochtitlan and Toluca, where indigenous legal matters were increasingly conducted in Spanish. The most intensive language and culture contact took place in large towns. The impact of the non-native population was strongest in, but not limited to, this context. On certain levels, the geographical and legal division of ‘mixed’ towns into Spanish and indigenous municipalities not only created a jurisdictional and administrative separation between these ethnic groups, but also reinforced the situation of polyglossia (Borah 1983: 32–33; Parodi 2010: 313, 332). In other words, the administrative divisions did not prevent culture and language contact: daily interactions between natives and Spaniards must have contributed to the development of different levels of bi/multilingualism, even if transitional and unstable. Interesting pieces of evidence on inter-ethnic relationships come from Mexico-Tenochtitlan. By 1612 there reportedly lived about 80,000 indigenous persons, some 50,000 blacks and mulattos (mainly of African and indigenous origin) and about 15,000 “Spaniards” (including creoles) in this city. This means, if these figures are credible, that the city’s population was ca. 35% black/mulatto and ca. 10% “Spanish” (Nutini & Isaac 2009: 34). An interesting picture of multiethnic social life seen through indigenous lenses emerges from the testimonies of the native chronicler Don Domingo Francisco de San Antón Muñón Chimalpahin Quauhtlehuanitzin. He was born in 1579 in Amecamecan Chalco, an altepetl located the southern part of the Valley of Mexico, but lived since 1593 in Xoloco, an indigenous neighborhood of the metropolis where he came to work as a fiscal (an assistant and steward) at the church San Antonio Abad (Schroeder 2012: 64). In his annals Chimalpahin describes in detail the colorful life of the multi-ethnic metropolis. For example, he points to commercial activities as a space of close interaction between different groups. His account sheds light on the entrepreneurial activities carried out by indigenous elites in the colonial reality and also calls attention to the lack of racial or status-related separation in daily activities. Chimalpahin was no doubt Nahuas and Spaniards in Contact 21 one of a number of indigenous culture-brokers acting in many ways as a mediator between the two worlds, as is clearly reflected in his writings. A huge amount of loanwords contained in the present dictionary come from his annals where he described in detail the colonial reality of Mexico-Tenochtitlan. It is debatable how much of the new, contact-induced lexicon penetrated into the daily language of the Nahua people, especially those living outside the capital. It is significant that the data presented in the dictionary show that only a small percentage of loanwords used by Chimalpahin are also attested in the mundane sources coming from different Nahua towns. The situation in native towns and especially rural communities was quite different from the metropolis. On the one hand, many of them were characterized by very limited bilingualism and pervasive monolingualism in heritage tongues. This situation remained until the second half of the twentieth century, and in the most secluded, peripheral locations – to much more recently. On the other hand, the presence of Spanish speakers in indigenous towns and their commercial transactions with respect to native land are very well attested in the corpus of Nahuatl documents from Tlaxcala, whose native protagonists entered into economic and legal relationships with Spaniards. Quite naturally, in those native spaces individual bilingual speakers gradually appeared. They included notaries, selected municipal officials, perhaps also some of the collaborators of friars and merchants capable of negotiating with external agents and participating in complex power relationships. They acted as innovators in the early experiments with the creation of neologisms, the adoption of loanwords, the coinage of syntactic calques, and other phenomena of contact-induced language change. Such innovations, as already pointed out, although attested in textual records, do not necessarily reflect the language spoken by the wider population. While the groups of indigenous ‘intermediaries’ should be considered an important source of linguistic innovations in their circles, this kind of bilingualism, perhaps with the exception of large urban contexts in the middle and late colonial period, was not, in my opinion, widespread and generalized in indigenous populations. There is no evidence of balanced indigenous-Spanish bilingualism going beyond individual bilingualism. Bilingualism in urban contexts was probably quite unstable. By ‘unstable bilingualism’ I am referring to a situation of acquisition and use of both the heritage language and Spanish not exceeding several generations and leading, eventually, to abandonment of the mother tongue. It seems significant that even in Tlaxcala, despite a well attested and steadily growing presence of Spaniards from the sixteenth century on, Nahuatl managed to survive up until the 1960s–1970s, including a significant degree of monolingualism in this language, especially in the communities on the slopes of the Malinche volcano. Nahuatl-Spanish bilingualism, however, quickly expanded in the second half 22 Justyna Olko of this century, leading to an accelerated shift to the national language within a maximum time span of two to three generations. This contradicts opinions stating that modern Tlaxcalan Nahuatl can be described as “intense and relatively stable bilingualism characteristic of the region” and that “opposition [between Nahuatl and Spanish] is suppressed or eliminated by their simultaneous usage side by side” (Field 2002: 126).

Nahuatl after independence

The history of indigenous communities and their languages, including Nahuatl, was profoundly affected by the changes brought about after 1821 by Mexican independence. At the onset of the Mexican republic the category of indios was abolished, along with the rights, privileges and some important administrative and organizational principles it conferred at the community level. The general and enduring strategy of the state oscillated between extermination and assimilation. One of its most salient goals was to integrate indigenous people into the global labor market, hispanizing and modernizing them. Their remote ancestors became an idealized and mythical image of the past, which created a huge distance between the ‘historical Indian’, whose noble past deserved to be recalled and glorified, and the poor, modern Indian belonging to the most strongly marginalized sector of society (Villavicencio Zarza 2013: 81–82). As a result of emerging policy, the percentage of speakers of indigenous tongues dropped significantly within the first 50 years of the nineteenth century. From an estimated 37% of the entire population in the middle of the century, the number dropped to some 17% or a total of 12,632,427 speakers of native language in the first modern census carried out in 1895 (Villavicencio Zarza 2013: 48–49). All of these numbers must be treated with extreme caution and taken, at best, as huge approximations. Undoubtedly, the official results of the first national census convey an image of a linguistically and culturally homogenous country, but they were likely influenced by the form of the questions and the methods and language of their administration. Another factor could have been an expected or enforced identity choice that obscured a probably much higher number of speakers of indigenous languages who were either registered as mestizo citizens or pre- ferred to pass as such, a tendency that greatly expanded in the next century. Notwithstanding the difficulties associated with reliable assessments of actual numbers of speakers, there is no doubt that these continued dropping sharply. The language policies developed and implemented by the liberals throughout the nineteenth century provided strong grounds for this situation. Spanish became absolutely dominant in the political and administrative spheres, Nahuas and Spaniards in Contact 23

displacing indigenous languages and confining them to private zones. As a result, the communities using indigenous languages became secluded hamlets whose marginalized speakers knew little Spanish. People who left their communities and incorporated themselves into the external labor market, had little choice but to shift to Spanish (Villavicencio Zarza 2013: 56). Gradually, Spanish began to gain more and more presence, not only in communicative interaction between indigenous and non-indigenous people, but also in different social spaces of daily life in native communities, thus contributing to the growth of unstable bilingualism and the shift to the dominant language (Villavicencio Zarza 2010: 723–730; González Luna 2012: 92–93). This policy has resulted in the accelerated, massive assimilation of native communities, including the Nahuas, and the rapid adoption of Spanish at the expense of the heritage language, especially in the second half of the twentieth century.

Nahuatl today

Despite the long-term pressures of assimilation into the national society, the descendants of the Nahuas survive today in numerous communities in a number of Mexican states, including Estado de Mexico, Guerrero, Hidalgo, Morelos, Oaxaca, Puebla, San Luis Potosi, Tlaxcala, and Veracruz. Many of them continue to speak their language, but its active use is much more common in rural rather than in urbanized areas. There are several major classifications of the dialectology of surviving modern variants of Nahuatl. According to Canger (1988) a fundamental distinction exists between central and peripheral Nahuatl. Central groups embrace variants that are spoken in the Valley of Mexico, northern and central Puebla, Morelos, and Tlaxcala. In this classification Huastecan and Central Guerrero Nahuatl are included as ‘Central dialects,’ but described as sharing certain traits with neighboring peripheral variants. The latter embrace the Western Periphery, Northern Guerrero, Sierra de Puebla, Isthmus, and Pipil (Canger 1988: 45–59). A different proposal was developed by Lastra (1986) who, as a result of the analysis and comparison of a number of phonological, morphological and lexical traits, distinguishes four areas: Center, La Huasteca, Western Periphery, and Eastern Periphery. More recently (Lastra 2010: 856), she differentiated three main areas and a number of subareas: Western Periph- ery (West Coast, western part of the state of Mexico, Durango-Nayarit), Eastern Periphery (Sierra de Puebla, Isthmus, Huasteca), and Center (nuclear zone; Puebla- Tlaxcala; Xochiltepec-Huatlatlauca, south-east of Puebla, central Guer- rero, southern Guerrero). These regions differ significantly in terms of language endangerment and their specific sociolinguistic situation. While in some of them 24 Justyna Olko

Nahua-speaking communities still form more or less homogenous areas, in most cases they have been reduced to isolated ‘islands’ separated by entirely Spanish- speaking zones. The Mexican National Institute of Statistics and Geography (INEGI) reported in 2010 an official population of as many as 1,544,968 native speakers of Nahuatl. Nonetheless, in the overwhelming majority of those communities that have been able to carry their language into the second half of the twentieth century, intergenerational language transmission has been drastically weakened or has broken down entirely over the last few decades. For example the number of monolingual speakers of Nahuatl was reported as 10,3% in the census of 2010, but fell to 7% in 2015 (INEGI, consulted 02.04.18). With few exceptions, it is only in the most secluded peripheral communities that Nahuatl is still transmitted to children at home. Dwindling language transmission and the expansion of Spanish is accompanied by the shrinkage of spaces of use and the lack of educational spaces in Nahuatl. Many forms of racism as well as economic pressures resulting in massive migration to large Mexican cities and the US have also had a very negative impact on language maintenance. Migration to Mexican cities and the US has been increasing in Nahua communities since the 1980s and the 1990s, though of course with diverse levels of intensity in different communities and regions. Speakers of Nahuatl were reported in high numbers for Mexico City (over 37,000) and the cities of Puebla (over 30,000), Acapulco (ca. 3800), Monterrey (over 3000), San Luís Potosi (ca. 2000), and Gua- dalajara (ca. 1500); they share very high degrees of bilingualism (Butragueño 2010: 1030–1034). Immigrants commonly abandon their mother tongue as they attempt to pass for ‘mestizos’ in order to avoid ethnic discrimination, which is considerable in urban contexts. The greatest abuse is found with regard to native children in school. It is heaviest in primary school, less at the secondary level, and then intermittently in universities and technical schools (Nutini & Isaac 2009: 64). In urban zones many speakers decide to limit the use of their native language to private spaces (Martínez Casas 2010: 1409–1444). As already mentioned, ‘original’ Nahua communities differ significantly in terms of their sociolinguistic situation. In some of them, such as those of Chicon- tepec and Sierra de Zongolica in Veracruz, Sierra Norte de Puebla, and certain parts of Guerrero, transmission and maintenance in the youngest generation largely persisted until the end of the past century and has only been more seri- ously threatened in the last two decades. Such communities and regions, located in isolated mountainous or tropical regions, were deemed ‘regions of refuge’ (Aguirre Beltrán 1967). Natural conditions protected their inhabitants from forced ‘modernization’, allowing for the continuity of language, culture, social structures, and identities. In other regions, such as central Puebla, Tlaxcala and Valley Nahuas and Spaniards in Contact 25 of Mexico, these kinds of changes were already occurring several decades ago. As a result, usually only a small percentage of the members of the oldest generations has an active knowledge of Nahuatl. The modern lexical material included in the present dictionary was mainly collected in three very different regions where Nahuatl is still spoken: in more traditional rural regions of Chicontepec in Vera- cruz and Xilitla in San Luis Potosi as well as in the much more urbanized area of Tlaxcala. Chicontepec rural communities, located in a hot and humid geographical setting, retain many features of the traditional economy (based on corn agriculture). Due to a limited (until recently) road system and relative isolation, communication with the outside world has been fairly restricted. The Nahuas of Chicontepec share the strong identity of macehualmeh, or indigenous people, and they employ this term to differentiate themselves from outsiders or coyomeh (lit. ‘coyotes’) (Sandstrom 1991: 68–69). Community members continue to participate in a number of traditional religious ceremonies linked to the life cycle of corn, revered as the deity Chicomexochitl as well as other important feasts, such as the Day of the Dead, called xantolon. The language is still widely spoken, although the shift to Spanish and the lack of language proficiency among the youngest generations is progressing. In the municipality of Chicontepec, out of the total population of 52,702 persons, 37,000 inhabitants (ca. 70%) declared themselves to be speakers of indigenous languages, mainly Nahuatl (INEGI 2010); the clear majority was bilingual, as only 3,051 (mainly the eldest generation) did not speak Spanish. Proportions are different with the youngest age groups, revealing the weakening intergenerational transmission and shrinking use of Nahuatl. Of the total of 12,708 children between three and fourteen years of age, only 6,499 (ca. 51%) were reported in 2010 as speaking an indigenous language, and of these, only 86 (0,68%) did not speak Spanish. Much of our ethnolinguistic material used in the dictionary comes from the rural town of Tepoxteco whose population amounts to over 400 inhabitants. Intergenerational language transmission has been maintained in a large number of families, although some families switched to Spanish. There is an increasing pattern of transmission between grandparents and grandchildren, with the generation of parents tending to speak Spanish. Socialization in Nahuatl has been quite strong, at least until recently, because even some children of Spanish- speaking families were able to acquire active competence in the heritage language. All persons up to approximately 50 years of age are bilingual in Nahuatl and Spanish. Some members of the oldest generation are largely monolingual in Nahuatl or possess a limited competence in Spanish. Children, however, are increasingly exposed to Spanish throughout their entire education. The idea that Nahuatl is of little use is prevalent, especially among the younger generations. 26 Justyna Olko

The are currently several bilingual preschools and primary schools in the region where Nahuatl is present as a ‘course’ (materia) introduced after the recent changes in the indigenous educational system. This class is usually held as an informal conversation in the heritage language, while all formal teaching is carried out in Spanish. The sociolinguistic situation of the much more urbanized Tlaxcalan communities is very different. These communities are located on the western and southwestern slopes and plains surrounding the Malintzin volcano, east of the Puebla-Tlaxcala highway. This area has long been considered as a “particularly indigenous cultural island within the Spanish-speaking communities of Tlax- cala and Puebla”, characterized by systems of mayordomías (sponsorship of the worship of holy images), the ayuntamiento religioso (an organization of lay func- tionaries of the community’s Catholic church), and the complex system of ritual kinship known as compadrazgo (Hill and Hill 1986: 7). A huge part of the community continues to live in extended-family households, but traditional agriculture persists only in order to complement family earnings derived primarily from wage labor, local industries (such as textile production) and other small businesses. Local organization still preserves features of Nahua corporate government, characterized by an ingrained system of cargos (offices) and communal cooperation. Massive migration to the United State has had a strong impact on local social structure and economic life. It has reached a tremendous scale in some of the communities, such as San Francisco Tetlanohcan, where a large number of families are permanently split between Mexico and the United States, with only the oldest generations remaining in Tlaxcala. Due to forced Hispanization within the school system as well as the discrimination and economic disadvantages associated with the indio class, the shift from Nahuatl to Spanish accelerated in the second half of the past century and intergenerational transmission has been almost entirely broken. There are many passive speakers in the younger generations. Exceptions to this pattern are two neighboring communities on the western slope of the volcano Malintzin: San Miguel Canoa (administratively belonging to the state of Puebla) and San Isidro de Buen- suceso (part of the municipality of San Pablo del Monte, Tlaxcala). The majority of community members in these two towns still retain some level of proficiency in Nahuatl. According to the estimations by Nutini and Isaac (1974) around 1890 in over 100 communities along this western slope of the Malintzin more than 70% of the population was monolingual in Nahuatl. One hundred years later, in the 1990 census (INEGI 1990) only San Isidro had a level of monolingualism surpassing 10%. And in the 2010 census, of the 10,000 speakers of Nahuatl recorded in the entire municipality of Pablo del Monte, only a little over 200 were monolingual— roughly 2%—in the heritage language, including 11 children up to the age of 9 Nahuas and Spaniards in Contact 27

(INEGI 2010). These trends notwithstanding, San Isidro Buensuceso constitutes an exception in the maintenance of the heritage language in the Malintzin region because young people and children continue to achieve certain levels of proficiency in Nahuatl. It is significant that today language transfer takes place mainly in families that cultivate the land or work in the hills/forest (montaña) and do not participate in the social networks where the usage of Spanish is required on a regular basis. Even so, Spanish is much more common among young people, who share the widespread association of Nahuatl with older people and peasants (Nava Nava 2016). The situation in the Tlaxcalan municipality of Contla de San Juan Cuamatzin, where most of our research for this region was carried out, represents a much more advanced stage of language shift. According to the last census (INEGI 2010), out of the entire population of 33,109, only 5,124 (ca. 15,5%) identified themselves as speakers of Nahuatl, and only fourteen were determined to be monolingual. Although some of the elderly speakers did not learn Spanish until they were in their forties or fifties, today there are no monolingual Nahuatl speakers left. Very few children and teenagers are able to speak the language. Of the 8,477 children between three and fourteen years of age, only 250 (ca. 2,9%) were reported to be speakers of Nahuatl. Many children and teenagers from this region who understand Nahuatl learned it from grandparents rather than parents. Extensive, unmarked code mixing is the norm, and communication is usually carried out in Spanish, even among those who have some level of competence in Nahuatl. The accelerating loss of the heritage language as well as massive lexical substitution and mixing with Spanish are reflected in the dictionary entries based on the recent recordings of speakers from Contla.

2 Language and culture contact as reflected in the Nahuatl lexicon

This dictionary of Spanish loanwords in Nahuatl derives from an extensive database of language contact phenomena identified in over 340 colonial texts (clas12502), a monolingual dictionary of Modern Huastecan Nahuatl (Sullivan et al. 2016) and ca. twenty hours of modern recordings of several varieties of Nahuatl (Veracruz, east2538 NHE; Tlaxcala, Puebla, cent2132 NHN). The comprehensive

2 Glottocode. See (Hammarström et al. 2016) http://glottolog.org/. Where possible, three-letter ISO codes are also provided. 28 Justyna Olko analysis of both older sources and modern print and linguistic materials, allowing for a reconstruction of larger trends over time, is a major innovation in the study of this field. The database contains 57,731 attestations, including 18,233 loanwords and 925 loanblends. Best represented among the colonial texts is Central Mexican Nahuatl in several of its regional varieties, including documents from the Valley of Mexico, Tlaxcala, Puebla, Toluca Valley); however, there is also material included from the southern (Soconusco, Guatemala) and northern (Jalisco, Zacatecas) peripheries. The database includes all major genres of colonial writing in Nahuatl, including literary and encyclopedic works, colonial dictionaries, annals, and mundane documents. The analyzed corpus embraces both single documents and larger works such as colonial dictionaries, ecclesiastical sources and extensive works such as the Florentine Codex and the Primeros Memoriales compiled by Fray Bernardino de Sahagún and his native collaborators. Ecclesiastical words and dictionaries have made it possible to look into the processes of translation and creation of new lexical resources, including the results of linguistic experiments with Nahuatl semantic fields, morphology, and syntax. Mundane documents in turn have proven invaluable for studying both for- mulaic and quotidian language use and the extent of adoption of contact terminology attested in colonial dictionaries by actual speakers of Nahuatl and notaries working in native communities. Many of them are legal documents that often include testimonies presented by witnesses coming from specific localities, which makes it possible to identify essential differences in language use and in observing changes over time. They also reveal the gradual introduction of Hispanized lexicon and structures by bilingual notaries, often acting as agents of language change. This repertory of sources has been complemented with historical annals, religious plays, petitions and economic documents. Overall, the examination of the large body of material amassed in the database makes it possible to hypothesize about the extent and trajectory of contact- induced innovations in relation to particular linguistic features of Nahuatl (Olko & Sullivan 2014; Olko 2015, 2018; Olko, Borges & Sullivan 2018). The database is also a very rich source for the reconstruction of the process of lexical borrowing in different genres of Nahuatl writing and through them, in different spheres of life. Moreo- ver, it provides insights into this process in modern Nahuatl, five centuries after the initial contact with Spanish, revealing both similarities and essential differences with regard to the trends registered in the colonial period. Borrowing as understood here refers to changes in the inventory of a recipient language as a result of contact with a donor language (Matras 2009: 155; Andrason 2020). Matras and Sakel introduced the differentiation between matter (MAT) and pattern (PAT) borrowing in contact situations. MAT-borrowing occurs Nahuas and Spaniards in Contact 29 when “morphological material and its phonological shape from one language is replicated in another language” (Sakel 2007: 15; Matras & Sakel 2007), involving all lexical classes: nouns, verbs, adjectives, adverbs, adpositions, conjunctions, complementizers, interjections, and particles. PAT refers to the replication in the recipient language of “the organization, distribution, and mapping of grammatical or semantic meaning, while the form itself is not borrowed” (Sakel 2007: 15). Both the dictionary and the present study focus on matter borrowing, although the examples from colonial and modern sources also reveal phenomena of the borrowing of grammatical patterns. The main types of lexical phenomena recorded in the database include native creations (neologisms), borrowings, meaning change, and different categories of calques. Loan matter from a source language can take the form of morphemes and more complex structures, such as words and phrases. However, these complex structures enter the recipient language as unanalyzable units: as words (i.e. lexemes), not lexical phrases; in other words, they loose their internal structure (Haspelmath 2009: 37). Therefore, although single loanwords from Spanish form the core content of the dictionary, loan phrases are also included. The latter type of borrowings were typical of the early phase of contact when bilingualism with Spanish was absent or very limited. These include expressions, such as the following, whose Nahuatl meaning or meanings given here may be different from their original ones in Spanish: a la huerta ‘the garden’, ‘at the garden’, ‘to the orchard’ meaning ‘garden’, Espiritu Santo ‘the Holy Spirit’, alcalde mayor ‘chief magistrate’, Audien- cia Real ‘high court of New Spain’, Viernes Santo ‘Holy Friday’, víspera ‘vespers’, ‘eve’ or ‘evening’, cadena de oro ‘golden chain’, or a la China ‘China’, ‘from China’, ‘in China’, ‘in the Philippenes’, ‘to the Philippenes’, ‘in the Orient’. Loanwords often undergo phonological, semantic, and morphological adaptations, which are described in more detail below. Their role and function in speech will differ depending on a number of factors, such as the degree of bilingualism or language proficiency in the source and target languages in contact, and patterns of use. More ‘overt’ borrowing strategies with minimal adaptations are considered more typical of generalized bilingualism, while more ‘covert’ and profoundly adapted borrowing is more common for limited or absent bilingualism (Matras 2007: 40). Moreover, adaptations of borrowed lexical material in the recipient language are contrasted with ‘nonce’ borrowings and code switching, where adaptations are usually lacking (see below). In fact, precise differentiation between borrowing and code-switching may often be problematic or impossible (Matras 2009; Myers-Scotton 2002) and this is also the case for our modern sample. Important criteria include regularity of use and structural integration (Matras 2009: 106), but this is often difficult to determine without extensive data. Obvi- ously, the role and motivation for borrowing as well as patterns of code-switching 30 Justyna Olko in our material varies between historical epochs. It is intra-sentential code- mixing, often differentiated from inter-sentential code-switching, that is usually difficult or impossible to differentiate from borrowing in the modern material used in the dictionary. These contemporary data come from contexts characterized by widespread Nahuatl-Spanish bilingualism and show no signs of phonetic or morphological adaptations. However, thanks to our methods of data collection and analysis, the dictionary makes it possible to look at the trajectory, continuity and degrees of adaptation of use of specific loanwords across different time periods, regions and documentary genres. It also enables us to trace the longevity of neologisms and to understand better the mechanism and timing of their replacement by loanwords (see below). For example, tlapohualtepoztli (tlapohual-tepoz-tli, a_count-copper/iron-ABS.SG, ‘copper/iron for counting’), used for a ‘striking clock’, first appeared in the municipal records of Tlaxcala as early as 1550 (March 3, 1550, Tlaxcallan City Council Meeting in Lockhart, Berdan & Anderson 1986: 70), and was still attested in the same province toward the end of the seventeenth century in the annals of Zapata y Mendoza (1995: 160). However, the first attestation of the Spanish word for clock, reloj, which is used in Nahuatl variants today (Sullivan et al. 2016: 412), appears in a set of Tlaxcalan annals compiled during the second half of the seventeenth century, although it is based on earlier records (Townsend ed. 2010: 164–166). In addition, borrowed Spanish lexicon sometimes reveals shifts in meaning that transcend semantic fields in the source language. For example, escritura ‘writing, scripture’ was employed around 1580 in Colhuacan for a ‘writing desk’ (in Cline & León-Portilla 1984: 4; f. 35r). In turn, enemigo was not originally adopted with the basic meaning of ‘enemy’ (a word with this meaning was already present in Nahuatl), but appears in 1683 in the annals from Puebla in a narrower sense as ‘Englishman’, referring specifically to the English pirates who attacked Veracruz (in Townsend 2010: 124, 126, 134). Yet another case is that of árbol ‘a wooden frame or pole for fireworks’, referring, by extension, to the fireworks themselves (e.g. Zapata y Mendoza 1995: 320, 538). A separate category consists of combinations of morphemes of different origin, corresponding to the linguistic category of loanblends, sometimes called hybrid borrowings (Winford 2003; Haspelmath 2009: 39). They are constructed with Spanish and native stems merged into one new word. Typical sixteenth-century examples include noun-noun compounds, referring to new concepts, functions, objects, plants, etc., eg. cihuamadre (cihua-madre; woman-mother, ‘nun’, literally ‘woman- mother’; Vocabulario trilingüe: 87r); hostiacalli (hostiah-cal-li, host-house-ABS.SG; Molina 1992, II: 78r) or hostiatecomatl (hostiah-tecoma-tl, host-clay_pot-ABS.SG; Vocabulario trilingüe: 124v) for ‘pyx’, literally ‘host house’ and ‘host pot’, respectively; xocpalguantes (xocpal-guantes, sole_of_the_foot-gloves, ‘asagutsu, leather footwear Nahuas and Spaniards in Contact 31 worn by Japanese royalty and nobility’; Chimalpahin 2006: 170); aceitunasquahu- itl (aceitunas-cuahui-tl, olives-tree-ABS.SG, ‘olive tree’; Chimalpahin 2006: 246) or cabildotlaca (cabildoh-tlaca-h, city_council-person-ABS.PL, ‘city council members’; Lockhart, Berdan & Anderson eds. 1986: 107). Other types of blends include instrumental nouns based on the passive voice, e.g., letrachihualoni (letrah-chihua-lo-ni, letter-to_make-NACT-HABIT[INST], ‘medium for writing’), for a kind of ink (Sahagún 1950-82, XI: 241), as well as agentives, e.g., candelachiuhqui (candelah-chiuh-qui, candle-to_make-NPRES[AG], ‘candlemaker’; Zapata y Mendoza 1995: 380) or, in modern Huastecan Nahuatl, piyonamacaquetl (piyo-namaca-que-tl, chicken-to_sell- NPRES[AG]-ABS.SG, ‘seller of chickens; Sullivan et al. 2016: 387), including the Spanish onomatopoeic loan piyo ‘chicken’. Loanblends are much less attested than loanwords; some of them were clearly created ad hoc and did not enter the language on a larger scale. Diotatzin (dios-tah-tzin, deity-father-small[REV], ‘God, the Father’; Pizzigoni ed. 2007: 157), for example, is apparently only attested in our database in a 1726 will from Toluca, and tlacajuez (tlaca-juez, person-judge, ‘census taker’), appears only in two sets of late-seventeenth-century annals from Tlaxcala (Townsend ed. 2010: 182; Zapata y Mendoza 1995: 464).

Borrowing of lexical categories

The pioneering research on early Nahuatl-Spanish contact was done by Frances Karttunen and James Lockhart (1976), who compiled the first listing of Spanish loanwords, analyzing their temporal appearance and phonetic adaptations, and proposed three main phases in the adaptation of Nahuatl to Spanish. This line of research was further developed by Lockhart (1992), who broadened the content of the phases and linked sociocultural changes under European impact. In Lock- hart’s reconstruction, during the first stage of contact, extending from the arrival of the Spaniards to ca. 1540–1550, the Nahuas relied on the resources of their own language to describe the new, resorting to neologisms and extensions of meaning. During the second stage, from the mid-sixteenth to the mid-seventeenth century, Spanish nouns were borrowed, while in the third stage, from the mid-seventeenth century to the present, many simultaneous changes took place, including the borrowing of verbs and particles, or the adoption of Spanish plural forms and sounds absent earlier in Nahuatl. While the exact nature and timing of language change in Nahuatl is much more complex than in this reconstruction (e.g. Olko & Szemiński 2018; Olko, Borges & Sullivan 2018), the general trends proposed by Lockhart referring to the sequence and scale of borrowing of lexical categories hold true. It was proposed a long time ago that free morphemes such as function words are more easily borrowed than bound morphemes such as inflectional affixes 32 Justyna Olko

(Weinreich 1953: 29–37). In accordance with this principle, different hierarchies for the order of borrowing were developed, such as nouns > other parts of speech > suffixes > inflections > sounds (van Hout & Muysken 1994: 41). A more recent proposal based on frequency counts was proposed by Matras: nouns, conjunctions > verbs > discourse markers > adjectives > interjections > adverbs > other particles, adpositions > numerals > pronouns > derivational affixes > inflectional affixes (Matras 2007: 61). It has also been argued (Field 2002) that the target language’s morphological typology—be it isolating, agglutinating, or fusional—constrains the possibility of borrowing items from another language. Thus, an isolating language can borrow neither agglutinating nor fusional morphology, an agglutinating language borrows agglutinating but not fusional morphology, whereas a fusional language can borrow both agglutinating and fusional morphology. Nahuatl is an agglutinating language, while Spanish is a fusional language, so according to this hypothesis Nahuatl should show strong constraints in borrowing fusional morphology from Spanish. Accordingly, Field proposed (2002: 37–38, 117) the following subhierachy for borrowing in Nahuatl: content items > function words > agglutinating affixes > fusional affixes. While Field has been able to support his hypothesis using a limited corpus of modern Tlaxcalan Nahuatl recordings, this general pattern has also been confirmed by our data. However, whereas Field argues that the Spanish agglutinative plural affix –s is a sign of limited but present borrowing of agglutinative suffixes, it should be emphasized that it is only found with Spanish loanwords, both in colonial and modern data, so the affix has not been fully incorporated into the morphological system of Nahuatl. Nahuatl has only four lexical categories: particles, verb words, noun words, and relational words. Spanish, on the other hand, has numerous lexical categories, e.g. noun, verb, adjective, adverb, conjunction, article, and demonstrative. It is clear that through the centuries of contact, Nahuatl has operated within its typological limits and has been able to preserve its lexical and morphological integrity. Incom- patible elements, if borrowed, were either reinterpreted as one of the four native lexical classes. As explained in more detail below, this has been the case for Spanish verbs and, especially in the later stages of contact, for adjectives and adverbs, which were reinterpreted as nouns, and for prepositions and conjunctions, which were assigned the category of particles. Only with progressive typological change, beginning slowly in the colonial period and accelerating more recently, new lexical categories, such as prepositions, have emerged in Nahuatl, making the two systems more compatible and bridging some of the constraints of borrowability. As we can clearly see (Tabs. 1 & 2), nouns constitute the prevailing category of borrowing in both periods, followed by adjectives, adverbs, verbs, and conjunctions. Apart from nouns, only adjectives, adverbs, prepositions, and verbs show significant presence in the colonial period. While the absolute numbers of differ- Nahuas and Spaniards in Contact 33 Total Modern Blends Histor- ical Total Modern Meaning change Meaning Histor- ical Total Modern Neologisms Histor- ical Total Modern Loanwords Histor- ical % of grand grand % of total 3 0,15% 2 2 1 1 40 2,01% 5 3653 37 2,66% 2 18 28 2 46 1 2 5 6 2 6 1 7 2 2 Total 1845 92,53% 1651 202 1785 511 3 514 172 17 188 523 7 530 adjectiveadverb article 67conjunction 3,36%interjection 23noun 25preposition 34 1,15%pronoun 1,25% 25verb 32 3 65 1,25% 11 4 21 0,20% 14 10 21 25 17 1 23 4 4 1 4 5 5 2 1 3 5 3 7 9 1 1 2 1 2 Distribution of source language lexical categories for terms recorded in the database. recorded terms for categories lexical language source of 1: Distribution Tab. count Terms 34 Justyna Olko Total Modern Blends - Histor ical Total Modern - Meaning change Meaning Histor ical Total Modern Neologisms Histor- ical Total Modern Loanwords - Histor ical % of grand grand % of total 3 0,02% 2 2 1 1 89 0,48% 42 35 77 2 2 17 1 18 3 3 Total 17208 92,78% 16600 452 17052 733 6 739 517 25 542 908 11 919 Distribution of source language lexical categories for all attestations of terms recorded in the database. recorded terms of attestations all for categories lexical language source of 2: Distribution Tab. Attestations count adjective 179 0,97% 98 77 175 2 4 6 1 1 adverb 266 1,43% 87 176 263 2 2 1 6 7 article conjunction 267 1,44% 5 208 213 56 56 2 2 interjection 182 0,98% 19 161 180 3 3 noun preposition 323 1,74% 47 214 261 3 108 111 pronoun 30 0,16% 1 9 10 20 20 verb Nahuas and Spaniards in Contact 35 ent borrowed lexical categories cannot be compared due to their highly differing numbers in the respective language systems, what is significant is the change in proportions over time, regardless of the differences in size of analyzed historical and modern corpora. Categories such as adverbs or prepositions are much more frequent in modern Nahuatl. Attestations of articles, conjunctions, and pronouns are almost exclusively confined to the latest stage of contact, and their presence is a sign of diminishing borrowability constraints. As the typological distance between the two languages is reduced, previously non-compatible lexical categories are borrowed more frequently, contributing to the further transformation of Nahuatl and its convergence with Spanish (cf. Olko, Borges & Sullivan 2018). It is also clear that some loanwords (including nouns, conjunctions, and prepositions) are attested in both periods, attesting to the continuity of using borrowed Spanish lexicon. The frequency of borrowed nouns with regard to other categories is much bigger than in the modern Tlaxcalan sample analyzed by Field (2002: Tab. 5.1; nouns in this sample are ca. 9 times more frequent than verbs, 7 times more than adjectives and 6 times more than adverbials). This shows a much different pattern for the colonial period in which the borrowing of noun roots indeed was a dominant one (Field 2002: 140). According to Field, the number of borrowed Spanish function words in modern Tlaxcalan Nahuatl was quite striking (Field 2002: Table 5.2; content versus function words ratio = 767 to 46 terms, but 3421 to 3221 attestations). Function words include Spanish prepositions (de ‘of’, para ‘for, in order to’, sin ‘without’, etc.), coordinating conjunctions (o ‘or’, pero ‘but’), and subordinating conjunctions (hasta ‘until’, porque ‘because’, como ‘as, since, like, how’, etc.), as well as the complementizer que ‘that’. Independent Spanish function words constitute 13.82% of the total sample and this high rate of frequency reflects their successful adoption into the Nahuatl matrix (Field 2002: 142–143). In our case, conjunctions and prepositions show a significant increase in modern Nahuatl, even though they are also attested in the second half of the colonial period. This especially refers to prepositions, borrowed as particles, and gradually transforming the morphosyntax of Nahuatl (Olko, Borges & Sullivan 2018). Conjunctions are extremely rare in the colonial sample, most likely because their incorporation indeed entails the transformation of syntactic patterns at the inter-clause level. For example, the conjunction ni... ni... ‘neither... nor…’ is attested in a Toluca Valley will from 1703:

[1703, Pizzigoni ed. 2007: 241] ayac aquiquixtilitinemis ni nopilhua ni aqui. ayac ah-qui-quixtilih-ti-nemi-z ni no-pil-huan ni aquin no_one NEG-OBJ.3SG-to_take_from-LIG-to_meander-FUT neither POSS.1SG- child-POSS.PL neither anyone ‘No one is to go about taking it from him, neither my children nor anyone else.’ 36 Justyna Olko

The conjunction que introducing an indirect reporting of speech is already attested in 1750:

[1750, Calimaya, Lockhart ed. 1991: 108] sa nima otlananquililique muchtintzitzi sres gres pasados yca comun que ma momaca ynin Ds ypiltzi tlen quitlani. zan niman o=tlananquililih-que-h moch-tin-tzi~tzin señores gobernadores pasados i-ca comun que mo-maca inin dios i-pil-tzin tlen qu-ihtlani just immediatly ANTEC=to_answer-NPRES-PL all-PL-PL~small[REV] lords governors former POSS.3SG-means[REL] commoners that REFL. 3SG-to_ give_to this god POSS.3SG-child-small[REV] what OBJ.3SG-to_ask_for ‘Then immediately all the honorable past governors and ordinary people replied to him: «Let this child of God be given what he asks».’

It is now commonly used in modern Nahuatl:

[2014, Donaciano Lucas Hernández, Xilitla, San Luis Potosí] Yohui-h i-ca inin-tatah-huan quin-illia-h que ya qui-piya-h ce tlanehuilil-li. to_go-PL POSS.3SG-means[REL] POSS.3PL-father-POSS-PL OBJ.3PL-to_tell-PL that already OBJ.3SG-to_have-PL one agreement-ABS.SG ‘They go and tell their parents that they have the agreement.’

Conversely, the incorporation of prepositions mainly had an impact at the inter- clause level, but some of them, such as para, have also influenced intra-clause constructions. The following examples illustrate these different functions that para began to perform in Nahuatl over time, from its role corresponding to the Spanish preposition to a subordinate conjunction introducing a dependent clause:

[1653, McAfee Collection; Anderson, Berdan & Lockhart 1976: 174] Çacatl para ycabalyo zaca-tl para i-caballoh grass-ABS.SG for POSS.3SG-horse ‘grass for his horse’

[1750, AGN Tierras 2541, exp. 11; Lockhart 1991: 108] quenami mitlania se pedaso quen-amih m-ihtlania ce pedazo how-to_exist[STAT] REFL.3SG-to_request one piece Nahuas and Spaniards in Contact 37 tlali para campa quitucas tlal-li para cam-pa qui-toca-z land-ABS.SG for where-toward[RTL] OBJ.3SG-to_plant-FUT ome yey grano tloli ome yei grano tlaol-li two three grain shelled_corn ABS.SG ‘that a piece of land is requested (for) where he can plant two or three grains of maize’

[2012, Tepoxteco, Chicontepec, Veracruz] qui-illia para ma qui-caxani quena OBJ.3SG-to_tell that OPT OBJ.3SG-to_loosen yes ‘He tells him to really heal her.’

Thematic categories of borrowed lexicon

A widely accepted general rule regarding the main thematic constraint on lexical borrowing states that ‘core vocabulary’ is very rarely (or never) borrowed, especially in an early phase of contact (e.g. Thomason 2001: 71–72; Haspelmath 2009: 36). Defining what constitutes ‘core’ or ‘basic’ vocabulary is more difficult, especially in cross-cultural and cross-linguistic contexts. In practical terms, lin- guists often rely on Swadesh’s (1971) list of ‘non-cultural vocabulary’ containing words that are resistant to borrowing. As a recent broad cross-linguistic study has shown, words belonging to different semantic fields show highly varying borrowing rates, but different languages display a remarkable degree of consistency in terms of rates of borrowability related to semantic fields. In other words, despite cross-linguistic differences, most languages tend to borrow more words into similar fields, whereas similar fields appear to be more resistant to borrowing. The semantic fields most affected by borrowing belong to religion and beliefs, clothes, and household, corresponding to domains most affected by intercultural contact (Tadmor 2009: 64). Most resistant to borrowing appear to be terms referring to kinship, body, spatial relations, and sense perception; even less borrowable are functions words and deictics—especially those related to spatial organization—as well as interrogative pronouns (Tadmor 2009: 66). In the sample of modern Tlax- calan Nahuatl analyzed by Field (2002: Table 5.6) ‘concrete’ nouns are much more widely borrowed than abstract nouns, referring to state, properties, activities, etc. In our database, attestations related to contact-phenomena were classified according to several thematic categories, assuming that some of the items, depending on their semantic field, could be associated with more than one category, for 38 Justyna Olko example as belonging to ‘people’ and ‘officials’ (Tabs. 3 & 4). Often one specific loanword referring to a key element of colonial life became the basis for creating a wide spectrum of new term. For example, from the word caballo, ‘horse’, derive a number of terms used both in colonial and modern Nahuatl, such as caballohuica ‘to take the horse’, caballoicpalana ‘to unsaddle a horse’, caballopeh pechtli ‘a saddle’ literally ‘horse mat’, caballopehpechtlazaliztli or caballopehpechtomaliztli ‘action of removing a horse’s packsaddle’, caballotemmecayotl ‘reins’, literally ‘something pertinent to horse’s mouth rope’, caballotencuetlaxilpia ‘to bridle a horse’, literally ‘to bind a horse’s mouth with leather’, caballotenilpia ‘to bridle a horse’, literally vto bind a horse’s mouth’, caballotepiton ‘pony’, literally ‘small horse’, caballotlamamalpehpechanaliztli ‘action of removing a horse’s packsaddle’, caballotlamamalpehpechanqui, caballotlamamalpehpechtonqui or caballotlamamalpehpechtomani ‘someone who removes a horse’s packsaddle’, caballotlamamalpehpechantli or caballotlamamalpehpechtlatlaxtli, both meaning ‘horse with its packsaddle removed’, caballotlamamalpepechtontli ‘horse with a packsaddle’, caballotlapachiuhcayotl ‘saddle pad or horse blanket’, literally ‘something pertinent to a horse cover’, and caballotlatlalochtia ‘to race horses’. The highest number of new terms in the colonial period refers to the religious sphere (concepts and procedures counted together with officials and titles associated with the area of the Christian cult) as well as to artifacts and objects usually associated with European imports. New offices and titles, place names, plants, and animals also form a significant category, followed by legal terms and units of measure. In terms of the number of attestations, religious concepts, and procedures are again most frequent followed by officials, titles, calendar terms and artifacts or objects. In the modern sample, most borrowings, both with regard to distinct terms and the number of attestations, belong to the category of ‘other’, followed by artifacts/objects and people/groups/organizations. The group ‘other’ embraces terms not traditionally associated with the domains of contact. Many of them represent substitutive borrowing and extend to core vocabulary, such as kinship, physical activities, the physical world, the senses and emotions. Good examples of substitutive borrowing were produced from visual elicitation of speakers of modern Huastecan Nahuatl:

Niquitta ezte..., atl, oncah miac ezteh..., cerroz, yeloh. I see, eh…, water, here are many eh..., hills, ice.

Niquinitta ome eztreyaz huehhuextiqueh, niquitta ce arbol huactoc. I see two big stars, I see a dry tree. Nahuas and Spaniards in Contact 39 Historical Historical & Modern total Modern grand % of Loanwords and blends and Loanwords % of grand grand % of total Histor- ical % of grand grand % of total 1164 0,38% 2,23%11 1112 61 0,38% 0,38% 0,42% 2,12% 1 12 4 0,03% 0,00% 0,42% 0,14% 10 1 11 64 0,35% 0,03% 11 12 173260 6,02% 166 9,04%148 253 5,77% 5,15% 13 8,80% 146311395 17 0,45% 10,82% 5,08%118 13,74% 0,59% 310 173 238 2 220 4,10% 10,78% 260 8,28% 0,07% 117 7,65% 4 220 192 148 4,07% 0,14% 7,65% 6,68% 2 21 311 395 0,07% 0,73% 118 238 Total Terms count Terms Category Artifacts, material objects, structures objects, material Artifacts, time and Calendar 772Diseases terms Economic 26,85%Legal terms 744 units subdivisions, Measurement, Modern technology 107 25,88% phenomena Natural titles offices, Officials, 45Other 3,72% bodies organizations, groups, People, 367 names Personal 1,57% 99 names Place products 12,77% derived and fruits, Plants, 772 3,44% procedures and concepts Religious 236 331 titles offices, officials, Religious 8 741 11,51% 8,21% 171 25,77% 0,28% 45 228 725 5,95% 107 1,57% 7,93% 168 25,22% 10 24 367 5,84% 0,35% 0,83% 5 236 741 0,17% 171 Animals Thematic categories of loanwords and blends. and loanwords of categories Thematic 3: Tab. 40 Justyna Olko Historical Historical & Modern total Modern grand % of Loanwords and blends blends and Loanwords total 1 0,00% 26 0,10% 27 Historical grand % of % of grand grand % of total 15 0,06% 14 0,05% 1 0,00% 15 21 0,08%27 21 0,10% 0,08% 0,00% 21 604899 2,35% 3,49% 601 869 2,34% 3,38% 3 30 0,01% 0,12% 604 899 795 3,09% 745 2,90% 50 0,19% 795 38962484 15,14% 9,65% 3891 1376 15,12% 5,35% 5 1108 0,02% 4,31% 3896 2484 4755 18,48%10691026 4723 4,15% 3,99% 18,35% 1065 1024 32 4,14% 3,98% 0,12% 4 2 4755 0,02% 0,01% 1069 1026 Total :Thematic categories of attestations of loanwords and blends. and loanwords of attestations of categories :Thematic Attestations count Attestations Category Officials, offices, titles offices, Officials, Other bodies organizations, groups, People, 2214 names Personal names Place products 8,60% derived and fruits, Plants, procedures and concepts Religious 830 2118 titles offices, officials, Religious 5735 3,23% 8,23% 2132 22,29% 96 812 5693 8,28% 0,37% 22,12% 3,16% 2127 2214 42 18 8,27% 0,16% 0,07% 5 5735 830 0,02% 2132 Natural phenomena Natural Artifacts, material objects, structures objects, material Artifacts, time and Calendar 3292Diseases 12,79% terms Economic Legal terms 3219 units subdivisions, Measurement, Modern technology 12,51% 1069 73 4,15% 0,28% 1059 3292 4,12% 10 0,04% 1069 Animals Tab. 4 Nahuas and Spaniards in Contact 41

In the two examples, some core vocabulary items belonging to the physical world, like hill, ice, stars or tree have been replaced with Spanish loanwords. Such patterns of borrowing attest to an accelerating process of language change, widespread bilingualism and the shift to Spanish, and can be better understood in the context of the mechanisms and motivation of borrowing discussed in the last section of this study.

Phonological adaptations of loanwords

The sound system of colonial Nahuatl differs from that of Spanish in terms of, e.g., the lack of distinctive voicing in consonants, the absence of equivalents of individual sounds found in Spanish, such as the interdental fricative /f/ and the liquid /r/, as well as phonotactic patterns. These differences are reflected in the assimilation of Spanish loanwords. The most common kind of adaptation, from early through late contact, involves the substitution of a Spanish sound with a close/closest equivalent in terms of place or manner of articulation. The analysis of colonial orthography has demonstrated that substitutions of specific Spanish consonants absent in Nahuatl could involve several equivalent sounds (Karttunen & Lockhart 1976). At the same time, the orthography in written sources (cf. Lockhart 1992: 294–298) suggests that originally absent sounds were gradually introduced into Central Nahuatl through the colonial period, especially among bilingual speakers. It is now common among modern bilingual speakers to use the complete Spanish phonetic inventory in loanwords or in code switching. However, in more peripheral and traditional variants, such as Huastecan Nahuatl, phonetic adaptations of Spanish loanwords continue to be not much different from those of colonial Central Nahuatl. Examples of typical substitutions present in colonial sources are given in Tab. 5.

Tab. 5: Phonetic substitutions in Spanish loanwords.

Type of substitution Examples b [b] → p [p], hu [w] tumba → tonpa caballo → cahuayo d [d] → t [t], l [l] [ɬ], r [ɾ] alcalde → alcalte diputado → teputado, repotado medio → metio, melio, merio f [f] → p [p] firma → pilman g [g] → c [k], x [ʃ], s [s], j (probably pronounced [ʃ]) goznez → coznez clérigo → clerico 42 Justyna Olko

Tab. 5 (continued)

Type of substitution Examples g [x] → x [ʃ], s [s], j (probably pronounced [ʃ]); regidor → rexitor, rexidor, residor, rejildo j [x] → x [ʃ] juntera → xontera ll [ʎ] → y [j] caballo → cavayo[h], cabayoh ñ [ɲ] → y [j] gañán[es] → cayanis r [ɾ] → l [l] [ɬ], ll [l] [ɬ]; n [n] firma → pilman sombrero → sombreno Contreras → Contrellas s [s] → x, j (pronounced [ʃ]) solar → xolal, jular señora → xinola peso → pexo v [b] → hu [w] llave → yahui o [o] [u] → u [o] [u], u [o] [u] → o [o] [u] tesorero → desurello e [e] → i [i] lunes → lones estola → ystula leche → lechi

As a result of different phonotactic patterns found in Nahuatl and Spanish, typical changes include consonant and vowel deletion and insertion. In the case of deletion, we deal with the loss of sounds that are disallowed in the word- final position as well as with the simplification of consonant clusters absent in Nahuatl. Epenthesis usually involves the insertion of nasals at the end of sylla- bles or in the word-final position (which was also typical of Nahuatl words) and of vowels facilitating the pronunciation of difficult consonant clusters. Examples of such processes are given in Tab. 6.

Tab. 6: Phonological processes in Spanish loanwords.

Type of phonological process Examples

Consonant deletion regidor → rejildo hospital → opidal Vowel deletion memoria → memori vicario → vicari Consonant epenthesis cofradía → confrarias sitio → sintiyon Vowel epenthesis cruz → coloz, coroz trigo → terigo Nahuas and Spaniards in Contact 43

Morphological adaptations of loanwords

The morphological adaptations of Spanish loanwords into Nahuatl were driven by the differing typological profiles of the two languages as well as by the underlying differences in their respective lexical and grammatical categories. Both of these discrepancies between the two linguistic systems are reflected in the widespread and extensive nativization of loanwords. Nahuatl is an agglutinative polysynthetic language, operating with chains of morphemes and a large number of affixes carrying grammatical information. Thus, once a loanword was incorporated into Nahuatl, it could be subject to use with the complete range of derivational and inflectional affixes available in the target language. Due to the agglutinating nature of Nahuatl, chains of affixes are constructed incrementally, with each successive affixation modifying the precedent form, its meaning and grammatical functions. At the most basic level, Spanish loanwords were incorporated into older Nahuatl as one of three of the latter’s four lexical categories: noun, relational word, and particle. Spanish nouns were borrowed into Nahuatl as noun roots, and as such, underwent the standard nominal morphological processes. Verbs too, were borrowed as noun roots and only then re-verbalized using Nahuatl’s verbing suffixes. Spanish conjunctions were usually converted into Nahuatl particles, while prepositional phrases, especially those expressing space relations, were reinterpreted, especially in the colonial period, as relational words. For example, a la China ‘to China [Philippines]’ was incorporated into Nahuatl as a single word, alachina and interpreted as a relational word. In modern Nahuatl, as a result of contact-induced typological change, many relational words have been transformed into a new grammatical category modeled on Spanish: they have become prepositions (Olko, Borges & Sullivan 2018). Usually Spanish loan nouns are incorporated into Nahuatl as noun roots ending in a consonant, which is either preserved from the source word, as for example in cruz, or a final glottal fricative h is added to loan nouns originally ending in a vowel, e.g. caballo ‘horse’ becomes cahuayoh. The Nahuatl absolutive suffixes –tl, -li, and –tli were added to Spanish nouns only in rare cases. Thus, calzón, ‘underwear’ becomes caltzomitl, through the addition of a supporting i and the absolutive suffix, -tl (caltzom-i-tl, underwear-SUP-ABS.SG). A similar attested case includes anillotl (aniyo-tl, ring-ABS.SG, from anillo, ‘ring’), indicating a tube used in the manufacture of golden objects (Florentine Codex, Book 9: 77). However, this loanword use implies a meaning change because the form anillo, meaning 44 Justyna Olko

‘ring’, is widely attested in colonial Nahuatl sources without an absolutive ending.3 Another interesting 1985 example is that of the modern usage of the Spanish word antiguo, transformed to antihuatl (antihua-tl, ancient-ABS.SG) meaning ‘ancient one’. The absolutive suffix -li, normally used with native roots ending in l, is found with the borrowed noun panal ‘beehive’, resulting in panalli (panal-li, beehive-ABS. SG). Attested examples of added –tli, normally used with native roots ending in a consonant (except l) include camixatli from camisa, ‘shirt’ (camizah-tli, shirt-ABS. SG), capatli from Spanish capa (capah-tli, cape-ABS.SG), cuentaxtli from Spanish cuentas, or ‘counts’ but meaning ‘rosary’ (cuenta-x-tli, count[PL]-ABS.SG), and pexotli from peso for ‘weighing scale’ (pexoh-tli, scale-ABS.SG). Nahuatl possessive prefixes and the plural possessive suffix are very commonly used with Spanish loan nouns; for example, itlazoanima (i-tlazoh-animah, POSS.3SG-precious-soul, ‘his precious soul’; Doctrina Christiana 1548: fol. LXXIIr) and iregidorhuan (i-rehidor- huan, POSS.3SG- councilman-POSS.PL, ‘his councilmen’; Zapata y Mendoza 1995: 472). Loanwords can also undergo compounding with native nouns forming blends; for example, cihuadiablomeh (cihua-diabloh-meh, woman-devil-ABS.PL, ‘female devils’; Bierhorst 2011: 15) and vinocalli (vinoh-cal-li, wine-house-ABS.SG, ‘tavern’; Molina 1992, I: 20r). An example of compounding with a relational word is tocapi-llacaltenco (to-capiyah-cal-ten-co, POSS.1PL-chapel-house-edge-place[RTL], ‘at our chapel’s door’; Zapata y Mendoza 1995: 54). Loan nouns can be compounded with the root –tzin to produce the reverential form, as for example in ivisperatzin (i-vizperah-tzin, POSS.3SG-eve-small[REV], ‘on the eve of’; Zapata y Mendoza 1995: 482). Compounding includes forms created with patientive nouns of pertinence and agentive nouns of possession. Thus, gobernador ‘governor’, when compounded with the absolutive form of the patientive noun root -yotl creates the abstract noun gobernadoryotl (gobernador-yo-tl, governor-pertinent[PATN]-ABS.SG, ‘governorship’; Zapata y Mendoza 1995: 264). Compounds with –yo in the possessive form nouns of inherent possession, as in isolaryo (i-zolar-yo, POSS.3SG- house_plot- pertinent[PATN], ‘its (inherently possessed) house lot’; Cline & León-Portilla eds. 1983: 46). Loans can be compounding with the preterite agentive of this same root, -yoh, to create the preterite agentive of possession; for example, the Spanish noun cilantro ‘coriander’, which is adapted phonetically in Huastecan Nahuatl as colantoh, is used to create colantohyoh (colantoh-yoh, coriander-owner[AG]), meaning a ‘dish made with coriander’ (Sullivan et al. 2016: 117); and fuerza

3 The underlying form for this word is probably anillo-yo-tl (ring-pertinent[PATN]-ABS.SG), with the yo- morpheme that is used to create derived meanings from basic, concrete nouns. The double sound sequence [jojo] in [anijojotɬ] might have been reduced through the process of haplology. Nahuas and Spaniards in Contact 45

‘strength/effort’ is used to produce fuerzahyoh (fuerzah-yoh, effort-owner[AG], ‘difficult work’; Sullivan et al. 2016: 188). The other two agentives of possession, -eh and -huah, can also compound with loans, as in hospitaleh (hospital-eh, hospital-owner[AG], ‘the one who has a hospital, hospital owner’; Chimalpahin 2006: 280) or coronahuah (coronah-huah, crown-owner[AG], ‘crowned person’, literally ‘owner of a crown’; Molina 1992, I: 30v; II: 24v). Loan nouns are also often incorporated into verbs. They can function as objects, as in candelanamaca (candelah-namaca, candle-to_sell, ‘he sells candles’; Florentine Codex, Book 10: 91). And it is not uncommon for incorporated loanwords to act as adverbial modifiers of verbs, as in valmocruztecac (hual-mo-cruz-teca-c, IND-REFL.3SG-cross-to_spread-NPRES, ‘it was spread in the shape of a cross’; Anales de Juan Bautista: 316). Spanish loanwords are also commonly verbalized, including both nouns and verbs taken from the source language. The inceptive verbing suffix -ti is very productive with loan nouns. From alcalde ‘judge’ we have oalcaldetiya (o=alcaldeh-ti-ya-h, ANTEC=judge-VR- IPFV- PL, ‘they served as judges’; Lockhart, Berdan & Anderson 1986: 92). The suffix can also be employed along with another inceptive verbing suffix, -ya, as in manzohtiya (manzoh-ti-ya, tame-VR-VR, ‘for an animal to become tame’; Sullivan et al. 2016: 293), from the Spanish manso ‘tame, not aggressive’.‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬ Spanish nouns are also often verbalized with another -ti suffix, which creates verbs meaning ‘to have [the compounded noun]’; and when this new verb is combined with the causative suffix -a, it conveys the meaning of ‘to provide someone or something with [the incorporated noun]’, literally ‘to cause someone to have something.’ This is the case with the often-attested form firmatia ‘to sign something’, as in mofirmatique (mofirma-tih-que-h, REFL.3PL-signature-VR.to_have-NPRES-PL, ‘they set down their signatures,’ literally ‘they provided themselves with signature’; Lockhart, Berdan & Anderson eds. 1986: 87). And from camisa, ‘shirt’, we have camisatia (camisah-ti-a, shirt-VR.to_have-CAUS, ‘to put a shirt on’, literally ‘to provide oneself with a shirt’; Molina 1992, II: 12r). In some cases the derivational process is longer, as with cajonyotia (‘to put something in a chest’), in which the Spanish noun cajón is first transformed into an abstract noun cajonyotl and then verbalized, as we can see in the following example (the causative -a is deleted before the addition of the benefactive suffix -lia):

[Zapata y Mendoza 1995: 608] ça niman quimocaxoyotilique yn tecroz zan niman qui-mo-caxon-yo-ti-lih-que-h just immediately OBJ.3SG-REFL.3PL-chest-pertinent[PATN]-VR.to_have-BEN-NPRES-PL ‘Then they put [a stone cross] in a chest.’ 46 Justyna Olko

A very common form of lexical conversion, especially during later stages of contact, is the transformation of borrowed Spanish verbs, reanalyzed as noun roots, into intransitive verbs through the addition of a verbing suffix. One of the first and most lasting cases of this phenomenon occurred with the verb pasear ‘to take a stroll’. The causative form of pasearoa (or pasealoa) is pasearoltia (pasealoltia) and it is attested in the early seventeenth century. Chimalpahin uses the form oquipassealoltique (o=qui-paseal-o-ltih-que-h, ANTEC=OBJ.3SG-to_stroll-VR-CAUS-NPRES-PL ‘they paraded him,’ literally ‘they caused him to stroll’; Chimalpahin 2006: 272). Nouns that are verbalized using -oa also have a benefactive form that is achieved through the suffixes -huia or -huilia. This produces a transitive verb meaning ‘to apply an object indicated by the incorporated noun to someone or something’. In contact vocabulary it is applied both to Spanish nouns and, less frequently, to verb roots reinterpreted as nouns. Examples of the latter include the contemporary attested ofrecerhuilia in quiofrecerhuiliah (qui-ofrecer-huilia-h, OBJ.3SG-to_make_an_ offering-BEN-PL, ‘they are making an offering to [the deity’; 2014-P) or pintarhuilia in quipintarhuilia (qui-pintar-huilia, OBJ.3SG-to apply painting-BEN, ‘he is painting [his house]’, literally, ‘he is applying painting to his house’; Sullivan et al. 2016: 382). Spanish noun roots converted into –huia verbs are abundantly attested since the colonial period. Thus, we find arcabuzhuia (‘to use a musket on someone’) in ocalcapozhui (o=c-arcabuz-huih, ANTEC= OBJ.3SG-musket-BEN, ‘he used a musket on [one of our fathers]’; Chimalpahin 2006: 260) and tlacamisahuia (tla-camizah-huia-h, OBJ.NHUM-shirt-BEN-PL, ‘they wear shirts’, literally ‘they apply shirts to things’; Chimalpahin 2006: 188). An interesting example attested in 1613 is that of palosdahuia in nechpalosdahuiya (nech-palos-da-hui-ya, OBJ.1SG- blows-he/she_gives-BEN-IPFV, ‘she was giving me blows’; Karttunen & Lockhart eds. 1976: 105). This verb is formed directly from the utterance palos da ‘he/she beats [someone]’, from the expression dar palos ‘to beat someone’, literally ‘to give blows’. Thus, palos da was first interpreted as a noun by the Nahuas, then verbalized, and finally converted into a benefactive verb. A modern example is icxipatarahuia ‘to kick someone’:

[Sullivan et al. 2016: 222] Angel quiicxipatarahhuia iicniuh pampa quicuilih iahahuil. Angel qui-icxi-patarah-huia i-icni-uh pampa qui-cui-lih i-ahahuil Angel OBJ.3SG-foot-a_kick-BEN POSS-3SG-sibling-POSS.SG because OBJ.3SG-to_take-BEN POSS.3SG-toy ‘Angel kicked his sibling because he took his toy from him’.

Finally, yet another verbing suffix used with loan nouns is the inceptive -ihui. An example of its use is provided by the verb derived from the loanword pompón, Nahuas and Spaniards in Contact 47

‘pompom’ (pomponihui, pompon-ihui, pompom-VR, ‘for a tree or plant to become leafy’). Another derivative from this Spanish word is pompontic (pompon-ti-c, pompom-VR-NPRES[AG], ‘something spongy’). In this case, the inceptive verber –ti was added to pompón, producing the intermediate form pomponti (pompon-ti, pompom-VR, ‘to become spongy’, literally ‘to become like a pompom’). The verb is then put into the preterite tense and reinterpreted as a preterite agentive noun, which in Nahuatl functions like an adjective:

[Sullivan et al. 2016: 392] Ne coxtalli nelpompontic, huan naman ayoccualli. Ne coxtal-li nel-pompon-ti-c, huan naman ayoc-cualli. That bag-ABS.SG truly-pompom-VR-NPRES[AG] and now no_longer-good ‘That sack is very spongy, and now it’s no longer any good’.

Yet another adaptive process operating with loanwords is reduplication. As Richard Andrews explains, Nahuatl nouns, both animate and inanimate, can be reduplicated to show plurality in two ways. A noun whose first syllable is reduplicated with a long vowel, regardless of the vowel length of the original syllable, is know as an affinity nounstem, and it refers to a group of entities that form part of a cohesive group. But a noun that reduplicates with a short vowel and ends with a glottal stop or fricative, can be either a distributive stem, referring to each of the entities in a group, or to a group of differing entities (Andrews 2003: 110–112). Distinguishing between these forms of reduplication is extremely difficult in textual documents since neither vowel length nor the glottal stop or fricative were represented consistently in the writing system. Reduplication can be used to indicate the plural of borrowed Spanish nouns. For example, even though the glottal stop or fricative is not marked, cacapitanmeh seems to be a distributive reduplication:

[Anales de Juan Bautista 2001: 180] ...in domingotica quimittaz in cacapitanme in domingo-ti-ca quim-itta-z in cah~capitan-meh SR Sunday-LIG-means[RTL] OBJ.3PL-to_see-FUT SR DISTR~captain-PL ‘...on Sundays he will see each of the captains.’ (or: ‘different captains’)

Distributive reduplication can also refer to periodicity, as in bibiernes (vih~viernes, DISTR~Friday, ‘on [different or subsequent] Fridays’; Townsend ed. 2010: 128). In modern Huastecan Nahuatl, the Spanish noun carrera (‘race’) is compounded with the diminutive-reverential root -tzin and then reduplicated with a glottal fricative, in this case conveying more the idea of intensity than distribution, to form a 48 Justyna Olko word with an adverbial function: cahcarrerahtzin (cah~carrerah-tzin, INTS~race- small[REV], ‘very quickly’). In terms of standard patterns of pluralization, Spanish loan nouns take either the Spanish plural suffix –s, one of Nahuatl plural suffixes or both, as in nahui alcaldesmeh (nahui alcalde-s-meh, four judge-PL-PL, ‘four judges’; Zapata y Mendoza 1995: 374). As we have seen, prepositional phrases from Spanish are reanalyzed in Nahuatl as relational words. Spanish loan nouns and Spanish verbs that are reanalyzed as noun roots are subject to all of the morphological processes available to native Nahuatl nouns. These include absolutive and possessive inflec- tion; compounding and incorporation; verbalization, and subsequently causative, benefactive, and agentive derivations; and reduplication. Additionally, loan nouns receive Spanish and Nahuatl plural suffixes, either separately or simultaneously.

Conditions, motivations and patterns of introduction of loanwords

What kinds of processes and needs drove the introduction of Spanish loanwords into Nahuatl through time? The driving factors can be language-external and language-internal, the latter being linguistic constraints such as typological distance. While Nahuatl and Spanish at the time of contact in the sixteenth century were very remote typologically, this distance has been significantly reduced due to long-term convergence and the gradual adoption in Nahuatl of a more ana- lytic characteristic that facilitates massive borrowing in its modern variants. Even more relevant for our context are extralinguistic factors that can help explain the types, intensity and results of borrowing. Thomason and Kaufman (1988), for example, emphasize the role of the intensity and length of contact, the relative number of speakers of each language as well as cultural, social, political, and economic factors. Without doubt, one of the most relevant factors is the intense and prolonged exposure to language contact (Matras 2007:34; Matras 2009: 164–165). Other possible reasons of borrowing, also relevant for Nahuatl, are the forms of dominance of Spanish, including colonial and postcolonial situations, the innovations associated with culture contact, and possible lexical ‘gaps’ in the indigenous language, prestige of the colonial/national language as well as related ide- ologies and attitudes and, finally, varying proficiencies in the national/dominant and heritage languages. A basic distinction divides loanwords into cultural borrowings, designating new objects and concepts, and core borrowings, creating duplicate meanings, for which native words already exist (Myers-Scotton 2002; Haspelmath 2009). However, while cultural loans have been called ‘loanwords by necessity’, all languages have Nahuas and Spaniards in Contact 49 sufficient creative resources to make up new words for new concepts (Haspelmath 2009: 47). Important criteria include language efficiency, the degree of familiarity with the donor language, and language attitudes such as purism, which hinder the introduction of loanwords. In the early stages of Nahuatl-Spanish contact, bilingualism was extremely limited, while purist attitudes were probably not an important factor. Nonetheless, the borrowing of Spanish lexicon was widespread and quick. The earliest known dated text in Nahuatl, a 1543 order against idolatry from Tlaxcala, contains a considerable number of loanwords and phrases (alguacil, gobernador, misa, domingo, viernes, sabádo, quatro temporas) and even a lexical calque for Anno Domini (“yn isihu ỹ t.o”, in ixiuh in totecuiyo; Olko & Brylak 2018). The semantic domains of early borrowing form clear functional sets, like the basic municipal offices or terminology related to Christianization in the 1543 document. While it is assumed that if few members of a given community speak the donor language, native neologisms and meaning shifts are more likely to be used for the new concepts. This does not seem to be the case of Nahua communities in view of limited bilingualism and a widespread presence of loanwords. However, we should consider three possible factors. Firstly, both in the colonial period and in modern times Spanish was associated with higher prestige, for political and economic reasons. Secondly, bilingual individuals in indigenous communities operated as cultural brokers and were an important source of language innovations: these embrace notaries, translators, some officials, teachers, and native intellectuals. Also, the role of Spaniards permanently residing in Nahua communities should not be underestimated: they included settlers, merchants, entrepreneurs, and friars/priests. The third factor to be considered is language efficiency. Although Nahuatl has the natural propensity to create new words through chains of morphemes, neologisms are usually very long words; it is also challenging to establish their unambiguous meaning among members of a community or, with even more difficulty, outside a community. It is possible that using shorter loanwords from Spanish became eventually more efficient in the communication process. It was facilitated by the gradually growing number of indigenous persons having some level of proficiency in Spanish. Our database shows that a huge number of neologisms or native creations was short-lived, probably limited to ‘translation laboratories’ and dictionary com- pilations. Numerous neologisms and even blends reported in dictionaries, such as the works of Molina, cannot be taken as a straightforward reflection of language use in native communities. Another example is the work of a native annalist living in Mexico-Tenochtitlan, don Domingo de San Anton Muñon Chimalpahin Quauh- tlehuanitzin, who employs an enormous amount of both Spanish loanwords and Nahuatl neologisms (many of which he could have been created himself ad hoc). However, most of these terms do not appear to have been in use among 50 Justyna Olko other speakers of Nahuatl, especially those living outside the capital city. He also introduces some loanwords belonging to the core vocabulary, whose appearance significantly predates attestations in other native sources. For example, he uses a Spanish kinship term, primo hermano ‘first cousin (male)’ (iyachton yPrimo hermano, ‘her older brother once removed, her first cousin’) once in reference to a native noblewoman, doña Agustina de Guzmán from Coyoacan (Chimalpahin 2006: 252), well ahead of the more general patterns of borrowing. Many neologisms were created ad hoc as explanations of Spanish words or names for new objects and concepts and did not spread among larger groups of indigenous people. The same can be said for a large portion of Spanish loanwords that did not become part of the language repertory of the broader community of speakers of Nahuatl. The degree of the correspondence between dictionary reper- tories and language use can be verified with data found in mundane texts written by the Nahuas themselves. While the loanword dictionary does not contain neologisms, it clearly illustrates some aspects of this process by showing the existing or lacking correspondence between the contact terminology contained in ecclesiastical or lexicographic sources and their actual use as reflected in mundane documents. The lexical ‘tension’ between neologisms and their corresponding Spanish loanwords is reflected in their relatively frequent use in traditional doublets, constructions in which two separate words or phrases are paired to form a single meta- phoric unit, the paired elements being either synonyms or antonyms. In the context of language contact, the function of native creations or neologisms in such pairs was to explain the meaning of the loan element. An early example of the use of a Nahuatl-Spanish doublet comes from the Nahua periphery in Sonocusco: tohueli- tiliz topoder [written as touelitiliz topoler], meaning ‘our power’ (petition from Hue- huetlan, Soconusco, 1562, AGI, Guatemala 52, fol. 35r), in which the Nahuatl term huelitiliztli, based on the verb hueliti ‘to be possible,’ became an approximation of the Spanish word poder, ‘power’. A common neologism used in bilingual doublets is the expression tetlechipahualoyan and its variant tletechipahualoyan, ‘the place were people are purified by fire’, coined to convey the Christian concept of purgatory. It continued to be employed well into the seventeenth century even though the Spanish word purgatorio is already attested in one of the testaments of Cul- huacan 1580 (as purcatori). The latest identified attestation of the doublet is found in a 1739 will from Ixtenco, Tlaxcala: S.nto Purgatorio yn tlachipahualoya[n], ‘Holy Purgatory, a place of purification’. Yet another bilingual doublet is the abovemen- tioned iyachton yPrimo hermano (‘her older brother once removed, her (male) first cousin’), which is quite interesting because the third-person singular possessive prefix i- on the first word of the loan phrase primo hermano, ‘(male) first cousin’, indicates that the phrase as been reanalyzed in Nahuatl as a single word. More- over, doublets resembling those of the colonial period can be found in modern Nahuas and Spaniards in Contact 51

Nahuatl, as in a 2014 recording from San Miguel Xaltipan, Tlaxcala in which the particle oc is paired with its Spanish synonym, todavía: Huan oc todavia techilliah que amo cualli cah totequih, ‘And still they tell us that our work is not good’. Dou- blets of this kind seem to fulfill the metacommunicative function of clarification or disambiguation that involves a native synonym for a foreign word as part of fully traditional discursive constructions in Nahuatl. There are a number of different mechanisms in play in modern Nahuatl that are best understood within the situation of an increasingly widespread (and tran- sitory) bilingualism. Language innovations spread even to monolingual speakers of a given community through the influence of a growing number of its bilingual members who can have differing degrees of proficiency in the two languages. In general, both in colonial and present times, the concept of linguistic borrowing refers to a diachronic process that began as an individual innovation but was later accepted and diffused in the speech community. Of course every innovation starts with a particular speech act (Haugen 1950: 212). And especially in situations of intense contact, different kinds of borrowings and conversational (intra-sentential) code-switching may become a common mechanism of language change (Field 2002: 21). These spontaneous or ‘nonce’ borrowings, often instances of code-switching, rarely show phonological and morphological adaptation, con- trary to ‘established’ loanwords (van Hout and Muysken 1994; Muysken 1995; Haspelmath 2009: 40–41). As is well-attested in our dictionary, many loanwords start out as innovations in a particular genre of documents or register of speech and their process of acceptance and diffusion is gradual: some of them are not attested beyond one source, others are found across genres and time periods. In addition, many of the loanwords attested in modern sources reflect a growing proficiency in Spanish. It often surpasses the proficiency in the heritage language among speakers of Nahua communities undergoing shift to the national language. Some of these modern attestations of lexical loans can be clearly identified as examples of spontaneous code-mixing rather than established borrowings that are usually adapted phonologically and/or morphologically. Massive and substitutive borrowing in modern Nahuatl is closely paired with structural and typological changes, revealing an increasing convergence with Spanish. In fact, the large-scale borrowing of Spanish function words accelerates the typological change at a morphosyntactic level. While these trends are clearly visible in our dictionary, it also reveals both microregional trajectories and macroregional trends in language change, extending to the modern variants of Nahuatl. It is through the lexicon that we can much better understand the complexity of long- term interplays and transfers between the Nahuas and Spanish/European, and later Mexican/Latin American language and culture. 52 Justyna Olko

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Dictionary

a la calle 61

a la calle the month of February of the year 1610, was 1. a la calle, the streets when it became known here and word came petition (M 4); time range: 1572 from China that the beloved of our lord God, yvan. techtequiuhtia. ticochpanazque camino don fray Pedro de Agurto, bishop of Japan, who Real yvan A la calle ypal Españoles. yntlacayac was an Augustinian friar, passed away there” ticchiua. niman. techtalia Ala carçel (Dakin (Chimalpahin 2006: 162). / Yn ipan axcan ed. 1996: 16). And they assign to us the duty Domingo yc vi. mani metztli de diziembre de of sweeping the Royal Road and the streets for 1598. años. yquac ye teotlac maxitico yn imomi- Spaniards. If we don’t do it, then they put us yotzin descalço Pe.me. yn momiquillique xabon, in prison. yn ipan tlalli a la china. “Today, Sunday, the 6th of the month of December of the year 1598, in a la cárcel the afternoon, was when the bones of the Dis- 1. a la cárcel, in prison calced fathers who died in Japan, in the land of petition (M 4); time range: 1572 China, arrived” (Chimalpahin 2006: 64). / yvan ala carçel. techtolinia. tiltique Anozo. Espa- Yn ipan axcan yc 8. mani metztli. de diciembre noles Anozo mestiços. ompa. timictilo (Dakin de 1605. años. yquac omachiztico. omicohuac ed. 1996: 16). And in prison, the blacks or the yn a la china. “Today, the 8th of the month Spaniards or the mestizos afflict us. We are of December of the year 1605, was when it mistreated there. / yvan. techtequiuhtia. ticoch- became known that there were deaths in panazque camino Real yvan A la calle ypal China [the Philippines]” (Chimalpahin 2006: Españoles. yntlacayac ticchiua. niman. techtalia 88). / Lunes a 27 de março de 1564 a[ñ]os yquac Ala carçel (Dakin ed. 1996: 16). And they assign momiquilli yaoq[ui]zca capitan a la China to us the duty of sweeping the Royal Road and yazquia (Anales de Juan Bautista 2001: 190). the streets for Spaniards. If we don’t do it, then Monday the 27th of March of the year 1564 was they put us in prison. when the captain of the soldiers died, he was going to go to the Philippines. a la China 2. a la China acalli, Asian boats 1. a la China, China, from China, in China, annals (AHT); time range: 1611–1613 in the Philippenes, to the Philippenes, in the Axcan lunes. yc .7. mani metztli Março de 1611 Orient años. yhquac nican mexico. quiz. onpeuh. yn annals (AHT, AJB); time range: 1564–1610 sebastian vizcayno. vezino. mexico. general Domingo a vii. de diziembre de 1597. años. yc mochiuhtia. yn a la china acalli yc yah vmpa a ontetl Dominica aduien[t]o in yehuatzin fray la china. “Today, Monday, the 7th of the month Juan de castillo yc motemachtilli quimote- of March of the year 1611, was when Sebastián caquitilli ynic momiquillique teopixque yn ompa Vizcaíno, citizen of Mexico, set out and left a la china chiquacemintin Sant. Franco ypil- Mexico here; he was appointed the general huantzitzin descalços teopixque. “Sunday, the of the China boats going to China [the Philip- 7th of December of the year 1597, the second pines]” (Chimalpahin 2006: 174). Sunday of Advent, fray Juan del Castillo preached about and announced to the people a la ciudad that friars in China [the Orient] had died, six 1. a la ciudad, in the city Franciscan friars, the Discalced” (Chimalpahin petition (M 9); time range: 1572 2006: 62). / Auh axcan ypan metztli febrero de allde: yvan: teupan: tlacatl çano calaqui: yte- 1610 años yquac omachiztico ohualla tlahtolli quiuh: yvan: cuavitl monamacaz ompa: alaçiu- yn ompa a la china vmpa omomiquilli yn itlaço- dad yvan: çacatl: ytlacual: caballo (Dakin ed. tzin tto. Dios. Don fr. Pedro de agurdo obispo de 1996: 40). The tribute of the alcaldes and the Sepon ynin Sant. Augustin teopixqui. “Now, in church staff is also delivered, along with wood

Open Access. © 2020 Ansgar Nünning, published by De Gruyter. This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. https://doi.org/10.1515/9783110591484-003 62 a la florida

that is to be sold in the city; and fodder, food a la Veracruz for horses. 1. a la Veracruz, Veracruz annals (AT); time range: 1683 a la Florida Sanno ypa xihuitl a 24 de mayo hoyaque tlax- 1. a la Florida, Florida; to Florida calteca macehuali espanoles oneliuhtaque ye annals (AHT, AP); time range: 1596–second ocalac a La Velacruz yCleses miyec omiqui cris- half of the seventeenth century (?) tiano. “In this same year, on the 24th of May, Yn ipan metztli febrero yhuan março abril Tlaxcalans departed [for Veracruz]. Indigenous yhuã xihuitl. yquac macuilcan onpeuhque in and Spaniards went mixed up with each other. Joldadosme a la china, / gallifornia, / yancuic The English had already entered Veracruz, huehue mexico = la uaaña / a la florida yhuicpa and many Christians had died” (Townsend ed. Sant Juan de lua yc macuilcan yn yaoquiçato cas- 2010: 186). tilteca. “In the months of February, March, and April of this year soldiers set out for five places: a la Villa China [the Philippines], / California, / New Old 1. a la Villa, to La Villa [de Jalostotitlán] Mexico, = Havana, and / Florida, in the direc- petition (ANV 10); time range: 1618 tion of San Juan de Ulúa, the fifth place where yhuan diego martin amo oquitzihua ytlatol teu- the Spaniards went off to war” (Chimalpahin pixqui amo oquinocha yhueltiu niman teupixqui 2006: 56). / 1546 NiCan ypan xihuitl yn oyaloac a oqualani ynahuac diego martin hastla oquimicti la florida. “1546 Here in this year a party went to yhuan huel quicocoli ynin franca gebastiana san Florida” (Townsend ed. 2010: 76). yca ynin momauhtitica quimacasitica teupixqui san oyaque a la villa omotalique (Sullivan a la huerta ed. 2003: 31). And Diego Martín did not follow 1. a la huerta, the garden, at the garden, to the priest’s orders, he did not summon his older orchard sister. Then the priest got angry with Diego annals (AHT, ZM); time range: 1594–1681 Martín, he even beat him. And he felt great auh yn ompa moyetzticatca a la huerta sant hatred towards Francisca Sebastiana. Just cosme sant damian matlacxihuitl omey yhua because of this she is terrified, she is afraid of chicontetl metztli yn oncan yc hualmiquani- the priest. [For this reason] they just fled to La tzinoqueh yancuic teopan St. Diego. huehue- Villa [de Jalostotitlán] to settle. calco. “They were at the garden of San Cosme and San Damián for thirteen years and seven a Los Lagos months, from where they moved to the new 1. a Los Lagos, to [San Juan de] Los Lagos, in church of San Diego in Huehuecalco” (Chi- [San Juan de] Los Lagos malpahin 2006: 50). / Domingo yc xix. de petition (ANV 13); time range: 1618 octubre de 1603 aos. yn tlaçocihuapilli, yn mo- auh yca vyac topiltzin franco sanches vyac a nextitzino atiçapan yquac quimocahuillito, yn los lagos vmpa vnexic ycihuauh topiltzin v̅mpa ompa a la huerta Sant cosme. Sant. Damian. vquicauhque auh sanc nimã vmucauhque v̅pa a “Sunday the 19th of October of the year 1603 los lagos (Sullivan ed. 2003: 37). For that reason was when they went to deliver the precious our community member, Francisco Sánchez, lady [the Virgin] who appeared at Atiçapan to left; he went to [San Juan de] Los Lagos. The the orchard of San Cosme and San Damián” wife of our community member showed up (Chimalpahin 2006: 76). / oquitocaque tech a there where they had abandoned her. Then la huerta yca yn estanque ypan Pasqua (Zapata [she and her husband] just remained there in y Mendoza 1995: 588). They buried him right [San Juan de] Los Lagos. next to the garden by a pool, during Easter. a ver 63 a ver abogado 11. a ver, so, we’ll see 1. abogado, advocate, intercessor oral account (2013-SMX); time range: 2013 will (TT 78); time range: 1712 ¿A ver quenin non tconitta, cox ocachi cualtzin? yhuan No yechuatzitzin NoAbogado niqimotlatla- (2013-SMX) So what do you think about it, is hutilia Sr Sn P, o yhua Sr Sn Pablo yhua NotlasoAng l it better?” / Ihuan tochanicnihuan, a ver quen de la Guarda Nopanpa qimotlatlahutzilisq̄ in quittah (2013-SMX). And as to our neighbors, ttoyo Jexpto para NechMotlapopolhuis in Notla- we’ll see what they think about it. tlaCol ihuan NechmoMaquilis Gloria yhuan ilhui- Cac papaqilistli Amen. “And I also implore as my Aaron advocate lord San Pedro and the lord San Pablo 1. Aaron, Aaron’s beard, Hypericum calycinum and my precious guardian angel to pray on my vocabulary (VT); time range: ca. 1540 (?) behalf to our lord Jesus Christ to pardon me my Aaron ierua obarua de aarō. ar9. i ſiue | a4. i. sins and give me glory and heavenly rejoicing. xívitl anoço aaron (Vocabulario trilingüe: 3r). Amen” (Pizzigoni ed. 2007: 207). Aaron herb or Aaron’s beard: arus, -i or -arum, -i; an herb or perhaps aaron. abril 1. abril, April abadesa annals (AHT, AJB, AP, CM, ZM), oral account 1. abadesa, abbess (2014-Tep), petition (CH, M 2, M 4), cultural annals (AHT); time range: 1612 encyclopedia (PM), vocabulary (TCV), will (NI auh yn oc omentin cihuateopixque monjastin yn 2, TC 71); time range: 1564–1809, 2014–2016 oncan moyetzticate monasterio totlaçonantzin Auh çan niman ipan in omoteneuh yn x. tochtli Regina ynic ce ytoca Doña Beatriz de la ēcar- xihuitl 1502. años. yn motlahtocatlalli yn tlacatl naciõ Abbadessa yn oncan. “And there are Moteuhcçomatzin xocoyotl tlahtohuani tenoch- another two who are nuns at the nunnery of titlan ypan cemilhuitlapohualli. 9. maçatl yc 14. our precious mother Regina [Coeli], the first de abril. “And then in the aforesaid year Ten of whom is named doña Beatriz de la Encar- Rabbit, 1502, the lord Moteucçomatzin Xoco- nación, abbess there” (Chimalpahin 2006: 220). yotl was installed as ruler of Tenochtitlan, on the day count Nine Deer, 14 April” (Ander- abadía son & Schroeder eds. 1997, I: 156). / Auh ynin, 1. abadía, abbey ilhvitl quiçaya: ypan ic chicome Abril yn metztli. annals (AHT); time range: 1614 “And this festival fell on the seventh of April” ynin miec Abbadias yhuan Prioratos oncatqui (Sahagún 1997: 58). / Naman tonatiuh 18 tlen Yn Francia yhuan Italia. “There are many of april pan xihuitl 2014 (2014-Tep). Today`s date these abbeys and priories in France and Italy” is April 18, of the year 2014. (Chimalpahin 2006: 280). Abrilis Latin Abbatis Latin 1. Abrilis, April 1. Abbatis, Saint Anthony the Abbot annals (AJB); time range: 1567 annals (AJB); time range: 1565 Auh y[n] peuh atatacoc yn icaltepotzco Oy miercoles a 17 de henero de 1565 a[ñ]os yq[ua]c S[a]n Fran[cis]co ytzonquiçalizp̃ yn abrilis de ylhuitzin q’[ui]z S[an] Ant[oni]o auh no yq[ua]c 1567 a[ñ]os in jueves ylhuitzin quiz Sant Phelipe nez yn ixiptlatzin Abbatiz (Anales de Juan Bau- (Anales de Juan Bautista 2001: 162). The digging tista 2001: 300). Today, Wednesday, the 17th of of a well began at the back of the house of San January of the year 1565, was when the feast day Francisco at the end of April in the year 1567, on of San Antonio was celebrated. It was also when Thursday, when the feast day of San Felipe was the figure of Abatis appeared. celebrated. 64 absolución

absolución Azeytero que lo haze. azeite chiuhqui. chiama- 1. absolución, absolution chi-|uhqui. chiampatzcac (Molina 1992, I: 18r). religious treatise (EQ); time range: 1574 (?)– Oil maker who makes it: oil maker: chia oil early seventeenth century maker: chia squeezer. Auh ynin macihui in ye oninoyolmelauh ye oni- 3. aceitecontontli, oil can (lit. small vessel for macoc in penitencia yhuan onitlapopolhuiloc oil) onopan mochiuh in Absolucion. auh ca onic- vocabulary (VM 1); time range: 1571 centlaz in noyollo inic aoquic oc ceppa nimitz- Azeytera. azeyte contontli. chiama contontli noyollitlacalhuiz: macihui in ye onicchichiuh ca (Molina 1992, I: 18r). Oil can: small vessel for ye cenca momauhtia in noyollo. “But although oil; small vessel for chia oil. I have already confessed, have already been 4. aceitecuahuaquia, to plant olive trees assigned penance, and have been forgiven vocabulary (VM 1); time range: 1571 and absolved, and have determined that nev- Oliuas plantar. n, azeyte quauhaquia (Molina ermore shall I again offend You, although I 1992, I: 90r). To plant olive trees: I plant oil have already ornamented [my soul], my heart trees. is already very fearful” (Anderson & Schroeder 5. aceitecuahuitl, olive tree (lit. oil tree) eds. 1997, II: 174–176). vocabulary (VM 1); time range: 1571 Oliua o azeituno. azeite quauitl (Molina 1992, I: abuelo 90r). Olive tree: oil tree. 1. abuelos, grandparents 6. aceitecuauhtlah, olive grove (lit. place with oral account (2014-P); time range: 2014 an abundance of oil trees) Poz este quihuallicaqueh toahueloz, quicuitoh vocabulary (VM 1); time range: 1571 (2014-P). Well, our grandparents brought him Oliuar, lugar de oliuas. azeyte quauhtla (Molina here, they went to fetch him. / Tohhuantin zan 1992, I: 90r). Olive grove, place of olive trees: ticcactoqueh, quipohuah toahueloz tlen nopa place with an abundance of oil trees. Chicomexochitl quihuallicaqueh para nicanica 7. aceitemolino, oil mill ica ce lugar, quilliah Laguna (2014-P). We have vocabulary (VM 1); time range: 1571 just heard from our grandparents, they have Molino de azeite. azeite molino. azeite texoni told us that that Chicomexochitl was brought (Molina 1992, I: 86r). Oil mill: oil mill; instru- to these parts from a place they call Laguna. ment for grinding oil. 8. aceitenamacac, oil seller aceite vocabulary (VM 1); time range: 1571 1. aceite, oil Azeytero que lo vende. azeite namacac. chia- annals (AJB), vocabulary (TCV, VM 1); time mana-|macac (Molina 1992, I: 18r). Oil seller range: 1566–1571, 2016 who sells it: oil seller; chiya oil seller. auh yquac mopillo lambra yn o[n]ca[n] tlatla 9. aceitepatzcac, oil miller (lit. someone who açiete yn ixpa[n] pilcac S[an] Joseph (Anales squeezes out oil) de Juan Bautista 2001: 146 (f. 5r)). At that vocabulary (VM 1); time range: 1571 time the lamp in which oil burns was hung, Molinero de azeite. azeite patzcac. azeite tezqui the one that hangs before San José. / Azeyte. (Molina 1992, I: 86r). Oil miller: someone who lo mismo (Molina 1992, I: 18r). Oil: the same. squeezes out oil; someone who grinds out oil. / Moztla niccohuaz ceyoc aceyiteh (Sullivan et 10. aceitetexoni, oil mill (lit. an instrument al. 2016: 5). Tomorrow I’ll buy another [bottle for grinding out oil) of] cooking oil. vocabulary (VM 1); time range: 1571 2. aceitechiuhqui, oil maker Molino de azeite. azeite molino. azeite texoni vocabulary (VM 1); time range: 1571 (Molina 1992, I: 86r). Oil mill: oil mill; instrument for grinding out oil. aceitunas 65

11. aceitetezqui, oil miller (lit. someone who the enclosure for a field of green plants, a grinds out oil) garden, entirely closed; a spring or fountain, vocabulary (VM 1); time range: 1571 fully enclosed” (Chimalpahin 2006: 246). Molinero de azeite. azeite patzcac. azeite tezqui (Molina 1992, I: 86r). Oil miller: someone who acto squeezes out oil; someone who grinds out oil. 1. acto, decree 12. aceiteyoh, oily (lit. covered with oil) annals (AP); time range: 1683 vocabulary (VM 1); time range: 1571 auh yn iuhqui oquicac yn alcalde mayor niman Azeitosa cosa. azeiteyo. chiauiça (Molina 1992, isiuhca otlanahuati mochihuas yn acto ynic I: 18r). Oily thing: something covered with oil; niman omotlastihuetz pregon ynic quichihuasque something covered with grease. yn masehualtzitzin yn pantzin. “When he heard 13. almendrasaceite, almond oil that, the alcalde mayor quickly ordered that a vocabulary (VM 1); time range: 1571 decree be issued, so that a proclamation was Azeite de almendras. almendras chiauacayotl. hastily made that the indigenous people would al-|mendras azeite. (Molina 1992, I: 18r) Almond make bread” (Townsend ed. 2010: 124). oil: almond grease: almond oil. 14. xochiaceite, rose oil (lit. flower oil) acuerdo vocabulary (VM 1); time range: 1571 1. acuerdo, Real Acuerdo – official body com- Azeite rosado. rosas azeite. xuchiazeite (Molina posed of the Viceroy and the officers of the real 1992, I: 18r). Rose oil: rose oil; rose oil. Audiencia court; sessions of this legal body; annals (AHT, AJB); time range: ca. 1564–1612 aceitunas ye miyecpa acuerto yn ipa[n] mononotza tlatoq’[ue] 1. aceitunascuahuitl, olive tree yn iuh oamechihuiliq’[ue] just[ici]a (Anales annals (AHT); time range: 1613 de Juan Bautista 2001: 292). The rulers of the ypan yc tlayahualoloc ynic centlamantli yehuatl Acuerdo court have discussed it many times yn imachiyoilnamicocatzin yn inezcatlahtol- now; in this way they gave you justice. / oc lotzin yn ichipahuacanenacayotiliztlacatililo- ce[n]tetl xicchihuaca[n] yn amopetiçion a[n] catzin motenehua limpia concepcion yn itech nechmacazque noyoma niaz yn o[n]pa acuerto pohui ye in tonatiuh. in Metztli. yn huey ci- niquinmacatiuh in tlatoq’[ue] (Anales de Juan tlalli tlathuinahuac hualquiça. in tlatzacuilotl Bautista 2001: 260). Prepare yourselves another tzauhctiuh, yn iteocaltzin tto. dios. ynic ahuaz- petition, you will give it to me and I will person- tli ylhuicac. in çoyatl. yn azetonasquahuitl, yn ally go there to the [Real] Acuerdo, I will go and ahuehuetl, yn tlatzca. yn tezcatl. yn castillan deliver it to the rulers. / oquichiuh yn iuh mochi tulpatlachuitztecolxochitl lilio. yn xuchitl Rosa. omoteneuh ypeticion quicallaqui oncan acuerdo. yn quilmiltepancalli huerto. in huel tzauctica, “She did all the things aforementioned; she yn ameyalli fuente in huel tlatzauhctli. “They entered a petition when the court was in delib- went in procession with all the different ones: eration” (Chimalpahin 2006: 196). first, the commemoration of the sign and the announcement of [God’s] purely taking on adagio the form of flesh and being born, called the 1. adagio, adage immaculate Conception, to which belong the cultural encyclopedia (FC 6); time range: sun, the moon, and the great star that comes 1578–1580 out close to dawn [Venus], when the gate of Ic ompoalli oce capitulo, vncan mjtoa: in cequj our lord God’s temple is closing, as a ladder tlâtlatolli, itoca adagios, in qujtoaia, ioan in to heaven; the palm tree; the olive tree; the qujtoa. “Forty-first Chapter. Here are told some cypress; the mirror; the Spanish flower from of the sayings called adages, which they told a broad-leafed water plant, the lily; the rose; and [still] tell” (Sahagún 1950–82, VI: 219). 66 aderezar

aderezar was to be submitted on the feast day of Our 1. aderezar, decorating Father and it will [not] be submitted until petition (M 9); time range: 1572 during Advent; but you have suddently aban- ycuac mochiva Reparar: ychan: Españoles: doned that’. anoço: aderezar mochiva: ça no yevatl: çe tostones: ypatiuh: tlacatl çe semana (Dakin ed. agostadero 1996: 40). When repairs are made in the houses 1. agostadero, summer pastures of the Spaniards, or things are touched up, one municipal council records (TA 140); time range: person receives one tostón per week. 1553 yvan ypanpa agostadero yc tlanavati juez yvan adiós quitlalli hordenanças. “The judge also gave 1. adiós, goodbye orders about the summer pastures and estab- religious play (EPM); time range: ca. 1712 (?) lished ordinances (relating to them)” (Lock- Axcan quema ye nonnohuica ADios, aDios Caca- hart, Berdan & Anderson eds. 1986: 89). huatzin. “I’m leaving now. Goodbye, goodbye, Cacahuatzin” (Sell, Burkhart & Poole eds. 2006: agostar 160). 1. agostar, summer pasturing municipal council records (TA 192); time range: adoración latria 1562 1. adoración latría, worshipful adoration yvan mispantiz in audiençia rreal y nican religious treatise (EQ); time range: 1574 (?)– agustar yc quichiva Espanolme çenca yc moto- early seventeenth century linia maçevalli amo quiça yn axcan. “And it will Ynin motenehua adoracion latria. in çan ycel- be set forth to the Royal Audiencia that the tzin ytetzinco pohui in dios tetatzin. tepiltzin commoners are much afflicted by the summer spũ. sancto. “That which is known as worship- pasturing which the Spaniards carry on here ful adoration, as the worship of God, belongs and that it has not come to an end yet” (Lock- only to Him, God the Father, the Son, the Holy hart, Berdan & Anderson eds. 1986: 121). Ghost” (Anderson & Schroeder 1997, II: 136). agosto adorar 1. agosto, August 1. adoraroa, to carry out worship annals (AC, AHT, AJB, AP, AT, HCC, ZM), bill oral account (2014 SMX); time range: 2014 of sale (SAS), cultural encyclopedia (PM), peti- Cateh cequi mayordomiaz de cadoraroah de tion (M 4, M 5, M 7), vocabulary (TCV), will (NI timayordomoz cada xihuitl (2014 SMX). There 3, TT 5, TT 12); time range: ca. 1550–1822, 2016 are some stewardships in which we who are uhpa omochiuh Justa ynic uhpa nican ytic tlalte- stewards each year carry out worship. peuh çecenpuval açodes oquiz çepa tutech yvan otiximaloque ypan metzti Agosto omochiuh Adviento (Dakin ed. 1996: 22). A sentence was adminis- 1. Adviento, Advent tered twice; thus twice here in our altepetl they annals (AJB); time range: 1564 again gave each of us twenty lashes to each of nima[n] q’[ui]mitalhui nopilvane ma amech- us and our heads were shaved. It happened in mochicahuilli in Dios ynin amo tlamiz ca omo- the month of August. / Yn ilhuiquixtililoya ipã manazquia yn ipa[n] ylhuitzin totatzin auh in agusto metztli yc macuililhuitl. “The festival yn iquac adviento ca momanaz auh oanqui- was celebrated on the fifth of August” (Sahagún cauhtiquizque (Anales de Juan Bautista 2001: 1997: 62). / Notatah quiahxitia xihuitl pan eyi 254). Then he said, ‘Oh my children, may God tonatiuh tlen ahoztoh (Sullivan et al. 2016: 16). strengthen you, it will not end. [The tribute] My father has his birthday on August 3. aguinaldo 67 aguinaldo (Chimalpahin 2006: 288). / collegio pipiltototin 1. aguinaldo, masses devoted to the Virgin agustinus, dominicus, franc[iscan]os clerigosme Mary during the nine days preceding Christmas moch almatica co[n]maq’[ui]tia que yhua[n] annals (AHT, ZM); time range: 1615–1668 (?) cruz ma[n]ca y[n] quihuicatiaque (Anales de auh yacuica tzinli ypan sabado huel ypan Juan Bautista 2001: 224). All the boys from the ytlaçoylhuitzin totlazonatzin de la O yc ome aqui- convent school, the Augustinians, the Domini- lado misa yc 17 desepre ça yuh chicome Pasqua cans, the Franciscans and the clergymen, went yn itlacatilitzin mochihuaz (Zapata y Mendoza wearing dalmatics and carrying the cross with 1995: 384). It tolled for the first time on Saturday, its sleeve. / No yquac hualmohuicac crucifixo yn exactly on the precious feast day of our precious ompa monextitzino totollapan +. Sant guilermo. mother de la O, during the second aguinaldo ça iuh huiptla de ramos Sant Pablo maxitico mass, on the 17th of December, only seven auh çatepan hualmohuicac. yn Sant. augustin. [days] before Christmas day. / huel ipan yc cemil- xolloco quimonamiquillito yn ixquichtin teopix- huitl ypehuayan. ynic ce ymissatzin yn iaquillan- que augus tinos. francos, Dominigos clerigos. totzin totlaçomahuiznantzin yn mochiuh tiuh yn teatinos. “It was also when the crucifix was chiuhcnahui y ye ytlacatilizhuallalizpantzinco tto. brought that appeared in San Guillermo Toto- Dios. yn iuh mochipa cecexiuhtica mochiuhtiuh lapan; it arrived in San Pablo two days before oquimoneltililito yn Presidente ytequitzin. “It was Palm Sunday and later was brought to San right on the first day, beginning, and first mass Agustín Xoloco; all the Augustinian, Franciscan of the aguinaldo of our precious revered mother, and Dominican friars, the secular priests, and of which nine go along being performed at the the Theatines went to meet it” (Chimalpahin time of the birth and coming of our lord God as 2006: 28). is always done every year, that the president finished carrying out his assignment” (Chimalpa- agustino de misa hin 2006: 294). 1. agustino de misa, ordained Augustinian friar aguja annals (AP); time range: 1687 1. aguja, needle auh otetzacuilique oncan atoyatenpan auh yn annals (AHT); time range: 1613 oqui[n]tzacuilique omentin caxtilteca yn se auh ytech quipia ytech tlatlalili ey tepozhuitzma- oquimictique auh yn oc se huel omomicti ynna- lotl agujas, ahnoço alfileres ca quihtonequi qui- huac yn ichteque niman oquimasique yhuan se nezcayotia tlamahuiçolli. “It has on it, placed on teopixqui agustino de misa no ychtequi catca. it, three metal needles or pins which mean and “They intercepted people on the banks of the signify miracles” (Chimalpahin 2006: 266). Atoyac. When they intercepted two Spaniards, they killed one of the two, but the other really agustino fought with the thieves, and then they caught 1. agustino, Augustinian friar them. Among them was an ordained Augustin- annals (AHT, AJB); time range: 1564–1614 ian friar, who was also a thief” (Townsend ed. Auh yn ipan miercoles ynic nahuilhuitl yehuan- 2010: 140). tzitzin yn teopixque Augustinos. quimochihuililito missa Sancta yehuatzin motemachtilito in teoyo- ahora tica tlahtohuani Don fr. Diego de contreras arço- 1. ahora, now bispo S. Domingo la ysla ayhtic. “On Wednesday, oral account (2012-Tep); time range: 2012 the fourth day, the Augustinian friars went to Aorah mocahuih aciendah, mocahui aciendah, say mass for the saint; the spiritual ruler don torohmeh. Namaxtic (2012-Tep). Now he [Juan] fray Diego de Contreras, archbishop in Santo ended up with the ranch, he ended up with the Domingo de la Isla, out in the ocean, preached” ranch, the cattle. All of it. 68 ahorita de/que

ahorita de/que Naman ahoztoca Norma pampa ipohual (Sul li van 1. ahorita de/que, now that et al. 2016: 16). Today Norma is planting garlic oral account (2013-SMX); time range: 2013 because it is its season. Huan tehhuatzin aorita de n tonhuitz tontequitiquiuh, tonhuitz de huehca. Huan ¿quen tconil- ajonjolí namiqui ye tonhualcalaqui ihtec in tepozboteh 1. ajonjolí, sesame dish azta tonahciquih campa mo… tontequiti? (2013- vocabulary (TCV); time range; 2016 SMX) Now that you come to work, you come Ne aholin tlahuel cococ; hueliz quitlalhuilqueh from far away. And how do you remember [the miac chilli (Sullivan et al. 2016: 15). That sesame trajectory] from getting on the bus until reach- dish is very spicy; perhaps they added a lot of ing the place where you... work? / Poz non cualli, chile to it. ahorita que nonmontelpocameh. A ver, xconchi- 2. ajonjolícuahuitl, sesame plant huacan n ezfuerzoh para ver quenin ocachi ce vocabulary (TCV); time range: 2016 yez, ce viviroz, ocachi cualtzin in tiempoh que Jorge quiixhuitecqui miac aholcuameh pan huitz ocachi cualtzin o ocachi amo. A ver quenin imillah (Sullivan et al. 2016: 15). Jorge cuts down non (2013-SMX). Well [having a cellphone] is many sesame plants in his field. good, now that you’re all young. So, make an 3. ajonjolíyolli, sesame seeds effort and we’ll see how one will fare, how one vocabulary (TCV); time range: 2016 will live a little bit more... a little bit better in the Sandra itonanan tlahuel quipiya aholyolli huan times that come... a little bit better, or little bit nochipa quinamaca ne tianquiz (Sullivan et worse. We’ll see how it will be. al. 2016: 15). Sandra’s grandmother has a lot sesame seeds and she always sells them there ajo in the market. 1. ajo, garlic cultural encyclopedia (FC 11), vocabulary al puerto (TCV, VM 1); time range: 1571–1578/1580, 2016 1. al puerto, at the port Aio. lo mismo. vel. castillan xonacatl (Molina annals (AHT); time range: 1610 1992, I: 7v). Garlic, the same or castilian onion. çan oc otlipan quinhualcauhtiquiz yhuiantzin / MEMEIA xiuhtontli: çan centetl in mochioa yatihuitze ŷ nican huitze Jabun tlaca yn ompa in jnelhoaio ololtontli iuhqujn in axos: çã ce quinhuallehuiti Jabun. yn o yuh atenquiçaco in jiollo tlacotontli, xipetztic. “MEMEYA It is a oncan al puerto acapolco. “He left behind on small herb, which grows only one stalk. Its root the road the Japanese who were coming here is small and round like garlic; only one is its and leaving Japan to come at their leisure after core, a small stick, smooth” (Sahagún 1950–82, they had landed at the port of Acapulco” (Chi- XI: 161)./ Quemman niyauh tianquiz nochipa malpahin 2006: 168). niccohua miac ahoz (Sullivan et al. 2016: 15). When I go to the market, I always buy a lot of al revés garlic. 1. al revés, left hand 2. ajosnamaca, to sell garlic oral account (2012-Tep), vocabulary (TCV); vocabulary (TCV); time range: 2016 time range: 2012–2016 Dana nochipa quitemoah ichan pampa ahoz- Quintzontectiuh coameh. Coatlah. Icentlapal namaca (Sullivan et al. 2016: 15). People are coameh arrebez nemahtli. Macheteh va cortando always looking for Dana at home because she (2012-Tep). He goes along hacking the snakes. It’s sells garlic. a place full of snakes. Snakes to his right and to 3. ajostoca, to plant garlic his left. The machete goes on hacking. / Eduardo vocabulary (TCV); time range: 2016 tlaitzquia ica imah arrabez (Sullivan et al. 2016: 29). Eduardo grabs things with his left hand. alambre 69

2. maal revés, left-handed TC 36, TC 37, TC 38, TC 39, TC 40, TC 41, TC 42, vocabulary (TCV); time range: 2016 TC 43, TC 44, TC 46, TC 49, TC 50, TC 51, TC 56, Manuel maarrabez, yeca itatah quichihchi- TC 57, TC 64, TC 65, TC 71, TT 5, TT 6, TT 7, TT 8, huilih ce cuaciyah zan para ya quitequihuiz TT 9, TT 10, TT 11, TT 12, TT 13, TT 15, TT 16, quemman quinequiyaya tlahcuiloz (Sullivan TT 17, TT 18, TT 19, TT 20, TT 21, TT 22, TT 23, et al. 2016: 274). Manuel is left-handed, that’s TT 24, TT 25, TT 26, TT 27, TT 28, TT 30, TT 31, why his father made a chair just so that he TT 32, TT 33, TT 35, TT 36, TT 37, TT 38, TT 41, can use it when he want to write. TT 42, TT 43, TT 44, TT 45, TT 49, TT 69, TT 70, TT 72, TT 73, TT 74, TT 75, TT 76, TT 77, TT 79, alambre TT 80, TT 81, TT 82, TT 83, TT 84, TT 88, TT 91, 1. alambre, wire TT 93, WBA, WNS); time range: 1580–1822 vocabulary (TCV); time range: 2016 yhuan niquitohua Ca nehuatl ninochihua albaSea Jorge, xicmacati motatah alampreh tlen ica calil- nicnopalehuilis nicnocuitlahuiz yn canin toctiez piz (Sullivan et al. 2016: 19). Jorge, give your yn itlalnacayo. “And I say that I make myself father some wire with which he will tie the door executor; I will help her and take care of where shut. her earthly body will lie buried” (Pizzigoni ed. 2. alambrepanoltia, to help someone over a 2007: 89). / Axcan domingo yc xiii mani metztli y fence novienbre mil y quios y ochenta an͞os yn tehuantin vocabulary (TCV); time range: 2016 martin de s.diago anton Jacobo albacias topileque Erica quialamprepanoltia ichocho pampa otinotzalloque yn ipanpa yn omiquillique yn atle nocca cuecuetztzin huan quimahuilia motzo- quichiuhtiaque testamento yn itoca catca miguel piniz ica ihuitztzo alampreh (Sullivan et al. Ecoc yhua yn inamic catca. “Today, Sunday, 2016: 19). Erica helps her little brother over the the 13rd of the month of November of the year fence because he is still young and he’s afraid 1580, we, Martín de Santiago and Antón Jacobo, of getting stuck by the wire’s barbs. executors-topileque, were called because one whose name was Miguel Ecoc and his late wife alba died without making testaments” (Cline & León- 1. alba, alb Portilla eds. 1983: 84). / ynhua niquitohua notepa- annals (AHT); time range: 1612 tlatoCatzin moChictzinos noAl vasia Ca llehuatzin auh yc omoteneuh çaniuh monoltitiuh in andasco Dn tomas Julia ytla quali quimoChilis Ca tto Dios yn inacayotzin cencauhtiuh ynic mochi chichiuh- quimoxtlahuilis nopanpa. “And I say that the one tiuh in teoyotica ytlahtocamahuiznechichihual- who is to become my intercessor and executor tzin ornamentos pontificales. yevatl ynic centla- is don Tomás Julián; if he does it well, our lord mantli. amito, niman ye yn alba camisatli. “It God will reward him on my behalf” (Melton- was already said that his body just lay in the Villanueva ed. 2012: 244). bier, all prepared, all outfitted with his revered 2. albaceatopileh, official in charge of exec- equipment as ruler, the pontifical ornaments, utorship which were first the amice, then the alb, a shirt” will (TC 31, TC 45, TC 47); time range: 1580–1581 (Chimalpahin 2006: 206). yxpan omochiuh m͞i͞n de s.diago albaçiatopille. “Done before Martín de Santiago, executor- albacea topileh” (Cline & León-Portilla eds. 1983: 106). / 1. albacea, executor Ymixpan omochiuh augustin vazquez Miguel legal statement (TC 7 TC 13, TC 23, TC 27, TC 28A, Joseph po de sanct nicollas dio Ellias aluaçia TC 50A, TC 51A, TC 54, TC 61, TC 62, TC 76); topilleque barbara tlacoh ynac yn cocoxqui ye religious play (STE); will (NI 1, NI 2, NI 3, NI 6, momiquilliznequi. “Done before Agustín Váz- NI 8, TC 4, TC 14, TC 15, TC 16, TC 17, TC 19, TC 21, quez, Miguel Josef, Pedro de San Nicolás, and TC 24, TC 25, TC 26, TC 28, TC 29, TC 30, TC 33, Diego Elías, executors-topilehqueh; Bárbara 70 albacea major

Tlaco, wife of the sick person who is about to yquac nican vcalaqui quitlassotlayaya notla- die” (Cline & León-Portilla eds. 1983: 170). tzin don po ypanpa teupixqui quinequi don po mochiguas yalcaguete (Sullivan ed. 2003: 38). albacea major When he entered here, he held my father, don 1. albacea mayor, chief executor Pedro, in esteem, because the priest wanted will (TC 14, TC 15, TC 17); time range: 1580 don Pedro to become his procurer. ytetzinco pouhqui yn magna tiacanpa yn inamictzin gabriel maldo alvaçea mayor. “And alcaide it belongs to Magdalena Tiacapan, wife of 1. alcaide, jailer Gabriel Maldonado, chief executor” (Cline & annals (AHT, AJB, ZM), municipal council re- León-Portilla eds. 1983: 58). / Ininn omochiuh co rds (TA 178), petition (IMA), will (TC 16, TC testamento yntencopatzinco yn yehuantzitzi 31); time range: 1561–1666 (?) alvaçeasti gabriel maldo alvaçea mayor m͞i͞n yn ihcvac sabado. y͞n͞ s͞e͞n͞o͞r͞ alcalde mofirmati de sdiago Antonio Jacobo aluaçilesme. “This testigos. pablo sochmilcatzin alcayde anto vi- testament was done by the order of the exec- tlalotl alguazil yn ilhuitl metztli sihuitl omihtv. utors, Gabriel Maldonado, chief executor, “It was Saturday when the lord alcalde placed and Martín de Santiago, and Antonio Jacobo, his signature. The witnesses were Pablo Xoch- alguaciles” (Cline & León-Portilla eds. 1983: milcatzin, jailer, and Antonio Huitlalotl, con- 52). / Imixpantzinco alvaçeas gabriel maldo- stable. On the aforementioned day, month and nado alvaçea mayor marti de s tiago anton year” (Olko, Sullivan, Szemiński eds. 2018: Jacobo alguaçilesme. “Before the executors, 98). / hauh (sic) yn yehuatl yn inantzin catca Gabriel Maldonado, chief executor, and Martín pablo ychan ytzcotla i pos quimotlacuitiuh yts de Santiago and Antón Jacobo, alguaciles” grecolio auh yehuatl quixtlahuaz yn pablo yn (Cline & León-Portilla eds. 1983: 48). quinemitia miguel x͞z algayte. “And the late mother of Pablo, whose home is Itzcotla, albaricoque borrowed a peso from Gregorio, and Pablo, 1. albaricoque, apricot tree whom Miguel Jiménez, alcaide, maintains (in cultural encyclopedia (FC 11); time range: ca. his house), is to pay it” (Cline & León-Portilla 1578–1580 eds. 1983: 102). / ey tlacatl yn omictiloque ome Iceleoa tlacotl, mamae: çan icel moquetza in españolti ce alcayde ynic ome bastonero. yn iqu jamatlapal iaiaoaltotonti, xoxoctic iuhquj in ey tlacatl mulato yehuatl in quintlatlaliliaya arvarcoque, ixiuhio. “Iceleua It is a stalk with tepoztli crillos ŷ tlatlacolleque quincallaquia branches. Its leaves are set on only singly. They oncar carcel. “Three people were killed: two are round and small, green, like the foliage of Spaniards, one a jailer, and the second one a the apricot” (Sahagún 1950–82, XI: 155). / Haa- jailer’s assistant; the third was a mulatto who vaton, yoan tlalcapuli: tlacotic, tapacoltontli. used to put shackles on the criminals they put ixchichiltic. auh in jiollo quavitl cenca chichiltic, in the jail” (Chimalpahin 2006: 248). chachaquachtic in jamatlapal iuhquj in jxiuhio 2. alcaideti, to hold the office of alcaide quavitl arvarcoques. “Aauaton Also [is is called] annals (AJB); time range: 1564 tlalcapulin. It is stalky, small and bushy, red on Oy Sabado a 14 de setie de octu[br]e de 1564 the surface. And the interior of the tree is very a[ñ]os yquac q’[ui]cuillique yn ivarra Fran[cis]- red. Its leaves are rough like the foliage of the co Moyse[n] escr[iban]o alcaydetia (Anales de apricot tree” (Sahagún 1950–82, XI: 164). Juan Bautista 2001: 288). Today, Saturday, on the 14th of October of the year 1564, was when alcahuete they took the staff of office from the notary 1. alcahuete, procurer Francisco Moysen, who was holding the office petition (ANV 15); time range: 1618 of alcaide. alcalde 71

alcalde leon ycuac oalcaldetic. “And the little [guards, 1. alcalde, member of a colonial cabildo usually stops?] that also stand up above were bought by acting as a first-instance judge don Diego de León when he served as alcalde” annals (AJB, AHT, AP, AT, ZM), bill of sale (LSD (Townsend ed. 2010: 146). / amo quimilhuizque 2), cultural encyclopedia (FC 6), legal state- in oalldetiya aço Regidortia yn tlen itlatol cabildo ment (CSE, IDX, IRI, LGC, TC 7, TC 45A, TC 61, ayac quiteylhuiz. “They are not to tell them to TC 83, TJ), municipal council records (TA 18, those who have served as alcalde or regidor; no TA 84, TA 93, TA 100, TA 103, TA 129, TA 130, one is to tell anyone the cabildo’s discussions” TA 143, TA 145, TA 152, TA 168, TA 172, TA 174, (Lockhart, Berdan & Anderson eds. 1986: 92). TA 176, TA 178, TA 187, TA 189, TA 192, TA 206, 3. alcaldeyotl, position as judge, judgeship, TA 207); petition (ANV 1, ANV 2, ANV 4, ANV 5, office of the municipal judge ANV 7, ANV 8, ANV 9, ANV 10, ANV 12, ANV 13, annals (AHT, AJB, SP), vocabulary (VM 1); time ANV 14, ANV 15, ANV 16, ANV 17, CH, CNH, range: 1566–1624 (?) IMA, LJJ, M 2, M 3, M 4, M 5, M 6, M 7, M 8, M 9, ypan yancuic metztli henero. yquac macoque M 10), religious play (Mer), will (TC 10, TC 19, in all̅d̅eyotl. yn Don diego luis de moteuh- TC 26, TC 30, TC 41, TC 45, TC 60, TMT, TT 19, cçoma. atzaqualco chane. ynin ypiltzin. yn TT 25, TT 26, TT 27, TT 47, TT 48, TT 50, TT 51, tlacatl. yn ompa omomiquillito. españa. Don TT 52, TT 53, TT 54, TT 55, TT 56, TT 66, TT 70, diego luis de moteuhcçoma. yhuitltemoctzin. TT 79, TT 87, TT 94, TT 95, TT 96, WCF); time ynic ome motlalli all̅d̅e. quiniyopa yehuatl yn range: 1543–1822 Don Antonio valeriano. telpochtli. Sant. Juan ma ica njqujtta in castillan ovia, anoço Quauhte- Moyo tlan chane. “In the new month of January mallan, anoco ica Alcalde ocatca. “Do I not see was when positions as alcalde were given to at some time that he went to Castile or to Guate- don Diego Luis de Moteucçoma, citizen of mala, or that at some time he was an alcalde?” Atzaqualco, child of the lord don Diego Luis (Sahagún 1950–1982, VI: 232) / ytecopatzinco de Moteucçoma Ihuitltemoctzin, who died visurrey ciudad tlaca quinmomaquillique alldes. in Spain, and second don Antonio Valeriano regidores. yn oncan moteocaltitzinoque. “By the younger, citizen of San Juan Moyotlan, the viceroy’s order the municipal people, the who was made alcalde for the first time” alcaldes and regidores [of the Spanish cabildo], (Chimalpahin 2006: 106). / ynin ym omextin gave it to them, and they established a church quichiuh tihui alldeyotl. yn mexico. “These there” (Chimalpahin 2006: 34). / ni͞ m͞ a͞ tlana- two established the alcaldeship in Mexico” hvati yn͞ ͞ se͞ n͞ o͞ r͞ al͞ l͞ d͞ e͞ yn Campa micvac umpa (Anderson & Schroeder eds. 1997, II: 86). / yaz çe escrivano yv͞ a͞ ͞ alguaziles tlahtlanitihuj yn Alcaldia. alcaldeyotl (Molina 1992, I: 8r). Office quenin micqui. “Then the lord alcalde issued of the municipal judge: judgeship. an order, ‘A notary will go with the constables to the place where the death occurred in order alcalde actual to inquire into how he died’” (Olko, Sullivan, 1. alcalde actual, present judge Szemiński eds. 2018: 97). will (NI 8, TT 15, TT 19, TT 25, TT 36, TT 57, TT 2. alcaldeti, to be or to become judge 65, TT 66, TT 97); time range: 1728–1810 annals (AHT, AP, ZM), municipal council yûa ca honotzaloque testigos marcos ipolito records (TA 143); time range: 1555–1690 Bentora de santiago – alcalde hoctoal – fiscal Don Bartholome franco xochiquen yc oppa mayor don Juo de santiago testigo. “And the all̅d̅etic. St. Pablo ychan. “Don Bartolomé witnesses who were summoned are Marcos Francisco Xochiquen, who became alcalde for Hipólito; Ventura de Santiago, present alcalde; the second time, from San Pablo” (Chimalpa- and the fiscal mayor, don Juan de Santiago, hin 2006: 70). / auh yn rretetoton yn icaticate witness” (Pizzigoni ed. 2007: 119). / nictzo- sanno ompa tlacpac ynon oquicouh yn diego de quixtia notestanmento yxpatzinCo yn tt,o yhua 72 alcalde de corte

notestigos fisCal de la Santa ygleSia D,n miguel alcalde de corte [criminal judge], a juez fiscal de Sa Juo motlaneltililisq̄ yehuãtzintzin yxpa- [prosecuting attorney], and an alguacil mayor tzinCo yn tt,o D,s alCalde auctual D,n pe[...] de [chief constable]” (Townsend ed. 2010: 166). / la Cruz D,n antonio fransisCo alCe pasado D,n axcan sabado ynic .4. mani metztli Abril de 1615. Jua aStasio AlC,e pasado. “I conclude my tes- años. ihcuac yohuatzinco yn opeuh ye tlatzillini tament before our lord and my witnesses, who yglesia mayor. ynic oquimotlalili descomunio will verify it before our lord God: fiscal of the Prouisor ytocatzin castro yn inpan all̅d̅es de holy church don Miguel de San Juan; present cortes. impampa omentin quintlatzontequilique alcalde, don Pedro de la Cruz; don Antonio Justiciatica pilolozquia omentin españoles. ce Francisco past alcalde, don Juan Anastasio corona quipia ce teopan quiquixtique. “Today, past alcalde” (Pizzigoni ed. 2007: 172). / Yni ye Saturday the 4th of the month of April of the ōnicchiuh Yno nomemorial testamento nehhualt year 1615, early in the morning, was when the Ca mochintintzitzin imixpantzinco noS.res oficial bells began to peal at the cathedral because de Rep.ca S.r Al.de Actual D,n Cesario matias Re.dor the vicar general named Castro had placed Ma,or D,n S.tos cesario Redor Seg.o Mateo de la Cruz the alcaldes of court under excommunica- Alg.sil Ma,or Anastacio pedro topile Jose Ramon S.r tion on account of two Spaniards whom they fiscal de la S.ta Yglecia D.n Juan fran,co El Escrino had sentenced by legal process and who were de Rep.ca MarCos Antonio. “I have made this my going to be hanged, one who has the tonsure memorandum of testament before all my lords and one whom they removed from a church” officers of the municipality, the lord present (Chimalpahin 2006: 298). alcalde don Cesario Matías; regidor mayor don Santos Cesario; regidor segundo Mateo alcalde mayor de la Cruz, alguacil mayor, Anastasio Pedro; 1. alcalde mayor, chief magistrate of a large topile, José Ramón; fiscal de la santa iglesia, district don Juan Francisco. The notary of the munici- annals (AHT, AJB, AP, AT, ZM), municipal pality, Marcos Antonio” (Melton-Villanueva ed. council records (TA 174, TA 178, TA 187, TA 192, 2012: 270). TA 206), petition (ANV 16, JSA, LJJ, PP), will (TT 58); time range: 1560–1759 alcalde de corte oguito nevatl anechdeguipanosgue amo rey 1. alcalde de corte, criminal judge belonging manel alcalde mayol çan nevatl (Sullivan ed. to the high court (Royal Audiencia) of New 2003: 41). And he said, ‘It is me that you will Spain and viceroy. serve and not the king nor the alcalde mayor; annals (AHT, AP, AT); time range: 1584 (?)– only me’. / ytech quicacque yn señor allde second half of the seventeenth century (?) mayor don pilipe de arrellano y moquetzaz 1637 Nican ypan xihuitl yaloac quauhtla Omota- pepenaloz ysiptla cabeçera quiaviztlan çan machihuato tlali yquac huala alcalde corte ypan quizcaltiz yn ipiltzin don jolian. “They heard abril. “1637 Here in this year a party went to the from the lord alcalde mayor don Felipe de forest to measure land. At that time an alcalde Arellano that an acting cabecera ruler for Qui- de corte [criminal judge of the Royal Audien- yahuiztlan should be set up and chosen, who cia] came, in April” (Townsend ed. 2010: 96). would only raise don Julián’s son” (Lockhart, / yquac oquintitlanque Castillan Marq:z ypan Berdan & Anderson eds. 1986: 109). / auh yn yquac huallaque Castillann ovitores hobispo nohuian altepetl ypan tlahtoque pipiltin yhuan alcalde de corde Jues biscal alhuaCil mayor. alld̅ esme̅ mayortin corregidorti thenienteti “At this time they sent the Marqués [and yhuan castilteca yxquichtin cēquiçaco yn tlachi- another or others] to Spain, for which reason aco tlamahuiçoco, yhuã yn ixquichtin teopixque at this time there came from Spain oidores yn nohuian moyetzticate yxquichtin mohuicatza. [civil judges of the Audiencia], a bishop, an “And from the altepetl all around the rulers and alcalde ordinario 73

nobles, and alcaldes mayores, corregidores, Juan, past alcalde; don Nicolás de Tolentino, tenientes, and Spaniards all came to assemble, witness, past alcalde; Pablo Alberto, tepis- look and behold, and all the friars from every- que” (Pizzigoni ed. 2007: 174). where came” (Chimalpahin 2006: 58). alcalde pasado alcalde ordinario 1. alcalde pasado, former judge 1. alcalde ordinario, ordinary judge annals (AP), legal statement (LGC); will (TT 15, annals (AHT, AP, AT, ZM), bill of sale (LSD 2), TT 17, TT 18, TT 19, TT 42, TT 48, TT 52, TT 57, TT legal statement (IDX), municipal council records 58, TT 65, TT 78, WNS); time range: 1681–1762 (TA 90, TA 93, TA 100, TA 103, TA 121, TA 129, Sanno ypan xihuitl yc sempua yhuan chiquasen TA 130, TA 131, TA 140, TA 143, TA 145, TA 148, tonali mani metztli mayo ypan yc omilhuitl TA 172, TA 176, TA 206, TA Appendix), petition pasqua del eSpitu Sancto ypan tonali lunes yn (LJJ, M 2, M 7, M 9) will (TMT, TT 30, TT 58, TT 59, oquimictique alcalde pasado don nicolas de WNS); time range: 1550–1759 barSena. “In this same year, on Monday the En la ynsigne muy noble y muy leal çiud de 26th day of the month of May, the second day tlaxa cemilhuitl de henero de mill y seyscientos of Pentecost, they killed former alcalde don y veynte y siete años / yhquac mocentlalihque Nicolás de Bárcena” (Townsend ed. 2010: 118). / yn mochintin tlaxcalteca pipiltin tetecuhctin noalbasea Yes alcalde Pasado Dn Pascual fabian ymixpan señores don greo nazianjeno juez gor Yhuan tla cuali quimochiuilis ca Dios quimotlax- yhuan alldes hordis yhuan prova alldes por tlauililis Ess.no Dn Pedro Perez. “My executor is to su magt. “In the renowned, very noble, and be don Pascual Fabián, past alcalde, and if he very loyal city of Tlaxcala on the first day of does it well, God will reward him. Notary don January of the year 1627 there assembled all Pedro Pérez” (Pizzigoni ed. 2007: 80). / yhuan the Tlaxcalan noblemen and lords in the pres- nehual quenami juez y gor oniquinmosentlalili ence of the lords don Gregorio Nacianceno, muchtintzitzi altepehuacatzitzinti señores gres judge-governor, and the alcaldes ordinarios pasados yhuan señores alcaldes pasados yca and the provincial alcaldes for his majesty” muchi comun yhuan oniquinmocaquistilili ynon (Lockhart, Berdan & Anderson eds. 1986: 126). amatzintli. “And I as judge/governor assembled / yhuan tlahtoque visurrey. yhuan oydores. all the town citizens, the honorable past gov- yhuan ciudad tlaca al͞ldes. horos yxpantzin- ernors and past alcaldes, with all the ordinary co mochiuh in comissario. yhuan prouincial. people, and I had the document read to them” “And it was done in the presence of the (Lockhart ed. 1991: 108). lords viceroy and Audiencia judges, and the members of the [Spanish] cabildo, the alcal- Alemannis Latin des ordinarios, and the [Franciscan] commis- 1. Alemanis, German sary and the provincial head” (Chimalpahin annals (AHT); time range: 1612 2006: 46). / nictzoquihtia notestamento yxpa- ynin cihuapilli Alemañis ca huel ompa chane tzinCo dios yhua notestigos fiscal de la Santa yn ciudad Alemañia. “This lady is German, for yglesia D.n Santiago martin D.n pedro de la she is actually from the city of Germany” (Chi- Cruz alCalde ordinario Rexidor mayor pasqual malpahin 2006: 230). de la Cruz D.n Miguel de san Juo ale pasado, D.n niColas tolentino testigo alCalde pasado alfajor pablo albertu tepixqui. “I conclude my testa- 1. alfajor, corn cake with brown sugar and ment before God and my witnesses, the fiscal pepper of the holy church don Santiago Martín; don vocabulary (TCV); time range: 2016 Pedro de la Cruz, alcalde ordinario; regidor Na quemman niyauh chan noma nochipa nechna- mayor Pascual de la Cruz; don Miguel de San huatia ma nicchihchihuili alfehorez (Sullivan et 74 alfanje

al. 2016: 20). When I go home my mother always nezcayotia tlamahuiçolli. “It has on it, placed on has me make alfajor cakes for her. it, three metal needles or pins which mean and signify miracles” (Chimalpahin 2006: 266). alfanje 1. alfanje, cutlass, Arabian sword alfombra annals (AP), religious play (SI); time range: 1. alfombra, carpet seventeenth century(?)–1683 annals (ZM); time range: 1666 omocalaqui yn señor obispo yn onpa yn pon- auh yn ome omoteneuh tablado mochi alfobra ttifical auh yn yquac ohualmoquixti sa ycxipe- moçoçouh yn iyocamixtin (Zapata y Mendoza tlauhtihuitz yhuan ye omopetlauhtzino quenami 1995: 366). On the entire [surface of] the two se soldado Oquihualmohuiquili se alfange huel mentioned platforms, on each of them, carpets huey. “The lord bishop went in the chamber were extended. where his robes and ornaments are, and when he came back out, he just came barefoot and alguacil had already disrobed as a soldier. He came car- 1. alguacil, constable rying a very large cutlass” (Townsend ed. 2010: annals (AHT, AJB, GA, ZM), cultural encyclo- 126). / niman huel cacocuiz, in ialfange in ha- pedia (FC 3), legal statement (IRI), municipal braham. “And then Abraham raises his sword council records (TA 178), petition (IMA, LJJ, M right up” (Sell & Burkhart eds. 2004: 160). / 2, M 4, M 7, M 8, TAC), will (TC 14, TC 15, TC 16, Niman Yazque quicuitihue çe tlalpilli quahuitl, TC 17, TC 19, TC 21, TC 26, TC 43, TC 49, TC 50, TC Yhuan mecatl ihuan alfange. “They go right 82, TT 48, WCF); time range: 1543–1735 away, taking a bundle of wood along with rope Nehuatl don valeriano castañeda gouerna- and a sword” (Sell & Burkhart eds. 2004: 156). dor ỹ nican Atltepetl tlascallā notencopa nimitznauatiya ỹ tehuatl feliciano tiçamitl alférez alguazil ypanpa ỹ nimiznomaquiliya topilli 1. alférez, ensign ya onpa titlapiyaz yn sant andres avaz- annals (AP, ZM); time range: ca. 1666–1668 vatepec [avazvatepec ?] niman. saloztoc yn alferes Omochiuh don francisco fernādes de teyacac tepeyspan ocuyocan. “I don Valeria- salasar yn gobernador Don blas de galisia sā franco no Castañeda, governor here in the altepetl alcalde gaspar miguel regidor miguel de los s.tos. of Tlaxcala, issue orders to you Feliciano “Don Francisco Fernández de Salazar was made Tizamitl, alguacil. For this reason I give you ensign. The governor was don Blas de Galicia. the staff of office because you will oversee The San Francisco alcalde was Gaspar Miguel, things in San Andrés Ahuazhuatepec, and and the regidor was Miguel de los Santos” then in Xaloztoc, Teyacac, Tepeixpan, and (Townsend ed. 2010: 108). / oquiçihuantlalique Ocoyocan” (Olko, Sullivan, Szemiński eds. yn ipa molatin yn quipixtaque capitan sargetor 2018: 574). / auh no vncan quiça, in quilhuja alferis y nican chaneque caxtilteca (Zapata y achcauhtli, yn axcan ipan povi, ipan momati Mendoza 1995: 404). They put them on mules in in alguaçil, in topile. “And also [in those days] the womanly manner, the captain, the sergeant one rose to be called constable. Today it is the and the ensign who were Spanish citizens from same, and he is known as alguacil [or consta- here, went along guarding them. ble], he who beareth a staff” (Sahagún 1950– 82, III: 53–4). / Imixpa omochiuh alvaçiasti alfiler min de sanctiaco anton Jacobo alguaçilesme. 1. alfiler, pin “Done before the executors Martín de Santia- annals (AHT); time range: 1613 go and Anton Jacobo, alguaciles” (Cline & auh ytech quipia ytech tlatlalili ey tepozhuitzma- León- Portilla eds. 1983: 84). lotl agujas, ahnoço alfileres ca quihtonequi qui- alguacil mayor 75 alguacil mayor alhóndiga 1. alguacil mayor, chief constable 1. alhóndiga, public granary annals (AHT, AJB, AP, AT, ZM), legal statement annals (ZM); time range: 1643 (TC 13, TC 45A), municipal council records auh niman iquac quimopehualtili cali tlaolcalco (TA 207, TA Appendix), petition (CH), will (NI 2, ynic tlanamacaz alfodica (Zapata y Mendoza NI 3, NI 8, TC 19, TC 41, TT 25, TT 52, TT 53, TT 1995: 276). And at that time [the lieutenant gov- 54, TT 55, TT 79); time range: 1564–1822 ernor] founded the maize storage building so yhuan yxpantzinco mochihuaz yn alguacil that things could be sold at a grain exchange. mayor auh ynn aquin ytla quitoz jusa chihuilliloz telpilloyan tlalliloz. “And it will be done before almádena the alguacil mayor, and whoever says any- 1. almádena, sledgehammer thing (counter to it) will have justice done him municipal council records (TA 206); time and will be put in jail” (Cline & León- Portilla range: 1567 eds. 1983: 160). / Ca llonictzoquixti notesta- man çan yeh yc quimopalevily yn ialtepehv su meto ymixpatzinCo nofiCal [sic] Mallor de la magtt rrey totlahtocahv ynic mochiuaz yglesias sata Madre yglesia Dn Rafel Agel fisCal menor monestros yn ixquich tepuztli yc tequitivaz yn Juan Antonio Alhuasil Mallor vicente ferel yhua azadoness picos barretas almadanas oc cequi Essno de la sata madre yglesia sipriano Gordano tepoztli tequitihvani. “His majesty the king our [sic] Romerro. “I have concluded my testament ruler might help his city with the building of in the presence of my fiscal mayor of the holy the churches and monasteries by (giving it) all mother church don Rafael Angel, fiscal menor the metal implements with which the work is Juan Antonio, alguacil mayor Vicente Ferrer, done, the hoes, picks, crowbars, sledgeham- and notary of the holy mother church Cipri- mers and other metal tools” (Lockhart, Berdan ano Gordiano Romero” (Melton-Villanueva & Anderson eds. 1986: 124). ed. 2012: 244). / Sanno ypa xihuitl yn oquitzatzaca y mochi yn yey altepetl alcaldes regidores almendra alhuasil mayores pasados y muchin y huehuet- 1. almendrasaceite, almond oil que ypanpa Otlatoque yyn governador don vocabulary (VM 1); time range: 1571 blas de galisia auh yehuatzin yn señor obispo Azeite de almendras. almendras chiauacayotl. oquinmoquixtili yn teylpilcalco. “In this same al-|mendras azeite. (Molina 1992, I: 18r) Almond year they imprisoned all the past alcaldes, oil: almond grease: almond oil. regidores and chief constables of the three 2. almendraschiyahuacayotl, almond oil (lit. altepetl, all the elders, because [the Spaniards greasy thing of almonds) favored?] the governor, don Blas de Galicia, vocabulary (VM 1); time range: 1571 but the lord bishop released them from jail” Azeite de almendras. almendras chiauacayotl. (Townsend ed. 2010: 114). al-|mendras azeite (Molina 1992, I: 18r). Almond oil: almond grease; almond oil. alguacil mayor menor 1. alguacil mayor menor, deputy constable almohada annals (AP); time range: 1688 1. almohada, pillow auh yn alcalde Juo de la crus alhuasil mayor annals (AJB); time range: 1564 menor felipe de santiago – fiscal marcos de auh tlanepa[n]tla ycatia ce español no armas S.tiago. “The alcalde was Juan de la Cruz, co[n]maquitia y yarmas in visorrey tafedan tla- the alguacil menor Felipe de Santiago, the teocuitlahuillin quinapalohua almoada tliltic fiscal Marcos de Santiago” (Townsend ed. ypa[n] onotiuh yn espada (Anales de Juan 2010: 142). Bautista 2001: 224). In the middle marched a Spaniard, also wearing a coat of arms, the 76 almorzar

coat of arms of the viceroy, [made] of golden altar taffeta. He went along carrying in his arms a 1. altar, altar black pillow with a sword on it. annals (AHT, AJB, AP, AT, ZM), oral account (2014-P), religious play (TK), vocabulary (VM 1), almorzar will (TT 43, TT 46); time range: 1564–1762, 2014 1. almorzar, breakfast motlācuaquetzatihue Altar itzintla in canpa will (TT 94); time range: 1703 mochihua in Missa. “They go and kneel at the Se tomi almorsar – Se Cuarto naCal ypatic yei foot of the altar where mass is being performed” peso yõnn ome tomi. “A real for [breakfast?] – (Sell & Burkhart eds. 2004: 134). / niman yehua- A quarter of meat [of a steer?] at the price of 3 tzin Sanctissimo cramento [sic] ye quin martes pesos and 2 reales” (Pizzigoni ed. 2007: 241). yn oquimochihuililique yn ilhuitzin huel otlapi- piloloc yn ipa calotli huel mamahuistic altares almud oquintlatlalique. “Then later, on Tuesday, they 1. almud, almud, a measurement for grain celebrated the feast day of the most holy Sac- equivalent to 4.625 liters rament; everything was greatly festooned, and annals (AJB), petition (PCC), will (TT 8, TT 43, they set up very magnificent altars here and TT 44, TT 48, TT 51, TT 54, TT 56, TT 57, TT 58, there on the streets” (Townsend ed. 2010: 142). TT 60, TT 61, TT 65, TT 66, TT 68, TT 72, TT 74, / yhuan nitlanahuatia yntla tto Dios nehmotlaco- TT 76, TT 77, TT 78, TT 81, TT 82, TT 84, TT 85, lilizinos yn itlazomiquiliStzin noSepoltura Motla- TT 87, TT 97); time range: 1564–1783 pos teopancalitic yxpanco yaltartzin n͞r͞a Sa de auh ynic oc cenca techtollinia yn mayortomos guadalupe = canpa omotoCazino noSa Madre quinahuatia ynic quitamachihua tlayolli totla- moeStiCatca. “And I order that if our lord God callaquil yn iquac otemic yhuel omotzoquetz favors me with his precious death, my grave is media ahneca oc çecpa techcuillia techichte- to be opened inside the church building facing quillia ce almo tlayolli quitohua diezmo auh the altar of Nuestra Señora de Guadalupe, tley tiezmo. “He especially afflicts us by order- where my late lady mother was buried” (Pizzi- ing the stewards, in measuring our maize goni ed. 2007: 141). tribute, when half a fanega is complete, full to the brim, to take and steal from us another altar mayor almud of maize, saying it is the tithe. How the 1. altar mayor, main altar tithe?” (Karttunen & Lockhart eds. 1976: 101). annals (AHT, AP, ZM), will (TT 25); time range: / nitlanahuatia oc Se tlaltotli mani ynahuac 1606–1728 altepel timocquaxuhnamiqui D.n blas difunto auh yn o iuh momiquilli. quin imoztlayoc ypã Calaqui tlaoli Se almo. “I order that another martes. ye teotlac. yvisperatzin ypan Sant. small piece of land close to the altepetl that Franco tlayahualoliztica. yn quihualmoquixti- borders on [land of] the deceased don Blas, lique ychantzinco. oncan quimotoquilico. yn in which 1 almud of maize fits” (Pizzigoni ed. inacayotzin yn iglesia mayor. altar mayor. yn 2007: 177). motoquiltitoc. “After he died, right on the next day, Tuesday, in the afternoon on the eve of alondra [the feast day] of San Francisco, they brought 1. alondra, yellow him in procession out of his home [the archi- legal statement (TC 23); time range: 1580 episcopal palace] and came to bury his body in yc açi x pos ypan i pos auh v ts yc micuilo alonbra. the cathedral; it is at the main altar that he lies “With which it amounts to 11 pesos; with five buried” (Chimalpahin 2006: 92). / yn ome cru- tomines (some part of the church?) was painted seroz yhuan altar mayor asta ypan sotabanca with yellow color” (Cline & León-Portilla eds. cuali oquisqui. “The two transepts and the 1983: 72). main altar as far as the pediment of the arch amén 77

over the cornice came out well” (Townsend amigo ed. 2010: 142). / yhua niquitohuan ytla Onic- 1. amigo, friend nomaSehuitzinno yn itlaÇomahuisMiquilitzin y oral account (2012-Tep); time range: 2012 notlaÇotantzin dios y noSepultura yes Can Opa Huenoh, tlan tiyaz zan tlahco xicmaquili Calitic teopatzintlin Artar Mayor Opa tocties yn ni potreroh, tlen tlahco quicauhteuhqueh notlalnaCayo hua. “And I say that when I have ni amigos (2012-Tep). Well, if you go, only weed attained the precious revered death of my pre- half of this pasture, the half that these friends cious father God, my grave is to be inside the left unfinished. church, at the main altar; there my earthly body is to lie buried” (Pizzigoni ed. 2007: 99). amito 1. amito, amice, a vestment worn about the amén neck and shoulders and partly under the alb 1. amén, amen annals (AHT); time range: 1612 annals (AHT), bill of sale (SAS), petition (ANV auh yc omoteneuh çaniuh monoltitiuh in andasco 14, LJJ, M 6, M 9), religious play (LDS, TK), reli- yn inacayotzin cencauhtiuh ynic mochi chichiuh- gious treatise (DC), will (NI 1, NI 2, NI 3, NI 6, tiuh in teoyotica ytlahtocamahuiznechichi- NI 8, TT 1, TT 2, TT 5, TT 6, TT 7, TT 8, TT 9, hualtzin ornamentos pontificales. yevatl ynic TT 10, TT 11, TT 12, TT 13, TT 14, TT 15, TT 17, centlamantli. amito, niman ye yn alba camisatli. TT 18, TT 19, TT 20, TT 21, TT 25, TT 26, TT 27, “It was already said that his body just lay in the TT 28, TT 29, TT 30, TT 31, TT 32, TT 33, TT 34, bier, all prepared, all outfitted with his revered TT 35, TT 39, TT 40, TT 41, TT 45, TT 46, TT 48, equipment as ruler, the pontifical ornaments, TT 56, TT 60, TT 69, TT 75, TT 77, TT 78, TT 79, which were first the amice, then the alb, a shirt” TT 80, TT 82, TT 83, TT 90, TT 91, TT 92, TT 93, (Chimalpahin 2006: 206). TT 98); time range: 1548–1762 yc hui ma quinmopalehuillitzino ma quinmo- andas maquixtilitzino yn tto. dios. yniqu ixpãtzinco 1. andas, carrying platform, litter huel yezque nemizque yollizque muchipa cem- annals (AHT, AJB, AP, ZM), petition (M 2); time ihcac Amen. “May our lord God help them range: 1565–1681 and redeem them so that they can be and live ticchivazq yn imaviztililocatzi techmonavatilia in his presence forever and ever. Amen” (Chi- ticchivazq ynqs mochi ticchiva ca ypā titlatoa malpahin 2006: 276). / Auh in tinotatcí ma tictequipanoa yn ātas ymāca mochi ticchiva xinechmoteochiuili/ no yuan xinechmomaquili mochi tictequipanova tevati alldes Regidores yn tlamaceualiztli penitencia. Amen (Doctrina (Dakin ed. 1996: 6, 8). We will do what His Christiana… 1548: 10v). And you my father, Excellency orders us to do. As much as it is, please grant me absolution and also give me we’ll do everything. For we are in charge of and penance. Amen. / Ca niCa ninoMaChiutia yCa knowledgeable about the carrying platform ytlasuMahuistoCatzi Dios tetatzi ynhua Dios and the sleeves of the cross. We, the judges and yntlasumahuispiltzi ynhua Dios espirito santu the councilmen, do everything, we know every- lle persunasa [sic] ce huel neli teutzitli Dios Ma thing about it. / auh no mohuicatza yn tlahtoque y muChia [sic] Ame Jesus y maria y Jose. “Here yn visurrey yhuan oydores. quimoyomahuillico I sign myself with the precious revered name ynic quimotlalilico Sacramento mochi hualla of God the father, God his precious revered yn ãdas yn nohuian Jujetos. yhuan in teopixque son, and God the Holy Spirit, three persons but necoc motecpãtzinoque ynic hualmohuicaque. one very true deity God. May it be done, amen. “And also the lords viceroy and Audiencia Jesus, Mary, and Joseph” (Melton-Villanueva judges came in person to place the Sacrament; ed. 2012: 241). all the carrying platforms [with saints] came from the subject settlements all around, and 78 ánfora

the friars came in rows on both sides” (Chi- auh no yq[ua]c cantasyotique in tonatzin chicuey malpahin 2006: 44). / auh onpa yn catedral pilar (Anales de Juan Bautista 2001: 326). It was omoquixtitzino y sanctissimo sacramento yc also when they made a carrying platform with mochi yn quexquich andas guiones rreligiosos eight pillars for Our Mother. canonigos regidores yn oquihualmohuiquilique yn prosesion. “The most holy Sacrament ánfora was brought out of the cathedral, with all the 1. ánfora, large plastic jug for transporting various litters and standards, and the religious, water canons, and regidores, who went in the proces- vocabulary (TCV); time range: 2016 sion” (Townsend ed. 2010: 118). Nopa nochipa quizaca atl pan ome amforah (Sul- 2. andas, bier livan et al. 2016: 23). My father always carries annals (AHT); time range: 1612 water (from the well) in two jugs. cõmanilique achtopa yehuantzitzin yn audiencia real tlaca tlahtoque Oydores. in Andas. ángel yc monoltitoya. quimonapalhuique in tlacpac 1. ángel, angel omoteneuh capilla. “First the lords of the Royal annals (AHT, AJB), municipal council records Audiencia, the civil judges, took him in the bier (TA 145), religious play (FJ, HLE, LDS, Mer, where he was lying and lifted him up in their SI, STE, TK), religious treatise (CC, DC, EQ), arms in the above mentioned chapel” (Chi- sermon (SJB), song (PX), vocabulary (VM 1, malpahin 2006: 206). / auh niman ya yehuantin VT); time range: 1548–1720 in tliltique yhuan achi quezquintin yn españoles. Auh inin angel, in iquac ipantzinco calac in yhuan Mexica cequintin yn timacehualtin tlapa- ichpuchtli, quimopouiliticatca in teutlatolli. llehuique quinnapalloque in mimicque yn atle “And this angel, when he entered upon the andas quipia. “And then the blacks and some maiden, she was reading the sacred words” few Spaniards and some of us Mexica com- (Burkhart ed. 2001: 40). / Auh yuan mochivaz moners helped; they carried the dead, who had cequi angel ahtlapally yvan tzoncocoztly yvan no biers” (Chimalpahin 2006: 224). camisatly nechichiuhtli yvan cequi tlacateco- 3. andasco, on a carrying platform latl yxiptla. “And also some angels’ wings and annals (AHT); time range: 1604 yellow hair and [shirt] appurtenances are to auh in Vela cruz. Sancto. ligno cruz andasco. be made, and some devils’ images” (Lockhart, micatiltitiuh. palio. yc quimocaltilitihui. “And Berdan & Anderson eds. 1986: 94). / niman the true cross, a cross with a relic of the true otiquinmonahuatili yn mangelotzitzinhuã ynic cross, went standing on a carrying platform, quinmonextilizque in quinmonochilizque quin- [they] went sheltering it under a canopy” (Chi- yoliuhtlamachtizque in motlaneltocacahuan malpahin 2006: 82). yn ipilhuan Jsrael inic Quimatizque in ca ohual- 4. andastica, on a carrying platform mohuicac in motlaihualtzin in temaquixtiani in annals (AHT); time range: 1610 Jesu xpo. “You then sent Your angels to reveal, oncan quihualmoquixtilique yn ichantzinco to announce, to assure Your believers the chil- la cassa proffessa antastica yn ipilhuãtzitzin- dren of Israel so that they would know that Your huan quimonapalhuique. “His children [the messenger the Savior Jesus Christ had come” Jesuits] brought him out of his home, the Casa (Anderson & Schroeder eds. 1997, II: 146). Profesa, bearing him on a carrying platform” 2. ángel, guardian angel (Chimalpahin 2006: 164). religious play (Mer), will (TC 21, TT 69, TT 75, TT 5. andasyotia, to make a carrying platform for 77, TT 79, TT 80, TT 83); time range: 1701–1759 someone yhua yehuatzin S,n miguel Arcangel yhua yehua- annals (AJB); time range: 1565 tzin S,r S,n grabiele Arcangel yhua yehuatzin N,ra S,ra la lipia Consescion yhua yehuatzin y n[o?]- ángel custodio 79

tlasoAngeltzin yhua Mochitintzintzin y S,ntosme there was observed and celebrated the feast yhua S,ntasme yn ilhuicac ChanecCatzintzin- day of the greatly blessed Guardian Angel, our tin. “And San Miguel Arcángel, and lord San custodian” (Chimalpahin 2006: 272). Gabriel Arcángel, and Nuestra Señora de la Limpia Concepción, and my precious [guard- ángel de la guarda ian] angel, and all the male and female saints 1. ángel de la guarda, guardian angel who reside in heaven” (Pizzigoni ed. 2007: will (TT 78); time range: 1712 211). / yhua notlaÇomahuisageltzin Ca yCe- yhuan No yechuatzitzin NoAbogado niquimo- matzico nicnoCahuitlia noyotliatzi yhua noa- tlatlahutilia Sr Sn P, o yhua Sr Sn Pablo yhua Notla- nimatzin Y nopapa motlatoltitzinnos yn opa yn soAngl de la Guarda Nopanpa qimotlatlahutzi- ilhuiCa. “And I leave my spirit and soul entirely lilisq̄ in ttoyo Jexpto para NechMotlapopolhuis in the hands of my precious revered [guardian] in NotlatlaCol ihuan NechmoMaquilis Gloria angel, who will speak for me in heaven” (Piz- yhuan ilhuiCac papaqilistli Amen. “And I also zigoni ed. 2007: 189). / auh ma huel yehuatzin implore as my advocate lord San Pedro and the y noangel notepixcatzin nechmohuiquiliz yn lord San Pablo and my precious guardian angel ixpantzinco dios. “And let my guardian angel to pray on my behalf to our lord Jesus Christ to carry me before God” (Cline & León-Portilla pardon me my sins and give me glory and heav- eds. 1983: 66). / Angel tepixq̄. Dios ytlaneltocā- enly rejoicing. Amen” (Pizzigoni ed. 2007: 207). catzinne Macamo xicneltocan y moyaouh yn tlacatecolotl Ca ça moca mocacayahuazne anillo Mitzponpololtiznequi. “Guardian Angel: O 1. anillo, ring believer in God, do not believe your enemy the annals (AHT), cultural encyclopedia (FC 9); devil for he just wants to mock and confuse time range: ca. 1578/1580–1612 you” (Sell & Burkhart eds. 2004: 262). auh ie inpan nez, in teucuitlatentetl, ioan teucui- 3. ángeloyoh, angelical (lit. something filled tlanacochtli, ioan maxitlaztli: iehoatl in moto- with the essence of angels) caiotia matzatzaztli, anillo. “And in their time vocabulary (VT); time range: ca. 1540 (?) appeared gold lip and ear plugs and rings for the Angelical cosa. angelicus. a. um. | angeloyo fingers – those called matzatzaztli [or] anillo” (Vocabulario trilingüe: 18r). Angelical thing: (Sahagún 1950–82, IX: 2). / yhuan maquilti- angelicus, -a, -um; angelical. tiuh in cassula morada, yhuan cenca tlaçotli yn icpactzinco actiuh Mitra, coztic teocuitlaycpatica ángel custodio yectlamacho. yhuan tlaçoteyo epyolloyo. ymac- 1. ángel custodio, guardian angel tzinco onotiuh yn ichcapixcatopiltzin baculo, annals (AHT, ZM); time range: 1614–second macitica coztic teocuitlayo yn iztac teocuitlatl, half of the seventeenth century (?) auh no yhui yn imatzin haactiuh vandes. yhuan Quipiloque tliltic yhuan momiquili reyna yhuan matzatzaztli anillos. “Then he had on the purple yacuican mochiuh missa ychatzinco Anguel chasuble, and on his head a very precious miter, costodia (Zapata y Mendoza 1995: 228). They finely embroidered with golden thread and hanged a black man and the vicereine died covered with precious stones and pearls, and and for the first time a mass was performed in his hand lay his shepherd’s staff, the crozier, in the chapel of the Guardian Angel. / Axcan solid silver gilded, and likewise he had gloves on Sabado ynic .i. mani metztli Março de 1614 his hands, and rings” (Chimalpahin 2006: 206). años yhcuac yancuican nican Mexico omopix pialli omuchiuh Yn ilhuitzin mocentlamachtiani ánima Angel cotodio. totepixcatzin. “Today, Saturday 1. ánima, soul the 1st of the month of March of the year 1614, annals (AHT, AJB, CM, ZM), cultural encyclo- was when for the first time here in Mexico pedia (FC 3, FC 10), legal statement (TJ) peti- 80 ánima

tion (ANV 10, ANV 20, M 6, PLM), religious xihuil ypa 1760 años. “First of all a real is to be play (FJ, HLE, LDS, Mer, SI, STE, TK), religious given for Jerusalem, and a mass with a respon- treatise (CC, DC, EQ), sermon (SJA, SJB), song sory prayer is to be said for me; it is the help of (PX), vocabulary (TCV, VM 1, VM 2, VT), will (NI the soul and spirit of this dead person named 1, NI 2, NI 3, NI 6, NI 8, TC 4, TC 5, TC 6, TC 9, Juana María, whose testament we make for her TC 12A, TC 13A, TC 14, TC 15, TC 17, TC 20, TC 21, today, Saturday the 13th of September of the TC 24, TC 25, TC 26, TC 28, TC 29, TC 30, TC 31, year of 1760” (Pizzigoni ed. 2007: 176). / Ilhuiti- TC 33, TC 36, TC 37, TC 38, TC 39, TC 41, TC 43, tlan axacah tequitih pampa itztoqueh miac TC 44, TC 45, TC 46, TC 47, TC 48, TC 49, TC 50, animahtziztin huan axcualli quichihuazceh ce TC 51, TC 52, TC 53, TC 55, TC 56, TC 57, TC 58, tlamantli tequitl (Sullivan et al. 2016: 24). On TC 59, TC 60, TC 63, TC 64, TC 65, TC 67, TC 69, the day of the dead, people don’t work because TC 71, TC 73, TC 74, TC 75, TC 78, TC 79, TC 80, many souls of the dead are present and they TC 81, TC 82, TT 2, TT 3, TT 4, TT 5, TT 6, TT 7, won’t be able to perform any kind of work well. TT 8, TT 9, TT 10, TT 11, TT 12, TT 13, TT 15, TT 17, 2. Ánimasmeh, brotherhood of the Holy Souls TT 18, TT 19, TT 20, TT 21, TT 22, TT 23, TT 24, of Purgatory TT 25, TT 26, TT 27, TT 28, TT 29, TT 30, TT 31, annals (AHT, AP, ZM), will (TT 8, TT 9, TT 10); TT 32, TT 33, TT 34, TT 35, TT 36, TT 37, TT 38, time range: 1613–1711 TT 39, TT 40, TT 41, TT 42, TT 43, TT 44, TT 45, Axcan Lunes Sancto. ynic .i. cemilhuitl mani TT 46, TT 47, TT 48, TT 49, TT 50, TT 51, TT 52, Metztli Abril de 1613 años teotlac yhcuac yc TT 53, TT 54, TT 55, TT 57, TT 58, TT 59, TT 60, oppa otlayahualloque yn Sancta Maria cue- TT 61, TT 62, TT 63, TT 64, TT 65, TT 66, TT 68, popan tlaca yn cofrades yn itech pohui ani- TT 69, TT 70, TT 71, TT 72, TT 73, TT 74, TT 75, masme yn ompa quimotlalili ynpalehuiloca TT 76, TT 77, TT 78, TT 79, TT 80, TT 81, TT 82, in Padre fr. diego Mexia. “Today, Monday of TT 83, TT 84, TT 85, TT 86, TT 87, TT 89, TT 90, Holy Week, the 1st day of the month of April TT 91, TT 92, TT 93, TT 96, TT 97, TT 98, WBA, of the year 1613, in the afternoon, was when WCF, WNS); time range: ca. 1540–1783, 2016 for the second time there marched in proces- Ca in yuh quimopieli in Dios in ixuchimiltzin, in sion the people of Santa María Cuepopan, the ixuchitepancaltzin Parayso terrenal, in ahmo members who belong to the cofradía of the itech àcic in tequixquiatl, çan no yuh quimo- Souls [of Purgatory], that father fray Diego pieli in toTecuiyo in itlaçoanimantzin in yehua- Mejía established there for their help” (Chi- tzin Cihuapilli Sancta Maria, inic ahmo itech malpahin 2006: 240). / 1630 Nican ypā xihuitl oàcic in tlacatiliztlahtlacolli, ahnoço oquitla yanCuican oquisqui prosesion animas ypan centlamantli, in manel tepiton tlahtlacolli, in lunes santo yc chicuey tonali mani metztli abril. motenehua Venial, in ahmo ohui yc polihui. “1630 Here in this year for the first time the “The way that God guarded his flower garden, procession [of the cofradía of] Animas came his flowery enclosure, terrestrial paradise, out on Monday of easter week, the 8th day of which the nitrous water did not reach, just the month of April” (Townsend ed. 2010: 92). / so did our lord guard the precious soul of the yhuan yehuantzin SantiSimo nicnomaquilia 1 tn noblewoman Saint Mary, so that the birth-sin yhuan Animas nicnomaquilia çe metontli. “And did not reach it, nor any other, even little sins, to the [cofradía of] Santísimo Sacramento I which are called venial, which are destroyed give 1 real, and to [the cofradía of] Animas I without difficulty” (Burkhart ed. 2001: 16). / 1 give a small maguey” (Pizzigoni ed. 2007: 67). = huel ahtopa moteCaS Se tomitzin JeruSalen 3. yoliyaámima, soul yhua Se miSa nopa mintos yhua Se rrespoSo religious treatise (EQ), will (TC 42); time range: yehual ypalehuiloCa yanimantzin ylloliantzin 1574 (?)–early seventeenth century yni mectzintli ytoCa Juana ma ticchihualia yn Ynic çentlamantli yn noyollianiman yeçen- itestamento aXCa Sabado a 13 de Setienbre mactzinco (sic) nocontlallia y too Dios yeica animal 81

ca oquimochihuili ca oquimomaquixtilli yca Acquiya quihuallicaz nopa miyahuatzin antes de yn itlaçoEzçotzin y nican tlalpac. “First I place ticcalaquiquih pan puertah pan calli (2014-P). my spirit and soul entirely in the hands of God The person who will come and bring the corn our lord, because he made it and redeemed it tassels before we take [the corn] through the with his precious blood here on earth” (Cline door into the house…. & León-Portilla eds. 1983: 142). / ca monahuatil in ticmotlaçotiliz moch ica moyollo moch ica Anticristo mayollianima. “You are obligated to love Him 1. Anticristo, Antichrist with all your heart and all your soul” (Ander- religious play (FJ); time range: seventeenth son & Schroeder eds. 1997, II: 166). / yeçe y century (?) noyollianiman (sic) amo quen catqui yhuan auh yn amtex͞p͞o calactehuas. “And the Anti- huel mellahuac ynic nicnicnoneltoquitia (sic) christ rushes in.” (Sell & Burkhart eds. 2004: Sanctissima Drinidad tetatzin tepiltzin Dios 200). Es͞p͞u sto yhuan mochi nicneltoca yn ixquich quimoneltoquitia sancta yglesia De Roma. “None- antiguo theless my spirit and soul are undisturbed, 1. antiguo, ancient and I believe very firmly in the Most Holy oral account (1985-IxM); time range: 1985 Trinity, Father, Son, and God the Holy Spirit, Mero antihuatl Chicomexochitl (1985-IxM). The and I believe all that the Holy Church of Rome true, ancient Chicomexochitl. believes” (Cline & León-Portilla eds. 1983: 142). Anunciación animal 1. Anunciación, Annunciation, the feast day 1. animal, animal of the Annunciation oral account (2012-Tep); time range: 2012 annals (AHT, AJB), vocabulary (VM 1); time Lazoz tichuicaz huan tenazaz para tiquilpiz range: 1566–1601 animalez (2012-Tep). You will take rope and Auh yn ipan axcan Domingo. ypan ylhuitzin yn pliers to tie up the animals. tlaçocihuapilli ynic quimotlapalhuico. Angel St. gabriel. yn motenehua anunciacion yc xxv. antes mani metztli de março de 1601 aos. yquac omo- 1. antes, before chiuh ŷ sancta yglesia yJusticiatzĩ y motenehua oral account (2013-SMX, 2014-P, 2015-SAH); auto. Sancto oficion ynquisicion. “And today, time range: 2013–2015 Sunday, on the feast day of the precious Lady, Cox cualli tlen yoquitlalihqueh porque n antez when the angel San Gabriel came to greet amo tlen oyiya de n non pero n axan ye cah, a her, called the Annunciation, the 25th of the ver quen tcontta n tehhuatzin, ¿cox non cualli month of March of the year 1601, was when o amo? (2013-SMX). Is [this cellphone] they the justice of the holy church, called an auto invented a good thing? Because there wasn’t da fe, [of] the Holy Office of the Inquisition, anything of that in the past. But now there is, was held” (Chimalpahin 2006: 72). / Oy lunes so what do you think about it? Is that good or a 25 de março de 1566 a[ñ]os yn ipan ylhuitzin not? / Pero antes quena eliyaya huan cequin quiz Anunciacion yquac ompeuh in visitador poz canahya nocca quichihuah (2014-P). [The ynic ya Castilla[n] auh in Fran[cis]co Pehua ceremony] was indeed performed in the past yhuan Fran[cis]co Acapetlahua Tecohuac and some peope still do it in some places. quicahuato. yquac ya in visitador (Anales de Juan Bautista 2001: 142). Today, Monday, the antes de 25th of March of the year 1566, the day of the 1. antes de, before celebration of the Annunciation was when the oral account (2014-P); time range: 2014 inspector departed in order to go to Spain. And 82 anzuelo

Francisco Pehua and Francisco Acapetlahua TT 61, TT 62, TT 63, TT 65, TT 66, TT 68, TT 69, accompanied him to Tecohuac; it was when TT 70, TT 72, TT 73, TT 74, TT 75, TT 76, TT 77, the inspector left. / Cuanto ay desde la anun- TT 78, TT 79, TT 80, TT 81, TT 82, TT 84, TT 85, ciacion a pascua de naui-|dad? yn anunciacion TT 86, TT 87, TT 88, TT 89, TT 90, TT 91, TT 92, quexquich yc quitztica yn i|tlacatilitzin tote- TT 93, TT 94, TT 96, TT 97, TT 98, WBA, WCF, cuiyo Iesu christo? (Molina 1992, I: 32r). How WNS); time range: 1543–1783, 2014 long is it from the Annunciation to Christmas? auh yn yxquich yca tzintic tlatocayotl tepotzo- How many [days] separate the Annunciation tlan quin axan ciij aos axcan omicuillo ypan de from the birth of our lord Jesus Christ? 1563 años ypan yn mes de febrero ytlamian. “And just now it was 103 years since the tepotzo- anzuelo tlan dynasty was founded – now, [when this] 1. anzuelo, fishhook was written, in A.D. 1563, at the end of the vocabulary (TCV); time range: 2016 month of February” (Bierhorst ed. 2011: 24). / Quemman atlauhco oncah miac atl na nion- inic monezcaiotiaia, in xiuitl isoatoc, muchi michitzquia ica ce anzueloh (Sullivan et al. tlacatl cõquitzquiaia, inic oc ceppa ie õpeoa, 2016: 24). When there is a lot of water in the oc no izqui xiuitl 52 años. “When it was evident river, I go and fish with a fishhook. that the years lay ready to burst into life, everyone took hold of them, so that once more would año start forth – once again – another [period of] 1. año, year fifty-two years” (Sahagún 1950–82, VII: 25). / annals (AC, AHT, AJB, AT, CM, GA, HCC, SP, Ya quiihtozza tlan inquinequih inquichihuazceh ZM), bill of sale (GSM, LSD 1, LSD 2, SA, SAS), pan ce medio año o para ce año para ayoc- census (TL), cultural encyclopedia (FC 7), legal canah tlahuel ma tona (2014-P). He will decide statement (CSE, IMA, IRI, TC 7, TC 23, TC 27, whether you will all want to perform [the cer- TC 28A, TC 43A, TC 45A, TC 50A, TC 51A, TC 52 emony] in the middle of the year, or after a A, TC 54, TC 61, TC 62, TC 72, TC 76, TC 83), whole year, so that there will no longer be such municipal council records (TA 18, TA 84, a relentless sun. TA 93, TA 103, TA 129, TA 131, TA 140, TA 145, TA 148, TA 187, TA 189, TA 207, TA Appendix), aparejo oral account (2014-P), petition (IMA, JSA, M 1. aparejo, tackle 2, M 4, M 5, M 7, PC, PLM, PP), religious play will (TT 46); time range: 1681 (LDS, Mer, SI), story of origin (LS), will (NI 1, ynic chicontlamantli, nitlanahuatitias, Sr Juo de NI 2, NI 3, NI 6, TC 3, TC 9, TC 10, TC 14, TC 15, dios, onictlanecti, macho, oquihuicac toloCaC, TC 16, TC 17, TC 19, TC 21, TC 23, TC 25, TC 26, oquipoloc aparejo, yhuan Costalmen, Cargan, TC 28, TC 29, TC 30, TC 31, TC 34, TC 38, TC 39, yhuan arriatan yhuan llanso. “Seventh I am TC 40, TC 41, TC 42, TC 43, TC 44, TC 45, TC 46, ordering that I rented a male mule to señor Juan TC 47, TC 48, TC 49, TC 50, TC 51, TC 52, TC 55, de Dios; he took it to Toluca and lost the tackle, TC 57, TC 58, TC 59, TC 60, TC 63, TC 64, TC 65, the sacks, the load, the lead rope [lariat], the TC 67, TC 71, TC 73, TC 74, TC 78, TC 79, TC 80, tying rope [lasso]” (Pizzigoni ed. 2007: 150). TC 82, TMT, TT 1, TT 2, TT 3, TT 4, TT 6, TT 7, TT 8, TT 9, TT 10, TT 11, TT 12, TT 13, TT 14, aparición TT 16, TT 17, TT 18, TT 19, TT 20, TT 21, TT 22, 1. aparición, apparition TT 23, TT 24, TT 25, TT 26, TT 27, TT 29, TT 30, annals (AT); time range: 1631 TT 32, TT 33, TT 34, TT 35, TT 36, TT 37, TT 38, 1631 9 Acaxivitli gor: d: greo nazo. se albarecion el TT 39, TT 40, TT 41, TT 42, TT 43, TT 44, TT 45, grorioso San miguel a Diego lasaro a 8 de mayo De TT 47, TT 48, TT 49, TT 50, TT 51, TT 52, TT 53, 1631 años. “1631 9 Reed year. The governor was TT 54, TT 55, TT 56, TT 57, TT 58, TT 59, TT 60, don Gregorio Nacianceno. There was an appari- aparte 83

tion of the glorious San Miguel to Diego Lázaro us that in this [village] Otlaxhuayo in 1940 we on the 8th of May, 1631” (Townsend ed. 2010: 176). started with only seven houses. / nimantzin apenaz quipiya ome xihuitl tlen quimma- aparte caqueh sello itocax ‘Certificación orgánica’ 1. aparte, besides (2015-X). It has hardly been two years now oral account (2012-Tep); time range: 2012 since they gave them the stamp called Quinpantlalhuilih ca icuitlapan tigres, aparteh ‘Organic certificate’. cuahuitl, cuahuitl aparte, tlatehtectli. Tigres quentzin cualanih (2012-Tep). He loaded it on apéndice the backs of the tigers: on the one hand, wood, 1. apéndice, appendix and on the other hand chopped firewood. The cultural encyclopedia (FC 2, FC 3); time range: tigers are getting a little upset. ca. 1578–1580 Nican tlami in icotonca inic vme amuztli yn apelación jtoca apendiz. “Here ends the Part of Book II 1. apelación, appeal Called the Appendix” (Sahagún 1950–82, II: annals (AJB); time range: 1564 216). / Nican vmpeoa in janca, injc ey amoxtli auh miecpa in apelacion oticchiuhque yn oc in icotõca apendiz in itech tlatoa in jmanjmaoã nen yc titlacuepa aocmo veliti (Anales de Juan in omjcque. “Here begins the addition to the Bautista 2001: 212). We made appeals many Third Book, called the appendix, which deals times but in vain did we try to reverse [the sen- with the souls of those who died” (Sahagún tence], nothing else can be done. 1950–82, III: 39). apelar apóstol 1. apelar, appeal 1. apóstol, apostle municipal council records (TA 140), petition annals (AHT, AJB), religious treatise (DC, DCB, (M 4); time range: 1553–1572; EQ), will (TT 48); time range: 1548–1735 Av in ascan. nican. siuitl. oticchiuhque Apelar. yquac ypan metztli ynic xxix. Junius. ypan nican Audiençia. omaquiza. yeuantin. moto- ylhuitzin St. Pedro yhuan St. Pablo apostoles. liniani. yvan yeuantin. telpupuchtin Ayamo yn omomiquilli tlahtohuani Don lurenco [sic] namique. yvan veuetzitzin (Dakin ed. 1996: 16). xuarez de mẽdoça Cõde de coruña. visurrey. Now here in this year we made an appeal to the “This was when, on the 29th of the month of Audiencia court here: those who are afflicted June, on the feast day of San Pablo and San and the young boys who are not married yet, Pedro Apóstoles, the ruler don Lorenzo Suárez and the elders, from here on are to be exempt de Mendoza, Count of Coruña, viceroy, passed [from tribute]. / auh yn po menes [y?]estançia away” (Chimalpahin 2006: 28). / Auh in ihquac no poliuiz oc castilla quichiua apelar. “And yuh quimihtalhui yn totecuiyo Jesu Christo: the estancia of Pedro (Meneses) is also to be niman oconmocuilli yn tlaxcalli, auh quinmo- abolished; he is first making appeal to Castile” maquillitzino yn Apostolome. “And when our (Lockhart, Berdan & Anderson eds. 1986: 89). Lord Jesus Christ had thus spoken, then He took tortillas and gave them to the apostles” apenas (Anderson & Schroeder eds. 1997, II: 172). / 1. apenas, hardly, just, only niahua ninotlatlatilia Santomen y sa pedro y san oral account (2010-Tep, 2012-Tep, 2015-X, 2016- pablo moxtitzitzi apostelo[mne] ma nopa motla- X2); time range: 2010–2016 toltisq[...] y quinmoyquilis noyoliatzi noanimatzi techcontaroah tocolihuan catli ni Otlaxhuayo quimoyetenechuilis yn ahuicatl itin ma y mochi- quemman paya apenaz pan 1940 chicome chia ame Jesus maria Jucph. “And I implore the calli tipeuhqueh (2016-X2). Our ancestors tell saints San Pedro and San Pablo and all the 84 aprender

apostles to speak for me [so that he] will take arado my spirit and soul to praise him in heaven. May 1. arado, plow it be done, amen. Jesus, Mary, Joseph” (Pizzi- annals (AP), petition (ANV 8, ANV 18); time goni ed. 2007: 153). range: 1618–1680 1680 Nican ypan xihuitl yn omopopouh yn tian- aprender quistli ocalac arado ynic oquipopoxoque yn tlalli 1. aprenderoa, to learn ynic muchi yn quexquich xolal oquipopouh. “1680 oral account (2015-SAH); time range: 2015 Here in this year the marketplace was cleaned nictlazcamati nodioz nicaprenderoh pilquentzin up. A plow came in and cleared off the land, (2015-SAH). I thank my God that I learned a little. cleaning up all the lots there were” (Townsend ed. 2010: 116). / [nech]mamaltia hararo qui- aproximadamente nequiyaya nehual nicmamazquiyaya yhuan amo 1. aproximadamente, approximately nicnequic amo nimamac (Sullivan ed. 2003: 27). oral account (2015-X); time range: 2015 He wanted to make me carry a plow. I was to huahca tlen peuhqueh tequipanoah; puez peuh - carry it but I didn’t want to; I didn’t carry it. / queh tlen, tlen xihuitl aproximadamente 1550– vnezçilvi chinezchichivili chiquei araroz nima 1557 (2015–X). Then [the Otomí] started working; vniquilvi patre vel timochicava titlaztlavaz niman well, they started approximately in... in the vquito totlasi frãco moyoz quema nimochicava years... 1550–1557. (Sullivan ed. 2003: 43). He said to me, ‘Make me seven plows’. Then I told him, ‘Father, do you apurado promise to pay [for it]?’ Then our father, Fran- 1. apurado, demanding or rude person cisco Muñoz, said, ‘Yes, I promise’. vocabulary (TCV); time range: 2016 Ofelia tlahuel aporaroh quemman tlamach- árbol tia huan iuhquinon axcanah quicuamachiliah 1. árbol, frame of fireworks momachtianih (Sullivan et al. 2016: 27). Ofelia annals (ZM); time range: 1622 (?)–1675 is very demanding when she teaches and thus auh yn ye yohuac huel noya tlatlac yhua tlaya- the students don’t understand her. hualoque caxtilteca tlatlahuitaque yhua ome tlatlac quaume arbol. “And all night there were apurar fireworks everywhere. And the Spaniards went 1. apuraroa, to hurry in procession, they went along lighting things vocabulary (TCV); time range: 2016 up. And two frames of fireworks burned” Sandra moaporaroa quemman yohui apan (Zapata y Mendoza 1995: 320). / y çeçe xochi- tlachicuenia pampa tlahcotona monequi ticiz cali çeçe otlatlac arbol (Zapata y Mendoza huan teipan yaz ontetlamacati millah (Sullivan 1995: 538). At each flower house (altar) a ‘tree’ et al. 2016: 27). Sandra hurries when she goes (of fireworks) was burnt. to the river to wash clothing because at noon she has to grind corn and then go to the field arcabuz to feed people. 1. arcabuz, arquebus, musket annals (AHT, ZM); time range: 1608–1675 ara miercoles a 3 mes de mayo yquac mahuiltique 1. ara, (stone) altar caxtilteca no ya hualaque 4 paderas mochi vocabulary (VM 2); time range: 1571 arcaboz mahuiltin ypan Santa Chros (Zapata y Ara de altar. lo mismo. vel. tlateochi-|ualli tetl. Mendoza 1995: 248). Wednesday, the 3rd of the tlateochiualtetl (Molina 1992, I: 13r). Stone altar, month of May, was when the Spaniards rejoiced. the same, or stone made divine, divine stone. Everywhere the four banners came out; all of the arcabuses were used for amusement on arcángel 85

[the feast day of] Santa Cruz. / macuilpohualli antes. ynic yxiptlatzin mochiuh yn arçobispo yn moJuldados. chichiuhque yn arcabuz. quitlaz- Bonilla. “Today, Friday, the 11th of the month tiaque yn quimoyacanillique sacramento. “A of March of the year of 1594, was when the hundred men gotten up as soldiers, who went archdeacon don Juan de Cervantes was given shooting off harquebuses, went ahead of the and took possession [of his office] by which Sacrament” (Chimalpahin 2006: 164). / yn he became the deputy of Archbishop Bonilla” necoccampa motecpanque ynic tlayahualolo- (Chimalpahin 2006: 48). tia mocuecuentilique ynic tecpanyahque. çan inmac quitetecatiaque yn imarcaboz, yhuan no arco cecen lanças. inmac quihuicacaya, çan tlalpan 1. arco, arch (architectural structure) quihuillantiaque. “They lined up on both sides annals (AJB, AT, ZM), religious play (TK); time of the procession; the lines they went in were range: 1564–1674 not straight; they left their muskets just lying in Sabado 27 noviembre 66 a[ñ]os yquac yecauh their arms, and the lances that each one carried yn argo teilpilloya[n] q’[ui]yauac (Anales de in their arms they just dragged on the ground” Juan Bautista 2001: 154). Saturday, Novem- (Chimalpahin 2006: 208). ber 27, the year 66, was when the arch at the 2. arcabuzhuia, to use a musket on someone entrance of the prison was finished. / 1589 6 annals (AHT); time range: 1613 CAlli xivitli gor: D: Sacarias de sanctiago [sic] ynin tottatzin yc hualla çan hualmochtacatitlan Mochiuh alco tlanipa yhuan huala Biso Rey D: quihualhuicac yntlahtol yn ompa motemachtilia Luis de Velasco. “1589 6 House year. The gov- oc cequintin teopixque S. Franco. yc hualmoteil- ernor was don Zacarías de Santiago. At this huia yxpantzinco tlahtohuani Visurrey yn quenin time the arches were built below [the belfry], cenca quintollinia vmpa Gouernador ynic ce ocal- and the viceroy don Luis de Velasco came” capozhui tottatzin quicxipopoztec. “The reason (Townsend ed. 2010: 170). this father of ours came was that he was secretly 2. arco, ceremonial arch sent, bringing the statement of the other Francis- oral account (2014-P), vocabulary (TCV); time can friars who preach there, making a complaint range: 2014–2016 before the lord viceroy about how much the gov- Huan quennopaya, tlen ica achi hueyi quichi- ernor there mistreats them, that he used a musket huah nopa, quicualtlaliah arcos, huan quichi- on one of our fathers” (Chimalpahin 2006: 260). huah naman. Pan nopa arco quintlahtlaliah nopa xochitl estrellas (2014-P). And that is so, the arcángel thing that they put a lot of effort into is making 1. arcángel, archangel ceremonial arches, and they [continue to] make annals (ZM); time range: 1677 them today. They fashion ‘flower stars’ on the Achtopa çempoalli onçe xihui yn omonexti San arch. / Juan tlahuel yehyectzin iarcoh tlen quite- Diego ye oncan yn quimanilico Archangel yn quihuih quemman quinmapacqui iconehuan Diego Lasaro oilhuitlaco (Zapata y Mendoza (Sullivan et al. 2016: 28). Juan’s ceremonial arch 1995: 252). San Diego appeared [here] 21 years that he used when he washed the hands (of the before the archangel came to take Diego Lázaro, godparents) of his children, is very beautiful. who had arrived to observe a feast day. 3. arcochihua, to make a ceremonial arch vocabulary (TCV); time range: 2016 arcediano Nechnahuatihqueh ma niarcohchihua tlaixpan 1. arcediano, archdeacon pampa zan niitztoc (Sullivan et al. 2016: 29). annals (AHT); time range: 1594–1614 They had me make the ceremonial arch for the Yn ipan axcan viernes. yc xi. mani metztli de altar because I was just sitting around. março de 1594. años. yquac possesion quimo- 4. arcotic, curved, arched cuilli macoc yn arcediano Don Juan de ceru- vocabulary (TCV); time range: 2016 86 arma

Nelyehyectzin arcohtic mocauhqui ne ohtlatl (Sullivan et al. 2016: 128). Tomorrow they will pampa nocca celic huan cualli mocauhqui celebrate the year anniversary of the death of pan tlaixpamitl (Sullivan et al. 2016: 29). The my uncle, and therefore today we are making bamboo pole ended up beautifully curved/ two ceremonial arches for him. arched because it was still green (tender) and it went well on the altar. arma 5. arcotitlan, next to the arch, at the foot of 1. armas, arms, weapons, vestment the arch annals (AJB, AP, ZM), will (TT 10) oral account annals (AHT, AJB, ZM); time range: 1564–1670 (2016-X4); time range: 1564–1710, 2016 axcan juebes yc 16 de otopre huel ypan matlactl yn ohuasiCo oquitotihuitz quilmach visitador omome oras quihualquixtito yn padronestin ynic quibisitaroz nechichiuhtli yn quitocayotia yn mopia cuildo matlactli xipan oca mocahuaco caxtilteca armas ynic muchi yn quexquich onca ynic mochayotia y nican alcotitlan yn itoca jues nican ytech yn siudad de loz angeles. “There don Aluso de Mesa Cortes (Zapata y Mendoza arrived one who came saying he was supposedly 1995: 452, 454). Today, Thursday, on the 16th of an inspector who had come to inspect the equip- October, at exactly 12 o’clock, they went to take ment that the Spaniards call arms, all that were out censuses which are kept in the cabildo here in the Ciudad de los Angeles” (Townsend building for ten years. They came to be left ed. 2010: 126). / yn imixpa mataque ome mar- where the judge named don Alonso de Mesa seros yca armas (Zapata y Mendoza 1995: 364). Cortés lives, here, next to the arches. / Oy mier- Two mace holders equipped with arms went coles a 29 de novi[embr]e de 1564 a[ñ]os yquac ahead of them. / quiahciqueh ce pilcaltzin huan estaca quitetzotzonque S[an] Fran[cis]co otlica eltoya miac armaz (2016-X4). They found a cave calnacazco argotitla[n] acalotenco yhua[n] and there were many weapons. tenex cruz co[n]quetzque y tepa[n]titech S[an] 2. armas, coat of arms Fran[cis]co (Anales de Juan Bautista 2001: annals (AHT, AJB, ZM); time range: 1564–1666 270). Today, Wednesday, the 29th of November auh tlanepa[n]tla ycatia ce español no armas of the year 1564, was when they placed a stake co[n]maquitia y yarmas in visorrey tafedan tla- in San Francisco, on the road, at the corner, teocuitlahuillin quinapalohua almoada tliltic at the foot of the arch, next to the canal. And ypa[n] onotiuh yn espada (Anales de Juan on the walls of San Francisco they painted a Bautista 2001: 224). In the middle marched cross with lime. / auh ynic ontetl ye huecauh a Spaniard, also wearing a coat of arms, the calli oncan mani centetl no tienda muchiuhtica coat of arms of the viceroy, [made] of golden ye yn oztocatitlan arcotitlan mani. “Second is a taffeta. He went along carrying in his arms house that has been there for a long time, also a black pillow with a sword on it. / Ypan made into a shop, at Ozcotitlan next to the xihuitl 1535 yhquac neci ytech yn privilegio arch” (Chimalpahin 2006: 258). armas omacoc ynin ciudad Tlaxcalan (Zapata 6. arcopuente, arch bridge y Mendoza 1995: 142). In the year 1535 was annals (ZM); time range: 1665 when it appeared in the privilege that the coat auh ynic mopanolti Çahuapan motete picas yc of arms was given to this city of Tlaxcallan / moyequixti ynic mochihuan yn arcu buhuete quintocatia ome vamderra ahnoço esdantarde (Zapata y Mendoza 1995: 352). In order to cross real ytech icuiliuhtia yn itlahtocatlahuiztzin the river Zahuatl beams were laid down and yn iarmastzin Rey ynin ca tafetan tliltic. “Two adjusted in order to construct an arch bridge. banners or royal standards went following 7. cuaarcoh, ceremonial arch them, on which were painted the royal insig- vocabulary (TCV); time range: 2016 nia, the arms of the king; they were of black Moztla quixihuitilizceh notlayi tlen micqui, huan taffeta” (Chimalpahin 2006: 208). yeca naman quichihchihuiliah ome cuaarcoh arma reales 87

arma reales St. Rufus or St. Arnulph, Bishop of Lyons” 1. armas reales, royal coat of arms (Anderson & Schroeder eds. 1997, II: 24). annals (ZM); time range: 1669 hualathui yn omoteneuh biernes huel ypan arrecha matlactlomome oras quipilusquia balaçio cal- 1. arrecha, mischievous, flirtatious tipac y catqui armas reales (Zapata y Mendoza vocabulary (TCV); time range: 2016 1995: 418). At dawn, on the aforementioned Nopilaltepeuh itztoc ce toahui arrechah huan Friday, exactly at 12 o’clock, they were going to nochimeh axquinequih quiittazceh pampa hang him from the top of the palace, where the quincuilia inintetah (Sullivan et al. 2016: 29). royal coat of arms is. In my village there is a flirtatious woman and no one can stand her because she steals their armado husbands from them. 1. armado, man in armor annals (AHT, ZM); time range: 1612–1673 arriero auh ynin yc ontetl cauallo ypan yatia ce español, 1. arriero, muleteer tepoztlahuiztica cotatica moyaochichiuhtia annals (ZM), petition (ANV 2); time range: motenehua armado. “And on this second horse 1618–1647 rode a Spaniard, outfitted for war with a metal yhuan quicauh Çahuatl anrierostin aocmon device, a coat of mail, called a man in armor” huel panohuaya (Zapata y Mendoza 1995: 284). (Chimalpahin 2006: 208). / ya yohuac y tlatlac And muleteers abandoned Zahuatl, the ford tlapechtipan sierpe tlatlaco catca yhuan 4 was no more. / yvan molas miyec guipia çan armados ça yc omocahuato castillio ynic tlaqui ariyero mochiuhdinemiya ce xivitl amo tlaz- auh yn ipan domigo a 29 de otobre ça niman tlava (Sullivan ed. 2003: 20). And he keeps tlatlatlaluchtique caxtilteca yhuan quaqua- many mules. He just spends his time hauling hue mahuiltin (Zapata y Mendoza 1995: 506). merchandise by mule. And he hasn’t paid At night a ‘snake’, that was in the middle of [anyone] for a year. a platform, burned [discharged fireworks]. It was accompanied by four men in armor [who arroba fought against the snake]. Only the structure 1. arroba, unit of weight of between 11 and 16 [to which the fireworks were attached] was kg left, thus it ended. And immediately thereafter, vocabulary (VM 1); time range: 1571 on Sunday, the 29th of October, the Spaniards Arroba. lo mesmo (Molina 1992, I: 14r). Arroba, raced on horseback and a bullfight was held. the same. armiño arroz 1. armiño, ermine 1. arroz, rice vocabulary (VM 1); time range: 1571 vocabulary (TCV); time range: 2016 Armiño, animal. lo mismo (Molina 1992, I: 13v). Quemman nieliyaya nicuecuetztzin tlahuel Ermine, an animal, the same. nicamati niccuaz arroz ica lechih (Sullivan et al. 2016: 29). When I was little, I always liked Arnulfo to eat arroz con leche (a dessert made from rice 1. Arnulfo, Saint Arnulf and sweet canned milk). annals (SP); time range: ca. 1593–1624 yn opeuh teopixcayotl canonigos Reglares artículo yn ipilhuantzitzin S. Rupho ahnoço Arnulpho 1. artículo, article of faith obispo de leon de francia. “There began the religious treatise (CC, DCLM); time range: priesthood of the canons regular, sons of 1550–1649 88 artículo de la fe

Inic ontetl articvlo, in iximachocatzin Dios inic yn iarçobispado in teoyotica tlatohuani don frai tlacatl oquichtli, ca yehuatl neltocoz, ca in Dios Alonso de Mo[n]tufar muy reuerentissimo señor tePiltzin in toTecuiyo Iesu Christo, omotla- yn nica[n] çiudad Mexico Tenochtitlan (Anales catilitzino, itechpatzinco in tlaçoChihuapilli de Juan Bautista 2001: 192). I, Rodrigo López Sāta Maria tlamahuiçoltica in mochipa huel de Albornoz, the provisor and the vicar here nelli ichpochtli, aic oquimopolhui in itlaçoma- and everywhere in the archbishopric of the hizichpochyotzin. “The second article, of the priestly ruler don fray Alonso de Montúfar, the knowing of God as a human being a man, very reverend lord, here in the city of Mexico which will be believed, is that God the child, Tenochtitlan. our lord Jesus Christ, was born of the precious noblewoman, Saint Mary, in a wondrous way. arzobispo It is quite true that she is always a maiden. 1. arzobispo, archbishop She never lost her precious and honored annals (AHT, AJB, AP, AT, ZM), religious play maidenhood” (Burkhart ed. 2001: 59). / (DA, LDS); time range: 1564–1674 NO.(1) Iniquetetl neltoconi tlaxiquito. Nic.(2) Sano yquac yn omochiuh biRey yn arsobispo Ynicquetetl articulo yn itetzontlaneltoq'liztli mexico santo domingo teopixqui ytoCatzin yn quitlali sanetiago tetiachcauh quito. “Oh Don frai grasia de quiera. “At the same time my younger brother, do say the third thing the archbishop of Mexico became viceroy. He to be believed. Oh my elder brother, the third was a Dominican friar named don fray García article, building stone of belief, Saint James Guerra” (Townsend ed. 2010: 86). / auh yn the elder brother placed it” (Burkhart ed. itechpa Sancta yglesia yn Cabildo tlaca, ca ça 2001: 58). yehuantin ŷneyxcahuiltequiuh yez. yn paliotica yn cuachcaltica quinmonamiquilizque yn teo- artículo de la fe yotica tlahtoque arçobisposme. “And as to the 1. artículos de la fe, article of faith members of the cathedral chapter of the holy religious treatise (DC); time range: 1548 church, they will be the only ones who will Auh ypampa y anq̄momachitizq̄ yuan anquichi- have the duty of meeting the spiritual rulers, cauacaneltocazq̄ matlactlamantli onahui yn the archbishops, with a canopy, a cloth cover- tictocayotia yn teuantin / articulos de la fee ing” (Chimalpahin 2006: 262). / auh ynic huel, (Doctrina cristiana… 1548: 15v). And for this neltis yn nicnemilia ynin noteycnoytallis, Ma reason you are to know and to firmly believe xonyauh yn omPa yteoPanchan yn meXico tla- in fourteen things, as we call them, articles of tocateoPixqui arcoBispo. “And in order that my faith. act of compassion, which I am contemplating, may come to pass, go to the holy home of the arzobispado sovereign priests, the archbishop, in Mexico” 1. arzobispado, archbishopric (Sell, Burkhart & Poole eds. 2006: 62). annals (AHT, AJB); time range: 1564–1614 2. arzobispoyotl, archbishopric ynin vmpa tzintic vmpa peuh cecni yn ipan annals (AHT); time range 1608–1613 ce altepetl yn itech pohui yn itlatititzalpan yn auh yn itech catca mexico arçobispoyotl. chi- itlahuillanalpan yn huey altepetl Arçobispado quacenxihuitl. ypan chiquacentetl metztli. Viena ytocayocan Mota. “It was founded and auh yxquichcauh ypampa gouernador mochi- began in a particular altepetl called Mota that uhticatca ŷ nican mexico. yn Don Juan de cer- belongs to the jurisdiction and dependent uantes. arcediano. “He held the archbishopric area of the great altepetl and archbishopric for 6 years and 6 months, and for the whole of Vienne” (Chimalpahin 2006: 280). / Y[n] time don Juan de Cervantes, archdeacon, nehuatl R[odrig]o Lopez de Albornoz nip[ro]- was appointed governor on his behalf here in uisor yhua[n] ni vicario yn nica[n] yc nohuiya[n] Mexico” (Chimalpahin 2006: 142). ascensión 89

Ascensión 2. asnoconetl, donkey foal (lit. offspring of a 1. Ascensión, the feast day of Ascension donkey) annals (AHT, ZM); time range: 1596–1615 vocabulary (VM 1, VM 2, VT); time range: ca. auh çã no ihcuac yn ipan in omoteneuh cemilhuitl 1540 (?)–1571 Jueues ipan ilhuitzin tto. dios Assencion ynetleca- Borrico. asno conetl (Molina 1992, I: 21r). huilitzin ihcuac ic oppa motlacuilhui yn españa. Donkey foal: offspring of a donkey. / Pollino fr. augustin del esp͞i͞u sancto, ynnehuantzin doctor hiio de aſna. pullus aſinin9. | aſnocónetl (Vocabu- antonio Roque ipan flotas i ya cartas. “And like- lario trilingüe: 130r). Foal, offspring of a female wise on the said day of Thursday, on the feast donkey: pullus asininus; offspring of a donkey. day of the rising up of our lord God, Ascensión, was when fray Agustín de Espíritu Santo together astrólogo with doctor Antonio Roque wrote to Spain again; 1. astrólogo, astrologer the letters went in the fleet” (Chimalpahin 2006: annals (AHT); time range: 1611 300). / miercoles 22 de mayo çan ipan juebes in yehuantin tlamatinime yn españolesme. momiquili don Diego Onate ypan asseçio (Zapata yn huel quimati. yn ilhuicatitech tlamatini. yn y Mendoza 1995: 188). Wednesday, the 22nd of motenehua Astrologos “Those Spanish sages May. On that very Thursday don Diego Oñate who know all about it, who are scholars of died, on [the feast of] the Ascension. the heavens, called astrologers” (Chimalpa- hin 2006: 180). / yhuan oquihtoq̃. yn tlamati- asna nime in Astrologos.me. oquinezcayoti ynic no 1. asnaconetl, donkey foal (lit. offspring of a yhuan ypampa yn iuh omochihuin. ce ciudad. female donkey) huey altepetl polihuiz. “And the wise men and vocabulary (VM 1); time range: 1571 astrologers said that also because this hap- Pollino hijo de asna. asnaconetl (Molina 1992, pened it was a sign that a city, a great altepetl I: 97r). Foal, offspring of a female donkey. will perish” (Chimalpahin 2006: 184). / ca çano ytech quimoquixtili. ytech quimanilli yn intlah- asno tol. yn ilhuicatlamatinime. in Philosophosme 1. asno, donkey yn Astrologosme. yn oquihtotiaque. yn quenin annals (AP, ZM), religious treatise (EQ), vocab- mochiuhtiuh. “For he also took it from the state- ulary (VM 1, VT); time range: ca. 1540 (?)–1683 ments of those who know the heavens, the phi- intlaquayan in quaquahueque yn caualloti losophers and astrologers who had said how it yhuan yn Asnoti in oncan motenehua Establo. happens” (Chimalpahin 2006: 178). “The eating place of cattle, of horses, and of donkeys, there in what is called a stable” Asunción (Anderson & Schroeder eds. 1997, II: 138). / 1. Asunción, Our Lady of the Assumption Harrear aſnos. ago. is. agito. as. | aſnome niquin- annals (AJB, AP, AT, ZM); time range: 1564–1672 totóţa (Vocabulario trilingüe: 93v). To drive a auh niman ynic matlactli onnahui 14 tonali mani herd of donkeys: ago, -is; agito, -as; to drive metztli agosto ypan ybisperas yn totlasonantzin a herd of donkeys. / yhuan aocac ypan caballo asunpsion ypan tonali martes oc sepa oquitlas- onenemia ypanpa muchi quintecuiliyaya ma que pregones. “And then on Tuesday the 14th day yaxca quixtiano ma aquī yaxca asta axnotzitzin of the month of August, on the eve of our pre- quintecuiliyaya. “And no one went about on cious mother Asunción, they issued proclama- horseback any longer, because all [the horses] tions again” (Townsend ed. 2010: 134). / ypann were taken away from people, whether they ilhuitzin totlaçohnātzin asubcio omoquatla- belonged to a Spaniard or to anyone else. They tlaque dotatzitzin: otequatlapā dodatzin sn franco even took the poor little donkeys from them” oquiquatlapanque cora D: anttonio de torres yuā (Townsend ed. 2010: 126). Joa descobal ayorate. “On the feast day of our 90 atambor

precious mother of the Assumption, our fathers auh no yehuatl yn inyaohuehueuh atambores. broke each other’s heads [had a big fight]. A chicuacentetl yn oncan quihuicaque quitzo- Franciscan father did some head-breaking. tzontiaque. “And they also took along six war They broke the head of the parish priest don drums, kettle drums, that they went beating” Antonio de Torres along with Juan de Escobar, (Chimalpahin 2006: 208). [assistant]” (Townsend ed. 2010: 182). / auh yn imoztlayoc juebez yohuatzinco ayamo mote- ataúd quaylpili ça moteochihuato Sant Josep nima 1. ataúd, coffin hualmohuicac tocapillia totlaçonatzin Assopçio annals (ZM); time range: 1668 huel quimoyequitili yn teopatl niman ocan qui- yn atao ytec honota çano hopa hualla huel mitalhuili tecohuayxpan yniquitlamanaltzin mahuizric yhuan mochitin cabildo gobernador quichihuaz ytomi chicopuhuali omatlactli pesos alcaldesme regidoreztin ynic mochitin tlalutohui- (Zapata y Mendoza 1995: 494). On the next day, que (Zapata y Mendoza 1995: 412). The coffin in Thursday, early in the morning, he still didn’t which he was lying also came from there, it was administer confirmation, but he went to pray very splendid. And everybody from the cabildo – at San Josef. Then he came to our chapel of the the governor, alcaldes, regidores – everybody Assumption of Our Precious Mother, he liked was dressed in mourning. the chapel very much. Then he said there in front of the guests that he would make an offer- Audiencia ing of his own money, 150 pesos. 1. Audiencia, high court of New Spain 2. Asunción, the feast day of the Assumption annals (AHT, AJB), petition (M 4, M 7, PCC), annals (AJB, ZM); time range: 1564–1633 will (TMT); time range: 1564–1612 ycuac mahuiltique hespañolestin biernes 16 yhuan yquac mixnamicque teopixque descalços mes de agosto ypan altepeylhuitl Tlaxcallan yhuan St francisco yn iquac mochallaniaya yn Assoncion (Zapata y Mendoza 1995: 190). At itechpa comisario auh cenca achi huecahuac that time the Spaniards amused themselves yn innetequipachol moteylhuiaya yn audien- on Friday, the 16th of the month of August, on cia. “And this was when the Discalced friars the feast day of the altepetl Tlaxcala, [the feast and the Franciscan friars disputed, when they day of] the Assumption. / yquac hualmohuicaz argued about the commissary, and their worries yehuatzin quimomaniliquiuh in tabla yn iquac lasted quite a while; they made complaint to ynetlecahuiliztzin Asunption quimoyomahui- the Audiencia” (Chimalpahin 2006: 30). / auh liquiuh (Anales de Juan Bautista 2001: 204). At yntla monequiz mochi ticnextizque yn izquitetl that time he will come, he will come to install madamietons yoan tecretos yn otiquixtique the panel painting when it is [the feast of] the ahuatiencia. “If necessary we will produce all Assumption, he will come to do it in person. the orders and decrees we procured from the 3. Asunción, representation of the Assump- Audiencia” (Karttunen & Lockhart eds. 1976: tion of Mary 101). / Av in ascan. nican. siuitl. oticchiuhque will (TT 40); time range: 1693 Apelar. nican Audiençia. omaquiza. yeuantin. yhua̅ nitlanahuatia y noçepultura: ompa motla- motoliniani. yvan yeuantin. telpupuchtin Ayamo pos: teopancalintic yxpantzinco açosiontzin. namique. yvan veuetzitzin (Dakin ed. 1996: 16). “And I order that my grave is to be opened Now here in this year we made an appeal to the inside the church building facing [Santa María Audiencia court here: those who are afflicted de la] Asunción” (Pizzigoni ed. 2007: 132). and the young boys who are not married yet, and the elders, from here on are to be exempt atambor [from tribute]. / En la ynsigne Muy noble y muy 1. atambor, kettle drum leal çiudad. de tlaxa. matlaquilhuitl oçe mes de annals (AHT); time range: 1612 henero. de mill y quiniseyscientos ano͞s. ymix- audiencia real 91

pātzinco do͡ Jua͡. de ribas. Gonor. yoa͡ do͡ feleçiano. notary in the Audiencia palace here in Mexico” ceyynos al͞l͞d͞e. hordinario y͡ nica͡ ciudad. yoa͡ y (Anderson & Schroeder eds. 1997, I: 220). / auh prouja. de tlaxa. por su magͩ: nica͡ audiencia tlaxa. qui Domingo mocallaquico, Yn ihtic altepetl mopuh yn itestame͡to. ma. toztecayatl catca. “In mexico tenochtitlan ypan a v. de nouiembre de the distinguished, very noble and very loyal 1595 aos. ŷ maxitico in yancuic tlahtohuani Dõ city of Tlaxcala, on the eleventh day of the gaspar de çuniga. visurrey. ye teotlac ŷ maxi- month of January of 1600, here in the Audiencia tico. auh ŷ mocallaquito audia. ye tlapoyahua of Tlaxcala, the testament of the late María Toz- otzillin oron. “And then on Sunday he came to tecayatl was read in the presence of don Juan de enter inside the altepetl of Mexico Tenochti- Rivas, the governor, and don Feliciano Ceynos, tlan; it was on the 5th of November of the year the ordinary alcalde here in the city and in the 1595 that the new ruler don Gaspar de Zúñiga, province of Tlaxcala by His Majesty” (Olko, Sul- viceroy, arrived; it was in the afternoon that livan, Szemiński eds. 2018: 144–147). he arrived, and when he entered the Audi- 2. Audiencia, court of justice encia [building] it was getting dark, and the cultural encyclopedia (FC 8); time range: bell was ringing for prayer” (Chimalpahin 1578–1580 2006: 54). Injc ce parrapho ipan mjtoa in vncã tlatoloia, in audiençia in jquac itla itlacauija, in aqujque tla- Audiencia Real tlacoa, vncan qujntlatzontequjliaia. “First para- 1. Audiencia Real, high court of New Spain graph, in which is described the court of justice, annals (AHT, AJB, CM, ZM), cultural ency- [in which], when something was harmed, when clopedia (FC 1), municipal council records some did evil, there they passed judgement on (TA 152, TA 192), petition (PCC); time range: them” (Sahagún 1950–82, VIII: 41). / Injc vme 1556–1672 parrapho itechpa tlatoa in audiençia in tlatoloian oc cencan yehuatl yc ticteylhuia ca niman ahtle in vncan tlatoaia tecutlatoque. “Second para- quineltilli yn tlatocatlanahuatilli ymotlahna- graph, which telleth of the court, the place of huatiltzin anozço ahuatiencia real yntlana- discussion, where spoke the judges” (Sahagún huatiltzin. “We especially accuse him of never 1950–82, VIII: 42). carrying out the rulers’ orders, your orders or 3. Audiencia, high court building annals (AHT, the orders of the Royal Audiencia” (Karttunen & AJB, GA, ZM); time range: 1565–1615 Lockhart eds. 1976: 101). / njman tiqujspantiliz, auh ynic tlatzihuac ypa[n]pa yn amo nelti yn yn jiusticia in sancta yglesia, in teupisque: yn tlein ye tlatlalitehuaque mimicq’[ue] aço ytla anoço yiusticia in audientia real: in topileque, teopa[n] q’[ui]pouhtia aço yc palehuiloz yn oc cenca iehoantin in padreme: amo çan ne- ianiman auh ypa[n]pa q’[ui]motemolia in padre iolmelaoalizpan, vel neteilhujlizpan. “Then moch quimottilizq’[ue] yn Audi[enci]a mopia thou shalt place [what thou knowest] before (Anales de Juan Bautista 2001: 318). A procla- the justice of the Holy Church; [before] the mation was issued because there is no verifi- priests, or else the justice of the Royal Audien- cation of what the deceased have bequeathed: cia, [before] the alguaciles, or better [before] perhaps they assign something to the church, the padres, not only in the confessional but perhaps [something] for the aide of their souls. verily in court” (Sahagún 1950–82, I: 75). / For this reason the priest is making an inquiry, ynin cihuapilli Doña christina oquimonamicti everything that is kept in the Audiencia court ce español ytoca Juan grande nahuatlahto will be looked at. / ytech onicopin yn ixiuhpo- audiencia real yn nican mexico. “A Spaniard hualtzin Don gabriel de ayala pilli tetzcuco. named Juan Grande, an interpreter in the yhuan nican mexico tecpan audiēcia escriuano. Audiencia Real here in Mexico, married this “I copied it from don Gabriel de Ayala’s year noblewoman” (Anderson & Schroeder eds. count; he was a Texcoca nobleman and a 1997, I: 166). 92 augustus augustus latin

2. Audiencia Real tlacah, members of the aurum, thus et mirram Latin high court of New Spain 1. aurum, thus et mirram, gold, incense and annals (AHT); time range: 1611–1614 myrrh vmpa yn audiencia Real tlaca oydores. yhuan yn religious treatise (DC); time range: 1548 oc cequintin Justicias quimocuitlahuia quinca- oncā oquimotlapalhuiq̄ oquimoteutiq̄ yuā huato yn omentin omoteneuhq̃. ymachtzitzin- oquimaniliq̄ in ynuē: aurū/ thus & mirram. huan omoteneuhtzino miccatzintli arçobispo, q.n. teocuitlatl: castillan copalli / yuā yn chi- yhuan yn ibangetzitzinhuan cahualloco, yhuan chicpaatcintli (Doctrina Christiana... 1548: 58r). no tecahuaco y moteneuhque Soldadostin. There they saluted him, they honored him “The judges of the Royal Audiencia and the and spread out in front of him their offerings: others who administer justice accompanied aurum, thus et mirram, which means: gold, the two said nephews of the said deceased Castilian incense and liquid bitter medicine. archbishop there, and his pages were brought there, and also the said soldiers came in auto accompaniment” (Chimalpahin 2006: 210). / 1. auto, judicial decision, ruling or decree oncan no motetoquillico tlahtohuani Visu- annals (AJB), municipal council records (TA rrey Don diego fernandez de cordoua. yhuan 130), will (TMT); time range: 1553–1576/1600 mochintin yn audiencia real tlaca oydores auh yn iquac otzonquiz yn intlacuepaliztlatol all̅d̅es de cortes, yhuan i yehuatzin yn Arço- nima[n] yehuatl in sentencia auto nima[n] ye bispo Don Juan Perez de la serna. “Also the ic quipohua yn P[edr]o de Sanctiago (Anales lord viceroy don Diego Fernández de Córdoba de Juan Bautista 2001: 212). When their words and all the members of the Royal Audiencia, of appeal had concluded, Pedro de Santiago the civil judges and alcaldes of court, and the read the judicial ruling. / avh niman yspanti- archbishop, don Juan Pérez de la Serna, came lloc yn señor corror alonso de galdo ahu quito to the burial” (Chimalpahin 2006: 290). / formacion mochivaz niman ce nictlaliz auto. cõmanilique achtopa yehuantzitzin yn audien- “Then it was put before the lord corregidor cia real tlaca tlahtoque Oydores. in Andas. Alonso de Galdós, who said, ‘An inquiry is to yc monoltitoya. quimonapalhuique in tlacpac be made; then I will issue a decree’” (Lock- omoteneuh capilla. “First the lords of the hart, Berdan & Anderson eds. 1986: 86). / yhui Royal Audiencia, the civil judges, took him in in oquimotlalilique yn tlatoque oydoresme in the bier where he was lying and lifted him up presidente yhuan in visitador yhua[n] oyuh in their arms in the above mentioned chapel” quimotlalili in su señoria visorrey oyuh quimo- (Chimalpahin 2006: 206). tzo[n]tequilli yn ica yprovisionestzin yhua[n] hica in autos yn itlamachiyotiltzin yhui ypa[n] augustus Latin oquimotlalili (Anales de Juan Bautista 2001: 1. augustus, August 214). Thus ruled the lords high court judges, annals (HCC), will (TC 25); time range: 1580– the president and the inspector, and thus 1593/1630 (?) ruled his grace the viceroy; thus he issued his omochiuh testamen (sic) Juebes yc xxv mani judgement with his stipulations and a decree, augustos mil y quios y ochenta 1580 Anos. “This thus he placed his signature on them. testament was done Thursday the 25th of 2. auto, auto da fe August of the year 1580” (Cline & León-Portilla annals (AHT); time range: 1596–1603 eds. 1983: 80). / yn ipan yc. 13. agostin, auh Ynquisicion Sancto oficion yn omochiuh yn qui- ypan cemilhuitlapohualli ce cohuatl. “On the mochihuillique yehuantin ynquisidores. ypan thirteenth of August, and on the day count castolli onnahui quaresma neçahuallo yn auto One Serpent” (Anderson & Schroeder eds. omochiuh. “What happened [at?] the Holy 1997, I: 216). Office of the Inquisition, that the inquisitors autoridad 93

did, on the nineteenth day of Lent, [when] Avemaría there was fasting, was that an auto da fe was 1. Avemaría, Hail Mary (prayer) held” (Chimalpahin 2006: 72). / Auh yn ipan annals (AHT, AJB, ZM), petition (M 3), religious axcan Domingo. ypan ylhuitzin yn tlaçocihua- play (FJ, STE); time range: 1564–1672 pilli ynic quimotlapalhuico. Angel St. gabriel. çan huel yc ontzillin yn horacion anoço Aue- yn motenehua anunciacion yc xxv. mani metztli maria, yc niman achtopa vmpa peuh yn teopan de março de 1601 aos. yquac omochiuh ŷ sancta monasterio nuestra Señora del carme in ye yglesia yJusticiatzĩ y motenehua auto. Sancto tlatzitzillica. “Right when they were ringing oficion ynquisicion, “And today, Sunday, on for prayers or the Ave María, pealing the bells the feast day of the precious Lady, when the began first at the nunnery church of Nuestra angel San Gabriel came to greet her, called the Señora del Carmen” (Chimalpahin 2006: 286). Annunciation, the 25th of the month of March / ahtopa nican temahti fray Juo yuan fray po of the year 1601, was when the justice of the de ancullo yuan fray Domico ahtopa quipe- holy church, called an auto da fe, [of] the valti tevtlatolçin yn dios tehmahtia persino Holy Office of the Inquisition, was held” (Chi- yuan yuan Aue maria (Dakin ed. 1996: 12). malpahin 2006: 72). / auto. grande de mexico. First fray Juan and fray Pedro de Angullo and “Great auto da fe in Mexico City” (Chimalpa- fray Domingo taught here. First they began hin 2006: 58). with the divine words of God. They teach us the sign of the cross and Ave Maria. / ma çan autoridad ypampatzinco in Dios, ma çe Pater noSter, çe 1. autoridad, authority Ave maria Xiquitocan topampa. “For God’s bill of sale (LSD 2); time range: 1612 sake say an Our Father or Hail Mary on our yn moteneuhque. all͞ d͞ es.͞ quimocaquitique behalf” (Sell & Burkhart eds. 2004: 176). yhua͡ quimohuelmachitique. yhuā. niman ipan. quimotlalilique yn imauturidad. y tecreto. Jus- Ave Maris Stella Latin ticial. yxquich. ypan. ynhuelitiliz. justicia. ynic 1. Ave Maris Stella, Hail Star of the Sea (hymn huel neltiz mopiaz. ynin tlanamaquiliz. amatl. to Mary) “The aforementioned alcaldes heard it and religious play (HLE); time range: seventeenth approved it. And then they exercised their century (?) authority with a judicial decree. Everything is Ytla ye Cochticate nima mehuaz Ave mariztellā. with the consent of the judges so that this bill “When they sleep then the Ave Maris Stella is of sale will surely be validated and enforced” raised” (Sell & Burkhart eds. 2004: 226). (Olko, Sullivan, Szemiński eds. 2018: 108–110). aventar Ave Maria Latin 1. aventaroa, to jump, throw oneself 1. Ave Maria, Hail Mary oral account (2012-Tep); time range: 2012 annals (AP); time range: 1689 Moaventaroh Juan Catorce pan anancaz pan Sanno ypan yc 19 de otubre yn omotemahmacac cabayohciyah y al diabloh (2012-Tep). Juan amatl ynic timotlapaloz yn [146] tiquitozque Catorce threw himself onto the [horse’s] rump Aue maria auh yn tlananquililistli quitoz sin into the saddle and off he went like a bat out pecados consebida yn omotemacac yn amatl of hell. ypan miercoles. “In this same year, on October 19, papers were distributed telling how we are ayudante to greet each other. What we are to say is ‘Ave 1. ayudante, assistant María.’ And the answer is to be ‘Conceived annals (AT); time range: 1670 without sin.’ The papers were given out on a ypann ilhuitzin totlaçohnātzin asubcio omo- Wednesday” (Townsend ed. 2010: 146). quatlatlaque dotatzitzin: otequatlapā dodatzin 94 azadón

sn franco oquiquatlapanque cora D: anttonio de azúcar torres yuā Joa descobal ayorate. “On the feast 1. azúcar, sugar day of our precious mother of the Assump- vocabulary (TCV); time range: 2016 tion, our fathers broke each other’s heads Maria quemman mochihchihuilia alaxoxatl [had a big fight]. A Franciscan father did some quitlalhuilia ome cocharah azocar (Sullivan et head-breaking. They broke the head of the al. 2016: 39). When María makes orange juice parish priest don Antonio de Torres along with for herself, she adds two spoons of sugar. Juan de Escobar, [assistant]” (Townsend ed. 2010: 182). azul 1. azul, blue azadón annals (AJB); time range: 1564 1. azadón, hoe auh in do[n] M[art]in Cortes vandera quina- municipal council records (TA 206), vocabu- pallo açol tafetan ytech tlacuilloli Sanctiago lary (TCV), will (TC 15, TT 7, TT 48); time range: tepoztli co[n]maquitia do[n] M[art]in auh no 1567–1740, 2016 yquac quaquamiminalloc (Anales de Juan Bau- Auh çentetl anzaron tlaltepoztli yhuan çentetl tista 2001: 222). Don Martín Cortés bore a flag notepozhui yhuan çe nocochilo yhuan ontetl of blue taffeta, with a painting of Santiago on nobrezada. “And I have a hoe, a tool to work it. Don Martín went wearing his armor. It was the soil, and a digging stick with a metal tip, also when bulls were shot with arrows. and also a knife, and two blankets” (Cline & 2. azultic, blue León-Portilla eds. 1983: 52). / nitlanahuatia vocabulary (TCV); time range: 2016 Ce machio ninomaquilia Agustin de los ageles Na nochipa nictequihuia nocoton tlen iixnezca yehua ome acha yhua asasado. “I order that azultic pampa tlahuel quiamati noyoltzin (Sul- I give a male mule to Agustín de los Angeles, livan et al. 2016: 39). I always wear my blue and two axes and a hoe” (Pizzigoni ed. 2007: colored shirt because my girlfriend/boyfriend 153). / Huahcauhquiya tlahuel tlamehuayayah likes it very much. ica azadon pan milli huan naman ayoccanah, 3. pilazulticatzin, light blue zan quipahtiyah xihuitl (Sullivan et al. 2016: vocabulary (TCV); time range: 2016 39). A long time ago people people weeded Nochocho quinequi ma niccohuili iteccac pila- their field with a hoe, but not anymore: now, zulticatzin pampa quinahuatihqueh caltlamach- they just put herbicide on the weeds. tiloyan (Sullivan et al. 2016: 378). My younger sibling wants me to buy him/her shoes because azote they’ve told him/her (to get them) at school. 1. azote, lash 4. tlaazultic, blue all over petition (M 4, M 5, M 7); time range: 1572 vocabulary (TCV); time range: 2016 Auh ypan lunes otechquixti caltzalan ytech Naman yehyectzin tlaazultic pan elhuicatl caballo otechmicavitequique mamatlacpovual pampa yalhuaya tlahuel huetzqui atl huan azodes quiz tutech caltzalan (Dakin ed. 1996: 22). yahqui nochi mixtli tlen oncayaya (Sullivan et On Monday he took us out among the houses al. 2016: 460). Today the sky is beautifully blue [dragging us along] by horse, they whipped us, because yesterday it rained hard and all the it was two hundred lashes a piece for us among clouds went away. the houses. / matlacpovalli, mecatl. açotes. ybã castolli tostones, amopena, oqto. ybã desterado. azulejo qto. yn aqn qtlatiz. çe tlacatl (Dakin ed. 1996: 1. azulejo, glazed tile 30). ‘Your penalty is two hundred lashes and annals (AP); time range: 1689 fifteen tostones,’ he said. ‘And whoever hides a yhuan inic omotlali yn açulexo yn icpac lanterna person,’ he said, ‘[will be] banished’. yn icpac ca yn media naranxa yn omomacac yn babilonia 95

ipatiuh matlactli omome pesos yhua chiquasen iztac teocuitlatl, auh no yhui yn imatzin haac- tomin. “And when the glazed tiles were placed tiuh vandes. yhuan matzatzaztli anillos, “Then on the top of the linternilla that is on top of he had on the purple chasuble, and on his the dome, 12 pesos and 6 reales were given for head a very precious miter, finely embroidered their price” (Townsend ed. 2010: 146). with golden thread and covered with precious stones and pearls, and in his hand lay his shep- Babilonia herd’s staff, the crozier, solid silver gilded, 1. Babiloniatlacatl, person of Babylon and likewise he had gloves on his hands, and cultural encyclopedia (FC 10); time range: rings” (Chimalpahin 2006: 206). / çaniuh chi- 1578–1580 chiuhtoya yca in teoyotica ytlahtocateopixca- In jpan jn parrapho: vncan moteneoa, in tulteca, nechichihualtzin yn motenehua ornamētos. in achto tlacapixoco, in njcan tlalli ipan: in iuh- pontificales. yn imitratzin yhuan casulla morada qujma babylonja tlaca, in mjmatinj in tlamati- yhuan Yn itopiltzin baculo, quimotquilitoya. njme, in jxtlamatque. “IN This paragraph, here, “He was outfitted in his full normal gear as a the Tolteca are mentioned, the first who settled priestly ruler, called pontifical ornaments: his here in the land; who [were] like the inhabi- miter and purple chasuble, and he lay carrying tants of Babylon, wise, learned, experienced” his staff, the crozier” (Chimalpahin 2006: 200). (Sahagún 1950–82, X: 165). bala bachiller 1. bala, bullet 1. bachiller, graduate of the first level of uni- annals (AP); time range: 1683 versity studies auh niman ysiuhca otlatequiuhti omotlastihuetz annals (AJB); time range: 1565–1566 pregon ynic quiteyxpanhuisque yn aquique auh yn al[ca]ldes do[n] P[edr]o nima[n] ca[n] quipia yn yaonechichiuhtli yn pora yhuan balas. tihuetzito in pachiller yuhqui[n] ce[n]calnemo- “And then quickly he saw to it that a proclama- vac topilleq’[ue] ynic q’[ui]temoto bachiller in tion was made that those who had war equip- quittaco gou[ernad]or (Anales de Juan Bautista ment – maces and bullets – should manifest it” 2001: 318). The judge don Pedro then went (Townsend ed. 2010: 126). quickly to get the graduate, also the constables went from house to house searching for the balanza graduate who had come to see the governor. 1. balanza, scales / Auh yn iquac xitin in calli in yehuatl bachiller annals (SP); time range: ca. 1593–1624 (?) q’[ui]nnamic Ayoticpac in tlatlacatecollo yntla- Virgen. quitoznequi ychpochtli – de libra. ca ypan tlaltepoz quiquechpanohua (Anales de Juan quicuepa balança. “Virgo: that is, the young girl. Bautista 2001: 144). When the building col- Libra: they translate it as the scales” (Anderson lapsed, the graduate encountered in Ayoticpac & Schroeder eds. 1997, II: 128). the devils carrying their hoes on their shoulders. balcón báculo 1. balcón, balcony 1. báculo, crozier annals (ZM); time range: 1677 annals (AHT); time range: 1612 Yn iquac mochiuh caltzali yn toteopan yhuan yhuan maquiltitiuh in cassula morada, yhuan Bargo yhuan yn iquac yaque yn ichan Cristoual cenca tlaçotli yn icpactzinco actiuh Mitra, coztic yhuan ynamic (Zapata y Mendoza 1995: 554). teocuitlaycpatica yectlamacho. yhuan tlaçoteyo At that time a passageway and a balcony were epyolloyo. ymactzinco onotiuh yn ichcapixca- constructed for our church; also at that time topiltzin baculo, macitica coztic teocuitlayo yn Cristóbal and his wife went to their home. 96 banco

banco octobre 1621 años yquac ylhuitzin St Francisco 1. banco, bench yquac macoc pandera rey enperador de Spania vocabulary (TCV); time range: 2016 (Zapata y Mendoza 1995: 230). On Monday, the Tlayi, ximocehuiti pan ne bancoh (Sullivan 4th of the month of October of the year 1621, et al. 2016: 40). Sir, go and sit down on that on the feast day of San Francisco, was when bench. [the city] was given a banner of the emperor, 2. bancopan, on the bench the king of Spain. annals (AJB); time range: 1564 Domingo VII mayo yquac ua[n]copa motlalique barbecho teyaca[n]que (Anales de Juan Bautista 2001: 1. barbecho, fallow land 194). Sunday, the 7th of May, was when the petition (CNH); time range: 1634 leaders seated themselves on the benches. auh mochi otechpopolhui yhuan toparpecho 3. cuauhbanco, wooden bench mochi oçacaquiz. “He dissipated it all on us, vocabulary (TCV); time range: 2016 and our fallow land all went to weeds” (Kart- Juan quichihchihuiliah ce cuabancoh pampa tunen & Lockhart eds. 1976: 107). quinpiyaz miac paxaloanih moztla (Sullivan et al. 2016: 128). They are making a wooden barbero bench for Juan because tomorrow he will have 1. barbero, barber many visitors. annals (ZM); time range: 1621 (?)/second half of the seventeenth century bandera yquac ylhuitzin Sant Antonio de Badohuan 1. bandera, banner juebes a 13 de junio ça nima miqui sepanol annals (AHT, AJB, AP, AT, ZM), cultural ency- barbero momictito yquac tlamiminohuac (Zapata clopedia (FC 12); time range: 1564–1670 y Mendoza 1995: 228). At that time, on the feast Ie vncan in, in axioac in vandera, vncan anoc: day of San Antonio de Padua, Thursday, the 13th iehoantin caciq in Tlatilulca: vncan in macic, of June, was when a Spaniard, a barber, died. He in ie axcan sanct Martin moteneoa. “This was wound up getting killed during a bullfight. where the banner was captured; that is where it was taken. It was the Tlatelolca who cap- barco tured it, at the place now called San Martín” 1. barco, boat (Sahagún 1950–82, XII: 103). / ynic quitocato oral account: (2012-Tep); time range: 2012 teopan quitlatzotzonilitiaque yoa[n] quitlapi- Huenoh tiyaz, tiyaz pan barcoh, pan atl tipano- chilitiaque yvandera quiyacan[a] auh ye teotlac tiz, tipanotiz (2012-Tep). Okay, you’ll go, you’ll in quitocato hospital S[an] Joseph (Anales de go in a boat, you’ll cross the water, you’ll Juan Bautista 2001: 190). As they went to the cross. Church to bury him, they were playing drums and wind instruments for him, his banner barranca preceded him. In the late afternoon they went 1. barranca, ravine to the hospital of San José to bury him. / in ye will (TT 74, TT 82, TT 97); time range: 1761–1763 mochi mocenpohua ymaxca españoles cenpo- no yhua nitlanahuatia Ca Sanonpa Mani oc hualli. yehuatl tecenpohualca yn iesdantar- se tlali yc tlatzintla ytenCo baRanCa yanquic detzin yn ivamderratzin totlaçonantzin S.ta SaCaMoli yhua Ca yehual nicCahuilia nopiltzi maria nuestra Señora del rosario. “A total of Asensio de Santiago. “In addition I order that I twenty belong to the Spaniards; the twentieth leave another piece of land likewise at the edge is the standard and banner of our precious of the ravine, below, with the ground newly mother Santa María, our lady of the rosary” broken, to my son Asencio de Santiago” (Piz- (Chimalpahin 2006: 202). / lunes a 4 mes de zigoni ed. 2007: 222). / No yhua nitlanahuatia barreta 97

Ca Se tlaltontli niCa mani ytenco baRanca barrio timoquaXuhhuiya Matheo Astasio V.o yhua yteh 1. barrio, barrio, district Calaqui Se almo tlauli yhua oc Se pedaso Solar annals (AP), will (TT 73, TT 74, TT 81, TT 82, niCan Mantica tiopantonCo yhua Ca yehual Nic- WNS); time range: 1685–1763 chihuilia Cargo noAlbaSea para quinaMacas ihua notlasonaMictzi in itoca Mathias Sanches para noentierro ihua para noMissa. “In addi- ihua ca nica tichaneque ipan in ialtepetzi S,or tion I order that there is a little piece of land S,n P, o CaliMaya ihua Ca niCa nipohui ipan at the edge of the ravine bordering on [land bario paxuctitla. “My precious husband was of] Mateo Anastasio, widower, into which fits named Matías Sánchez, and we are citizens 1 almud of maize, and another piece of a lot here in the altepetl of lord San Pedro, Cali- here at Teopantonco; I charge my executor to maya; I belong to the barrio of Pasiontitlan” sell it for my burial and for my mass” (Pizzi- (Pizzigoni ed. 2007: 196). / YCa yn itocatzin yn goni ed. 2007: 200). / osen m[...]li mani ytenco Dios tetatzin y Dios ypiltzi y Dios espirito santo Barāca nicCahuilia Nupilctzi Lu[...] Antonio ma mochitin quimatiCan yn aquiq̄ quitasq̄ qui- Conanas Canpan Calaquic nahuic almo; tloli. pohuasq̄ ynin amatlaCuiloli yn quenin nehuatl “I leave another cultivated field at the edge of notoCan dn Nicolas de silva Nican nichanen yn the ravine to my child Luis Antonio, where 4 ipan Barrio San Diego chalcatepehuaCan ompa almudes of maize fit; he is to take it” (Pizzigoni nipohui yn ipā San Franco altepetl toCabeseran ed. 2007: 246). auh masihui yninoCoCohua ynotlallo noso- 2. barrancatitlan, next to the ravine quiyo. “In the name of God the father, God his will (TT 51); time range: 1759 child, and God the Holy Spirit, let all know nitlanahuatia Se nomil mantica barracatitla who see and read this document how I named Yehual ynemac Juan Aparicio. “I order that don Nicolás de Silva, citizen here in the district a cultivated field of mine that is next to the of San Diego Chalcatepehuacan, belonging to ravine [or in Barrancatitlan] is the inheritance the altepetl of San Francisco, our headtown, of Juan Aparicio” (Pizzigoni ed. 2007: 159). though I am sick [in] my earthly body” (Kart- tunen & Lockhart eds. 1976: 117). / yn oqui- barreta tlasque pregones yn iuh quito ynic muchin yn 1. barreta, crowbar quexquich masehualtzitzitzin [sic] calanehui municipal council records (TA 206); time yn Caxtilteca muchin quisaque yasque ypan range: 1567 barrios. “Proclamations were made saying yvan quimotlatlahvtilia yn cabildo tlaxcallan that all the indigenous people who rented yn su Exma señor visorrey yntla quimonequiltiz houses from the Spaniards were to leave and ytlahtocayotzin man çan yeh yc quimopalevily go to the barrios” (Townsend ed. 2010: 134). yn ialtepehv su magtt rrey totlahtocahv ynic mochiuaz yglesias monestros yn ixquich tepuz- barrio de [place name] tli yc tequitivaz yn azadoness picos barretas 1. barrio de [place name], barrio of, district almadanas oc cequi tepoztli tequitihvani. “And of the cabildo of Tlaxcala implores his excellency will (TT 43, TT 78, TT 84); time range: 1712–1762 the lord viceroy that if his lordship should Axca ypan yNi tonali Juebez A 2 de Junio de 1712 wish it, his majesty the king our ruler might aos Nica Nica Niccpechualtia Nomemoria tes- help his city with the building of the churches tamento Nechual Notoca franco Juan NiCa Not- and monasteries by (giving it) all the metal laxilaCalpan Barrio de tlamimilolopan. “Today implements with which the work is done, the on this day of Thursday, the 2nd of June of hoes, picks, crowbars, sledgehammers and the year of 1712, here I named Francisco Juan other metal tools” (Lockhart, Berdan & Ander- begin my memorandum of testament in my son eds. 1986: 124) tlaxilacalli, the barrio of Tlamimilolpan” 98 basilio

(Pizzigoni ed. 2007: 207). / nicha[...] ypan yal- gious” (Chimalpahin 2006: 292). / y ye mote- tepetzin Sr San pedro y San pablo tepemaxa[...] neuhtzinohua Basilios. yn ompa yn ayemo no co ytex nipohui tlaxilaCali Barrio de paxiutitla. huecauh yn ayemo. miec xihuitl omotlalitzinoco “I am a citizen in the altepetl of lord San Pedro España. “The said Basilians, not long ago, not and San Pablo, Tepemaxalco, belonging to many years ago came to establish themselves the tlaxilacalli and barrio of Pasiontitlan” in Spain” (Chimalpahin 2006: 292). (Pizzigoni ed. 2007: 140). / Jesus M[...] Axcan lunes ypan yn [...] tonati de [...] de 1760 años bastidor Ca nican nictlalia y nomemor[...] [...]toca Rosa 1. bastidor, stretcher franca Viuda Ca nican nochan Santo San pedro annals (ZM); time range: 1671 calimaya yteh nipohui tlaxilacali yhuan Bario huel ocçepa hopeuhqui yacuic mochi lienzo de tiopanquihuac. Jesus, Mary, [and Joseph]. pastitor yhua frotal casullia yacuic mochi ocan “Today Monday on the [...] day of [...] of the omoteochiuh yc oxihuitl quihuica yn itequitzin year of 1760, here I named Rosa Francisca, don Francisco Ruiz juez gobernador yn ipan widow, issue my memorandum [of testa- xihuitl de 1671 años (Zapata y Mendoza 1995: ment]; my home is here in holy San Pedro of 472). [The altarpiece] was indeed begun again: Calimaya, and I belong to the tlaxilacalli and the canvas, the stretcher, the altar cloth and barrio of Teopanquiyahuac” (Pizzigoni ed. the chasuble were all new. It was all newly 2007: 225). blessed during don Francisco Ruiz’s second year serving as judge-governor, in the year 1671. basilio 1. basilio, Basilian religious bastón annals (AHT); time range: 1614 1. bastón, staff Auh yn ipampa ye no yehuatzin omoteneuh- annals (ZM); time range: 1671 tzino San Basilio Magno. ynic yenohuatzin omo- yni ometi yehuati tlahuipaque quihuicaque tlayancuilili yn omotlapahpatilli ynic oquin- paston ypan caballo pepetlauhtaque (Zapata y momaquillico oc cētlamantli yn omoteneuh Mendoza 1995: 368). These two people formed teoyotica yoctacateopixcatlatecpantenemi- the line [for the procession]; they carried the tiayatzin yn iReglatzin ynic oquinmomaquillico staff; they were radiant as they went along on y huel quinmocemaxcatilli cemihcac. yn itlaço- horseback. teopixcateyccauhtzitzinhuan yn omoteneuhtzinoque ycel yyoca nencatzitzinti Mongestin, bastonero yehuatl ipan mohuica yn axcan ynic teoyotica 1. bastonero, jailer’s assistant, assistant jailer monemiliznehtoltitzinohua in tlaçoteopixque annals (AHT); time range: 1613 S. Antonio. yc ipampa on oquimocentocayo- ye omihto yn españolti micque ce alcayde ynic titzinoco Teopixque Basilios. “And because the ome Bastonero. “It was already said that the said San Basilio Magno when he renewed and dead Spaniards were a jailer and second an corrected things and gave them another sepa- assistant jailer” (Chimalpahin 2006: 248). / ey rate said exemplary arrangement for living a tlacatl yn omictiloque ome españolti ce alcayde spiritual, priestly life, his rule, which he gave ynic ome bastonero. yn iqu ey tlacatl mulato to and entirely made the eternal property of yehuatl in quintlatlaliliaya tepoztli crillos ŷ tla- his precious younger siblings as priests, who tlacolleque quincallaquia oncar carcel. “Three as mentioned live by themselves and alone, people were killed: two Spaniards, one a jailer, monks, in which the precious religious of San and the second one a jailer’s assistant; the Antonio now are guided by and take their vows third was a mulatto who used to put shack- for a spiritual life, for that reason they came to les on the criminals they put in the jail” (Chi- call them all by the same name of Basilian reli- malpahin 2006: 248). bautismo 99

bautismo a homosexual. His name was Domingo. They 1. bautismo, baptism brought him from Amilpan in a cage; don annals (AHT), religious treatise (DC), vocabu- Francisco Alvarez was the one who brought lary (VM 1); time range: 1548–1611 him. It was at Santiago, in front, that they ynic ce moquatequi. yehuatl yn pilli teuhctli burned him. And they dressed him in green Jabon. ytoca mochiuh yn onca ypan baptismo flannel; his cap was also green” (Townsend Don Alonso. teoyotica. ythatzin mochiuh yn Don ed. 2010: 148–150). hernando de altamirano. capitan de la guarda. “The first baptized was a noble and lord of beata Japan whose name upon baptism became 1. beata, lay sister don Alonso; don Hernando Altamirano, the annals (AHT); time range: 1583 (?)–1601 captain of the guard, became his godfather” yhuan oncan teyttitiloq̄. ce clerico. ytoca plata, (Chimalpahin 2006: 174). / Auh yn icoac yce uel yhuã ce monja. yhuan ce beata. “And a secular tlacatl ca yeuatcin oquimotlalili in nequaate- priest named Plata, a nun, and a beata were quiliztli/ ytoca Baptismo: auh ynic uel oquimno- displayed” (Chimalpahin 2006: 72). / Auh no tlalili ca achtopa oquimocelili: yn imacpa in yquac motlallique Beatati yn oncan teopan san Juan Baptista/ ypāpa inic ytech quimotla- Sancta monica ypilhuan oncan huitzillan. “And liliz: yn iqualtica yn atl ynic uel yc tequaate- it was also when beatas, children of Santa quiloz (Doctrina Christiana... 1548: 58r). And Mónica, were established at the church in when he had become fully adult, he estab- Huitzillan” (Chimalpahin 2006: 28). lished the pouring of water on one’s head, called Baptismo: and in order to establish it, beatificación he first received it from the hands of Saint John 1. beatificación, beatification the Baptist, in order to infuse the water with annals (AHT); time range: 1583 (?)–1601 his grace and so in this way be able to baptize ynic çan oc tlayectenehualtic motenehua Beati- people. / Despues del baptismo. nonequate- ficacion ycatzinco yancuica mochiuh yn ompa quilizpan. ypan-|nonequatequiliz. ynoyuh nino- Roma. in Sancto Padre quinmomacahuilili quatequi. ynoy-|uh nicceli yn baptismo. ynoiuh yhuelitzĩ yn teopixque S. Domingo ynic huel nicceli yniatzin-|totecuiyo dios (Molina 1992, I: quimolhuichihuililitiazque cecexiuhtica, ynic 43v). After baptism: at the time of having water no nican Mexico. ycatzinco omochiuh yancui- poured on one’s head; at the time of having can tlayahualoliztli. “Since he has only been water poured on one’s head; when someone blessed for the time being, and what is called has already had water poured on his/her head; beatification was recently performed for him when someone has already received baptism; in Rome, the Holy Father granted the Domin- when someone has already accepted the water ican friars his permission for them to go along of our lord God. celebrating his feast day every year, so that also here in Mexico there was a procession bayeta for the first time on his behalf” (Chimalpahin 1. bayeta, flannel, cloth 2006: 226). / çan oc Beatificacion ynic quimol- annals (AP); time range: 1690 huichihuililia yniqu icatzinco moteylhuicohua- yn oquitlatique Çe mulato huel tlilihqui ypanpa nochilia ypilhuantzitzinhuan teopixque carme. puto ytoca ocatca domingo onpa oquihualhui- “It is for now only her beatification that is caque amillpan cuauhco yn oquihualhuicac being celebrated, so that in her name her chil- yehuatl don franco albares onpa Santiago Cal- dren the Carmelite friars invite people to the yecac yn oquitlatique auh ynic oquitlaquentique feast” (Chimalpahin 2006: 288). quiltic bayeta yn imontera no quiltic. “They 2. beatificaciónyotl, beatification burned a very dark mulatto because he was annals (AHT); time range: 1610–1614 100 belcebú

no yquac hualla españa yn iBeatificacio- mass. / huecauh yn missa oquitohuaya oteyol- yotzĩ ỹ Sant. ignacio de loyola fundador de la cuitiaya. otetlaceliltiaya. otequatequiaya ote- compañia de Jesus. “At the same time [news] namictiaya yn ompa campa oquiztinenca ypan came from Spain of the beatification of San altepetl. yn ompa canin motlapialia. clerigostin Ignacio de Loyola, founder of the Company yn motenehua beneficiados. “For a long time of Jesus” (Chimalpahin 2006: 162). / yn ipan he had been saying mass, hearing confes- in omoteneuh Sabado. yquac oceliloc ŷ nican sions, administering communion, baptizing mexico yni iyectenehualocatzin Sant Ignacio. and marrying people in the various altepetl y motenehua yBeatificacioyotzin. yn oquimo- he had gone passing through, where secular macahuili Sancto Padre Paulo quinto. yn axcan priests called beneficiados were in charge” moyetztica Roma. “It was on the said Satur- (Chimalpahin 2006: 90). / san ysquich ynique day that the blessing of San Ignacio, called ypilguan los demas ayac vnca ocequi ynaguac his beatification, which the Holy Father Paul paqui toteupiscau tofenebiçiado (Sullivan V, now residing in Rome, bestowed upon him, ed. 2003: 40). Only these are his confidants. was received here in Mexico” (Chimalpahin There are no others with whom our priest, our 2006: 164). incumbent, is at ease.

Belcebú Benito 1. Belcebú, Beelzebub 1. Benito, Benedictine order religious play (LDS); time range: seventeenth annals (SP); time range: ca. 1593–1624 (?) century (?) iij. acatl xihuitl. xihuitl 1079. años. // iiij. tecpatl Yn manel Ye huehuentoton san amo Cuali tlaca xihuitl 1080. años. ipan in opeuh in teopixcayotl yc ancon San ahuilhuehuetq.z mach ce tlaCatl Yahuil- mõte Benitos. “Three Reed, 1079; Four Flint, 1080, toca bersebo Auh Yn oc se tlaCatl Yahuiltoca in which the Benedictine priesthood began at Mount Ancon” (Ander- Satanas. “Even though they were little old son & Schroeder eds. 1997, II: 20). men they were really bad people, just corrupt old men. They say the nickname of one person bergantín was Beelzebub, and the nickname of the other 1. bergantín, brigantine was Satan” (Sell & Burkhart eds. 2004: 292). / cultural encyclopedia (FC 12); time range: Tla xihualauh Yn tibersebo ma xiquito tleyn huel 1578–80 mohueli moxicohuanipole tle yca Yn huel titech- Injc cempoalli ommatlactli oce capitulo: vncan panahuisnequi. “Do come, Beelzebub, say what mjtoa in quenjn españoles ic valietiaque in ver- is your real authority, O wretched envious one. gantines, qujnvaltocaque in acaltica. “Thirty- Why do you want to completely overcome us?” first Chapter, in which it is told how the Span- (Sell & Burkhart eds. 2004: 292). iards came with the brigantines. They pursued those who were in boats” (Sahagún 1950–82, beneficiado XII: 87). 1. beneficiado, incumbent, holder of an eccle- siatical benefice Bernardo annals (AHT, AT, SP), petition (ANV 10, ANV 1. Bernardo, Bernardine friar 15); time range: 1593–1689 annals (HCC); time range: ca. 1593–1630 (?) nican ocalaqui toteupixcauh omochihua fen- ypan inyn hualpeuh horden de cister. yn ebiçiado yhuan amo quali techtlaçotla ayc nican motenehua Teopixque Bernardos. “At this time huala quiçihua misa (Sullivan ed. 2003: 31). there began the Order of Cisterians known as Our priest installed himself here, he became the priests of [Saint] Bernard” (Anderson & an incumbent, but he doesn’t hold us in very Schroeder eds. 1997, I: 186). high esteem. He never comes here to celebrate berza 101 berza Bertha quiamati bolahchihuaz, yeca quemman 1. berza, cabbage yohui chan itonanan quipalehuia quichihuaz vocabulary (VM 1); time range: 1571 tohtolontic inacauh (Sullivan et al. 2016: 40). Berça o col. lo mesmo (Molina 1992, I: 19r). Bertha likes to make meatballs, that’s why Cabbage: the same. when she goes to her grandmother’s house she helps her make her meat into round balls. blanquillo 3. bolachihua, to make meatballs out of a 1. blanquillo, white wheat certain kind of meat annals (ZM); time range: 1677 vocabulary (TCV); time range: 2016 Axcan ça ya nu yn ipan xihuitl de 1677 años Juana quibolahchihua torohnacatl pampa huel ypan yn ibesperatzin totlaçotemaquixti- quinequi quicualtlaliz itlacual quence tohto- catzin Santissimo Sacrameto ynic otzatzohuac lon (Sullivan et al. 2016: 40). Juana is making tiaquizco yn itechpan yn Caxtila textl quitocayo- meatballs out of beef because she wants to tia blaquilio ahocac quinamacaz ça yehuatl yn make her meal like a meatball soup. utlamatl candial yhuan pelo textl y monamacaz. (Zapata y Mendoza 1995: 554). Today, also boleto in the year 1677, on the vespers of our Beloved 1. boleto, ticket Savior, the Holy Sacrament, the following was vocabulary (TCV); time range: 2016 decreed in the marketplace: with regard to Ni boletoh tlen nechmacaqueh axcanah cualli Castilian flour, known as white (flour), no one pampa tzayantoc (Sullivan et al. 2016: 40). This will sell it. Only two kinds will be sold: durum ticket that they gave to me is not valid because and pelón flour. it is ripped. boiler bolsa 1. boiler, water heater 1. amabolsa, paper bag vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Na quemman nicnequi nimaltiz nochipa nic- Ne amafolzah tlahuel canactzin pampa axcanah tlatia boiler pampa axcanah nicnequi nimaltiz quiihyohuia tlen nictlalhuilia (Sullivan et al. ica atl cecec (Sullivan et al. 2016: 40). When I 2016: 21). That paper bag is very thin because it want to bathe, I always light the water heater doesn’t withstand (without splitting) what I’m because I don’t want to bathe with cold water. putting in it. 2. bolsa, bag boj vocabulary (TCV, VM 1); time range: 1571, 2016 1. boj, boxwood Bolsa. lo mismo. vel. xiquipiltontli (Molina vocabulary (VM 1); time range: 1571 1992, I: 20v). Bag, the same or a big bag. / Box arbol. Lomismo (Molina 1992, I: 21r). Box, Noma nechnahuatih ma nictemiti ne folzah ica a tree, the same. piletzin pampa quinequi ma nicmacati iicniuh (Sullivan et al. 2016: 188). My mother told me bola to go and fill that bag up with beans because 1. bola, meatball she wants me to go and give it to her sibling. vocabulary (TCV); time range: 2016 3. bolsanamacac, bag seller Quemman niyauh Eztadozonidoz tlahuel cultural encyclopedia (FC 10); time range: ca. niquillamiqui niccuaz bolah (Sullivan et al. 1578–1580 2016: 40). When I go to the United States, I Xiquipilnamacac bulsanamacac: ca teoucuitla- really miss eating meatballs. xiquipilnamacac, tlatecqui tlatzoma, tlatexio- 2. bolachihua, to make meatballs tia, tlamecaiotia, cuetlaxpoxatli, tilmapoxatli. vocabulary (TCV); time range: 2016 “The bag seller. The bag seller is a seller of 102 bomba

bags for gold. [He is] a cutter. He sews; he rubs 2016: 40). Yesterday I used a lot of light bulbs in dough; he provides cords, loosely braided because I was decorating at Dora’s house. leather thongs, loosely braided cotton thongs” (Sahagún 1950–82, X: 91). bonete 4. bolsatemi, for someone’s bag to fill up with 1. bonete, biretta, bonnet something annals (AHT), vocabulary (VM 1); time range: vocabulary (TCV); time range: 2016 1571–1612 Adrian folzahtemitoc ica alaxox pampa quiichte- Bonete. lo mesmo (Molina 1992, I: 20v). Biretta, quito canahya (Sullivan et al. 2016: 188). Adrián’s the same. / auh ycxitlantzinco mantiuh yn ibo- bag is full of oranges because he went some- netetzin. ycpac yetiuh ce yztac borla ynic neztiuh where to steal them. ca maestro omoyetzticatca yn ipan sancta 5. bolsayotl, pouch theologia, yhuan yn isomblerotzin huey quiltic vocabulary (TCV); time range: 2016 çan no ycxitlantzinco mantiuh. “Below his feet Ce tlacuaquilotl ifolzahyo tlahuel huei pampa was his bonnet, on top of which was a white quena quincui nochi iconehuan quemman tassel showing that he had a master’s degree quinhuica canahya (Sullivan et al. 2016: 188). in holy theology, and his large green hat was A possum’s pouch is very big because it really also at his feet” (Chimalpahin 2006: 206). / auh accomodates all of its offspring when it takes mochintintzitzin Sobrepelliz. quimotlalilitiaque them somewhere. ynbonetestzin auh amo huel mopohua in ye 6. bolsayotl, pocket mochintzitzin clerigos. oncan momaniltitiaque vocabulary (TCV); time range: 2016 omoteneuh yc tetococ, ca cenca miyequintzitzin. Tonchih quipilcohuihqueh ce ipantalon tlen “They all wore a surplice and bonnet. All the quipiya ome ifolzahyo (Sullivan et al. 2016: secular priests going along in a group to the 188). They bought Tonchih a pair of pants that said burial cannot be counted, for there were has its two pockets. very many of them” (Chimalpahin 2006: 204). bomba borcegui 1. bomba, fireworks, firecrackers 1. borcegui, laced boot annals (AP), religious play (LDS, STE); time vocabulary (VM 1); time range: 1571 range: 1685/seventeenth century Borzegui. Lomismo (Molina 1992, I: 21r). Laced Cueponiz bonbas. “Fireworks go off” (Sell & Burk- boot: the same. hart eds. 2004: 188). / Calaquisq.z Mictlan tzatzi- tiasq.z Cueponis bonbas. “They enter the place of bordado the dead [hell]. They cry out. Bombs explode” 1. bordado, embroidered (Sell & Burkhart eds. 2004: 300). / niman oc se annals (AHT, ZM); time range: 1614–1666 tonali otlanahuati [sic] ynic quinechicozque yn yc niman contoquillitia ce cruz manca tliltic chichime oquinhuicaque yn tianquisco ompa bordado yztac teocuitlatl plata yn icruzyo. oquinchichiuhque yca nochi bonbas oquinpe- “Following them went a black cross with tlasolquimiloque. “Then on the next day he embroidered ornament, with a silver cross- ordered that dogs be rounded up. They took piece” (Chimalpahin 2006: 272). / y peuhqui them to the marketplace. There they outfitted huel ypan yey oras yhua tlaco sala de cauildo them with firecrackers that they wrapped in old quitlalique çetetl cama quachcalo huel mahuiz- mats” (Townsend ed. 2010: 134). tic mochi purtado huel cetzotlaqui (Zapata y 2. bomba, light bulb Mendoza 1995: 370). It began precisely at 3:30. vocabulary (TCV); time range: 2016 In the city council hall they placed a bed with Yalhuaya nictequihuih miac bombaz pampa a canopy, very beautiful, everything embroi- nitlachihchiuhqui ichan Dora (Sullivan et al. dered, very elaborate. bordador 103

bordador Those men who are in the patio are busy pre- 1. bordador, embroiderer paring the poloco sticks because they will be annals (AHT); time range: 1592 used this evening. portadortin yn quitzonque. auh yn iten quichiuh- 3. borricochihui, for paper or clothing to get que tlatenchiuhque tianquizpan tlaca yvan ce wrinkled tlahpoyahuac quetzaltonatiuh yn ipan mantiuh. vocabulary (TCV); time range: 2016 “The embroiderers were the ones who sewed Quemman Juana quipaca icoton tlahuel poloco- it, and marketplace people who make borders chihui pampa cualli quiayoquixtia (Sullivan et did its borders, and a dark sun of fine plumes al. 2016: 391). When juana washes her clothes was spread out on it” (Chimalpahin 2006: 38). they get very wrinkled because she squeezes the water out well. borla 4. borricochoa, to gang up on or surround 1. borla, tassel someone annals (AHT); time range: 1612 vocabulary (TCV); time range: 2016 auh ycxitlantzinco mantiuh yn ibonetetzin. ycpac Eliseo nochipa quipolocochoah itequixpoyohuan yetiuh ce yztac borla ynic neztiuh ca maestro quemman quizahya caltlamachtiloyan pampa omoyetzticatca yn ipan sancta theologia, yhuan nochipa tlahuetzquiltia (Sullivan et al. 2016: yn isomblerotzin huey quiltic çan no ycxitlan- 391). Eliseo’s buddies always gather around him tzinco mantiuh. “Below his feet was his bonnet, right when they get out of school because he on top of which was a white tassel showing makes them laugh. that he had a master’s degree in holy theology, 5. borricochoa, for ants to swarm all over and his large green hat was also at his feet” something (Chimalpahin 2006: 206). / moch quimotlali- vocabulary (TCV); time range: 2016 litihui yn inquechquentzin in motenehua cap- Juan tlanqui quipolocochoah axcanelimeh irotes. yhuã inBorlas. ymicpac yayatiuh, cecen- pan iicxi huan peuhqui tzahtzi pampa tlahuel yacã yntech machioneztiuh yn tlein yc tlama- quitziquipiloyayah (Sullivan et al. 2016: 391). tini tlamachiliznemachtiltica. “They all went Ants have completely swarmed over Juan’s foot wearing neck garments called hoods, and on and he began to yell because they are really top of their heads were various tassels, signify- pinching him. ing for each person what branch of knowledge 6. borricochohtic, wavy hair or flower petals he was a scholar in” (Chimalpahin 2006: 206). vocabulary (TCV); time range: 2016 Nelpolocochtic itzoncal Victor pampa quenne borrico tlacatqui; naman quiilliah xinolah (Sullivan et 1. borrico, donkey al. 2016: 391). Victor’s hair is very wavy because vocabulary (TCV); time range: 2016 he was born that way; now they call him a Yalhuaya nelnictlamamaltih nopolocoh ica cintli [non-indigenous] woman. pampa axnicnecqui nictlalih ome hueltah (Sul- livan et al. 2016: 392). Yesterday I really loaded bota a burro up with corn because I didn’t want to 1. bota, boot make two runs. vocabulary (VM 1); time range: 1571 2. borrico, a tree when shaved looks like it is Bota, calçado. Lomismo (Molina 1992, I: 21r). covered with curly hair Boot, footwear, the same. vocabulary (TCV); time range: 2016 2. botaszolli, worn-out boots Ne totlayimeh tlen itztoqueh tlanempan calac- legal statement (TC 13); time range: ca. 1580 toqueh quicualtlaliah poloco pampa ica tlayo- antonio chimalpanecatl oquicouh çe tlahuitolli hua motequihuiz (Sullivan et al. 2016: 391). yhuan botasçolli yztac 2 ts (Cline & León-Portilla 104 bote

eds. 1983: 42). Antonio Chimalpanecatl bought boticario a bow and some worn-out white boots for two 1. boticario, pharmacist tomines. annals (ZM); time range: 1678 ynic omicuilu tomi yaxca Cristoval Soria buti- bote cario hocan motlaliaya calnacazco y altar 1. bote, can yaxca homochiuh (Zapata y Mendoza 1995: vocabulary (TCV); time range: 2016 564). It was painted with money that belonged Nonanan quicouhqui iztatl; teipan quitenqui pan to Cristóbal Soria, a pharmacist who was ce boteh (Sullivan et al. 2016: 41). My mother established on the corner. The altar became his bought salt; tlen she poured it in a can. property. 2. tepozbote, bus oral account (2013-SMX); time range: 2013 botija Huan tehhuatzin aorita de n tonhuitz tontequi- 1. botija, jug, pitcher tiquiuh, tonhuitz de huehca. Huan ¿quen tconil- legal statement (TC 13), oral account (1985- namiqui ye tonhualcalaqui ihtec in tepozboteh IxM); time range: ca. 1580, 1985 azta tonahciquih campa mo… tontequiti? (2013- Bernardino tzapotlacatl xallah oquicouh botixa SMX) Now that you come to work, you come medio ypatiuh. “Bernardino Tzapotlacatl of from far away. And how do you remember [the Xallah bought a jug; it cost half a tomín” (Cline trajectory] from getting on the bus until reach- & León-Portilla eds. 1983: 40). / Ya quitl nen- ing the place where you... work? ticah quitl quitemoa ce, ce... eliyaya quitl potixah (IxM1985). [Chicomexochitl] is walking around, bote de conserva supposedly looking for a, a... it was a pitcher. 1. bote de conserva, jar for preserves vocabulary (VM 1); time range: 1571 botón Bote de cōserva. Lomismo (Molina 1992, I: 21r). 1. botón, button Jar for preserves, the same. vocabulary (VM 1); time range: 1571 Boton de ropa. Lomismo (Molina 1992, I: 20v). botella Button for clothing, the same. 1. botella, bottle 2. botóntic, knotty (wood), bumpy vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Nochan nicpiya ome poteyah neuctli (Sullivan Maria itatah quizacac cuahuitl tlen boton- et al. 2016: 394). I have two bottles of honey tic huan inanan axcanah quiamati (Sullivan at home. et al. 2016: 41). María’s father hauled some knotty wood (home), and her mother doesn’t botica like it. / Luis imillah eltoc ce cuatomactli nel- 1. boticapahtli, medicine from the pharmacy bofotontic tlen pan quiilpia ipilborroh (Sulli- annals (AHT); time range: 1597 van et al. 2016: 41). In Luis’ field there is a quiyomahuiaya yn Regidoresme Doctorme very knotty tree stump that he ties his little yxquetzalloque ynpan yn quimitaya cocox- donkey to. que yn tleyn intech monequi yn boticapatli yn 3. ebotón, malformed beanpod intech monequia ynic patiloya. “The regidores vocabulary (TCV); time range: 2016 and doctors who were appointed to look after Ni ebofoton axticnequih tictlapanazceh pampa the sick, [to get them] what they needed [in the axcanah quipiya miac iyollo (Sullivan et al. way of] medicine from the pharmacy for their 2016: 177). We don’t want to split these mal- cure, took care of it personally” (Chimalpahin formed beanpods because they don’t have 2006: 60). many beans [inside]. bóveda 105 bóveda breve 1. bóveda, vault 1. breve, apostolic brief annals (AP, ZM); time range: 1669–1672 annals (AHT); time range: 1614 Sanno ypan xihuitl yn omotzauc bobeda san Juo yhcuac vmpa quihualmomaquilli yn bulla yn ycaltzin Jesus nasareno ypan yc caxtoli 15 tonali brebes oquimopieliaya ynic huell omohueliti- mani metztli agosto ypan lunes. “In this same liaya nican ypan nueua españa. “There he gave year the vault of the shrine of Jesús Nazareno him a bull and apostolic briefs that he kept at San Juan was completed, on Monday, the by which he was fully authorized here in New 15th day of the month of August” (Townsend Spain” (Chimalpahin 2006: 284). ed. 2010: 112). / Axcan yc 8 tonali setiepre yn ipan xihuitl 1669 años motzaque ome pubeda breviario (Zapata y Mendoza 1995: 430). Today, on the 1. breviario, breviary 8th day of September, in the year of 1669, two petition (ANV 6), vocabulary (VM 1, VT), will vaults were closed [finished]. / Sanno ypan (TC 31); time range: ca. 1540 (?)–1618 xihuitl yn oquicuilique yn don miguel de loz Breuiario. breuiariū. epitomas. g. | çentlamántli santoz gobernador pasado ynic obrero oCatca amoxtli itoca breuiário (Vocabulario trilingüe: san Juan de rio yey bobedas oquintzacuh. “In 32r). Breviary: breviarium; epitomas g[raece]; this same year they took from don Miguel de a kind of book the name for which is brevia- los Santos, former governor, the position of rio. / auh yn oras i tetl yhua nobreviario i tetl obrero he had held. He completed the three yhua iii tetl nahuatlatolli yhuan i tetl cofe- vaults at [the church of] San Juan del Río” ssionario monamacaz quimocohuizque teo- (Townsend ed. 2010: 142). pantlaca. “And a book of hours, a breviary of mine, three (breviaries?) in Nahuatl, and a bozal confessional manual are to be sold” (Cline & 1. bozal, halter León-Portilla eds. 1983: 104). / asu nuyan yuqui vocabulary (TCV); time range: 2016 muciva teupizquime te ypãpa yca ypreviario Jose quicouhqui ce bozal para icahuayoh vnechtatatzinnic (Sullivan ed. 2003: 25). Do the huan axquiixnamiqui (Sullivan et al. 2016: priests act like that everywhere? Why did he 41). José bought a halter for his horse and it repeatedly hit me with his breviary? doesn’t fit. 2. bozaltia, to put a muzzle on an animal brocado oral account (2012-Tep); time range: 2012 1. brocado, brocade Tonz quitenbozaltia nican. Con ganas quicua- annals (AJB); time range: 1565 mahcahua pan carretah como pilmiztontzin xochipalli ynic tlacuicuitl yehuatl yn itoca (2012-Tep). Then he puts the muzzle on [the progador yn o[n]can o[n]moquetza caliz ynic tiger], here [on its mouth]. He forcefully throws tepetlacalco co[n]motlalilia t[o]t[ecuy]o in it into the cart, as if it were a little cat. Jueves S[ant]o (Anales de Juan Bautista 2001: 3. tenbozaltia, to put a muzzle on an animal’s 314). The so-called brocade, on which the snout chalice is set, such that they place our Lord oral account (2012-Tep); time range: 2012 in the stone chest on Holy Thursday, had Tigrih, que mocuamacahua; Juan quiquech- rose-colored trimming. itzquia tigreh al zueloh; quimaihilpia tigrih como mapachin; tonz quitenbozaltia, nican brujería (2012-Tep). The tiger [supposedly] drops to 1. brujería, witchcraft the ground; Juan grabs it by the neck on the oral account (2015-HX1); time range: 2015 ground; he ties its paws like a racoon; then he pero si tlan quichihuah brujería es malo (2015- puts the muzzle on it’s snout, here. HX1). But if they practice witchcraft, it is bad. 106 brujo

brujo zan tlahco xicmaquili NI potreroh, tlen tlahco 1. brujo, sorcerer, witch quicauhteuhqueh NI amigos (2012-Tep). Well, if oral account (1985-IxM), vocabulary (TCV); you go, just work half of this pasture, the half time range: 1985–2016 that these friends left [undone]. / Quemman Brohoh , tlen quenhuac tecolotl (1985-IxM). A eltocca milli... bueno, cequin quichihuah, sorcerer, as if he were an owl. / Axcanah quitl yohuih pan millah (2014-P). When the field is ne, axcanah tlamatinih. Brohoz, aham (1985 already sown... well, some people do it, they IxM). They are not, supposedly, that; they go to the field. are not wise men (shamans). Sorcerers, yes. 2. bueno, all right, ok / Camaitlan itztoc ce brohoh huan nochin qui- oral account (1985-IxM, 2010-Tep), vocabulary mahuiliah pampa tlahuel tetlachihuilia (Sulli- (TCV); time range: 1985–2016 van et al. 2016: 41). There is a witch in Camait- ‘Tocomaleh, neca nionyauh’. ‘Huenoh’ (Sulli- lan and everyone is scared of him/her, because van et al. 2016: 203). ‘Hello, Comadre (as one he/she puts evil spells on people. walks by).’ ‘Ok’ / Ya axmocuezoz, ya conantoc 2. brujoyotl, witchcraft, an evil spell tequiti, tzahua. Aha, aha, huenoh (1985-IxM). vocabulary (TCV); time range: 2016 She will not be sad, she keeps on working, Lalo mococoa pampa quipanahcic brohoyotl; she weaves. Yes, that’s right. / [Narrator:] ‘¿Ah naman axcanah panquiza (Sullivan et al. 2016: naman ticnequi nopa peloncitoh?’ [Victor:] 41). Lalo is sick because an evil spell has ‘Ah, huenoh.’ (2010-Tep). [Narrator:] ‘Ah, today befallen him; now he doesn’t leave home. you want [the story about] the bald guy?’ 3. cuauhbrujo, witch, sorcerer [lit. forest [Victor:] ‘Ah, okay’. (wild) witch] 3. bueno, good oral account (1985-IxM); time range: 1985 oral account (2013-SMX); time range: 2013 ¿Quenque para sólo inihhuantin yohuih huan acmo ihual,cachi... ezte, huenoh: acmo ce ciohui cequinoc axyohuih zo innihhuantin yohuih? (2013-SMX). It’s not the same, it’s more... um, Pampa quitl cuabrohoz (1985-IxM). Why do better: one no longer gets tired. only they go and some do not go or they go? Because, supposedly, they are sorcerers. buey 1. buey, ox buena conciencia municipal council records (TA 140), petition 1. buena conciencia, good conscience (ANV 18), will (TT 38, TT 46, TT 56); time petition (JSA); time range: 1564 range: 1553–1737 oquimoyolitlacalhui yn teaxca totlatqui yn iuhqui yvan ce español itoca juo ruiz quipaleviya atle ma xpianoyotl, buena conciencia ym ma atl tepetl conpañia yvan quichiua quaquaue obra Evangelica ypã omomiquilli. “He committed quitlay oquincouh atl tepetl çan oc centecpantly offenses against our property and goods, as if onmatlactli yn bueyes / yvan yxquich yn itech Christianity, a ‘buena conciencia,’ did not exist. monenequi nochi oquicouh yn atl tepetl. “And Would that he had died in an ‘obra evangélica’!” a Spaniard named Juan Ruiz is aiding the city; (Anderson & Schroeder eds. 1997, II: 238). he has made a company with it, and the city bought oxen – there are still thirty of them –, bueno and the city bought everything needed for 1. bueno, well, so it” (Lockhart, Berdan & Anderson eds. 1986: oral account (1985-IxM, 2012-Tep, 2013-SMX, 90). / ygua poyez vquivica yca 4 navi tomi vme 2014-P, 2014-Tep, 2014-X, 2015-SAH, 2015-X); yonta yhua nocareta vquivica vmpa mitic vqui- time range: 1985–2015 tlapana auh niquentati vme peso yca mochi Huenoh, queuhquinon quichqui (1985-IxM). mocempova matlacti peso (Sullivan ed. 2003: Well, that's what she did. / Huenoh, tlan tiyaz, 43). And he took some oxen for four tomines: bula 107

two teams. And he took my cart there to Mitic, yhuan yçihuahuatzin Gabr[...]el de la cruz and he broke it. I paid two pesos on account. ytoca pena ma ye onicmacac 14 pos 4 ts yhuan With everything, the total comes to ten pesos. / yey boritus onic | macac yhu[...] ome metl tla- Nitlanahuatia oc se nochpuch ytuCa Martina tetzauhctli onicmacac yhuan nahui pitzome beatris Nicahuilia se tlali mani opa tepetuco yhuan çe metlatl yhuan çe yonta hu[...]caxti sacamuli Calaqui tlaoli ome almo yhua se to- muchi yCa ynechichihual. “And to the wife tlaçonatzin huadalupe yhua se bueye yhua se of Gabriel de la Cruz named Petrona María I baCa. “I order that I leave to another daugh- already gave 14 pesos and 4 reales, and I gave ter of mine named Martina Beatriz a piece of her three little donkeys, and two magueyes land at Tepetonco, recently cleared, where capones, and 4 pigs, and a metate, and a yoke 2 almudes of maize fit, and an Our precious of oxen with all their tackle” (Pizzigoni ed. mother of Guadalupe, and an ox and a cow” 2007: 71–72). (Pizzigoni ed. 2007: 167–168). burro bula 1. burro, donkey 1. bula, papal bull oral account (2016-X1); time range: 2016 annals (AHT, ZM), religious play (STE), vocab- yahtinenqueh pan ce borroh o ce cahuayoh ulary (VM 1), will (TT 20, TT 45); time range: (2016-X1). They were going around on a 1571–1703 donkey or a horse. yuā Nitlanahuatia nechquixtilizque nobula 2. burrotic, disobedient chiCome xihuitl yc nechmopalehuilizque noani- vocabulary (TCV); time range: 2016 mantzin. “And I order that they are to get for Nocihuapil tlahuel borrohtic pampa niquillia ma me a papal bull good for seven years; with it atlacuiti zan concaqui huan zampa mocehuia they will help my soul” (Pizzigoni ed. 2007: (Sullivan et al. 2016: 41). My little girl is very dis- 147). / Ca amo oquinquixtilique in Bula in manel obedient because I tell her to go fetch water and zan = MiSsa = anoço ReSponso, anoso RoSario she just ignores it and then sits down again. ic quintepotztocani. “They did not take out for them the [papal] bulls and would not even caballeriza follow up for them with just a mass or prayer 1. caballeriza, stable for the dead or a rosary” (Sell & Burkhart eds. will (WNS); time range: 1736 2004: 184). / ynin omoteneuh cofradia. no onnechmoCahuililitehuac ynotatzin Dn domigo yhuan yehuatzin ytetinco pohui yn totlaçoma- de silban mochica ypantiyo yhua sen cabanlle- huiznantzin S.ta maria del rrosario ca yuh oqui- risia niquinocahuillilia ynonamitzin yhua yno- moneltilili yn Sancto Padre Paulo quinto. yn iuh pilhuatzitzinhua yn oniquiteneuh tlacpac. “My ytech neztica ome yBullatzin yn quihualmohui- father don Domingo de Silva left it to me when quillique tottatzitzinhuan de La compañia de he died, complete with its patio and a stable. Jesus teatinos. “This said cofradía is also ded- I leave it to my spouse and children whom I icated to our precious revered mother Santa mentioned above” (Karttunen & Lockhart eds. María del Rosario, for thus the Holy Father 1976: 119). Paul V confirmed it, as appears in two bulls of his that our fathers of the Company of Jesus, caballero the Theatines, brought back” (Chimalpahin 1. caballero, gentleman, noble, knight 2006: 242). annals (AHT, AP, SP), municipal council records (TA 103); time range: 1550–1684 burrito yn auh yn ipan tonali oquipilo miercoles yc 1. burrito, little donkey matlactli omome 12 tonali mani metztli Julio will (TT 10); time range: 1711 auh yn oasico yn itzontecō ypan tonali sabado 108 caballo

yc caxtolli 15 tonali mani metztli Julio auh yn them barely receive confession and some oquimotocayotica don Antonio frotys de melo do not: they die like horses. / auh ynic nican lusitano benabides marques Cabos de san moquixtique palacio. tlahtohuani Don luis de bisente de la crus Roxa caballero maestre de velasco. yn inehuatzin arçobispo. ynic netloc campo visitador geral [sic]. “It was on Wednes- mantiaque. ye tlaopochcopa ycatia. ypan day, the 12th day of the month July, that he was cecentetl. yncauallotzin. “And when the ruler hanged; his head arrived on Saturday, the 15th don Luis de Velasco and the archbishop left day of the month of July. They called him don the palace together, going along next to each Antonio Frotis de Melo Lusitano Benavides, other, each of them on one of his horses, the marqués de Cabos de San Vicente de la Cruz archbishop went on the left” (Chimalpahin Roja, caballero, maestre de campo, inspector 2006: 176). / Quipanhuahuatzoa icabayoh general” (Townsend ed. 2010: 132). / ipanpa yn Juan (2012-Tep). [The tiger] claws Juan’s miyeque uizeh españoles cavalleros. “Because horse’s back. many Spaniards and gentlemen are coming” 2. caballo, horseman (Lockhart, Berdan & Anderson eds. 1986: 77). / cultural encyclopedia (FC 12); time range: oncan mohuicatza motetoquillico tlahtohuani 1578–1580 Visurrey yhuan mochintin Yn tlahtoque Oydores Auh in ie iuhquj, in ommatzop acalotli: njman ie yn audiencia real tlaca yhuan all̅d̅e de cortes ic valeoa in cavallome, aço matlacteme. “And yhuan mochintin yn ciudad tlaca caualleros. when this was done, when the canals were yhuan yn clerigos. yhuan ŷ nepapan teopix- stopped up, thereupon the horse[men] passed que frayles Mexico. “There came to bury him over, perhaps ten of them” (Sahagún 1950–82, the lord viceroy and all the civil and criminal XII: 87). judges of the Royal Audiencia, and all the gen- 3. caballo, mule [?] tlemen who are on the [Spanish] cabildo, and will (TC 44, TC 52, TC 81); time range: ca. the secular priests, and all the different friars 1580–1581 and members of orders in Mexico were assem- Inicc ontlamantli niquitohuan yn nocavallo bled” (Chimalpahin 2006: 238). yn macho onpa quihuicatinemi ynn onpa yacapichtlan huallaz monamacaz. “Second, caballo I declare that my horse (mule?) that they are 1. caballo, horse taking about in Yecapixtla is to be brought annals (AHT, AJB, AP, CM, GA, ZM), cultural here and sold” (Cline & León-Portilla eds. encyclopedia (FC 11, FC 12), legal statement 1983: 188). / No yhuan niquitohua nicpia çentetl (TJ), municipal council records (TA 131), oral nocahuallo macho. “In addition, I declare that account (2012-Tep, 2016-X1), petition (ANV 1, I have a horse (mule?)” (Cline & León-Portilla ANV 8, ANV 11, ANV 13, ANV 16, M 3, M 4, M 5, eds. 1983: 154). / ynic otlamantli niquitohua M 6, M 7, M 8, M 9, PJM), religious play (TK), nocavalos macho nechmictili yn agustin yaochi- religious treatise (EQ), vocabulary (TCV, VM 1, hualoc ycha st fro tlaxoxiuhco. “Second I declare VT), will (TT 13, TC 31, TT 36, TT 39, TC 41, that Agustín Yaochihualoc, whose home is TC 44, TC 53, TT 75, WCF); time range: ca. 1540 San Francisco Tlaxoxiuhco, killed (a mule?) of (?)–1762, 2012–2016 mine” (Cline & León-Portilla eds. 1983: 274). axca çenca timotequipahova ypanpa ypilvan 4. caballoaxixtli, horse urine yn dios amo mohi quimati mexico tlatolli çequi vocabulary (TCV); time range: 2016 ma yolquidi çequi amo ça yoqui mjqui cavallo Juan icxitzatzayaca pampa pan moquetzqui (Dakin ed. 1996: 12). Now we are greatly cahuayoaxixtli (Sullivan et al. 2016: 50). The concerned about God’s children. Not all of soles of Juan’s feet are splitting because he them know the Mexican language. Some of stepped in horse urine. caballo 109

5. caballocaccopina, to remove horseshoes 9. caballocactli, horseshoe (lit. horse-sandal) (lit. to peel off horse-sandals) vocabulary (VM 1); time range: 1571 vocabulary (VM 1, VM 2); time range: 1571 Herradura de bestia. tepuzcactli. cauallo cactli Cauallocaccopina. ni. desherrar bestias. Prete. | (Molina 1992, I: 70v). Horseshoe of a horse or onicauallo caccopin (Molina 1992, II: 12v). I mule: metal sandal; horseshoe. peel off horseshoes; to remove horseshoes 10.caballocahua, to leave a horse in some- [from a horse or mule]; past: I peeled off horse- one’s field or pasture shoes / Desherrar bestia. ni, cauallo cactlaça. vocabulary (TCV); time range: 2016 ni, cauallo cac|copina (Molina 1992, I: 41r). To Jose oncahuayohcahua itatah ipotreroh pampa remove horseshoes [from a horse or mule]; I ya quipiya zacatl (Sullivan et al. 2016: 50). José cast horseshoes down; I peel-off horse-shoes. leaves his horse in his father’s pasture because 6. caballocactia, to shoe a horse (lit. to he has grass. provide a horse with sandals) 11. caballocalli, stable (lit. horse-house) vocabulary (VM 1, VM 2); time range: 1571 vocabulary (VM 1); time range: 1571 Cauallo cactia. ni. herrar bestias. Prete. oni- Establo de bestias. cauallo tlaqualtiloyan. ca-|uallo cacti (Molina 1992, II: 12v). I provide cauallo-|calli (Molina 1992, I: 60r). Stable for a horse with sandals: to shoe horses or mules; animals: place where horses are fed; horse- past: I provided a horse with sandals. / Herrar house. bestias. nitla, tepuzcactia. ni, cauallocactia. 12. caballocalquetza, to build a stable (lit. to ni|maça cactia (Molina 1992, I: 70v). To shoe erect a horse-house) horses or mules: I provide copper [metal] san- vocabulary (VM 1); time range: 1571 dals; I provide a horse with sandals; I provide a Establo hazer o caualleriza. ni, cauallo calquetza. deer with sandals. cauallo vtlaquayan nicçaloa. vel. nicchiua (Molina 7. caballocactih, farrier (lit. someone who pro- 1992, I: 60r). To build a stable or a horse stable: I vides a horse with sandals) erect a stable; I assemble a place where horses eat. vocabulary (VM 1, VM 2); time range: 1571 13. caballochoca, to neigh (lit. to weep like a Cauallo cacti. herrador de bestias (Molina 1992, horse) II: 12v). Someone who provides a horse with vocabulary (VT); time range: ca. 1540 (?) sandals; farrier of horses or mules. / Herrador Relinchar el cauallo. hinnio. nis. ivi. | cauallochóca de bestias. tetepuzcacti. cauallo cacti. ma|ça- (Vocabulario trilingüe: 137r). For a horse to neigh: cacti (Molina 1992, I: 70v). Farrier of horses or hinnio, -nis; -ivi; to neigh. mules: someone who provides someone with 14. caballochocaliztli, neighing (lit. weeping metal sandals; someone who provides a horse like a horse) with sandals; someone who provides a deer vocabulary (VT); time range: ca. 1540 (?) with sandals. Relinchido. hinnitus. us. hintus. us. | cauallocho- 8. caballocactlaza, to remove horseshoes (lit. calíztli (Vocabulario trilingüe: 137r). Neighing: to cast a horse-sandal down) hinnitus, -us; hintus, -us; neighing. vocabulary (VM 1, VM 2); time range: 1571 15. caballocihuatl, mare (lit. horse female) Cauallo cactlaça. ni desherrar bestia. Preterito | vocabulary (VM 1, VT); time range: ca. 1540 onicauallo cactlaz (Molina 1992, II: 12v). I cast (?)–1571 a horseshoe down: to remove horseshoes Yegua. ciua cauallo. cauallo | ciuatl (Molina 1992, from a horse or mule; past: I cast horseshoes I: 74r). Mare: female horse; horse female. / Iegua. down. / Desherrar bestia. ni, cauallo cactlaça. equa. ę. yegua pequeña. equu|la. ę.cauallociuatl ni, cauallo cac|copina (Molina 1992, I: 41r). (Vocabulario trilingüe: 99v). Mare: equa, -ae; To remove horseshoes from a horse or mule: filly: equula, -ae; mare. I cast horseshoes down; I peel off horseshoes. 16. caballoconetl, foal (lit. horse child) 110 caballo

vocabulary (VM 1, VT); time range: ca. 1540 I: 41r). To unsaddle a horse or mule: I remove (?)–1571 a saddle; I remove a saddle; I remove a saddle. Potrito menor que de año. pullus | equinus. 23. caballoicximecatl, hobble for a mule or cauallo cónetl (Vocabulario trilingüe: 131r). Foal horse (lit. horse’s foot rope) less than one-year old: pullus equinus; foal. / vocabulary (VM 1); time range: 1571 Potrico menor que de año. conetontli cauallo. Suelta de mula o decauallo. cauallo xoteme- aya|uel cexiuhtia cauallo conetl (Molina 1992, I: catl. ca|uallo icximecatl (Molina 1992, I: 111r). 98r). Foal less than one year old: small horse Hobble for a mule or a horse: hobble for a child; horse child not yet one year old. horse; hobble for a horse. 1 7. caballocuahuitl, a post for tying horses 24. caballoilpiloyan, a picket for tying horses (lit. horse-tree) (lit. place of tying horses) vocabulary (VM 1); time range: 1571 vocabulary (VM 1); time range: 1571 Estaca para atar bestia. cauallo quauitl. cauallo Estaca para atar bestia. cauallo quauitl. cauallo yl-|pilloyan (Molina 1992, I: 60r). Post for tying a yl-|pilloyan (Molina 1992, I: 60r). Post for tying horse or mule: horse tree; place for tying horses. a horse or a mule: horsepost; place for tying 18. caballocui, to take horse, to get horse horses or mules. vocabulary (TCV); time range: 2016 25. caballomailpia, to hobble a horse (lit. to Luis Miguel cahuayohcuito quemman nocca tie horse’s leg) tzintlayohua eliyaya huan quitemahmauhtih vocabulary (VM 1, VM 2); time range: 1571 ce coatl (Sullivan et al. 2016: 50). Luis Miguel Cauallo mailpia. ni. manear bestias. Preteri. oni- went to get his horse when it was still very cauallomailpi. (Molina 1992, II: 12v). I hobble dark and a snake frightened him. horses [or mules]. to hobble horses or mules. 19. caballocuitlapilli, horse’s tail Past: I hobbled a horse [or mule]. / Manear vocabulary (VM 1); time range: 1571 bestias. ni, maça mailpia. ni, cauallo mayl-|pia Cola de cauallo. cauallo cuitlapilli. et sic de (Molina 1992, I: 81v). To hobble horses or mules: ali-|js (Molina 1992, I: 27r). Horse’s tail: horse’s I hobble horses or mules [lit. I hobble deer]; I tail and so on. hobble horses or mules. 20. caballocuitlapiltzontli, hair of a horse’s tail 26. caballomecamalinqui, person who makes vocabulary (VM 1, VM 2); time range: 1571 halters (lit. horse-rope twister) Cauallo cuitlapiltzuntli. cerdas de cola de vocabulary (VM 1); time range: 1571 ca-|uallo (Molina 1992, II: 12v). Hair of a horse’s Cabestrero. cauallomecamalinqui (Molina 1992, tail; hair of a horse’s tail. Cerdas de cola de I: 22v). Person who makes halters: person who cauallo. cauallo cuitlapiltzun-|tli (Molina 1992, I: makes halters. 34r). Hair of a horse’s tail: hair of a horse’s tail. 2 7. caballomecatl, halter (lit. horse-rope) 21. caballohuica, to take a horse vocabulary (VM 1, VM 2); time range: 1571 vocabulary (TCV); time range: 2016 Cabestro. cauallomecatl (Molina 1992, I: 22v). Maria nochipa quinahuatia ichocho ma ya Halter, halter. / Cauallo mecatl. cabestro (Molina cahuayohhuica quemman yohuih tianquiz pampa 1992, II: 12v). Halter: halter. pinahua (Sullivan et al. 2016: 50). María always 28. caballonetlahtlaloliztli, horse racing has her younger sibling take the horse when vocabulary (VM 1); time range: 1571 they go to the market because she is ashamed. Iuegos a cauallo. cauallopan neauiltiliztli. caua- 22. caballoicpalana, to remove a saddle (lit. llo-|net latlaloliztli (Molina 1992, I: 73r). Horse to seize a horse seat) games: enjoyment on horseback, horse racing. vocabulary (VM 1); time range: 1571 29. caballoohtli, horse trail, horse path Desensillar bestia. ni, cauallo silla ana. ni, cauallo vocabulary (TCV); time range: 2016 ic-|palana. ni, cauallo silla quixtia (Molina 1992, Campa eltoc cahuayohohtli axcanah hueli xineh- nemi quemman tlahuactoc pampa tlacacarron- caballo 111

tic (Sullivan et al. 2016: 50). You can’t walk 35. caballopehpechtli, saddle (lit. horse-pad) where the horse trail is when there is a drought vocabulary (VT); time range: ca. 1540 (?) because the ground is very hard. Silla de cauallo o mula. ſtragulū. i. | cauallo 30. caballopahtih, veterinarian (lit. horse healer) pepechtli (Vocabulario trilingüe: 144v). Horse or vocabulary (VM 2); time range: 1571 mule saddle: stragulum, -i; saddle. Cauallo pati. albeitar (Molina 1992, II: 12v). 36. caballopehpechtomaliztli, action of loos- Veterinarian: veterinarian. ening packsaddle (lit. action of loosening a 31. caballopan, on a horse, on horseback horse-pad) vocabulary (VM 1, VT); time range: ca. 1540 vocabulary (VM 1); time range: 1571 (?)-1571 Desenalbardadura. cauallo tlamamal pepecha- Iuegos a cauallo. cauallopan neauiltiliztli. caua- naliz|tli. cauallo pepechtomaliztli. cauallo llo-|netlatlaloliztli (Molina 1992, I: 73r). Games pepecht laçaliztli (Molina 1992, I: 40v). Action on horseback: action of enjoying oneself on a of removing a packsaddle: action of removing horse; action of racing a horse. / Cauallopan a packsaddle (lit. action of seizing a horse’s eua icpalli. silla de cauallo (Molina 1992, II: 12v). load-pad); action of loosening a saddle; action Leather mat on a horse: horse saddle. of hurling a saddle down. 32. caballopanehuaicpalchiuhqui, saddle- 3 7. caballopixqui, stable master (lit. person maker (lit. someone who makes a leather seat who cares for horses) on a horse’s back) petition (ANV 2), vocabulary (VM 1, VT); time vocabulary (VM 1); time range: 1571 range: ca. 1540 (?)–1618 Sillero que las haze. cauallo paneua ycpal- Cauallerizo. cauallo pixque ympan ycac. caua-|llo chiuh-/qui (Molina 1992, I: 109r). Saddlemaker pixque yntiachcauh. vel. cauallo pixqui (Molina who makes them: saddlemaker. 1992, I: 26r). Stable master: person in charge of 33. caballopehpechtlamamallalia, to take off a stable hands; master of stable hands; or stable packsaddle (lit. to take down a mattress carried master. / yvan cavalyopizgui amo guitlaztlaviya by a horse) amo guiztlava çacatl (Sullivan ed. 2003: 20–21). vocabulary (VM 1); time range: 1571 And he doesn’t pay the stable master. He doesn’t ni, cauallo pepech tlamamal-|lalia (Molina pay for the fodder. / Cauallerizo. pręfectus. 1992, I: 40v). To put a packsaddle on a horse equorū. hippoda:|mus. i. cauallopíxqui (Voca- or a mule.1 bulario trilingüe: 40r). Stable master: praefectus 34. caballopehpechtlazaliztli, action of remov- equorum; hippodamus, -i; stable master. ing a packsaddle (lit. action of hurling down a 38. caballoquetzaltia, to breed horses (lit. to horse-pad) provide stallions with erections) vocabulary (VM 1); time range: 1571 vocabulary (VT); time range: ca. 1540 (?) Desenalbardadura. cauallo tlamamal pepecha- Garañon echar. admitto. is. ſi. | nicauallo queţaltía naliz|tli. cauallo pepechtomaliztli. cauallo (Vocabulario trilingüe: 88v). To drive a stallion pepecht laçaliztli (Molina 1992, I: 40v). Action [to a mare]: admitto, -is, -si; I breed horses. of removing a packsaddle: action of removing 39. caballoquetzontli, horse mane (lit. hair of a packsaddle [lit. action of seizing a horse’s a horse’s neck) load-pad] action of loosening a saddle; action vocabulary (VM 1, VT); time range: ca. 1540 (?) of hurling a saddle down.

1 Alonso de Molina mistakenly includes cauallopepechtlamamallalia ‘to put a packsaddle on a horse or mule’ in his entry for desenalbardar bestia ‘to remove a packsaddle from a horse or mule: Desenalbardar bestia. ni, cauallo pepech tlamamal-|lalia. ni, cauallo tlamamal pepechtoma (Molina 1992, I: 40v). To remove a packsaddle from a horse or mule: To put a packsaddle on a horse or mule; I loosen a packsaddle from a horse or mule. 112 caballo

Cauallo quetzuntli. crines de cauallo (Molina freno. cauallo temmecayotl (Molina 1992, I: 1992, II: 12v). Horse mane: horse mane. / Crines 105r). Reins of a bridle: reins. de cauallo. cauallo quetzontli (Molina 1992, I: 45. caballotencuetlaxilpia, to hold or tie a 32r). Horse mane: horse mane. horse by the reins (lit. to tie up horse’s muzzle 40. caballosilla, saddle (lit. a horse-chair) with leather) annals (ZM), oral account (2012-Tep); time range: vocabulary (VT); time range: ca. 1540 (?) 1642, 2012 Arrendar cauallo. freno. as. | nicauallotencue- auh quitlauhtique palio yhuan caballioçelia camo tlaxilpia (Vocabulario trilingüe: 22v). To hold or quiçeli ye yca moxtlahuaz 3 mil pesos tominez tie a horse by the reins: freno, as; I hold or tie a quiçeli cabildo (Zapata y Mendoza 1995: 274). horse by the reins. They favored him with a pallium and a saddle, 46. caballotenilpia, to bridle a horse (lit. to tie but he did not accept it. So three thousand pesos horse’s muzzle) are to be paid for it. The city council accepted it. vocabulary (VM 1); time range: 1571 / Moaventaroh Juan Catorce pan anancaz pan Enfrenar. ni, cauallo tepuztemmecayotia. ni. cabayohciyah y al diabloh (2012-Tep). Juan Catorce caua-|llo tenilpia (Molina 1992, I: 53v). To bridle threw himself onto the [horse’s] rump into the a horse: I bridle a horse [lit. I provide a horse saddle and off he went like a bat out of hell. with a metal muzzle-rope]; I bridle a horse. 41. caballosillaana, to unsaddle a horse (lit. 4 7. caballotepiton, pony (lit. small horse) to seize a horse-chair) vocabulary (VM 1, VT); time range: ca. 1540 vocabulary (VM 1); time range: 1571 (?)–1571 Desensillar bestia. ni, cauallo silla ana. ni, cauallo Haca pequeña cauallo. mānus. i. | tepiton cauallo ic-|palana. ni, cauallo silla quixtia (Molina 1992, (Vocabulario trilingüe: 9v). Small horse: horse; I: 41r). To unsaddle a horse: I unsaddle a horse; mannus, -i; pony. / Haca. tepiton cauallo. cauallo I unsaddle a horse [lit. I seize a horse-seat]; I tepiton (Molina 1992, I: 68r). Horse: pony; pony. remove a saddle. 48. caballotepoztemmecayoana, to unbridle a 42. caballosillaquixtia, to unsaddle a horse horse (lit. to remove a horse’s metal muzzle rope) (lit. to remove a horse saddle) vocabulary (VM 1); time range: 1571 vocabulary (VM 1); time range: 1571 Desenfrenar cauallo. ni, cauallo tepuztemme- Desensillar bestia. ni, cauallo silla ana. ni, cauallo cayoa|na (Molina 1992, I: 40v). To unbridle a ic-|palana. ni, cauallo silla quixtia (Molina 1992, horse: I unbridle a horse. I: 41r). To unsaddle a horse or mule: I unsaddle 49. caballotepoztemmecayotia, to bridle a horse; I unsaddle a horse; I unsaddle a horse. a horse (lit. to provide a horse with a metal 43. caballotemmecatl, headstall (lit. a horse’s muzzle-rope) muzzle rope) vocabulary (VM 1); time range: 1571 vocabulary (VM 1, VT); time range: ca. 1540 Enfrenar. ni, cauallo tepuztemmecayotia. ni. (?)–1571 caua-|llo tenilpia (Molina 1992, I: 53v). To bridle Xaquima de bestia. cauallo temmecatl (Molina a horse: I bridle a horse; I bridle a horse [lit. I 1992, I: 118r). Headstall for a horse or mule: tie up a horse’s muzzle]. headstall. / Cauallo temmecatl. Xaquima (Molina 50. caballotepoztlatquitl, horse gear (lit. metal 1992, II: 12v). Headstall: headstall. property for a horse) 44. caballotemmecayotl, reins (lit. something vocabulary (VM 1); time range: 1571 pertaining to horse’s muzzle rope) Herramental. cauallo tepuztlatlatquitl (Molina vocabulary (VM 1, VT); time range: ca. 1540 1992, I: 71r). Horse gear: horse gear. (?)–1571 51. caballotequetzaltiani, horse breeder (lit. Cauallo temmecayotl. riendas de cauallo (Molina person who provides stallions with erections) 1992, II: 12v). Reins: horse reins. / Rienda de vocabulary (VM 1); time range: 1571 caballo 113

Yeguarizo que echa garañon. cauallo tlacuitiani. | 57. caballotlacuitiani, horse breeder (lit. person cauallo tequetzaltiani (Molina 1992, I: 74r). Stable who causes stallions to take [mares]) hand who drives a stallion to a mare: person who vocabulary (VM 1); time range: 1571 makes a horse take [a mare]; horse breeder. Yeguarizo que echa garañon. cauallo tlacuitiani. | 52. caballotipan, on horseback cauallo tequetzaltiani (Molina 1992, I: 74r). annals (ZM); time range: 1676 Stable hand who drives a stallion to a mare: mohuihuipaque tlaya [sic] clarin nima chirimias horse breeder [lit. person who causes a stallion nima teocalticpac motzotzona huelhuetl yhuan to take a mare]; horse breeder. tetepitzintzin marselos cahuayotipan yeyetaque 58. caballotlamamalpehpechanaliztli, action mochitin ayac tlacxihui (Zapata y Mendoza of removing a packsaddle (lit. action of seizing 1995: 546). They lined up: first the bugles, then a horse-load-pad) the flutes, then on the roofs of the temples they vocabulary (VM 1); time range: 1571 beat drums, then the small mace bearers. All Desenalbardadura. cauallo tlamamal pepecha- were on horseback, no one was walking. naliz|tli. cauallo pepechtomaliztli. cauallo 53. caballotlacahcihuitiani, horsebreaker (lit. pepechtlaçaliztli (Molina 1992, I: 40v). Action person who calms horses) of removing a packsaddle: action of removing vocabulary (VT); time range: ca. 1540 (?) a packsaddle; action of loosening a saddle; Domador de cauallos. hyppoda|mus. i. nica- action of hurling a saddle down. uallotlacaciuitiáni (Vocabulario trilingüe: 66v). 59. caballotlamamalpehpechanani, person Horsebreaker: hyppodamus, -i; I am a horse- who removes a packsaddle (lit. person who breaker. seizes a horse-load-pad) 54. caballotlacualli, horse fodder vocabulary (VM 1); time range: 1571 municipal council records (TA 148); time Desenalbardor. cauallo tlamamal pepechanani. | range: 1555 cauallo tlamamalpepechāqui. cauallo tlamamal Yvan ytech monequiz tlaolly quicouaz yuan cava- | pepechtomani. cauallo tlamamal pepechton- llotlaqually çacatl yuan quauitl. “And he (the qui. cauallo tlamamal pepechtlaçani (Molina corregidor) will need to buy maize and grass for 1992, I: 40v). Person who removes a packsaddle: horse fodder, and wood” (Lockhart, Berdan & person who removes a packsaddle; person who Anderson 1986: 96). removes a packsaddle; person who loosens a 55. caballotlacualtiloyan, stable (lit. place packsaddle; person who loosens a packsaddle; where food is given to horses) someone who casts a packsaddle down. vocabulary (VM 1); time range: 1571 60. caballotlamamalpehpechanqui, person Establo de bestias. cauallo tlaqualtiloyan. who removes a packsaddle (lit. person who cauallo-|calli [Molina 1992, I: 60r]. Stable seizes a horse-load-pad) for horses or mules: stable; stable [lit. horse vocabulary (VM 1); time range: 1571 house]. Desenalbardor. cauallo tlamamal 56. caballotlacuitia, to breed horses (lit. to pepechanani. | cauallo tlamamalpepechāqui. cause stallions to take [mares]) cauallo tlamamal | pepechtomani. cauallo tla- vocabulary (VM 1, VM 2); time range: 1571 mamal pepechtonqui. cauallo tlamamal pepech- Garañon echar. ni, cauallo tlacuitia (Molina tlaçani (Molina 1992, I: 40v). Person who 1992, I: 65r). To drive a stallion [to a mare]: removes a packsaddle: person who removes a to breed horses. / Cauallo tlacuitia. ni. echar packsaddle; person who removes a packsad- garañon alas yeguas. Prete oni cauallo tlacuiti dle; person who loosens a packsaddle; person (Molina 1992, II: 12v). I breed horses; to drive who loosens a packsaddle; someone who casts a stallion to mares; past: I caused a stallion to a packsaddle down. take [a mare]. 114 caballo

61. caballotlamamalpehpechantli, horse with Desenalbardar bestia. ni, cauallo pepech tla- its packsaddle taken off (lit. entity from which a mamal-|lalia2. ni, cauallo tlamamal pepech- horse-load-pad was seized) toma (Molina 1992, I: 40v). To remove a vocabulary (VM 1); time range: 1571 packsaddle from a horse or mule: I put a pack- Desenalbardada bestia. cauallo tlamamal saddle on a horse; I loosen a packsaddle. pepech-|antli. cauallo tlamamal pepechtontli. 65. caballotlamamalpehpechtomani, person cauallotla-|mamal pepechtlatlaxtli (Molina who removes a packsaddle (lit. person who 1992, I: 40v). Horse or mule with its packsaddle loosens a horse-load-pad) taken off: horse or mule with its packsaddle vocabulary (VM 1); time range: 1571 taken off; horse or mule from which a packsad- Desenalbardor. cauallo tlamamal pepechanani. | dle was loosened; horse or mule from which a cauallo tlamamalpepechāqui. cauallo tlama- packsaddle was cast down. mal | pepechtomani. cauallo tlamamal pepech- 62. caballotlamamalpehpechtlatlaxtli, horse tonqui. cauallo tlamamal pepechtlaçani (Molina with its packsaddle taken off (lit. entity from 1992, I: 40v). Person who removes a packsad- which a horse-load-pad was cast down) dle: person who seizes a packsaddle; person vocabulary (VM 1); time range: 1571 who seizes a packsaddle; someone who loosens Desenalbardada bestia. cauallo tlamamal a packsaddle; person who loosens a packsad- pepech-|antli. cauallo tlamamal pepechtontli. dle; person who casts a packsaddle down. cauallotla-|mamal pepechtlatlaxtli (Molina 66. caballotlamamalpehpechtonqui, someone 1992, I: 40v). Horse or mule with its packsad- who removes a packsaddle (lit. person who dle taken off: horse with it’s packsaddle taken loosens a horse-load-pad) off; horse or mule with its packsaddle taken vocabulary (VM 1); time range: 1571 off [lit. entity from which a horse-load-pack Desenalbardor. cauallo tlamamal pepechanani. | has been loosened]; Horse or mule with its cauallo tlamamalpepechāqui. cauallo tlama- packsaddle taken off. mal | pepechtomani. cauallo tlamamal pepech- 63. caballotlamamalpehpechtlazani, person tonqui. cauallo tlamamal pepechtlaçani (Molina who removes a packsaddle (lit. person who 1992, I: 40v). Person who removes a packsad- casts a horse-load-pad down) dle: person who seizes a packsaddle; person vocabulary (VM 1); time range: 1571 who seizes a packsaddle; someone who loosens Desenalbardor. cauallo tlamamal pepechanani. | a packsaddel; person who loosens a packsad- cauallo tlamamalpepechāqui. cauallo tlama- dle; person who casts a packsaddle down. mal | pepechtomani. cauallo tlamamal pepech- 6 7. caballotlamamalpehpechtontli, horse tonqui. cauallo tlamamal pepechtlaçani with a packsaddle (lit. entity from which a (Molina 1992, I: 40v). Person who removes a horse-load-pad was loosened) packsaddle: person who seizes a packsaddle; vocabulary (VM 1); time range: 1571 person who seizes a packsaddle; someone who Desenalbardada bestia. cauallo tlamamal loosens a packsaddel; person who loosens a pepech-|antli. cauallo tlamamal pepechtontli. packsaddle; person who casts a packsaddle cauallotla-|mamal pepechtlatlaxtli (Molina down. 1992, I: 40v). Horse or mule with its packsaddle 64. caballotlamamalpehpechtoma, to remove taken off: horse with it’s packsaddle taken off; a packsaddle (lit. to loosen a horse-load-pad) horse or mule with it’s packsaddle taken off; vocabulary (VM 1); time range: 1571 horse or mule with its packsaddle taken off.

2 Alonso de Molina mistakenly includes cauallopepechtlamamallalia ‘to put a packsaddle on a horse or mule’ in this entry. caballo 115

68. caballotlapachiuhcayotl, saddle pad or 72. caballotzapiniliztli, act of spurring a horse blanket (lit. a horse covering) horse (lit. act of jabbing a horse) vocabulary (VM 1, VM 2); time range: 1571 vocabulary (VM 1); time range: 1571 Cauallo tlapachiuhcayotl. cubierta o manta de Espolada. tlatzatzapitzaliztli. cauallo tzatzapi- cauallo (Molina 1992, II: 12v). Saddle pad or tza-|liztli. cauallo tzapiniliztli (Molina 1992, I: horse blanket: horse blanket or saddle pad. / 59v). Act of spurring a horse: repeated spurring: Paramentos de cauallo. cauallo tlapachiuh- repeated spurring of a horse; act of spurring a cayotl (Molina 1992, I: 92r). Saddle pad or horse. horse blanket; saddle pad or horse blanket. 73. caballotzatzapitzaliztli, repeated spur- 69. caballotlatlalochtia, to race horses ring of a horse (lit. repeated jabbing of a horse) annals (AHT); time range: 1605–1609 vocabulary (VM 1); time range: 1571 auh yehuatl achtopa conpehualti n cauallotla- Espolada. tlatzatzapitzaliztli. cauallo tzatzapi- tlalochtin ŷ visurrey. yhuan oc ce cauallero. ytloc tza-|liztli. cauallo tzapiniliztli (Molina 1992, I: 59v). ycatia. “The viceroy was the one who first began Act of spurring a horse: repeated spurring: repeated the horse running, and another gentleman rode spurring of a horse; act of spurring a horse. beside him” (Chimalpahin 2006: 86). / Auh yn 74. caballotzontli, mane (lit. horse hair) ipan ye chiuhcnahui tzilli. in ye yohuac yquac vocabulary (VT); time range: ca. 1540 (?) peuhque yn españolesme Yn tlahtoque caualle- Seda como de puerco o cauallo. ſeta. ę. | caua- rostin. cauallotlatlalochtiq̃ yn tecpan quiyahuac. lloţontli (Vocabulario trilingüe: 142v). Mane of “And at nine o’clock at night, the Spanish lords, a hog or a horse: seta, -ae; horse hair. the gentlemen, began to make their horses run 75. caballotzotzopiniliztli, action of spurring a outside the palace” (Chimalpahin 2006: 86). horse (lit. action of repeatedly pricking a horse) 70. caballotlatquitl, horse gear (lit. horse vocabulary (VM 1); time range: 1571 property) Espolada. tetzotzopiniliztli. tetzatzapiniliztli. vocabulary (VM 1, VM 2, VT); time range: ca. ca-|uallo tzotzopiniliztli (Molina 1992, I: 59v). 1540 (?)–1571 Action of spurring a horse: action of spurring Cauallo tlatquitl. guarnicion de cauallo el, jaez. & someone on; action of spurring a horse. c. (Molina 1992, II: 13r). Horse gear: horse gear, 76. caballoxinachtli, studhorse (lit. horse seed trappings etc. / Guarnicion de cauallo. cauallo or horse semen) tlatquitl. cauallo y-|chichiuhca (Molina 1992, I: vocabulary (VT); time range: ca. 1540 (?) 67r). Horse gear: horse gear; horse trappings. / Garañon cauallo. admiſſarius. | ii. caualloxin- Garnicion de cauallo. phalere. a4. | cauallotlat- achtli (Vocabulario trilingüe: 88v). Studhorse, quitl (Vocabulario trilingüe: 92r). Horse gear: horse: admissarius, -ii; studhorse. phalerae; horse gear. 77. caballoxotemmecatl, hobble for a mule or 71. caballotzapinia, to spur a horse (lit. to jab horse (lit. horse foot-end rope) a horse) vocabulary (VM 1); time range: 1571 vocabulary (VM 1); time range: 1571 Suelta de mula o decauallo. cauallo xoteme- Espolear herir conella. nitla, tzatzapinia. ni, catl. ca|uallo icximecatl (Molina 1992, I: 111r). cauallo|tzapinia, nitla, tzatzapitza. nitlatepuz- Hobble for a mule or a horse: hobble for a tzapinia (Molina 1992, I: 59v). To spur, to jab horse; hobble for a horse. with it: I repeatedly apply spurs; I spur a 78. caballoxotemmecayotoma, to free a horse horse; I repeatedly apply spurs; I apply metal or mule from its hobble (lit. to loosen a horse spurs. / Espoladas dar. nicauallo tzotzopinia. from its foot-end rope) nicauallo tza|tzapinia (Molina 1992, I: 59v). To vocabulary (VM 1); time range: 1571 spur: I repeatedly prick a horse; I repeatedly Desencabestrar. ni, cauallo xotemecayotoma spur a horse. (Molina 1992, I: 40v). To remove a halter: I free a horse or mule from its hobble. 116 caballo

79. caballoxotemmecayotomaliztli, action horse: equinus, -a, -um; something pertaining of freeing a horse or mule from its hobble (lit. to a deer; something pertaining to a horse. action of freeing a horse from its foot-end rope) 85. cihuacaballo, mare (lit. female horse) vocabulary (VM 1); time range: 1571 vocabulary (VM 1, VM 2, VT); time range: ca. Desencabestramiento. cauallo. xotemecayoto- 1540–1571 maliz|tli (Molina 1992, I: 40v). Action of remov- Yegua. ciua cauallo. cauallo | ciuatl (Molina 1992, ing a halter: action of freeing a horse or mule I: 74r). Mare: mare; horse female. / Ciua cauallo. from its hobble. Yegua (Molina 1992, II: 22v). Mare: mare. 80. caballoxotemmecayotomani, person who / Ieguada de yeguas. equaria. ę. | icenmania frees a horse or mule from its hobble (lit. person in cioacaoallome (Vocabulario trilingüe: 99v). who frees a horse from its foot-end rope) Group of mares: equaria, -ae; group of mares. vocabulary (VM 1); time range: 1571 86. cihuacaballopixqui, stable hand who Desencabestrador. cauallo xotemecayotomani. cares for mares (lit. person who cares for mares) ca|uallo xotemecayotonqui (Molina 1992, I: vocabulary (VM 1, VM 2); time range: 1571 40v). Person who removes halters: person who Yeguarizo que las guarda. ciuacauallopixqui frees a horse or mule from its hobble; person (Molina 1992, I: 74r). Stable hand who cares for who frees a horse or mule from its hobble. mares, who cares for them: stablehand who 81. caballoxotemmecayotonqui, person who cares for mares. / Ciua cauallo pixqui. Yeguarizo frees a horse or mule from its hobble (lit. person (Molina 1992, II: 23r). Stable hand who cares for who frees a horse from its foot-end rope) mares: stable hand who cares for mares. vocabulary (VM 1); time range: 1571 8 7. onxiuhcaballo, two-year-old horse Desencabestrador. cauallo xotemecayotomani. vocabulary (VT); time range: ca. 1540 (?) ca|uallo xotemecayotonqui (Molina 1992, I: Potro dedos años equ9. binus. | oxiuhcauallo 40v). Person who removes halters: person who (Vocabulario trilingüe: 131r). Two-year-old frees a horse or mule from its hobble; person foal: equus binus; two-year-old horse. who frees a horse or mule from its hobble. 88. oztomecacaballopixqui, mule driver (lit. 82. caballoxotemmecayotontli, horse or mule merchant-horse-guardian) with its hobble taken off (lit. entity freed from a vocabulary (VM 1); time range: 1571 horse foot-end rope) Harriero. oztomecapixqui. oztomeca cauallo vocabulary (VM 1); time range: 1571 pix-|qui (Molina 1992, I: 68r). Mule driver: mer- Desencabestrada bestia. tlaxotemecayotontli chant guardian; mule driver. (Molina 1992, I: 40v). Horse or mule with its 89. tepozcaballo, motorcycle (lit. metal horse) halter taken off: horse or mule with its hobble vocabulary (TCV); time range: 2016 taken off. Na axhueli niccohua tepozcahuayoh pampa 83. caballoyacailacatzoa, to put a twitch on a tlahuel patiyoh (Sullivan et al. 2016: 443). I can’t horse or mule (lit. to entwine horse’s muzzle) buy a motorcycle because it’s very expensive. vocabulary (VM 1); time range 1571 90. tlacaballohuia, to go on horseback Azial poner ala bestia. ni, cauallo yacailazatzoa annals (AHT, ZM), 1609–1677 (Molina 1992, I: 18r). To put a twitch on a horse vncan conmotlapalhuiaya yxpantzinco onmo- or mule: I put a twitch on a horse or mule. pachohuaya yn tlahtohuani moch tlacauallohuia 84. caballoyotl, something pertaining to a horse candelas achas yn inmac tlatlatlatiuh. “There vocabulary (VT); time range: ca. 1540 (?) they greeted the ruler and bowed down before Cauallero. cosa de buen cauallo. equinus. | a. him, and everything was on horseback, with um. maçáiotl. Caualloiótl (Vocabulario trilingüe: burning candles and tapers in their hands” 40r). Equine. something pertaining to a good (Chimalpahin 2006: 160). / auh yn pipil [sic] tlacahuayohuique mochitin quihuicaque çirio caballo ensillado 117

tlatlahuitaque (Zapata y Mendoza 1995: 552). cabecera And the nobles went on horseback; all of them 1. cabecera, head town carried candles, lighting [the way]. annals (AT, ZM), bill of sale (LSD 2), municipal 91. tlacaballotepoztemmecayoanani, person council records (TA 168, TA 176, TA 187, TA 192), who removes bridles (lit. person who seizes a will (WNS); time range: 1560–1736 horse’s metal lip rope) yhuan yanCuican homanqui yc nochi nahui vocabulary (VM 1); time range: 1571 cabeçerra omoyehualo oyhuidor oquitemacaco. Desenfrenador tal: tlacauallotepuztem- “And for the first time it was formally estab- mecayoanani (Molina 1992, I: 40v). Bridle lished that [the governorship] rotated through remover, as such: Person who removes bridles. all four cabeceras. An oidor [Audiencia judge] 92. tlahcocaballo, centaur (lit. half horse) came to issue the arrangement” (Townsend vocabulary (VT); time range: ca. 1540 (?) ed. 2010: 162). / yvan yc mononotzque quitoque Centauro medio cauallo. centaurus. | i. tlaco- cabo tlaca / yn ixquichica tlamiz ytequiuh bal- cacauállo (Vocabulario trilingüe: 51r). Centaur, tasar cortes çan ye tlahma in quiçatiuh xivitly half horse; centaurus, -i; half horse. ypan tinemi // auh yn iquac on oc cecan ipan 93. tzapacaballo, miniature horse cabecera pepehnaloz (sic) in gouor. “And the vocabulary (VT); time range: ca. 1540 (?) cabildo members agreed and said that the Cauallo enano. mannus. i. mannu:|lus. i. ţapa- term of Baltasar Cortés, as he agrees, will cauállo (Vocabulario trilingüe: 40r). Miniature finish when the present year comes to an end, horse: mannus, -i; mannulus, -i; miniature and then a governor is to be chosen from a dif- horse. ferent cabecera” (Lockhart, Berdan & Ander- 94. yexiuhcaballo, three year-old colt or filly son eds. 1986: 117). / YCa yn itocatzin yn Dios (lit. three year-old horse) tetatzin y Dios ypiltzi y Dios espirito santo ma vocabulary (VT); time range: ca. 1540 (?) mochitin quimatiCan yn aquiq̄ quitasq̄ quipo- Potro de tres años. equus trinus | iexiuhcauallo huasq̄ ynin amatlaCuiloli yn quenin nehuatl (Vocabulario trilingüe: 131r). Three year-old colt notoCan dn Nicolas de silva Nican nichanen yn or filly: equus trinus; three year-old colt or filly. ipan Barrio San Diego chalcatepehuaCan ompa nipohui yn ipā San Franco altepetl toCabeseran caballo ensillado auh masihui yninoCoCohua ynotlallo noso- 1. caballo ensillado, horse with saddle quiyo. “In the name of God the father, God his will (TT 39, TT 45); time range: 1691–1695 child, and God the Holy Spirit, let all know yhuā nitlanahuatia y nopiltzin agustin de lla who see and read this document how I named Crus – soltero . nicnomaquilia Santo San Josep don Nicolás de Silva, citizen here in the dis- – quimotequipanilhuis . de bultu . yhuā çe cues- trict of San Diego Chalcatepehuacan, belong- comatl : yhua ome yonta quaquahuetin . yhuā ce ing to the altepetl of San Francisco, our head- cabalon enSillado. “And I order that to my son town, though I am sick [in] my earthly body” Agustín de la Cruz, unmarried, I give a statue (Karttunen & Lockhart eds. 1976: 117). of holy San Josef – he is to serve it –, a corncrib, 2. cabecera, ruler and two yokes of oxen, a horse with saddle” annals (ZM), municipal council records (TA (Pizzigoni ed. 2007: 128). / Nitlanahuatia ome 174, TA 187, TA 207, TA Appendix); time range: yunta bueyes Ca yehuatl nicCahuilia noçiuh 1560–1644 se Caballo ençillado yuā Caxa ome achas yuā ytech quicacque yn señor allde mayor don mochi Santoz Santaz. “I order that I leave to my pilipe de arrellano y moquetzaz pepenaloz wife two yokes of oxen, a horse with saddle, a ysiptla cabeçera quiaviztlan çan quizcaltiz yn chest, two axes, and all the male and female ipiltzin don jolian. “They heard from the lord saints” (Pizzigoni ed. 2007: 146). alcalde mayor don Felipe de Arellano that an 118 cabezón

acting cabecera ruler for Quiyahuiztlan should Auh yn iquac motlalique al[ca]ldesme achtopa be set up and chosen, who would only raise missa quittaque in Sant Joseph yhua[n] mac h- don Julián’s son” (Lockhart, Berdan & Ander- tilloque yn ixq’[ui]chtin toteyacancahua[n] son eds. 1986: 109). / yacuican jues gobernador q’[ui]nmolhuilli in p[adr]e ynic qualli cabildo don Pedro Luis Rudriguez cabiçera Ocotelolco yhuan ynic qualli tlapepenaliztli quichihuazque alcaldes don Francisco de Sant Juan (Zapata etc (Anales de Juan Bautista 2001: 140). When y Mendoza 1995: 276). For the first time don the alcaldes had been installed, first they Pedro Luis Rodríguez, cabecera ruler, was attended mass at [the church of] San José and judge-governor. The alcaldes were: in Oco- all our leaders were given a sermon; the father telolco, don Francisco de San Juan. / yhuan told them that they should form a good cabildo caueceras mofirmatique don greo naziazeno. and hold a good election, etc. / Auh njcan: “The cabecera rulers also signed. Don Grego- mottaz: tutuca: ticnezcayutique tevantin: rio Nacianceno” (Lockhart, Berdan & Ander- Sancta: cathalina: bienaventurada ymjlpan. son eds. 1986: 126). bobadilla: nehuatl: njAnton gomez allde: 3. nahuicabeceraixtin, each of the four head hordenario: yvan Regidores: cabilto mjguel: towns bazquez: Alonso garçia (Dakin ed. 1996: 40). annals (ZM); time range: 1668–1672 Here will appear our names, we confirmed ynic ocan omonepatlatolmacaque yn inahui it3 [the document], we who are from Santa cabiçerayxtin yn aocmo temahuiztilique tetla- Catalina Bienaventurada, Milpa of Bobadi- camatizque (Zapata y Mendoza 1995: 468). It lla. I, Antón Gómez, ordinary alcalde, along was at that time when in each of the four head with the regidores from the cabildo, Miguel towns mutually agreed to no longer honor and Vázquez and Alonso García. / yvan yn oncan obey. / ynic mochitin regidoreztin nahui cabiçe- veyotlipan atzonpan yn ipan ytenavatil su Exma rayxtin yhuan escribano de cauildo don Juan sro visorrey quiçentlalih yn cabildo çan niman Bablo tesorero don Juan Buenaventura Çapata yvan onpeuaz yn axcan yn iglesias monestros y Mendoza alhuaçil mayor don Domigo Perez ypanpa vel ohtlipan. “And at Hueyotlipan and (Zapata y Mendoza 1995: 478). All of the coun- Atzompan, (mentioned) in the order of his cilmen from each of the four head towns and excellency the lord viceroy, the cabildo agreed the council notary don Juan Pablo, the treasurer that the churches and monasteries should be don Juan Buenaventura Zapata y Mendoza, the begun right away now because they are right chief constable don Domingo Pérez. on the road” (Lockhart, Berdan & Anderson eds. 1986: 124). cabezón 2. cabildo, municipal council building 1. cabezón, collar annals (AJB, AP, ZM), municipal council vocabulary (VM 1); time range: 1571 records (TA 84, TA 93, TA 100, TA 103, TA 121, Cabeçon de camisa. lo mismo (Molina 1992, I: TA 129, TA 130, TA 131, TA 140, TA 143, TA 145, 22r). Shirt collar, the same. TA 148, TA 152, TA 168, TA 172, TA 174, TA 176, TA 187, TA 207, TA Appendix); time range: cabildo 1550–1685 1. cabildo, municipal council Sāno ypa xihuitl yn don miguel de loz santoz annals (AJB, AP, AT, ZM), municipal council gobernador yn oquimotlallili yn santa cruz tetl records (TA 18, TA 84, TA 100, TA 103, TA 121, TA yn onpa yncabildo masehualtzitzintin motene- 129, TA 140, TA 143, TA 152, TA 168, TA 172, TA 187, hua sā pablo. “In this same year don Miguel TA 206), petition (M 9); time range: 1548–1691 de los Santos, governor, set up a holy cross of

3 Or perhaps ‘we signed it’. cabildo 119

stone at the cabildo of the indigenous people cisco, San Pablo and Santiago” (Townsend [in the district] called San Pablo” (Townsend ed. 2010: 86). ed. 2010: 134). / En la leal çibdad de tlaxcal- 4. cabildo, member of the municipal council lan matlacyluitl omey meztly de junio de mil y annals (ZM), municipal council records (TA quios y çincuenta años ypan yn cabildo mocen- 84, TA 130, TA 131, TA 172, TA 189, TA Appen- tlalique yn muy honrados señores gouor lucas dix); time range: 1550–1669 garçia al̅ldes ordinarios juo ximenez pablo de yn quimati amatl cabildome ypan mofirma- galizia gaspar de luna don juo martin / yuan tique motocayotique. “The cabildo members regidores. “In the loyal city of Tlaxcala on who know writing set down their signatures the thirteenth day of the month of June of the and names” (Lockhart, Berdan & Anderson year 1550 there assembled in cabildo the very eds. 1986: 87). / Auh ipanpa yn oquimitavi- honorable lords the governor, Lucas García, lique cabo / ma tictotlatlauhtican yn sro visorei the alcaldes ordinarios, Juan Jiménez, Pablo ynic techtlaocoliz yn amo yalouaz sant miguel. de Galicia, Gaspar de Luna, and don Juan “Therefore the cabildo members said, ‘Let Martín; and the regidores” (Lockhart, Berdan us request the lord viceroy to grant us that & Anderson eds. 1986: 72). / huey proçeçio there be no going to San Miguel’” (Lock- ynic quitlayahualoltique yn icoronatzin reyna hart, Berdan & Anderson eds. 1986: 107). / cabildo quiquixtique (Zapata y Mendoza 1995: yn omoteneuhque tlacpac alcalde regidorez- 278). There was a great procession in which tin yhuan yn iquac yn ilhuitzin mochiuh to- they carried the queen’s crown. They took it tlaçonatzin altepeylhuitl ocan mochiuh misa from the cabildo [building]. matlactloçe oras tlacotia motlali yn altar y 3. cabildo, municipal council session or meeting moquixti totlaçonatzin ynic motlayahualultin annals (AP, ZM), municipal council records Sant Josep opa quimochichihuili 8 tonali (TA 90, TA 103, TA 129, TA 152, TA 176, TA 206); octaua yniquimocalaquilico cauildo (Zapata time range: 1550–1686 y Mendoza 1995: 430). The above mentioned yhquac mocentlalihque yn nochin señores del alcalde and regidores. And when the feast concejo alldes justa yvan rregimiento tlaxcal- day of our precious mother, the feast day of lan ypan ynin cabildo don jhoan de aualoss the altepetl was held, at 11 o’clock a mass don julian de castilla don jhoan de la torre was performed there. In the center, the altar alldes hordinarios. “There assembled all the was set up. Our precious mother was taken lords of the council, the alcaldes or judges out to go in procession in San Josef. She was and the regidores of Tlaxcala; (there assem- adorned there for eight days. On the eighth bled) at this session don Juan de Avalos, don (day), the members of the cabildo came to Julián de Castilla, and don Juan de la Torre, take her inside. alcaldes ordinarios” (Lockhart, Berdan & 5. cabildo, cathedral chapter Anderson eds. 1986: 122). / auh yn cabildo annals (AHT); time range: 1594 hopa mochiuh Chololan huala guardian ypan cenyohual in papacohuac quahoocotl in miercoles 25 mes de agosto (Zapata y Mendoza tlatlac yn icpac teocalli yhuã mahuiltique yn 1995: 168). And the cabildo [meeting] was españolesme, yhuan yn cavildo. / yn dean / held in Cholula, the father guardian came on arcediano, prouisor. canonigos.tin yn ixquich- Wednesday, the 25th of the month of August. / tin clerigos. “All night people celebrated, auh Sanno yquac yn omochiuh cabildo sala torches were burned on top of the church, Real ynic yey altepetl quichiuhque san fran- and the Spaniards, and the cathedral chapter, sisco san pablo santiago. “And at the same the dean, the archdeacon, the vicar general, time a cabildo was held in the sala real, so the canons, and all the secular priests made that they formed three altepetl, San Fran- merry” (Chimalpahin 2006: 48). 120 cabildo

6. cabildocaltenco, at or from the doorway of annals (AHT, AP), municipal council records the municipal council building (TA 129, TA 143, TA 148, TA 152, TA 168, TA 172, annals (ZM); time range: 1666–1677 TA 187, TA Appendix); time range: 1553–1665 oca moquixtico cauildo calteco nima portales Yn yehuatl muy magco sro franco verdugo corror mocalaqui mochi xochimatlatl motecpan yhua quimixpanti yn cabildo tlacah ypanpa yn itech caxtilteca no tlachichiuhque (Zapata y Mendoza monequi atl tepetl yn quappantli mochichihuaz. 1995: 320). [The image] was taken from the “The very magnificent lord Francisco Verdugo, doorway of the cabildo and then brought into corregidor, proposed to the cabildo members the arcades. All the flower adornments were that the city needs the bridge to be fixed” put in order and the Spaniards also made deco- (Lockhart, Berdan & Anderson eds. 1986: 96). / rations. / y quitlamelahualtique cauildo calteco ypanpa yc mononotzque yn cabildo tlaca / ynic hocan hocçepa quimoçehuilique achi huey qui- quipaleviya atl tepetl yn ixquich ytech monequi tlalique tablado (Zapata y Mendoza 1995: 490). yehuan quihtaviliya. “The cabildo members They took [his corpse] straight to the doorway consulted about helping the city and they spoke of the cabildo, where they set him down again, of all its needs” (Lockhart, Berdan & Anderson they set up a larger platform. eds. 1986: 107). / yhuan oncan mohuicac ye qui- 7. cabildocalticpac, above the municipal yacatitia ŷ teoyotica tlahtohuani Don fr Garcia council building guerra arçobispo yhuan mochtin yn canonigosme annals (ZM); time range: 1666 yn cabildotlaca. “The spiritual ruler don fray yn otlaqui tlayahualulistl nima quitecato balaçio García Guerra, archbishop, went ahead of him, betana cauildocalticpac ypan ça coxin (Zapata along with all the canons and members of the y Mendoza 1995: 366). When the procession cabildo” (Chimalpahin 2006: 168). had ended, they immediately went and laid 11. cabildotlacatl, member of the cathedral [the banner] on a cushion in the palace window chapter above the cabildo building. annals (AHT); time range: 1610–1615 8. cabildociudadtlacatl, member of the Spanish in huel teachcauhtzitzinhuan. clerigos. in cabildo municipal council tlaca. motenehua Canonigos cathedrales. yn annals (AHT); time range: 1612 itlaçomahuizpilhuantzitzinhuan totlaçomahuiz- Auh yc niman yehuantin quimonmotoquilitia- tatzin Señor S. Pedro. Principe, quihtoznequi que mochintin yn ixquichtin cabildo ciudad tlahtocapiltachcauhtzin yn ipan S.ta yglesia, tlaca, tecpantiaque. “Then after them followed “Very senior secular priests, the people of the all the members of the [Spanish] cabildo of the cathedral chapter, called canons of the cathe- city, going in line” (Chimalpahin 2006: 208). dral, precious revered children of our precious 9. cabildoihtic, in the municipal council revered father San Pedro the Prince, that is to building say, the senior royal noble in the holy Church” annals (AJB); time range: 1564 (Chimalpahin 2006: 204). / auh ynin ynic ompa auh miecpa in apelacion oticchiuhque yn oc nen ychantzinco hualmoquixti ynic oncan hualmo- yc titlacuepa aocmo veliti yhua[n] miecpa inic huicac omoteneuh yglesia mayor çan ic ye oncan otitoce[n]tlalique in cabildo hitic ynic otitono- mocallaquico yn tecpan quiyahuacpa yn oncã notzque (Anales de Juan Bautista 2001: 212). catqui oc ce puerta. auh in yehuantin cabildo We lodged a plea many times but we appealed tlaca yn Dean yn arcediano. yn chantre yn cano- in vain, nothing could be done. And we gath- nigos yn Racioneros. yn oquimottilique oncan ye ered in the municipal council building many õmaxitihtiuh arçobispo. “But when he came out times in order to converse. of his home and came to the said cathedral, he 10. cabildotlacatl, member of the municipal only entered from the direction of the [archi- council episcopal] palace exit, where there is another door, and the members of the cathedral chapter, cabo del año 121

the dean, archdeacon, choirmaster, and the water people” (Anderson & Schroeder eds. canons who were full prebendaries saw that 1997, II: 128). he was already arriving” (Chimalpahin 2006: 260). / yn axcan ypan omoteneuh Domingo. yc cabrón opeuh ylhuitl clerigos cabilto tlaca yn oquimo- 1. cabrón, jerk chihuililito missa Sancta Theresa. yhuan yehuatl oral account (2012-Tep); time range: 2012 otemachtito yn Doctor Muñoz canonigo. “Today Nopa animal quentzin quicaxanihqueh inacaz on the said Sunday the feast day began with the cabron tlapetlanqui (2012-Tep). That animal, as secular priests who are members of the cathe- soon as they let go of the jerk’s ear, he disap- dral chapter, who went to say mass for Santa peared in a flash. Teresa, and doctor Muñoz, a canon, preached” 2. cabrón, tough guy (Chimalpahin 2006: 288). oral account (2012-Tep); time range: 2012 12. ciudadcabildotlacatl, member of the Span- Pero ombreh tlacatl tlen cabron, hoerteh (2012- ish municipal cabildo Tep). But he’s a man who’s a tough guy, strong. annals (AHT); time range: 1612 3. cabrón, oh hell!, damn it! yn iuh netecpanoc. çan ye no cuel yuh motecpan oral account (1985-IxM, 2012-Tep); time range: yn mochi cofradias. õcatqui mexico. yhuan çan 1985–2012 ye nicuel yuh motecpantiaque yn nepapan Cualli, ¡utaleh cabron! Naman naman quena teopixque monoltitoque Mexico. yn oncan quetl quinhuica Juan. Cuahuitl quinpantlalhui- mohuicatza. yhuan yn ciudad cabildo tlaca lih ca icuitlapan tigrez (2012-Tep). Well, damn yhuan oydores. audiencia real tlaca. “Again all it, oh hell! Now, now for sure, Juan supposedly the cofradías there are in Mexico were lined takes [the tigers]. He loads the wood on the up in the same way, and again all the differ- backs of the tigers. / Ah cabron, ya zan quen ent religious who dwell in Mexico lined up the peuhqui... mocuecuetlatza moolinia (1985-IxM). same way they came there, and the members Oh hell, at that very moment it began to writhe of the city cabildo and the judges of the Royal and move. Audiencia” (Chimalpahin 2006: 212) cacahuatero4 cabo del año 1. cacahuatero, seller of cacao 1. cabo del año, end of the year annals (AHT); time range: 1614 will (TT 94); time range: 1709 ynin cofradia yehuantin oquitlallique yn caca- nima oc asi Cabo de añon onicchiuh misa respo- huanamacaque cacavateros españoles. “This sio yōn sera se peso yōnn ChiuCuase tomi – 8 ps. cofradía was established by the Spanish sellers 6 nes. “Then coming to the end of the year [after of cacao” (Chimalpahin 2006: 272). death] I had a mass with responsory prayer performed, [with] candles: 8 pesos and 6 reales. – 8 cacique pesos, 6 reales” (Pizzigoni ed. 2007: 242). 1. cacique, cacique will (TT 43); time range: 1762 cabra Jesus Maria y Josephe Axcan Viernes yn ipan 1. cabra, goat Sempoali yhuan Macuili tonatic de Junio xihuitl annals (SP); time range: ca. 1593–1624 (?) de 1762 anos Ca niCan nictlalia y[...]memoria de capricornio. quitoznequi cabra – de aquario. testamento y nehual notoca Maria Micaela quitoznequi ce tlacatl ateca. “Capricorn: that yxpocatl = prenSipala = yhuan CaSique. “Jesus, is, the goat. Aquarius: that is, a person of the Mary, and Joseph. Today Friday on the 25th day

4 Backloan from cacahuatl ‘cacao’. 122 cada

of June of the year of 1762, here I named María quitlalitih ne pan millih (2014-P). He will take Micaela, unmarried woman, principala and food, he will take bread, he will take coffee or cacique, issue my memorandum of testament” soda, beer; they will go and put it all [for offer- (Pizzigoni ed. 2007: 140). ings] in the cornfield. / Maria mehua cualcan pampa iicnihuan yohuih niman pan caltlamach- cada tiloyan huan monequi ma quionitehuacan cafen 1. cada, every, each (Sullivan et al. 2016: 48). María gets up early oral account (2014-SMX); time range: 2014 because her siblings go to school immediately Cateh cequi mayordomiaz de cadoraroah de and they need to drink coffee before they leave. timayordomoz cada xihuitl (2014-SMX). Of 4. café, coffee plant those of us who are stewards every year, there vocabulary (TCV); time range: 2016 are some stewardships who carry out worship. Ixhuatoc miac cafen nomillah (Sullivan et al. 2016: 46). Lots of coffee plants have sprouted cadena de oro in my field. 1. cadena de oro, golden chain 5. cafécacatzoa, to toast coffee beans annals (AP); time range: 1683 vocabulary (TCV); time range: 2016 auh yn ye quimaxitilito yn caltenpa yquac Leobardo inanan cafencacatzoa pampa tlanqui ohualmoquixti yn don juan de abila fruto yn itec icafentlatix (Sullivan et al. 2016: 46). Leobar- carrosa quimotilanilitiuh yca cadena de oro ynic do’s mother is toasting coffee beans because oquimocalaquili calitec. “And when he brought her ground coffee has run out. him to the door, when don Juan de Ávila Fruto 6. cafécacatzhuilia, to toast coffee beans for got out of the coach, he went dragging him someone with a golden chain to take him indoors” vocabulary (TCV); time range: 2016 (Townsend ed. 2010: 128). Hilda nochipa concafencacatzhuilia iixhuiuh pampa ya quimahuilia quitlatiz (Sullivan et al. café 2016: 46). Hilda always toasts coffee for her 1. cacafémana, to prepare coffee after all grandchild because he/she is afraid of getting vocabulary (TCV); time range: 2016 burned. Juana cacafenmanqui ichan inanan meuh- 7. cafécuahuitl, coffee plant catzan axcanah acayaya (Sullivan et al. 2016: vocabulary (TCV); time range: 2016 42). Juana prepared coffee in her mother’s Ne ipilaltepeuh notatah zancampahueli oncah house after all, even though no one was there. cafencuahuitl, hueliz pampa tlahuel cuatitlan 2. cacaféoni, to drink coffee after all (Sullivan et al. 2016: 47). There in my father’s vocabulary (TCV); time range: 2016 village there are coffee plants all over, perhaps Jose cacafeoniz huanya Flor pampa ayoccanah because it is very woody. yahqui tequitito (Sullivan et al. 2016: 42). José 8. cafémaca, to serve coffee to someone will drink coffee with Flor after all, because he vocabulary (TCV); time range: 2016 didn’t go to work. Yalhuaya niquincafenmacac notequixpoyohuan 3. café, coffee (beverage) quemman hualtoyah nechpaxalocoh (Sullivan oral account (1985-IxM, 2014-P, 2015-X), vocab- et al. 2016: 47). Yesterday I served coffee to my ulary (TCV); time range: 1985–2016 friends when they came to visit me. / Nechca- Oncah... eli etl, eli chilli, eli cafen: nochi tlen cafenmacac nonanan meuhcatzan cualantoya oncah, eli (1985-IxM). There is... beans grow, (Sullivan et al. 2016: 42). My mother served me chile grows, coffee grows: everything that there coffee after all, even though she was angry. is, grows. / Quihuicaz comida quihuicaz pan, 9. cafémana, to prepare coffee quihuicaz cafen o refrezco, cerveza; yanopa vocabulary (TCV); time range: 2016 cafetera 123

Martha nochipa ce yohuatzinco cafenmana Nocihuapil axquiamati iixtiyol pampa tlahuel pampa itetah quinequi quioniz cafen cualcan cafentic neci (Sullivan et al. 2016: 47). My little (Sullivan et al. 2016: 47). Martha always prepares daughter doesn’t like her eyes because they coffee in the morning because her husband look very brown. wants to drink coffee early in the morning. 1 7. cafétlatixtli, ground coffee 10. caféoni, to drink coffee vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Raul quinamaca cafentlatixtli chihchicueyi Jose cafeoni huanya Flor (Sullivan et al. 2016: pampa ya ica yainon mopanoltia (Sullivan et al. 47). José is drinking coffee with Flor. 2016: 47). Raul sells ground coffee once a week 11. caféonilia, to drink someone’s coffee because that’s how he makes his living. vocabulary (TCV); time range: 2016 18. cafétzontli, coffee plant Sandra nochipa quicafeonilia ichocho pampa vocabulary (TCV); time range: 2016 ya axquiamati mocafentequiz (Sullivan et al. Nocacalican oncah miac cafentzontli pampa 2016: 47). Sandra always drinks her younger nonanan quitepeuhqui iyollo nopayoh huan yeh- sibling’s coffee because he doesn’t know how yectzin ixhuac (Sullivan et al. 2016: 47). Around to serve himself coffee. the back of my house there are lots of coffee 12. caféoniltia, to help someone to drink their plants because my mother strew the seeds there coffee and they sprouting beautifully. vocabulary (TCV); time range: 2016 19. caféyolli, coffee bean Diana quiillia inanan ma quicafeonilti icho- vocabulary (TCV); time range: 2016 cho tlen cuecuetztzin pampa icelti hueliz Eduardo inanan quinamaca cafenyolli tianquiz mote quilia (Sullivan et al. 2016: 48). Diana pampa oncah miac campa quitocqueh (Sulli- tells her mother to help her younger sibling van et al. 2016: 47). Eduardo’s mother is selling drink his/her coffee because if (he/she does coffee beans at the market because there are a it) by him/herself, he/she might spill it on lot [of coffee plants] where she planted them. him/herself. 20. conecafé, young coffee plant 13. caféteca, to serve coffee vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Ne conecafen ayicanah tlaqui pampa nocca Nochipa ica yahuatzinco Angelica cafenteca celic (Sullivan et al. 2016: 119). That young ichan para ichochohuan (Sullivan et al. 2016: coffee plant still doesn’t bear fruit because it’s 47). Angelica always serves coffee at her home still tender/green. in the morning for her younger siblings. 21. cuauhcafé, a kind of coffee plant 14. cafétequia, to serve coffee to someone vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Quiihtoah pan nomillah nictoctoc cuacafen Axnicamati nimocafentequiz quemman niitztoc pampa nictequihuia ica nicchihchihua nocafen ichan noma (Sullivan et al. 2016: 47). I don’t like (Sullivan et al. 2016: 128). They say that in my to serve myself coffee when I’m at my mother’s field I have planted coffee because I use it to house. prepare my coffee. 15. cafétequilia, to serve coffee to someone vocabulary (TCV); time range: 2016 cafetera Quemman huallohuih paxaloanih nochan na 1. cafetera, coffeepot niquincafentequilia pampa noma axmoahxilia oral account (2015-SAH); time range: 2015 (Sullivan et al. 2016: 47). When visitors come huan ni patoh para ni... para... hueveroh huan to my home, I serve them coffee because my ni cafeterah (2015-SAH). And this [clay] duck mother is too busy. for this... for keeping eggs and this coffeepot. 16. cafétic, brown vocabulary (TCV); time range: 2016 124 caja

caja of our great ruler the king our lord” (Lockhart 1. caja, chest, box ed. 1991: 109). legal statement (TC 13), petition (ANV 16), 3. caja, drum vocabulary (TCV), will (TC 3, TC 4, TC 6, TC 30, annals (ZM); time range: 1668–1672 TC 31, TC 38, TC 43, TC 47, TC 50, TC 51, TC 67, TC yn iquac ça nima macomaque caxtilteca tlato- 78, TT 9, TT 10, TT 20, TT 42, TT 45, WCF); time huani Mariscal de Castillia tlanahuati quitzo- range: 1580–1711, 2016 tzoque caga yhuan ocan cacalnacazpa tzatzo- yhua nocaxan centetl nicmaca y nopiltzin Juo. huac tiaquizco (Zapata y Mendoza 1995: 402, “And one chest of mine I give to my child Juan” 404). Then, immediately the Spaniards became (Cline & León-Portilla eds. 1983: 264). / Auh agitated. The lord Marshal of Castile ordered nica momachiotia yn noya (sic) teopan ontetl them to beat the drum, and the proclamations Caja yhuan çentetl Escritura tzaccayo yhuan were made on the corners in the marketplace. mesa huey ahuehuetl yhuan escallera ce yhuan / Axcan ypan xihuitl de 1672 yhuan ypan meztl tlecuilli çentetl yhuan taça chichiltic yetetl. de feprero yn ohuala se jues [Espacio en blanco] “And here is manifested what there was in the quipuhuaco çetetl real probiçio mochiuh prigo church: two chests, a (writing desk? scripture?) tiaquizco sabado motzotzo gaja yhua mopiz with a latch, a big table made of willow wood, clari (Zapata y Mendoza 1995: 476). Now, in the a ladder, a (censer? brazier?), three red cups year of 1672, in the month of February, a judge (with covers?)” (Cline & León-Portilla eds. 1983: came [blank space]. He came to read a royal 44. / Noma nochi iyoyon tlen yancuic quiahco- provision. A proclamation was made in the cui pan caxah pampa axquinequi ma quicua- marketplace on Saturday; a drum was beaten can quimichimeh (Sullivan et al. 2016: 66). My and a bugle was played. mother puts all of her new clothing in a chest 4. caja, casket because she doesn’t want the mice to eat them. vocabulary (TVC); time range: 2016 2. caja, treasury, (treasury) chest Nopa tlanahuatih ma quicualchihuilican ce annals (AJB, ZM), legal statement (LGC), cahah pampa itequixpoh tlahuel quiconantoc municipal council records (TA 143); time range: cocoliztli (Sullivan et al. 2016: 48). My father 1555–1750 ordered that they make a casket because an yvan oc cepa quitoque yn itomin atl tepetl nican illness has terribly stricken his friend. motemaz ytec caxa. “And once again they said 5. cajaco, in a chest that the city’s money is to be put inside the vocabulary (TVC); time range: 2016 chest” (Lockhart, Berdan & Anderson eds. Noma nochipa motlatehtemilia caxahco pampa 1986: 93). / yhuan yquac quicuilique tlatoque nopayoh axcanah calaquih quimichimeh (Sulli- ynicax rey triboto seruicio ymac tlapohualoc van et al. 2016: 66). My mother puts things in a y caxtilteca alcalde mayor Pedro de la Gasca chest because mice can’t enter there. (Zapata y Mendoza 1995: 270). And at that time 6. cajaco, in the (treasury) chest they took [the administration of] the king’s annals (AJB), vocabulary (TCV); time range: tribute chest and the collective tribute work 1564, 2016 from the rulers. Accounts were [then] at the y[n] queçizqui poalli p[es]os yuh conicuilotihuia hands of the Spaniards, the chief magistrate yhua[n] co[n]quimilotihuia yhua[n] hitic co[n]- Pedro de la Gasca. / nicmotlatlactilia sasu tlalia amatl yn izquipohualli p[es]os caxaco aquin sr jues de Su Magd quimuquichtililis sem- co[n]tlaliaya yn o[n]ca[n] co[n]munidad (Anales puali yhuan macuili pesos pena para ycajatzin de Juan Bautista 2001: 244). They went along tohueytlatocatzin el Rey nuestro sr. “I implore registering and wrapping up as many multi- any honorable judge of His Majesty to extract ples of twenty pesos [as there were]; they put from him a penalty of 25 pesos for the treasury the document and as many multiples of twenty caja real 125

pesos [as there were] inside; they put them in Oy sabado a 14 dias del mes de octubre de 1564 the till there in the community. a[ñ]os yquac mocavato tlallcallaquilli yn o[n]- 7. cajatica, in a chest pa tlacpac caxa real ycasatzinco emp[era]dor annals (AHT); time range: 1590–1601 (Anales de Juan Bautista 2001: 246). Today, ye teotlac yn maxitico teopixque quinhualmona- Saturday, the 14th day of the month of October palhuique caxatica huallonotia. “It was afternoon of the year 1564, the tribute was taken up there when the friars arrived; they came carrying them and delivered to the royal treasury, to the chest enclosed in chests” (Chimalpahin 2006: 64). of the Emperor. / Yn iquac hocçepa tlecoc yn 8. cajatica, in a tomb caxa real palaçio. (Zapata y Mendoza 1995: annals (AHT); time range: 1590–1601 570). At this time the royal treasury again went nican mexico yn momiquillico. ynquisidor ychan- up to the palace. tzinco. auh oncan yglesian mayor caxatica yn qui - motoquillique. “He came here to Mexico to die, at cajón the home of the Inquisitor, and they buried him 1. cajón, substructure of a beam bridge at the cathedral in a separate tomb” (Chimalpa- annals (ZM); time range: 1665 hin 2006: 34). Axcan juebez ypan yn bisperas Sant Felipe San- 9. cajatontli, small chest tiago yn opeuhqui ycaxo ynic motlalia puete legal statement (TC 76); time range: 1588 (Zapata y Mendoza 1995: 346). Today, Thurs- yhua casantotli yhua metlatl çen yhua tlalte- day, on the eve of San Felipe and Santiago, poztli çentetl. “A small chest, a metate, and a [the construction of] the substructure began hoe” (Cline & León-Portilla eds. 1983: 260). in order to set down a bridge. 10. cajatzinco, in the (treasury) chest 2. cajónyotia, to place something in a chest annals (AJB, ZM); time range: 1564–1679 annals (ZM); time range: 1684 Oy sabado a 14 dias del mes de octubre de 1564 ça niman quimocaxoyotilique yn tecroz ynic amo a[ñ]os yquac mocavato tlallcallaquilli yn o[n]- quitzintzincuehuazque ynic oca quimotequilique pa tlacpac caxa real ycasatzinco emp[era]dor (Zapata y Mendoza 1995: 608). Then they put (Anales de Juan Bautista 2001: 246). Today, Sat- the stone cross in a box so that [people] would urday, the 14th day of the month of October of not chip pieces off of it; so they laid it there. the year 1564, the tribute was taken up there and 3. cuauhcajón, wooden chest delivered to the royal treasury, to the chest of the vocabulary (TCV); time range: 2016 Emperor. Tohhuantin timotlaahcocuiliah pan ce cuaca- 11. cajayotl, case hon pampa axticnequih ma techtlatehtequili- vocabulary (TCV); time range: 2016 can quimichimeh (Sullivan et al. 2016: 129). We Catalina quicuapoloh iixtezcauh icahahyo (Sul- keep our things in a wooden chest because we livan et al. 2016: 48). Catalina lost the case for don’t want the mice to shred ours things up. her glasses. 12. cajazolli, old chest calabaza will (TC 39); time range: 1581 1. calabaza, squash yxquic (sic) niquitohua nocasaçol çentetl yhuan oral account (2016-X1); time range: 2016 çentetl poertaçolli yhuan çentetl tlaltepoztli. tequipanohtinenqueh toctinenqueh cintli, etl, “All I declare is an old chest that I have and quillitl, calabaza huan cequi tlamantli (2016- an old door, a hoe” (Cline & León-Portilla eds. X1). They were working and planting maize, 1983: 128). beans, greens, squash and some [other] things.

Caja Real calabozo 1. Caja Real, Royal Treasury 1. calabozo, cell annals (AJB, ZM); time range: 1564–1679 annals (AHT); time range: 1612 126 calceta

quincallaquito yn oncan motenehua calaboços. calle ypampa yntech tlan quil mach yaoyotl quihtohua- 1. calle, road, street ya macocuizquia yn ipan Juebes Sancto. quin- municipal council records (TA 206), petition mictizquia yn intecuiyohuan españoles. “They (M 7); time range: 1567–1572 put them in what are called cells because they nimā titachpana calles, ayac medio Real were accused, according to what they say, that ypatiuh maçevalli (Dakin ed. 1996: 32). Then, they were declaring war, that they were going we sweep the roads. The commoners’ work is to rebel on Maundy Thursday and kill their not worth (even) a half real. / çan yehvan yn Spanish masters” (Chimalpahin 2006: 212). oncan mochantlalizque ypan calless. “Only they are to establish their homes there, (arranged) calceta in streets” (Lockhart, Berdan & Anderson eds. 1. calceta, kneesock 1986: 124). vocabulary (TCV); time range: 2016 Nocalcetah tlen nicpiya cohcoyoctic, yeca Calvario quemman yahqui tianquiz noma nicnahuatih ma 1. Calvario, Calvario, Calvary chapel, stations nechcohuili ome parez (Sullivan et al. 2016: 52). of the cross The socks that I have have holes in them, that’s annals (AJB, AP); time range: 1565–1690 why when my mother went to the market I had Sanno ypā xihuitl yn omotocac simiento cal- her buy me two pairs. bario oquimotoquilique san franco teopixque yhuan omenti clerigos se ytoca lisensiado calcetín martin fernandes yn oc se lisensiado don diego 1. calcetín, sock de bargas ypan lunes ybisperas san pedro yc vocabulary (TCV); time range: 2016 puali yhuā chiCui 28 Junio. “In this same year Nochocho Lidia axquiamati quitequihuiz carce- the foundation for the Calvario was laid. tinez iuhcatzan tlaceceya (Sullivan et al. 2016: Franciscan friars and two secular clerics, 65). My younger sister Lidia doesn’t like to use one named licenciado Martín Fernández and socks, even when it’s cold. the other licenciado don Diego de Vargas, laid it, on Monday, the 28th of June, the eve cáliz of San Pedro” (Townsend ed. 2010: 104). 1. cáliz, chalice / chiquace[n] calli mochiuh o[n]can q’[ui]- annals (AJB), religious treatise (EQ); time moyollalili ytlaçona[n]tzin Sancta M[ari]a range: 1565–early seventeenth century cruzifixo cruz q’[ui]moquechpanilhuitia Car- xochipalli ynic tlacuicuitl yehuatl yn itoca vario moquetzinoticac yn t[o]t[ecuy]o yehuatl progador yn o[n]can o[n]moquetza caliz ynic yn Ecce homo yn itlaquentzin angeles q’[ui]- tepetlacalco co[n]motlalilia t[o]t[ecuy]o in titiliniti aq mani Carvario quicocoyonia cruz Jueves S[ant]o (Anales de Juan Bautista 2001: judio[m]e mehuiltitica t[o]t[ecuy]o quimona- 314). The so-called brocade, on which stands palhuitica ytlaçona[n]tzin angelesme q’[ui]- the chalice, when Our Lord is placed in the moyahualhuitoq’[ue] (Anales de Juan Bautista stone chest on Holy Thursday, had peach- 2001: 312). Six niches were made, there where coloured embossments. / auh yn teopixque his beloved mother Saint Mary consoled him, ynnahuatil yn iontlamanixti in quicelizque yn the crucifixion, where he goes carrying the ipan yn caliz yn ipan yn hostia. “And it is the cross on his shoulders to Calvary, [the one obligation of the priests to receive commu- where] Our Lord Ecce homo stood and the nion under both kinds, with the chalice and angels stretched out his clothes, the calvary the host” (Anderson & Schroeder eds. 1997, where the Jews repeatedly nailed [him on] the II: 178). cross and [the one where] Our Lord rises, with calzado 127

his beloved mother embracing him and the of Our Lord. Just recently they’ve brought lime angels surrounding him. / yn oquimopehual- from the place where stockings are made and tili miçiones yn quichiuhque teopixque tiatinos the place where perfume is made. yn oquichiuhque achtopa catedral asta ypan 3. calzaschiuhqui, hosier (lit. person who san Juo auh yn otlanqui catedral niman oyaque makes stockings or breeches) ypan tonali domingo yn calbario. “The The- vocabulary (VM 1); time range: 1571 atine religious began carrying out missions. Calcetero. calças chiuhqui (Molina 1992, I: 23r). They carried them out first from the cathedral Hosier: hosier. as far as San Juan, and they ended [back] at 4. calzascohcopina, to remove someone’s the cathedral. Then on Sunday they went to breeches the Calvario” (Townsend ed. 2010: 148). vocabulary (VM 1); time range: 1571 Descalçar a otro las calças. nite, calças cocopina calzado (Molina 1992, I: 39r). To remove someone’s 1. calzado, shod, the one who wears shoes breeches: I remove someone’s breeches. annals (AHT); time range: 1614 5. calzascohcopina, to remove one’s breeches auh amo yhuan yntech nican nitlahtohua yn vocabulary (VM 1); time range: 1571 oc cequintin teopixque carmelitas yn calçados Descalçarse las calças. nino, calças co|copina çapatoseque. “I do not speak here in addition (Molina 1992, I: 39r). To remove one’s breeches: of the other Carmelite friars, the shod, who I remove my breeches. wear shoes” (Chimalpahin 2006: 288). 6. calzasilpia, to tie one’s breeches vocabulary (VM 1); time range: 1571 calzas Atacar las calças. nino, calças yylpia (Molina 1. calzas, breeches, stockings 1992, I: 15v). To tie one’s breeches: I tie my annals (AJB), vocabulary (VM 1); time range: breeches. 1564–1571 7. calzasixcuepcacopina, to remove some- Calças. lomesmo (Molina 1992, I: 23r). one’s breeches, (leaving them) inside out Breeches, the same. / auh niman yeehua[n]tin vocabulary (VM 1); time range: 1571 yn españolesme auh ye quene yehua[n]tin in Descalçar calças al redropelo. nite, calças surdadosme moch capirote co[n]maquitiaque tototoch|copina. nite, calças ixcuepcacopina yhua[n] tliltic yn incalças yetia yhua[n] coda in (Molina 1992, I: 39v). To remove breeches, co[n]maquique yhua[n] lança quitquiatiaque leaving them inside out: I remove some- (Anales de Juan Bautista 2001: 224). Then there one’s breeches, leaving them inside out [lit. went the Spaniards, and finally the soldiers. I hurriedly remove someone’s breeches]; I All of them went wearing pointed hoods and remove someone’s breeches, leaving them their stockings were black. They wore trails inside out. and they went carrying spears. 8. calzastohtoma, to unfasten someone’s 2. calzaschiuhcan, place where stockings or breeches breeches are made vocabulary (VM 1); time range: 1571 annals (AJB); time range: 1564 Desatacar a otro. nite, calças totoma (Molina auh yn axca[n] oquimonequilti in t[o]te[cuy]o 1992, I: 38v). To unfasten someone: I unfasten omochiuh in letablo yn aca[n] yuhqui neçi auh someone’s breeches. maxicmochihuilica[n] ypaltzinco in t[o]t[ecuy]o 9. calzastohtoma, to unfasten one’s own auh q’[ui]n o[n]can in quihualmocahuilia tenex- breeches tli calçaschiuhcan potonixchiuhca[n] (Anales vocabulary (VM 1); time range: 1571 de Juan Bautista 2001: 274). Now Our Lord has Desatacarse. nino, calçastutuma (Molina 1992, wished for an altarpiece be made, the likes of I: 38v). To unfasten oneself: I unfasten my which appears nowhere else. Do it for the sake breeches. 128 calzón

10. calzastototochcopina, to remove some- Atacador. tecalças yylpi. tecalças yylpiani. one’s breeches [leaving them inside out] (lit. tecalças yylpiqui (Molina 1992, I: 16r). Someone to hurredly remove someone’s breeches) who ties up the breeches of another: person vocabulary (VM 1); time range: 1571 who repeatedly ties up the breeches of others; Descalçar calças al redropelo. nite, calças toto- person who repeatedly ties up the breeches toch|copina. nite, calças ixcuepcacopina (Molina of others; person who repeatedly ties up the 1992, I: 39v). To remove breeches, leaving breeches of others. them inside out: I hurriedly remove someone’s 1 7. tecalzasihilpih, person who repeatedly breeches; I remove someone’s breeches, leaving ties up the breeches of others them inside out. vocabulary (VM 1); time range: 1571 11. mocalzascocopinqui, person who has Atacador. tecalças yylpi. tecalças yylpiani. pulled of his/her breeches tecalças yylpiqui (Molina 1992, I: 16r). Someone who vocabulary (VM 1); time range: 1571 ties up the breeches of another: person who repeat- Descalçado assi. mocalças cocopinqui. tla- edly ties up the breeches of others; person who calçascocopintli (Molina 1992, I: 39r). Person repeatedly ties up the breeches of others; person who has pulled of his/her breeches in this way: who repeatedly ties up the breeches of others. person who has pulled of his/her breeches; 18. tecalzasihilpihqui, person who repeatedly person who has pulled of his/her breeches. ties up the breeches of others 12. mocalzasihilpih, person who has tied his/ vocabulary (VM 1); time range: 1571 her breeches Atacador. tecalças yylpi. tecalças yylpiani. vocabulary (VM 1); time range: 1571 tecalças yylpiqui (Molina 1992, I: 16r). Someone Atacado. mocalças yylpi. mocalças yylpiqui who ties up the breeches of another: person (Molina 1992, I: 16r). Person who has tied his/ who repeatedly ties up the breeches of others; her breeches: person who has tied his/her person who repeatedly ties up the breeches breeches; person who has tied his/her breeches. of others; person who repeatedly ties up the 13. mocalzasihilpihqui, person who has tied breeches of others. his/her breeches 19. tlacalzascohcopintli, person who has vocabulary (VM 1); time range: 1571 removed his/her breeches Atacado. mocalças yylpi. mocalças yylpiqui vocabulary (VM 1); time range: 1571 (Molina 19 I: 16r). Person who has tied his/her Descalçado assi. mocalças cocopinqui. tlacalças- breeches: person who has tied his/her breeches; co|copintli (Molina 1992, I: 39r). Person who has person who has tied his/her breeches. removed their breeches in this way: person who 14. mocalzastohtonqui, person who has unfas- has removed their breeches. tened his/her breeches 20. tlacalzastohtontli, person who has unfas- vocabulary (VM 1); time range: 1571 tened his/her breeches Desatacado assi. mocalças totonqui (Molina vocabulary (VM 1); time range: 1571 1992, I: 38v). Person who has unfastened his/ her breeches: person who has unfastened his/ Desatacado assi. tlacalças totontli (Molina 1992, I: her breeches. 38v). Person who has unfastened his/her breeches: 15. necalzasilpiliztli, act of tying breeches person who has unfastened his/her breeches vocabulary (VM 1); time range: 1571 Atacadura tal. necalças yylpiliztli (Molina 1992, calzón I: 16r). Tying [breeches] in this way: action of 1. calzón, trousers, pants tying breeches. petition (ANV 15), religious play (DA); time 16. tecalzasilpiani, person who ties up the range: 1618–eighteen century (?) breeches of others yhuan ce tupiltzin ytoca francisco mateo vqui- vocabulary (VM 1); time range: 1571 mecahuitequic vquiquixtilic ycalçones vquipe- calzones blancos 129

tahuac quenami vquitacachihua ynantzin (Sul- hose worn on top are to be sold [to contribute livan ed. 2003: 36). And he whipped one of our to paying for] the help of my spirit and soul” citizens, named Francisco Mateo. He removed (Pizzigoni ed. 2007: 86). his pants, he left him as naked as when his mother gave birth to him. / nopilhvane yçiuhca cama xicmanilican ynin cocoxqui xicmotlecahuilican 1. cama, bed campanalio ma ompa hualmocoyoquetza ma annals (AJB, ZM), oral account (2012-Tep); quiquixti yn icalzones. “O my children, quickly time range: 1564–1666, 2012 take hold of this sick person and take him up tlaco sala de cauildo quitlalique çetetl cama to the top of the bell tower. Let him get on all quachcalo huel mahuiztic mochi purtado huel fours there. Let him take off his trousers” (Sell, cetzotlaqui (Zapata y Mendoza 1995: 370). Burkhart & Poole eds. 2006: 100). In the cabildo hall they placed a bed with 2. calzón, underware canopy, very marvelous, everything [covered vocabulary (TCV); time range 2016 with] embroidery, very elaborate. / Tequitinih Pan hoevez quinamacah yehyectzitzin cal- tlen niquinonamaca. Calli eltoc, camah, cuatla- tzomitl huan yeca quemman nicnequi nimoco- pechtli nopa ticochiz, rifleh (2012-Tep). I leave huia pan nopa tonatiuh (Sullivan et al. 2016: water for the workers. There is a house, a bed. 55). On Thursdays they sell beautiful under- You’ll sleep there in the bed. There is a rifle. wear and that’s why when i want some, I buy 2. camaixquemitl, bed sheet (lit. bed-surface myself some on that day. garment) 3. tzincalzón, underwear vocabulary (VM 1); time range: 1571 vocabulary (TCV); time range: 2016 Māta de cama. cama tlapachiuhcayotl. camaix- Quemman nieliyaya nicuecuetztzin nonanan xotl | camaixquemitl (Molina 1992, I: 81v). Bed nechcohuiyaya notzincaltzon; naman nihue- sheet: bed cover, something pertaining to the iya, nimocohuia nocelti (Sullivan et al. 2016: surface of a bed; bed sheet. 564). When I was little, my mother bought my 3. camaixxotl, bed sheet (lit. something per- underwear for me; now I am an adult and I buy taining to the surface of a bed) it for myself. vocabulary (VM 1); time range: 1571 Māta de cama. cama tlapachiuhcayotl. camaix- calzones blancos xotl | camaixquemitl (Molina 1992, I: 81v). Bed 1. calzones blancos, white hose [pants] sheet: bed cover, something pertaining to the will (TT 18); time range: 1741 surface of a bed; bed sheet. yhuan niquitohua se Calsones BlanCo = yhuan 4. camapan, in bed çe Calsones EnSiman monamaCas = ypalehui- annals (AHT, ZM); time range: 1611–1658 loCa yes noyoliatzin nanimantzin. “And I say auh yn ixquich tlacatl, cochia yncamapa. “And that a pair of white hose [pants] and a pair of everyone was sleeping in their beds” (Chi- hose worn on top are to be sold [to contribute malpahin 2006: 188). / auh nococohuaya çan to paying for] the help of my spirit and soul” icamapan quiceliltito yn itequiuh tlatohuani (Pizzigoni ed. 2007: 86). jostiçia mayor don Juan Martines de Ahuayo (Zapata y Mendoza 1995: 302). But he was calzones encima sick. He received his appointment in bed from 1. calzones encima, hose [pants] worn on top the ruler, chief justice, don Juan Martínez de will (TT 18); time range: 1741 Ahuayo. yhuan niquitohua se Calsones BlanCo = yhuan 5. camatica, with a bed çe Calsones EnSiman monamaCas = ypalehui- annals (AJB); time range: 1564 loCa yes noyoliatzin nanimantzin. “And I say Auh nima[n] yeehuatl y[n] miccatzintli quina- that a pair of white hose [pants] and a pair of palohua camatica huelpani onotia y[n] mic- 130 cámara

catzintli in tlatovani quithuitiuh yn espada camino (Anales de Juan Bautista 2001: 226). Then the 1. camino, road deceased, whom they carried with a bed, went annals (ZM); time range: 1675 along laying right on it. The deceased ruler Yhuan yquac yaque pipiltin quitato tepatl yn went carrying the sword. capa tlatica in itepan tlaxcaltecatl Tepeyacac 6. camatlapachiuhcayotl, bed sheet (lit. bed yetoz caminu (Zapata y Mendoza 1995: 536). cover) And then the nobles went to see the border. vocabulary (VM 1); time range: 1571 There will be a road where the border extends Māta de cama. cama tlapachiuhcayotl. camaix- between Tlaxcala and Tepeyacac. xotl | camaixquemitl (Molina 1992, I: 81v). Bed sheet: bed cover, bed sheet; bed-surface camino real garment. 1. camino real, royal road, main road of the province cámara petition (M 4, M 7), will (TT 7); time range: 1. cámara, treasury 1572–1740 annals (AJB); time range: 1564 yvan. techtequiuhtia. ticochpanazque camino yc tlatzo[n]tec quitlalli pena yn aquique amo Real yvan A la calle ypan Españoles. yntla- tlayahualozque ce[n]pohualli o[n]matlac- cayac ticchiua. niman. techtalia Ala carçel tli pesos inic tlaxtlavazque ytech pohuiz yn (Dakin ed. 1996: 16). And they assign us a duty icamara su mag[esta]d: etc (Anales de Juan of sweeping the royal road and the streets in Bautista 2001: 196). He issued a sentence by [the neighborhoods of] the Spaniards. If we imposed a penalty: whoever does not take part don’t do it, then they put us in prison. / ybā in the procession will pay thirty pesos that will camino Real yabi. çēçonatl / motechpana ayac belong to the treasury of his majesty, etc. ypatiuh mochi maçevalli. çemilvitl techpana 2. cámara, camera (Dakin ed. 1996: 32). And we sweep the royal vocabulary (TCV); time range: 2016 road that goes to Tzetzonatl. None of the com- Nopipi quipiya ce camarah tlen yancuic neztoc moners who sweep it every day [receives] their huan yehyectzin tlaixcopina (Sullivan et al. salary. / oc se tlaltzintli oncacqui san Juo Buah- 2016: 58). My older sister has a camera that tista camino real tlalcohuali oncacqui escritura looks new and takes beautiful photos. mocahua ynahuac petrona francisca. “There is another piece of land at San Juan Bautista on camarero the highway, bought land; there is a notarial 1. camarero, chamberlain document. It is left to Petrona Francisca” (Piz- annals (AHT); time range: 1606 zigoni ed. 2007: 63). auh iuh mitohuaya yntla huel oc mocuep- tzinohuani. yn ompa españa. ca ycamalerotzin camión mochiuhtzinozquia. yn tohueycihuatlahtocauh. 1. camión, bus Reyna. Doña margarida austria. yn inamictzin oral account (2013-SMX), vocabulary (TCV); yn axcan moyetztica tohueytlahtocauh Don time range: 2013–2016 felipe Tercero. “And it was said that if he had para ce quihuicatinemiz azta itech in ohtle, been able to return to Spain, he would have itech in pamitl, ihtec in camion (2013-SMX). become the chamberlain of our great lady So that one will carry it everywhere, even in ruler, the queen, doña Margarita de Austria, the street, in the field, on the bus. / Quemman spouse of our present ruler, don Felipe III” niyauh niquinonpaxaloa notatahhuan nochipa (Chimalpahin 2006: 90). niyauh pan camion pampa huahca (Sullivan et al. 2016: 59). When I go to visit my parents, I always go by bus because it is far away. camisa 131

camisa of an article of clothing: sleeve; shirt sleeve; 1. camisa, shirt and so on. annals (AJB, AHT), cultural encyclopedia (FC 5. camisazol, old shirt 6), municipal council records (TA 145), vocab- petition (PT); time range: ca. 1584. ulary (VM 1, VT, TCV), will (TC 81); time range: Niman quitzatzaya yn icamissaçol yhuā ymaxca. 1540 (?)–1612, 2016 tlaçol ça petlauhta. “Then he tore his old shirt auh yc omoteneuh çaniuh monoltitiuh in and his old loincloth, and just went naked” andasco yn inacayotzin cencauhtiuh ynic (Lockhart 1992: 461). mochi chichiuhtiuh in teoyotica ytlahto- 6. tlacamisahuia, to be wearing a nightshirt camahuiznechichihualtzin ornamentos pon- annals (AHT); time range: 1611 tificales. yevatl ynic centlamantli. amito, yn o yuh quimatque tlallolini yn cenca chicahuac. niman ye yn alba camisatli. “It was already mochi tlacatl yc meuhtehuaque yn ĩcochian said that his body just lay in the bier, all yn oncan cochia, quiyahuac quiquiztehuaque. prepared, all outfitted with his revered yn españoles. yhuan señorati. çan moch iuh equipment as ruler, the pontifical orna- quiquiztehuaque. ý quenin cochia cequintin ments, which were first the amice, the alb, çan tlacamisahuia. cequi petlauhtihuitze. yn a shirt” (Chimalpahin 2006: 206). / Çaçan ithualco hualquizque. “When they realized tleino, excanpa ticalaquj, çan cecnj tiqujça. there was a very strong earthquake, they all Ca tocamjsa. “What is that which we enter got up and ran out of the bedrooms where they in three places [and] leave by only one? It were sleeping and hurriedly came outside. The is our shirt” (Sahagún 1950–82, VI: 239). / Spanish men and women too all quickly came CAMIZAH. tlat. Cotomitl tlen tlacatl; imancax out just as they had been sleeping. Some were huehueyac. Momachtianih tlen quizazceh just wearing nightgowns, some came out naked pan caltlamachtican yehyectzin inincamizah into the patios” (Chimalpahin 2006: 188). quite quihuizceh. miaq. camizahmeh. tlaaxca. -ca mizah. achi. camisa (huahca.) (Sullivan et camisa de Castilla al. 2016: 59). SHIRT. noun. A man’s shirt; it’s 1. camisa de Castilla, Spanish (European) sleeve is long. The students who will graduate shirt from school will wear beautiful shirts. plural. vocabulary (VM 1); time range: 1571 camizahmeh. possessive. -camizah. morphol- Camisa de castilla. lo mesmo (Molina 1992, I: ogy. shirt (loan). 23v). Castilian shirt, the same. 2. camisahuah, person who wears a shirt (lit. possessor of a shirt) campana vocabulary (VT); time range: ca. 1540 (?) 1. campana, bell Ueſtido deſta veſtidura. tunicatus. a. | camiſaua annals (AJB, AHT, AP, ZM), vocabulary (TCV, (Vocabulario trilingüe: 155v). Clothed in this VM 1, VT), will (NI 1, NI 2, NI 3, TT 16, TT 22, TT clothing: tunicatus, -a; person who wears a shirt. 23, TT 24, TT 37, TT 38, WBA); time range: ca. 3. camisatia, to put on a shirt on (lit. to provide 1540(?)–1822, 2016 oneself with a shirt) Oy lunes yquac ylhuitzin q’[ui]z yn Expeccatatio vocabulary (VM 2); time range: 1571 [sic] Bate M[ari]a yquac tlapan yn icampana Camisatia. nino. vestirse la camisa. preterito. S[an] Pablo tlaca ypa[n] 18 de dezi[embr]e o-|ninocamisati (Molina 1992, II: 12r). To put 1564 a[ñ]os (Anales de Juan Bautista 2001: on a shirt: to put on a shirt; I put on a shirt. 268). Today, Monday, when the feast day of 4. camisatlamaitl, shirt sleeve the Expectation of the Blessed [Virgin] Mary vocabulary (VM 1); time range: 1571 was celebrated, the bell of the people of Manga de vestidura. tlamaytl. camisa maytl. y San Pablo broke, on the 18th of December assi-|de los de mas (Molina 1992, I: 81v). Sleeve of the year 1564. / Ca seCa huel moConCoti- 132 campana

CaCtiqui noCuerpotzi ynhua noAnimatzi ytla 6. campanatontli, small bell nehmolnamiquilis y tto christo ninomiquilis vocabulary (VT); time range: ca. 1540(?) Ca ysemactziCo nipuhuis notlasumahuisnatzi Esquileta o esquilo. tintinabulum. i. | canpana- sata maria Aspcsio [sic] hua [sic] nopapa tontli (Vocabulario trilingüe: 82r). Small bell: tzilinis Capanatzi. “My body is very greatly tintinabulum, -i; small bell. ill, and my soul. If our lord Christ remembers 7. campanatzilinqui, bell-ringer me and I die, I am to belong entirely in the vocabulary (VM 1); time range: 1571 hands of my precious revered mother Santa Campanero que las tañe. tlatziliniani. campana María de la Asunción, and the bells are to ring tzi-|liniqui (Molina 1992, I: 23v). Person who on my behalf” (Melton-Villanueva ed. 2012: works with bells who rings them: person who 236). / Tequihuah tlen Tecomateh nochipa makes things ring; bell-ringer. quitzilinia campanah; queuhquinon axcanah 8. campanatzitzilitza, to ring bells huahcahuah ahcih (Sullivan et al. 2016: 60). vocabulary (VT); time range: ca. 1540(?) The village authority in Tecomate always Repicar con campanas. crepito. as. no. | nicam- rings the bell; that way the people don’t take panaţiţilia (Vocabulario trilingüe: 137v). To long to arrive. ring bells: crepito, -as, no[vum]; I ring bells. 2. campanacalli, bell tower (lit. bell house) 9. campanatzotzonqui, bell-ringer (lit. person vocabulary (VT); time range: ca. 1540 (?) who strikes bells) Campanario. turris cimbalaria. | campanacálli vocabulary (VT); time range: ca. 1540(?) (Vocabulario trilingüe: 36r). Bell tower: turris Campanero q las tañe & faze. cimba:|larius. ii. cimbalaria; bell tower. capanachiuhq cāpanaţoţōq (Vocabulario tri- 3. campanachiuhqui, bell maker lingüe: 35v). Person who works with bells who vocabulary (VM 1, VT); time range: ca. 1540 rings them and makes them: cimbalarius, -ii; (?)–1571 bell maker; bell-ringer. Campanero que las haze. campana chiuh- 10. campanayollotl, clapper of a bell (lit. qui. cam-|pana pitzqui (Molina 1992, I: 23v). heart of a bell) Person who works with bells who makes vocabulary (VM 1, VT); time range: ca. them: bell maker; bell founder. / Campanero q 1540(?)–1571 las tañe & faze. cimba:|larius. ii. capanachiuhq Badaio de campana. crepitaculū. i. | ſiſtrum. i. cāpanaţoţōq. (Vocabulario trilingüe: 35v). campanaióllotl (Vocabulario trilingüe: 26v). Person who works with bells who rings them Clapper of a bell: crepitaculum, -i; sistrum, and makes them: cimbalarius, -ii; bell maker; -i; clapper of a bell. / Badajo de campana. bell ringer. campana yollotli (Molina 1992, I: 18r). Clapper 4. campanahoramachiyotiloni, modern clock of a bell: clapper of a bell. (lit. an instrument for providing hour signs by 11. campanayollotli, clapper of a bell. means of a bell) vocabulary (VM 2); time range: 1571 vocabulary (VT); time range: ca. 1540 (?) Campana yollotli. badajo de campana (Molina Relox de campana. horologiū nouum. | cam- 1992, II: 12r). Clapper of a bell: clapper of a bell. panahora machiotilóni (Vocabulario trilingüe: 12. tepozcampana, bell 137r). Clock with a bell: horologium novum; vocabulary (TCV); time range: 2016 modern clock. Chicueyiya quicuahuiyonihqueh ce tepoz- 5. campanapitzqui, bell founder campanah ne caltlamachtiloyan; naman ica vocabulary (VM 1); time range: 1571 yainon quinnotzah momachtianih (Sullivan et Campanero que las haze. campana chiuhqui. al. 2016: 443). A week ago they hung a bell cam-|pana pitzqui (Molina 1992, I: 23v). Person there at the school; now they summon the who works with bells makes them: bell maker; students with it. bell founder. campanada 133

13. tlateochihualcampana, blessed bell campanilla vocabulary (VM 2); time range: 1571 1. campanilla, small bell Tlateochiual campana. campana bendezida, annals (AP), cultural encyclopedia (FC 11); o con|sagrada (Molina 1992, II: 148r). Blessed time range: ca. 1578/1580–1684 bell: consecrated bell. vêvei in jsuchio, coztic: iuhquj in jsuchio aiotli, iuhquj in campanjlla ic motlalia: çatepan campanada valhuetzi in jsuchio, moxocoiotia: ixqujch in 1. campanada, peal perasto: injc mocujcujloa, iuhquj in melo. “Its annals (AP); time range: 1686 blossom is large, yellow; it is like the gourd niman ypan tlaco yohuac oc sepa otlalolin blossom, shaped like a bell. Later its blossom chicahuac auh yn canpana yglesia mayor otzilin falls off. It forms fruit like small pears, marked ome campanada ysel ayac oquitzilini ynic like melons” (Sahagún 1950–82, XI: 185). / chicahuac tlalolin. “Then at midnight there was vei patli xivitl, veiac, mame: motlaconenequj, another strong earthquake, and a cathedral tapaçoltic, maxoxoctic, achi tziniaoaltotonti in bell rang two peals unattended; no one rang jma, quavitztoton, tentzitziqujltic, achi tomjo: in it, so violently did the earth shake” (Townsend jxochio iuhqujn campanjllas ic motlatlalia. “Uei ed. 2010: 140). patli It is an herb with long branches resembling sticks. They are matted. [Its leaves] are campanario green, small and somewhat rounded on the 1. campanario, belfry, belltower bottom, pointed on the ends, serrated on the annals (AHT, AP, AT), religious play (DA); time edges, somewhat hairy. Its blossoms are formed range: 1595–eighteenth century (?) like bells” (Sahagún 1950–82, XI: 170). / auh yn 1578 8. dochtli xiuitl. gor: D: pera de pas yquach [yo]hoaltica ypan matlactli ose ora ypan tlaCo [sic] peuhqui Canpanario mochihuasquiya yohuac ypā se ora quimochihuiliyaya sermones visorei D: Martin enriqz. “1578 8 Rabbit year. yc nohuiyan cacalnacasco quinmoyecaniliti- The governor was don Buenaventura de nemia tronpeta yhuan canpanilla. “And at night Paz. At this time began a bell tower that was they preached sermons at half past 11 o’clock going to be built. The viceroy was don Martín and 1 o’clock in the night at house corners Enríquez” (Townsend ed. 2010: 168). / nopil- everywhere. Trumpets and hand bells went hvane yçiuhca xicmanilican ynin cocoxqui xic- ahead of them” (Townsend ed. 2010: 128). motlecahuilican campanalio ma ompa hualmocoyoquetza ma quiquixti yn icalzones. “O my candeal children, quickly take hold of this sick person 1. candeal, durum wheat and take him up to the top of the bell tower. Let annals (ZM); time range: 1677 him get on all fours there. Let him take off his Axcan ça ya nu yn ipan xihuitl de 1677 años trousers” (Sell, Burkhart & Poole eds. 2006: huel ypan yn ibesperatzin totlaçotemaquixti- 100). / Lunes a xxiii. de octubre yquac tlecoc catzin Santissimo Sacrameto ynic otzatzohuac mopilloto yn campana yn icpac campanario yn tiaquizco yn itechpan yn Caxtila textl quitoca- St. Joseph. pilcac ye teotlac in quitlecahuique yotia blaquilio ahocac quinamacaz ça yehuatl quimoteochihuillique in teopixque ynin yehua- yn utlamatl candial yhuan pelo textl y monama- tzin quimochihuilli yn ganboa yhuã fr gaspar. caz (Zapata y Mendoza 1995: 554). Today, also “Monday the 23rd of October was when the in the year 1617, on the vespers of our Beloved bell that hangs on top of the belltower at San Savior, the Holy Sacrament, the following was Josef was raised up and hung; it was already decreed in the marketplace: with regard to afternoon when they raised it up. The friars Castilian flour, known as white (flour), no one blessed it; Gamboa did it, along with fray will sell it. Only two kinds will be sold: durum Gaspar” (Chimalpahin 2006: 54). and pelón flour. 134 candela

candela candelanamaca quinamaca iztac coztic, tliltic. 1. candela, candle “He sells candles; he sells white, yellow, black annals (AHT, AJB, ZM), cultural encyclopedia ones” (Sahagún 1950–82, X: 91). / Norma (FC 11), legal statement (GSM), oral account cantelanamaca tianquizco pampa nechcaya (2010-Tep), religious play (HLE, STE), sermon ilhuitl huan cheneh quinamaca (Sullivan et al. (SJA), vocabulary (TCV, VM 1, VT), will (TC 41, 2016: 63). Norma sells candles in the market TC 50, TC 52, TC 53, TC 57, TMT, TT 10, TT 14, because the Day of the Dead is near and she TT 39, TT 48, TT 56, TT 57, TT 78, TT 80, TT 94, sells a lot. WBA, WCF); time range: ca. 1540(?)–1762, 4. candelanamaca, to sell candles to someone 2010–2016 vocabulary (TCV); time range: 2016 NOTLAÇOPILHVAne yc anquimati, ca in axcā Maria quicantelanamacac inanan pampa qui- nohuyan moteochiua in candelas, yuā tlaya- nequiyaya quicohuaz ce tzopelic (Sullivan et hualolo, temac tlatlatiuh in candela tlanextia. al. 2016: 63). María sold candles to her mother Ynic, ca quinezcayotia yn ichipaualiztzin, yn because she wants to buy a piece of candy. / iqualnemiliztzin, yn itlahuiltzin, yn itlanextzin Adriana quicantelanamaquiltih tlamachtihquetl yn ianimatzin, in tomahuiztlaçonantzin Sancta pampa nechcaya ilhuitl huan quihuicaz zantoh Maria. “Oh my precious children, you already (Sullivan et al. 2016: 63). Adriana sold candles know that today candles are blessed every- to the teacher because the Day of the Dead is where, and there is a procession. In people’s near and he will take them to the cemetery. hands the candles go burning, they shine. This 5. candelanamacac, candle seller symbolizes the purity, the good life, the illumi- cultural encyclopedia (FC 10); time range: nation, and the light of the soul of our honored 1578–1580 and precious mother, Saint Mary” (Burkhart Inic cempoalli ommacuilli capitulo: intechpa ed. 2001: 64). / Comadreh, naman xictemo- tlatoa, in candelanamacaque, ioan in xiquipil- can ome piyomeh huan nahui cantelah (2010- namacaque, ioan in necuitlalpiloni quinamaca. Tep). Comadre, now all of you need to look for “Twenty-fifth Chapter, which telleth of the two chickens and four candles. / yc nitocoz candle sellers, and the bag sellers, and those aço cantellatzin yc mocohuaz. “And with (the who sell sashes” (Sahagún 1950–82, X: 91). money) I will be buried, or candles will be 6. candelanamaquilia, to sell candles for bought” (Cline & León-Portilla eds. 1983: 202). someone 2. candelachiuhqui, candlemaker vocabulary (TCV); time range: 2016 annals (ZM), cultural encyclopedia (FC 10); Niccantelanamaquilih nonanan pampa ya time range: 1578/1580–1667 axhuelqui yohui tianquizco (Sullivan et al. 2016: Candelanamacac, candelachiuhqui, xicocuitla- 63). I sold candles for my mother because she chioa, tlaztalia, tlapaca, tlapaoaci, tlachi- couldn’t go to the market. paoa, tlaatilia, tlatzoionia tlateteca, tlaaltia. 7. candelatica, with a candle “The candle seller, a candle maker, prepares vocabulary (VT); time range: ca. 1540 (?) beeswax – blanches, washes, boils, purifies, Uelada a la candela. lucubratio. onis. | vn melts, cooks, prepares, bathes it” (Sahagún lucubro. as. cādelatica ixtoçóa (Vocabulario 1950–82, X: 91). / yn oquixil ytoca Alesandro trilingüe: 154r). Vigil with candles: lucubratio, candelachiuhqui yn oquixil martes (Zapata y -onis, unde lucubro, -as; he/she holds vigil Mendoza 1995: 380). The one who stabbed with candles. him was named Alejandro, a candlemaker. He 8. candelaton, small candle stabbed him on Tuesday. cultural encyclopedia (FC 11); time range: 3. candelanamaca, to sell candles 1578–1580 cultural encyclopedia (FC 10), vocabulary iuhqujn icpiton xotlatica: anoçe iuhqujn can- (TCV); time range: 1578–1580, 2016 delaton tlatlatica. “It is glowing like a small candelaria 135

firefly, or is burning like a small candle” hual. “Therefore, it would be good if you do (Sahagún 1950–82, XI: 230). not bear the blessed candle, for it is not your 9. candelayacacotona, to cut a candlewick desert” (Burkhart ed. 2001: 67). / auh in iq[ua]c (lit. to cut a candle’s nose) in tla ye mochihua amo anquitetza[n]matizque vocabulary (VM 1); time range: 1571 amo a[n]quimoteotizque yhua[n] amo acopa[n] Despauilar candela. ni, candela yacacotona antlachiazque ça[n] na[n]tolozque a[n]tla- (Molina 1992, I: 42v). To cut a candlewick: I cut tlauhtizque tlateochivalcandela anquitlatizque a candlewick. (Anales de Juan Bautista 2001: 170). And then, 10. candelayacacotonaliztli, action of cutting if it happens, you will not take it as an omen, a candlewick (lit. action of cutting a candle’s you will not worship it and you will not look nose) up; you will just lower the heads, you will pray vocabulary (VM 1); time range: 1571 and you will burn sacred candles. Despauiladura. candela yacacotonaliztli (Molina 1992, I: 42v). Action of cutting a can- Candelaria dlewick: action of cutting a candlewick. 1. Candelaria, Candlemas Day, Candlemas 11. candelayacacotonani, person who cuts feast candlewicks (lit. person who cuts candle noses) annals (AT, ZM); time range: 1633–1692 vocabulary (VM 1); time range: 1571 ypan yei hora hopeuh quiyahuitli ylhuitzin Despauilador. candela yacacotonani (Molina hocatca Cantelaria ypan Domingo Lones martes 1992, I: 42v). Person who cuts candlewicks: miercoles quisqui qyahuitli. “At 3 o’clock it person who cuts candlewicks. began to rain. It was on Candlemas. On Sunday, 12. candelayollotl, candlewick (lit. candle Monday, Tuesday and Wednesday, rain came” heart) (Townsend ed. 2010: 188). / yquac motlali vocabulary (VM 1, VM 2); time range: 1571 retablo tecalco ypan 2 mes de fefrero 1633 años Pauilo de candela. candelayollotl. ocoycpa- ypan Candelario (Zapata y Mendoza 1995: 256). yollotl. | xicocuitlaycpayollotl (Molina 1992, At that time the altarpiece was set up in the I: 93v). Candlewick: candlewick; heart of the vault (inside the church): on the 2nd of the top of a pine torch; heart of the top of bee month of February of the year 1633, Candlemas excrement (wax). / Candela yollotli. pauilo de Day. candela (Molina 1992, II: 12v). Candlewick: 2. Candelaria, Virgin of Candelaria (Mary’s candlewick. title) 13. cecencandelas, each one with a candle annals (ZM); time range: 1677 annals (AHT); time range: 1612 Axcan miercoles yc omilhuitl ma 2 mani meztl de yhuan anotle capa quimotlalilitiaq̃. çaniuh mo- feprero yhuan ypan xihuitl de 1677 años yacui- chintzitzin mantiaque yca yn inçodanatzin yhuan can homotlali yn iretablotzin totlaçonatzin inmanteotzin yn iuh mochipa monemiltia – Ereopa Sant Josep yn itlan tlachayahualli ypan mochintzitzin cecencandelas ŷmactzinco. “Nor ylhuitzin totlaçonatzin Purificaçio Cadelaria yn did they wear capes; they all just went along umotechiuh mohueycachiuh yn ilhuitl (Zapata y as usual with their cassocks and long cloaks, Mendoza 1995: 552, 554). Today, Wednesday, as they always go about, each of them with a hardly the 2nd of the month of February and candle in his hand” (Chimalpahin 2006: 202). in the year 1677, the altarpiece of our beloved 14. tlateochihualcandela, blessed candle mother Europa was set up for the first time annals (AJB), sermon (SJA); time range: 1567– in San José at the foot of the banister; it was 1577 blessed and there were great festivities on the Ypampa y qualli yezquia in macamo xiquitiqui- feast of our precious mother, the Purification tiani in tlateochiualcandela, ca amo momace- of the Candelaria. 136 candelero candelero canon 1. candelero, candlestick 1. canonesmomachtiani, student of canon law annals (ZM); time range: 1628 vocabulary (VT); time range: ca. 1540 (?) ça nima mochi quimocohuilitacico yn teotlatquitl Canonista que estudia canones. cano|nistes. ę. casollia frotal capan candelerostin se docena canones momachtiáni (Vocabulario trilingüe: (Zapata y Mendoza 1995: 244). Immediately they 36r). Canonist who studies canon law: canon- came to buy all the sacred items: a chasuble, an istes, -ae; person who studies canon law. altar cloth, capes and a dozen candlesticks. 2. zoquicandelero, clay candleholder canónigo annals (AHT); time range: 1598 1. canónigo, canon Sabado. a x. de octubre de 1598. aos. yquac yc annals (AHT, AP, ZM), petition (ANV 6, ANV 8, tzatzihuac tianquizco yn ipampa çoquicam- ANV 11); time range: 1600–1699 delero angelesme. yhuã yn tlapopochhuilloni auh yn otlan misa niman nauhcanpa omo- temetzhuilli yn aço Sancto anoço Sancta. “Sat- tlalique yn itec tumbulo yn Canonigoz sesēyaca urday, the 10th of October of 1598, was when oquichiuhque rresponso satepan oquimochihuili a proclamation was issued in the marketplace yn señor Obispo. “When the mass was over, the about the clay candleholders in the shape of canons placed themselves in the four corners angels and the leaded censers in the form of a of the catafalque and each said responsory male or female saint” (Chimalpahin 2006: 64). prayers; afterward the lord bishop also did it” (Townsend ed. 2010: 108). / yzquich vnimuteyl- candil vic ynavac tatuque provisor yhuan cananicoz 1. candil, lantern yhuan oyirorez (Sullivan ed. 2003: 33). I have vocabulary (TCV); time range: 2016 made my entire complaint to the rulers: the Notatah ahachica quicualchihuayaya cantil provisor, the canons and the oidores. tlen nochan pampa tlahuel ihtlacahuiyaya huan tlahuel tzintlayohuayaya (Sullivan et al. canonización 2016: 63). My father was fixing the lantern at 1. canonizaciónyotl, canonization my house often because it was always break- annals (AHT); time range: 1610 ing down and it was very dark. auh quenmache oc tlapanahuia hueylhuitl mochihuatiuh yniquin quenman quimonequil- canica titzinotiuh tto. Dios ynic mochipauhtzinoz ynic 1. canica, marble (toy) quimocencahuilizque ynic Sancto cemahuiço vocabulary (TCV); time range: 2016 macoz. ynic tlamiz. yn icanonizatoyotzin Nomimi quiamati mahuiltiz ica cayocoh pampa motenehua. “How much greater even will be cuecihui zan itztoc huan axquimacahuah ma the celebration of the feast day when someday yohui techan (Sullivan et al. 2016: 67). My older our lord God deigns that [San Ignacio] be puri- brother likes to play with marbles because he fied and prepared so that he will be made a gets sad if he’s not doing anything and they saint in full honor, so that what is called his don’t let him go to the neighbors. canonization will be completed” (Chimalpa- hin 2006: 166). canoa 1. cuauhcanoa, trough canonizar vocabulary (TCV); time range: 2016 1. canonizaroa, to be canonized Nopa quichiuhqui ce cuacanoah tlen campa annals (AP); time range: 1650–1699 quintlamacaz torohmeh (Sullivan et al. 2016: 129). Sanno ynic macuili 5 tonali abril yn açico yn My father made a trough, where he will feed the tlanahuatili ynic mocanonisaroz yn San Juo de cattle. Dioz ypan tonali Juebes niman huel nohuiyan cántico 137

otlatzilin yn quexquich teopan. “At this same be given some and candles are to be bought [time], on Thursday the 5th day of April, news with it” (Karttunen & Lockhart eds. 1976: 94). / came that San Juan de Dios was to be canon- moch oncan mocenquixtique quimololhuillique ized. Then bells rang everywhere in all the ŷ tlaçoteopixq̃. tottatzitzinhuan prouincial churches” (Townsend ed. 2010: 150). / San ypa de la compañia de Jesus. yhuan yglesia mayor xihuitl yn omocanonisaro santa Rosa maria capilla officiales cantores. y cuicato yc qui- santo domingo ytlatecpantzin yn oquichihui- motoquilliq̃. yhuan oncan motetoquillico ce lique ylhuitzin onpa yn iglesia mayor yc sepuali ynQuisidor yhuan ce oydor yhuan miequintin yhuan chicuasen 26 tonali mani metztli Agosto. pipiltin españoles. “All the precious religious, “In this same year Santa Rosa María, of the our fathers, assembled and gathered around order of Santo Domingo, was canonized. They him and the provincial head of the Company celebrated her feast day in the cathedral on the of Jesus, and the professional singers of the 26th day of the month of August” (Townsend cathedral choir came there to sing at his burial, ed. 2010: 110). and an inquisitor and a judge of the Royal Audiencia, along with many noble Spaniards, cántico came to the burial” (Chimalpahin 2006: 286). / 1. cántico, canticle yhuan yquac momiquilique cantoreztin Juan religious treatise (EQ); time range: 1574 (?)– Mathias Pasqual Santchis (Zapata y Mendoza early seventeenth century 1995: 270). And at that time the singers Juan Jn itlatlauhtiloca in itlaçoezçotzin in to.o itech Matías and Pascual Sánchez died. mana in psalmo ahnoço cantico teocuicatl inic quimoyectenehuilia in tonantzin sancta yglesia capa in dios, yn ipan maytines ynic pehua. te deum 1. capa, cape, cloak laudamus. “The importuning of our Lord’s pre- annals (AC, AHT, AJB, ZM); time range: cious blood is taken from the psalm or canti- 1558(?)–1645 cle [a sacred song] with which our mother the auh yz catqui yn intetlapallohuaya xpianotin holy Church praises God during matins, when yehuatl yn yn quimacaco moteucçomatzin = the Te deum laudamus begins” (Anderson & çentetl xayo xoxoctic auh ontetl capatli = Schroeder eds. 1997, II: 180). çentetl tliltic = çentetl chichiltic = auh ontlamantli cactli çapatos = çe cuchillo = centetl cantina sombrero yhuã çentetl gorra = yhuan çentetl 1. cantina, bar paño = yhuan çentetl taça. “And here are the vocabulary (TCV); time range: 2016 greeting gifts the Christians presented to Nomachicniuh axquiza ne cantinah pampa Moteuczomatzin: one green cassock; and quiamati tlaoniz (Sullivan et al. 2016: 63). My two capes, one black, one red; and a pair of cousin doesn’t leave that bar because he likes shoes; a knife; a hat; also a cap; also a piece to drink. of cloth; also a drinking cup” (Bierhorst ed. 2011: 84). / Ça huallatzauhctia yn arçobispo cantor casolla quihuallaquitia yhuan ytopil ymitra auh 1. cantor, cantor, singer çan moch capa yn quitlallitiaque obisposme. annals (AHT, ZM), will (TT 39, TT 88, WCF); “The archbishop came at the end, wearing a time range: 1572–1691 chasuble, with his staff and miter, and all the auh yn oc chiquaçen p͞s yoā nahui tomines bishops came wearing capes” (Chimalpahin mochi nopā popolihuiz yoā çequi macozque 2006: 30). / Tla xiquimittaca[n] yn xallatlauhca yn cantores yoa candelas ic mocohuaz. “And yn achto otlaneltocaque yn do[n] Alonso yeh another six pesos and four tomines is all to icapa ye ysonbrero mochiuhque yn ipilhua[n] be spent on my behalf, and the singers are to yhuan in teyacanque omochmocuepque[ue] 138 capa de coro

ye moch quaquaque (Anales de Juan Bautista Encapado con capa. chlamidatus. | tlacapaio- 2001: 158). Look at those from Xallatlauhco tilli (Vocabulario trilingüe: 72r). Caped with a who first converted [to the Christian faith]; cape: chlamidatus; caped. the children of don Alonso already became his cloak and his hat; and the leaders were all capa de coro transformed, all into cattle. 1. capa de coro, choir cape 2. capacapillotl, hood of a cape (lit. some- annals (AHT); time range: 1613 thing pertaining to the hood of a cape) Mitra quitlallique yhuan capa de Choro. auh yPa- vocabulary (VT); time range: 1540 (?) drinotzin muchiuh yn tlahtohuani visurrey Don Capilla de capa. cucullus. i. | capacapíllotl diego fernandez de cordoua Marques de Guadal- (Vocabulario trilingüe: 37r). Hood of a cape: caçar. “They put on him the miter and the choir cucullus, -i; hood of a cape. cape. The lord viceroy don Diego Fernández de 3. capaquechquemitl, hood or cowl (lit. neck Córdoba, Marqués of Guadalcázar, became his garment of a cape) sponsor” (Chimalpahin 2006: 264). vocabulary (VM 2); time range: 1571 Capa quechquemitl. capilla de capa (Molina capar 1992, II: 12v). Hood of a cape: hood of a cape. 1. caparoa, to castrate an animal 4. capatia, to wear a Spanish cape vocabulary (TCV); time range: 2016 annals (AHT); time range: 1597 Sandra itatah nochipa quincaparoa ipitzohuan Yn ipan axcan Juebes. yc 13. mani metztli pampa quinequi ma motomahuacan (Sullivan de março de 1597. años. yquac Sanct. ipolito et al. 2016: 64). Sandra’s father always castrates tzatzihuato auh ynic tzatzihuato, ypampa his pigs because he want them to fatten up. ynic tiquinnemitizque quaquehueque molati yhuan temamani yhuã carnerostin yhuan qua- capellán nacame totolme yhuã necapatiloz nechichihua- 1. capellán, chaplain loz espada daga mopiaz. auh moch licencia annals (AHT); time range: 1591–1613 motquitinemiz. ynic chicahuaz. “Today, Thurs- Axcan Domingo ynic .12. mani Metztli Mayo de day the 13th of the month of March of the year 1613 años. yhcuac yancuican motenextillitzino- 1597, was when an announcement was made que yn oncan capilla S. Joseph. S. Franco. ynic at San Hipólito, and what was proclaimed was hualmocallaquique yn Padre fr. Juã Maçurra about how we are to maintain cattle, mules yehuatzin in Capellan mochiuhtzinoco yn oncan and mounts, and muttons, and chickens, and omoteneuh S. Joseph. “Today, Sunday the 12th there will be wearing of Spanish capes and of the month of May of the year 1613, was when, dressing [in Spanish style], and having swords at the chapel of San Josef at San Francisco, and daggers, but [whoever does it] will go was first revealed the entry of father fray Juan about carrying a license to confirm it all” (Chi- Mazurra, appointed chaplain at the said San malpahin 2006: 60). Josef” (Chimalpahin 2006: 250). / aço çan ma- 5. capatzontecomatl, hood (lit. head of a tlactin yn oncan mantiaq̃. ce yn cruz manca qui- cape) huicaque yhuan ytloc mantia ome ciliares, yhuan vocabulary (VM 1, VM 2); time range: 1571 ce clerigo yncapellan capa quitlalitia, yhuan Capilla de capa. quechquemitl. Capatzonte- ytloc mantiaque ome diagonos almaticas quitla- comatl (Molina 1992, I: 24v). Hood of a cape: litiaque. “Perhaps only ten of them went along hood; hood. / Capatzontecomatl. Idem (Molina in a group carrying a decorated cross; next to 1992, II: 12v). Hood: the same. it went two processional candlesticks, and a 6. tlacapayotilli, caped (person provided with secular priest, their chaplain, wore a cape, and a cape) at his side went two deacons wearing their vest- vocabulary (VT); time range: ca. 1540 (?) ments” (Chimalpahin 2006: 202). capellanía 139

capellanía Royal Audiencia, along with many noble 1. capellanía, chaplaincy Spaniards, came to the burial” (Chimalpa- annals (AHT); time range: 1613 hin 2006: 286). / yn iquac yhuan cantoreztin capellania yc catqui yehuatl yuh quitlalitia ome capillia quimachtiaya chirimiaz chaneque yn padre Masares clerigo ca yaxca catca ynin Sant Francisco Papalotlan Diego Hernandez omoteneuh calli. “It is under a chaplaincy mayestro (Zapata y Mendoza 1995: 292). And arrangement; that is what was ordered in his it was when the maestro, Diego Hernández, testament by father Masares, a secular priest, was teaching the singers of two choirs, inhab- for this said house was his property” (Chi- itants of San Francisco Papalotla, [to play] malpahin 2006: 258). chirimías. 4. capilla, hood capilla annals (AHT); time range: 1612 1. capacapillotl, hood of a cape (lit. some- axcan viernes ynic 28. mani Metztli de diziēbre thing pertaining to the hood of a cape) de 1612 años ynic nahuilhuitl pascua nauidad yn vocabulary (VT); time range: ca. 1540 (?) itlacatillitzin tto Jesu x͞p͞o. huel ypã ilhuitzin pipil- Capilla de capa. cucullus. i. | capacapíllotl tzitzinti sanctos ynocentes. yhcuac omacoq̃. (Vocabulario trilingüe: 37r). Hood of a cape: escabulario yhuã yn capilla in motenehua her- cucullus, -i; hood of a cape. manos conbalecientes ŷ quimocuitlahuia hos- 2. capilla, chapel pital de los Locos. “Today, Friday the 28th of annals (AHT, AJB, AP, ZM), oral account (2014- the month of December of the year 1612, on the Tep), vocabulary (TCV), will (TT 7, TT 8, TT fourth day of the Christmas holiday, the birth 32, TT 33, TT 34, TT 72, TT 82); time range: ca. of our lord Jesus Christ, right on the feast day 1540(?)–1762, 2014–2016 of the children, the holy innocents, was when yn canpa tocties yn notlalnacayo ca yxpantzin- the scapular and hood were given to the said co notlasomahuistatzin san fransisco ycapil- brothers of the convalescents who take care latzin. “As to where my earthly body will lie, it of the Hospital de los Locos” (Chimalpahin is in front of the chapel of my precious revered 2006: 232). father San Francisco” (Pizzigoni ed. 2007: 62) / 5. capillacalcuitlapan, behind the chapel (lit. Miac axyohuih nepa xochicalli huan miac axyo- behind the chapel building) huih capiyah (2014-Tep). Many do not go to the annals (ZM); time range: 1670 ceremonial building and many do not go to the auh y quimotoquilique ye teotlac ypan 6 chapel. oras yacuican oquimoçehuilique ycalteco yn 3. capilla, choir alhuaçil mayor caxtiltecatl ypan tlapechtl ynic annals (AHT, ZM); time range: 1614–1651 ocan mexo calnacazco yniquexcan tocabilia moch oncan mocenquixtique quimololhuillique calcuitlapan (Zapata y Mendoza 1995: 458). ŷ tlaçoteopixq̃. tottatzitzinhuan prouincial de They buried him in the afternoon, at 6 o’clock. la compañia de Jesus. yhuan yglesia mayor First, they laid him down outside the house of capilla officiales cantores. y cuicato yc qui- the Spanish chief constable, on the litter. The motoquilliq̃. yhuan oncan motetoquillico ce second place was at the corner of the inn, the ynQuisidor yhuan ce oydor yhuan miequintin third place was behind our chapel. pipiltin españoles. “All the precious religious, 6. capillacaltenco, at the door of the chapel, our fathers, assembled and gathered around to the door of the chapel him and the provincial head of the Company annals (ZM); time range: 1676 of Jesus, and the professional singers of the hualamelauh teopan tocapillia calteco quizqui cathedral choir came there to sing at his y calaquito Sant Josep yc calaquico cauildo burial, and an inquisitor and a judge of the (Zapata y Mendoza 1995: 544). He came straight 140 capilla mayor

to the temple, to the entrance to our chapel; he yehuatl in yn tottatzin yconpadre mochiuh visu- left and went to enter San José; he came and rrey. auh yn cuaatequiloc piltzintli oncan ŷ entered the cabildo. tecpan palacio capilla real. “This padre became 7. capillatlacah, choir members, singers the viceroy’s compadre. The child was baptized annals (AHT); time range: 1612 in the royal chapel of the palace” (Chimalpahin in ye oconmotequilico oncan nimã ic ce 2006: 234). responso cuicayo oncan ypantzinco yn inacayotzin quihtoq̃. in capilla tlaca clerigos. yn officia- capillero les iglesia mayor. “When they laid him there, 1. capillero, chaplain the choir members (singers?) and the secular annals (AHT, AP); time range: 1595–1652 priests and officials of the cathedral sang a auh yn ipan capitulo. omoteneuh yn axcã. responsory prayer in the presence of his body” omochiuh. yhquac nican capilla S. Joseph. (Chimalpahin 2006: 206). S. Franco. capillero. omochiuh yn fr. Jeronimo de 8. capillatzinco, in the chapel (reverential çarate. capellan motenehua. “And it was in the form) meeting mentioned just now that fray Geró- annals (AHT); time range: 1603–1610 nimo de Zárate was made person in charge of Yn ipan axcan Domingo yc xvii. mani metztli the chapel of San Josef in San Francisco; he is agosto de 1603. años. yn Sancto yancuic Sant called chaplain” (Chimalpahin 2006: 174). / Raymundo. Sancto Domingo teopixqui yquac Sanno ypa xihuitl yn omoteochiuh rretablo tlayahualloliztica quimoquechillito yn icapi- capilla san juan baptista capillero frai Juan llatzinco yn ompa Sto. Domingo. “Today, ñuñes ypan metztli otubre. “In this same year, Sunday the 17th of the month of August of in the month of October, the altarpiece of the the year 1603, was when they went in proces- chapel of San Juan Bautista was consecrated. sion to set up the new saint San Raimundo, a Fray Juan Núñez was chaplain.” (Townsend Dominican friar, in his chapel at [the church ed. 2010: 94). of] Santo Domingo” (Chimalpahin 2006: 76). capirote capilla mayor 1. capirote, pointed hood 1. capilla mayor, main chapel annals (AHT, AJB); time range: 1564–1612 annals (AHT, ZM); time range: 1604–1668 moch quimotlalilitihui yn inquechquentzin in Domingo inic .21. mani metztli Junio de 1615. motenehua capirotes. yhuã inBorlas. ymicpac años. ihcuac ilhuitzin mochiuh sacramento. in yayatiuh, cecenyacã yntech machioneztiuh san Franco. ihcuac no mochalli omoman yn omo- yn tlein yc tlamatini tlamachiliznemachtiltica. tlapallicuillo yancuic rrejas tepoztli, yn oncan “They all went wearing neck garments called callihtic capilla mayor. “Sunday, the 21st of the hoods, and on top of their heads were various month of June of the year 1615, was when the tassels, signifying for each person what branch feast day of the Sacrament was celebrated at of knowledge he was a scholar in” (Chimalpa- San Francisco, and also when the new painted hin 2006: 206). / auh niman yeehua[n]tin yn iron grill inside, in the main chapel, was set up españolesme auh ye quene yehua[n]tin in sur- and inaugurated” (Chimalpahin 2006: 302). / dadosme moch capirote co[n]maquitiaque yn achtopa yecauh capilia mayor (Zapata y yhua[n] tliltic yn incalças yetia yhua[n] coda in Mendoza 1995: 402). First, the main chapel was co[n]maquique yhua[n] lança quitquiatiaque finished. (Anales de Juan Bautista 2001: 224). Then there went the Spaniards, and finally the soldiers. All capilla real of them went wearing pointed hoods and their 1. capilla real, royal chapel stockings were black. They wore trails and they annals (AHT); time range: 1613 went carrying spears. capitán 141

capitán yazquia ynic quitocato teopan quitlatzotzoni- 1. capitán, captain litiaque yoa[n] quitlapichilitiaque yvandera annals (AHT, AJB, AP, AT, SP, ZM), cultural quiyacan auh ye teotlac in quitocato hospital encyclopedia (FC 8, FC 12, PM), petition (TAC); S[an] Joseph / auh ynic quitlatzotzonillitiaque time range: ca. 1560 (?)–1683 yaoquizca teyacanazquia sordado auh hebrero Oy sabado a 12 de março de 1569 a[ñ]os yquac março ypan yn onpeuhque a la China (Anales yxquetzalloc in Miguel Garçia ynic quinmocuitla- de Juan Bautista 2001: 190). Monday, March huiz nepapa[n] offiçiales quinpohuaya in domin- 27 in the year 1564, the war captain who was gotica quimittaz in cacapitanme (Anales de Juan going to go to China died. They went and Bautista 2001: 180). Today, on Saturday, the buried him in the temple. They went playing 12th of March of the year 1569, was when Miguel drums and wind instruments for him. His García was charged with overseeing various banner went ahead of him. In the afternoon officials; he registered them, and on Sundays they went and buried him in Saint Joseph’s he will see each of the captains. / In iquac hual- hospital. So the soldier he was going to lead mohuicac Don her.do Cortes del ualle Capitã yn into war went along playing drums for him. In omaxitito mexico. “When don Hernando Cortés, February and March they left for China. [the Marquéz] del Valle, the Captain, came, when he arrived in Mexico” (Anderson & Schro- capitán de la guarda eder eds. 1997, II: 186). / auh yn imoztlayoc ypan 1. capitán de la guarda, captain of the guard tonali biernes yc matlactli onnahui 14 tonali mani annals (AHT); time range: 1610–1615 metztli mayo OCaCoque yancuican bandera auh yn omētin ymachtzitzinhuan omoteneuh- yn mulatoz auh yn oquis yn icapitan se mulato tzino miccatzintli yn arçobispo. ynic ce yehuatzin ytoca felipe monso y moJica chilero. “The next in Padre fr. Jeronimo Guerra. çanno S. Domingo day, Friday, the 14th day of the month of May, teopixqui vicario atlacohuayã. ynic ome yehuatl the mulattoes for the first time raised a banner, yn capitan de la guardia luto quihuillantiuh. and their captain turned out to be a mulatto “And the two nephews of the said deceased, named Felipe Monzón y Mujica, a chile-vendor” the archbishop, of whom the first was father (Townsend ed. 2010: 124–126). fray Gerónimo Guerra, likewise a Dominican 2. capitánti, to become captain friar, vicar at Tacubaya, and the second was municipal council records (TA 192); time the captain of the guard, who went dragging range: 1562 mourning cloth” (Chimalpahin 2006: 208). yn monequia onpa valpevazquia ynic yancuican valla hernando cortes valcapitantita quin- capitán general valvicac Españoles ynic çan tetlaçotlaliztica 1. capitán general, captain general quinamicque quiçelique tlaxcallan tlatoque annals (AHT, HCC, ZM); time range: ca. 1593 totavan tococolhvan. “It was required that it (?)–second half of the seventeenth century begin back when Hernando Cortés first came ynquauhtlahtocauh mochiuh ynic quinyacanaz leading the Spaniards as captain, and how mexica yuhqui capitan general. “He was made the Tlaxcalan rulers, our fathers and grandfa- their interim ruler in order to lead the Mexica thers, just met and received him in friendship” as a captain general” (Anderson & Schroeder (Lockhart, Berdan & Anderson eds. 1986: 120). eds. 1997, I: 204). / yn omoteneuh huey yao- 3. yaoquizcacapitan, war captain (lit. captain tachcauh Capitan General catca huehue tla- of soldiers) cayeleltzin cihuacohuatl. “The said great war annals (AJB); time range: 1564 leader, who was a captain general, the elder Lunes a 27 de março de 1564 a[ñ]os yquac Tlacaelleltzin, the Cihuacoatl” (Chimalpahin momiquilli yaoq[ui]zca capitan a la China 2006: 238). 142 capítulo capítulo capítulo general 1. capítulo, chapter, paragraph (book section) 1. capítulo general, general chapter meeting annals (CM), cultural encyclopedia (FC 1, FC 2, annals (AP); time range: 1652 FC 3, FC 4, FC 5, FC 6, FC 7, FC 8, FC 9, FC 10, FC 1652 Nipan xihuitl yn omochiuh capittulo general 11, FC 12, PM), municipal council records (TA ypan sabado yc Sempuali yhuan chicome 27 206), religious play (TK); time range: ca. 1560 tonali mani metztli Enero Capillero frai mattias (?)–early seventeenth century (?) de sifuentes. “1652 Here in this year a general Capitulo achto oncan mitohuan yn inhuallaliz chapter meeting was held on Saturday, the 17th yn imecoliz in yehuantin Mexica in nicã ypan day of the month of January. The chaplain [in yacuic nueua españa. yhuan yn ixquich tlacatl yn charge of San Juan Bautista] was fray Matías de oquihualhuicaque calpoleque. “First Chapter, Cifuentes” (Townsend ed. 2010: 100). in which is told the coming, the arrival, of the Mexica here in New Spain and of all the capítulo intermedio calpulli people who brought them hither” 1. capítulo intermedio, intermediate chapter (Anderson & Schroeder eds. 1997, I: 66). / ca meeting nican quimitalhuia in achtopaittohuani Ysayas annals (AHT); time range: 1612 capitulo in inelhuayo in çenquiças ixhuas capitulo indelmedio ypan in in tequicauh. “It moscaltis Çe tlacatl tlatocapilli. “Here the was at an intermediate chapter meeting [of prophet Isaiah, chapter, says: ʻFrom his root the Franciscan province] that he left office” will emerge, will sprout, will grow, a certain ( Chimalpahin 2006: 212). royal child’ (Sell & Burkhart eds. 2004: 128). / ahv yn señores del concejo yc mononotzque capón moçentlalihque ahv yn intlaçentlalilh cabildo 1. capón, capon yehvatl yn nican tlani mihtoa capituloss. “And cultural encyclopedia (FC 11); time range: the lords of the council consulted and delib- 1578–1580 erated about it, and what the cabildo agreed Tolcomoctli: yoan itoca Atoncuepotli, yoan Ate- upon is declared in the paragraphs following ponaztli: veitontli, ixqujch in castillan totolin: here below” (Lockhart, Berdan & Anderson capon. “American bittern Also its name is eds. 1986: 123). atoncuepotli and ateponaztli. It is rather large, 2. capítulo, chapter (religious assembly) the same size as the Castilian chicken, the annals (AHT, AJB, ZM); time range: 1564–1629 capon” (Sahagún 1950–82, XI: 33). auh yn ipan in omoteneuh cemilhuitl Sabado 2. capón, maguey plant with peduncle cut no yhcuac omochiuh capitulo. in S. Domingo ye- off huatzin prouincial mochiuh yn Padre maestro will (TT 30); time range: 1717 fr. hernando Baçan. “Also on the said day of yuā niquitohuan Ca onicMacac Macuili pesos Saturday was held the provincial chapter Pasqla Vrsula Oniccohuili macuili metl Capones. meeting at Santo Domingo; father fray Her- “And I say that I gave 5 pesos to Pascuala nando Bazán, master in theology, became Ursula; I bought five magueyes capones from provincial head” (Chimalpahin 2006: 226). / her” (Pizzigoni ed. 2007: 110). çano ypa mochiuh capitolo Chollolan yn açico 3. capón, castrated pig guardian jueves a 27 de junio fray Jeronimo de vocabulary (TCV); time range: 2016 la Foete (Zapata y Mendoza 1995: 198). Like- Notatah quiamati quitomahuaz capon pampa wise in this year the chapter meeting was held quimictiz quemman quinamictiz itelpocauh in Cholula. The father guardian, fray Jerónimo (Sullivan et al. 2016: 64). My father likes to de la Fuente, arrived on Thursday, the 27th of fatten up the castrated pig because he will June. slaughter it when he marries off his son. capote 143

capote annals (AHT, AJB); time range: 1564–1613 1. capote, cape, cloak auh o[n]can nemimictiloc yn ithualco carçel will (TT 10, TT 35, TT 40); time range: 1693–1728 (Anales de Juan Bautista 2001: 258). There, in yuā niquitoā Ca nechhuiquilia Nicolas Santilla the courtyard of the prison, people were mis- Setel Capoti. “And I say that Nicolás Santillán treated. / ey tlacatl yn omictiloque ome españolti owes me a cape” (Pizzigoni ed. 2007: 118). / yhua ce alcayde ynic ome bastonero. yn iqu ey tlacatl çe capote ye yçoltic: onictlaneuhti. “And I lent mulato yehuatl in quintlatlaliliaya tepoztli crillos him a worn cloak” (Pizzigoni ed. 2007: 132). / ŷ tlatlacolleque quincallaquia oncar carcel. yhuan yCapotitzin San nicolaz otictocohuili[li]- “Three people were killed: two Spaniards, one que oticoncahuique noermanatzin ma yCa 20 pos a jailer, and the second one a jailer’s assistant; 4 ts. “And we bought a cloak for San Nicolás, my the third was a mulatto who used to put shack- sister María and I did it together, for 20 pesos les on the criminals they put in the jail” (Chi- and 4 reales” (Pizzigoni ed. 2007: 71). malpahin 2006: 248). carabina carcelero 1. carabina, carbine, rifle 1. carcelero, jailer annals (AP); time range: 1683 petition (M 4); time range: 1571 auh niman yn quexquich clerigos niman muchin- ycuac tiquiza Ala carçel. Aço çe tonali Anozo tin omoyaochichiuhque oquitlalique espada ysquich cauitl. Aço ome alldes omotlali. ala yhuan daga carabinas. “Then all the secular carçel. techuiquilia ome to.ss calçelero. ome to.ss priests armed themselves for war; they put on arguaçil. Aquin techuicac Ala carçel (Dakin ed. swords, daggers, and carbines” (Townsend ed. 1996: 16). When we are released from prison, 2010: 126). [after] perhaps one day, perhaps a long time, after they take from us, the two alcaldes who carajo diablo were put in prison, two tostones for the jailer 1. carajo diablo, damned devil and two tostones for the alguacil who had oral account (2012-Tep); time range: 2012 taken us to prison. ‘Xiquilli para na nicmandaroa, su compadreh.’ Quiittatoya nopa carajoh Diabloh (2012-Tep). cardenal ‘Tell her that I, her compadre, send it.’ [Then] 1. cardenal, cardinal he went to see that damned Devil. annals (AHT, AJB); time range: 1565–1612 auh ynin obispo çatepan cardenal omochiuh caramba yequene Sancto Padre mochiuhtzinoco. “This 1. caramba, wow bishop later became a cardinal, and finally he oral account (2012-Tep); time range: 2012 came to be made pope” (Chimalpahin 2006: Carambas Juan, ticpiya huerzah (2012-Tep). 202). / auh ynic mito tlatolli ypa[n] cabildo Wow Juan, you have a lot of strength. q’[ui]mochihuilliq’[ue] in S[an]to p[adr]e in cardenal yn arçob[is]po in patriarcha (Anales carbonato de Juan Bautista 2001: 302). Thus the words 1. carbonato, baking soda were said in the cabildo; the Holy Father, the vocabulary (TCV); time range: 2016 cardinals, the archbishops and the patriarchs Ne carbonatoh tlen oncah tianquiz tlahuel had written them. patiyoh (Sullivan et al. 2016: 65). The baking soda that is at the market is very expensive. carga 1. carga, load cárcel annals (AC, AP, AT), will (TT 25, TT 46); time 1. cárcel, prison range: ca. 1570 (?)–1728 144 cargo

Sanno ypan xihuitl chicahuac omochiuh Carmel durasno se carga ypatiuh se yhuā melio. “In this 1. Carmel, Carmelite father same year peaches yielded abundantly; the annals (AHT); time range: 1595 cost of a load was 1½ [reales]” (Townsend ed. ompa motemachtilli yn totatzin fray helias 2010: 104). / yhua niquitohua Se Carga tlaOtli de St. Juan bapta. calme totatzin. “Father fray yhua se Carga Anbas ninohuetias para Sati- Elías de San Juan Bautista, a Carmelite father, Simo Sacrameto. “And I say that I am making preached” (Chimalpahin 2006: 54). an offering for the Santísimo Sacramento of a load of shelled maize and a load of beans” (Piz- carmelita zigoni ed. 2007: 100). 1. carmelita, Carmelite father annals (AHT); time range: 1585–1614 cargo auh çanno ypan yn omito xihuitl 1585. años. no 1. cargo, charge yquac maxitico visurrey Don aluaro Manrrique annals (AJB), will (TT 72, TT 74, TT 82); time de çunica quinhualhuicac yn Padreme carmeni- range: 1563–1763 tas (ypan metztli a 17. nouiembre). “In the same auh yquac ylpilloca in Fran[cis]co Cohuana[n] said year of 1585 was also when the viceroy alguazil Thomas de Sant P[edr]o arçob[is]- don Alvaro Manrrique de Zúñiga arrived, on po yteilpiayan in quitlalique tlatetemoliloque the 17th of November; he brought along the ypa[n]pa yn itlatqui S[an] Ant[oni]o auh Carmelite fathers” (Chimalpahin 2006: 30). / gargo macoque ynic tlaxtlavazque auh sabado auh çan yehuantzitzin yyollocacopatic. yn hualquizque (Anales de Juan Bautista 2001: omoteneuhtzinoque. teopixque calmenitas. ynic 230). It was when Francisco Cohuanan, algua- quinmocahuillique. macehualtin. “And it was cil, and Tomás de San Pedro were seized, they voluntarily that the said Carmelite friars left were put in the prison of the archbishop. They the commoners” (Chimalpahin 2006: 108). were interrogated regarding the property of San Antonio. Charges were leveled against carmelita descalza them so that they have to pay it back. They 1. carmelita descalza, Discalced Carmelite got out on Saturday. / ihuan Ca mochi tlalMe nun ihuan Solar ihuan Ca yehual nicCahuilia Nos- annals (AHT); time range: 1614 ihuahuatzi Ca yehual nicchihuilia Cargo para Axcan Domingo ynic .5. mani Metztli octubre Mostla huiptla quintlaxelhuitias omenti nopil- de 1614 años. yhcuac yn opeuh yn ompa totla- huantoto. “I leave to my wife all the lands and çonantzin Sancta Maria del carme, yn ilhuitzin the lot, and I charge her in the future to divide ye quimochihuililia in omoteneuhtzino tenantzin everything gradually between my two small La madre Sancta Theresa de Jesus Virgen car- children” (Pizzigoni ed. 2007: 195). melita descalça. “Today, Sunday the 5th of the month of October of the year 1614, at our pre- caridad cious mother Santa María del Carmen, was 1. caridad, charity when the celebration of the feast day of the said religious treatise (EQ); time range: 1574 (?)– holy mother Santa Teresa de Jesús the virgin, early seventeenth century a Discalced Carmelite, began” (Chimalpahin Auh ca quimattica in noyollo cenca notech 2006: 288). monequi in niccencahuaz in nicchichihuaz in nanima ica in teotlaçotlaliztli in caridad. “And carmelita descalzo I know in my heart that I very much need to 1. carmelita descalzo, Discalced Carmelite friar prepare and ready my soul with divine love, annals (AHT); time range: 1591–1614 with what is called charity” (Anderson & Schro- yquac quixitinique. yn incapilla. yn inteopan eder eds. 1997, II: 176). catca atzaqualca. yn ompa ycaca ynhuehue- carmen 145

chan yn axcan ompa moyetzticate. teopix- agustin – San antonio San ygnasio de Loyola que calmenitas. descarsos. yn ipilhuantzitzin San Juo de dioz San rroque – mersenarioz – totlaçonantzin Sancta maria del calme. carmen teopixq. “Very early in the morning “When they demolished what had been the the religious of each of the establishments Atzaqualca’s chapel and church, where their San francisco, Santo Domingo, San Agustín, old home stood, where now the Discalced Car- San Antonio, San Ignacio de Loyola, San Juan melite friars reside, children of our precious de Dios, San Roque, the Mercedarians, the mother Santa María del Carmen” (Chimalpa- religious of Carmen – celebrated high masses hin 2006: 114). / S. Joseph yn missa ypã mito in each of the chapels” (Townsend ed. 2010: mochintin oncan mohuicatza in teopixque sto. 108). Domingo. st. augustin, teatinos. calmenitas. des- carços. mercenadios. yhuan oncã mohuicatza carmenista visurrey. “It was at San Josef that the mass 1. carmenista, Carmelite friar for him was said. All the religious came: the annals (AHT); time range: 1586–1611 Dominicans, the Augustinians, the Theatines, yquac ypan in calacq Sant Sebastian domĩgo the Carmelites, the Discalced, the Mercedari- possesion macoque teopixque carmenistas ypan ans; and the viceroy came too” (Chimalpahin 29. de enero. “In this year, Sunday the 29th of 2006: 34). January, was when the Carmelite friars entered [the church of] San Sebastián and were given Carmen possession” (Chimalpahin 2006: 30). / yn oqui- 1. Carmen, the church of Our Lady of Mount cuique. yn oquimotechtique. yn inhuehueteocal Carmel catca atzaqualca. yn axcan yhtic cate. quipia annals (AHT), will (TT 10); time range: 1614–1711 yn calmenitas. ca yehuatl huel ymaxca. achtopa auh yniqu ipampa vmpa peuh yc tlatzitzillicac ŷ macehualtin atzaqualca. “They took and carme ca yehica ypampa ynin omoteneuhtzino appropriated to themselves the Atzaqualca’s Sancta ca huel ynantzin yehuatzin oc ceppa old church, in which the Carmelites now reside quinmoyancuilili yn teopixcatlatecpancana- and are in charge, for it was truly the property huatilli regla. “The reason that the bellringing of the commoners of Atzaqualco” (Chimalpahin began at Carmen is that the said saint was 2006: 174). really the mother of and renewed for them the priestly constitutional ordinance, the carmenista descalzo rule” (Chimalpahin 2006: 288). / yhuan ytoca 1. carmenista descalzo, Discalced Carmelite Alejo lopis nechhuiquilia 4 pos yntla oquixtlauh friar motemacaz carmetzin. “And a person named annals (AHT); time range: 1608–1612 Alejo López owes me 4 pesos; when he has Yn ipann axcan yc 4. mani metztli de febrero. paid it, it is to be given for Carmen” (Pizzigoni de 1608. años. yquac oquincauhque. yn Sant. ed. 2007: 70). Sebastian. teopixque. y moteneuhtzinohua 2. Carmen, Carmelite friar calmenistas. descarços. yn mexica atzaqualca. annals (AHT, AP); time range: 1614–1665 “Today, the 4th of the month of February of the achto ynic quimochicahuacapielia vmpa year 1608, was when the friars at San Sebastián moyetzticate carme teopixque Carmelitas called Discalced Carmelites left the Mexica descalços. “That was first strictly observed Atzaqualca” (Chimalpahin 2006: 108). / ya by the Carmelite friars there [in Spain], the yehuantin ypan motlahtoltique. yn S. Augustin Discalced Carmelites” (Chimalpahin 2006: Padreme. canel yehuantin ye quinmopachilhuia. 288). / auh yn yohuatzincopa sesen capilla yn atzaqualca. in ye yxquich ica. ye quincauh- oquichiuhque misas cantadas yn Conbentoz que. yn achtopa yn tahuan yn intepachocahuan teopixque – San franco – Santo domingo – San catca. calmenitas. descalços. Padreme. “The 146 carnero

Augustinian friars saw to it because they have world and the rains on top of it. It was made been governing the Atzaqualca ever since their during the carnaval [before] Ash [Wednesday]. their first fathers and governors, who were / Auh yn ipa[n] martes a 6 de março de 1565 the Discalced Carmelite fathers, left them” a[ñ]os yn ipa[n] carnestolentas yn ixquichtin ( Chimalpahin 2006: 174). mahuiltique (Anales de Juan Bautista 2001: 308). On Tuesday, the 6th of March of the year 1565, carnero during the Shrovetide, everybody had fun. 1. carnero, mutton, ram annals (AHT, SP), petition (ANV 3, ANV 7, carnicería ANV 16); time range: ca. 1593 (?)–1618 1. carnicería, butchery Yn ipan axcan Juebes. yc 13. mani metztli annals (AP); time range: 1681–1683 de março de 1597. años. yquac Sanct. ipolito yhuan ypan on Semana no omochihuaya ser- tzatzihuato auh ynic tzatzihuato, ypampa mones yohualtica ypan calotli carniseria yhuā ynic tiquinnemitizque quaquehueque molati ypan calotli tepozpitzcan yhuan ypan calotli yhuan temamani yhuã carnerostin yhuan qua- santa bera Crus. “And in that week sermons nacame totolme yhuã necapatiloz nechichihua- were also preached at night on the street of the loz espada daga mopiaz. auh moch licencia carnicería [butchery], and on the street where motquitinemiz. ynic chicahuaz. “Today, Thurs- the blacksmiths are, and on the street of Santa day the 13th of the month of March of the year Vera Cruz” (Townsend ed. 2010: 120). 1597, was when an announcement was made at San Hipólito, and what was proclaimed was carnicero about how we are to maintain cattle, mules 1. carnicero, butcher and mounts, and muttons, and chickens, annals (ZM); time range: 1668 and there will be wearing of Spanish capes yacuica mochiuh berdogo Juan Francisco car- and dressing [in Spanish style], and having nesero catca. (Zapata y Mendoza 1995: 414). swords and daggers, but [whoever does it] will A former butcher, Juan Francisco, became the go about carrying a license to confirm it all” new executioner. (Chimalpahin 2006: 60). / Aries. quitoznequi carnero Tauro. quitoznequi Toro. “Aries: that is, carona the ram. Taurus, that is, the bull” (Anderson 1. carona, saddle pad or blanket & Schroeder eds. 1997, II: 128). / ypã inin alte- vocabulary (TCV); time range: 2016 petl yquac nican vala niman quimictia totasu- Santos quicouhqui caronah pampa icahuayoh nancin carnero niman quimictia niman quiti- quipancocoa cuahuitl quemman quitlamamaltia tanilia ysenyora ymecauh (Sullivan ed. 2003: (Sullivan et al. 2016: 65). Santos bought a saddle 26). When he comes here to this altepetl, he pad because the wood [of the saddle] hurts his kills the rams of (the Hospital of) Our Precious horse’s back when he loads something on it. Mother. He kills them and then he sends them to his lady, his lover. carrera 1. carrera, quickly carnestolendas vocabulary (TCV); time range: 2016 1. carnestolendas, carnival, Shrovetide Mariana quemman tlachpana quichihua carrerah annals (AJB); time range: 1565–1566 pampa quinequi yaz quiittati iyoltzin. ( Sullivan auh huehue xacalli q’[ui]quetzque in tianq’[ui]z - et al. 2016: 65). When Mariana sweeps, she does co mundo ycpac quitlalique yhuan q’[ui]uhtin. it quickly because she wants to go see her boy- ynin mochiuh ypa[n] in carnestore[n]tas cinnero friend. (Anales de Juan Bautista 2001: 142). They built 2. carrera, soon an old hut in the marketplace, they placed the oral account (2014-P); time range: 2014 carreta 147

Quen quihtoah cequin, tlan ticpixtoc achi mo cin, quicocoto[n]tiaque[ue] (Anales de Juan Bautista axcanah tiquitta tlan tlami, huan tlan zan ticco- 2001: 190). Today Thursday, the 6th of April was huaz poz ya huallauh tlatlamachihualli, carrerah when they quartered Pastralo, the African who tlami (2014-P). Some people say that if you have killed his master. The African went along in a a little corn then you never see it completely used cart where they cut him up with tongs. up, but if you just buy it, then it comes already measured, and it soon gets used up. carretera 3. pancarrerayotl, backbone 1. carretera, highway vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Nototatah tlahuel quicocoa ipancarrerahyo Tlan tiyaz tipaxaloti San Luis Potosi, axtio- pam pa tlahuel mopachtoc tequiti (Sullivan et al. huihtiz pampa oncahya cualli carreterah (Sul- 2016: 357). My father’s backbone hurts because livan et al. 2016: 65). If you go to visit San Luis he works a lot bent over. Potosí, you won’t have any difficulty because there is now a good highway. carreta 2. carretera, paved road 1. carreta, cart oral account (2016-X1, 2016-X2); time range: annals (AHT, ZM), petition (ANV 18), oral 2016 account (2012-Tep); time range: 1611–second Naman ya itztoqueh carrohmeh, calli de bloc half of the seventeenth century; 2012 huan eltoc carreterah cuahcualli (2016-X1). yuhquin ce carreda, chachalcatia. ynic mo- Today there are automobiles, cinder block tlallo, ynic caquiztic, “It sounded like a cart buildings and there is a good paved road. / Pan grating along; it sounded like running” (Chi- 1961 quizolicitaroh caltlamachtiliztli, tlahuilli, malpahin 2006: 190). / juebez a 6 mes de juni carreterah (2016-X2). In 1961 they asked for a yquac mohuicaque yn ocotelolca macuilpohuali school, electricity and a paved road. tlacatl çe tlamatl carretas quihuicaque (Zapata 3. carreteratenno, on the side of the highway y Mendoza 1995: 182). On Thursday, the 6th of vocabulary (TCV); time range: 2016 the month of June, one hundred people from Ne carreterahtenno huetztoc ce pilchichitzin, Ocotelolca left, taking twenty carts. / ygua hueliz quixotlaqueh (Sullivan et al. 2016: 65). poyez vquivica yca 4 navi tomi vme yonta yhua There is a little dog laying on the side of the nocareta vquivica vmpa mitic vquitlapana auh highway, perhaps they hit it. niquentati vme peso yca mochi mocempova matlacti peso (Sullivan ed. 2003: 43). And he carretilla took some oxen for four tomines: two yokes. 1. carretilla, little cart And he took my cart to Mitic, but he broke it. annals (AP); time range: 1690 I paid two pesos on account. The whole sum Sanno yquac yn oquimopehualtilique yn [is] ten pesos. / Quicuamahcahua pan carre- Jesus nasareno yn ometzticatca yn santa crus tah como pilmiztontzin, otro, ceyoc huan ceyoc tianquisco ynic quimoquixtilique yc mochin huan ceyoc azta caxitih nahui tigris pan nopa tepamitl ypan metztli abril yn oquimotemohui- carreta (2012-Tep). He tosses it onto the cart as lique ypan yc yey 3 tonali de Junio ypan sabado if it were a little cat... then another, another oquimotlalilique ypan matlactli ca carretillas. and another, until there were four tigers on “In this same year they began [work] on the that cart. Jesús Nazareno which was in the Santa Cruz 2. carretaco, in a cart marketplace, so that in the month of April they annals (AJB); time range: 1564 removed him together with the whole wall. On Axcan jueves a VI de Abril de 1564 a[n]os iquac Saturday, the 3rd of June, they lowered him quixexeloque tliltic Pastralo ytecuiyo quimicti and placed him on ten little carts” (Townsend auh in tliltic carretaco yetia onca[n] tinasatica ed. 2010: 148). 148 carretón

2. carretilla, wheelbarrow chimeca country. Four hundred Tlaxcalans vocabulary (TCV); time range: 2016 went, one hundred from each cabecera. Don Nochocho quemman cuecuetztzin eliyaya tlahuel Lucas de Montealegre emerged as the one azacayaya pan carretiyah pampa noma moco- made captain. Four carts went” (Townsend ed. coayaya (Sullivan et al. 2016: 65). When my 2010: 170). younger sibling was little, he/she carried a lot 2. carro, car of water in the wheelbarrow because my mother oral account (2013-SMX, 2016-X1), vocabulary was sick. (TCV); time range: 2013–2016 3. carretilla, pully Tconma, ezte, ce huitz, ezte, ce cana ce carroh annals (ZM); time range: 1662 (2013-SMX). You know, um..., one comes, um..., yn oquimatlan yn otleco yn icpac coyolcali yhuan one takes a car. / Ne carroh hueliz ayoccualli bigas carritillia quitlali mecatl ça huel mochi pampa zan moquetztiuh pan ohtli quemman quichiuh meztiço ytoca Juan Daça achpisco quihuicah canahya (Sullivan et al. 2016: 65). (Zapata y Mendoza 1995: 314). The one who Perhaps that car is no longer any good because finished raising it to the top of the bell tower it just keeps breaking down on the road when together with the beams and the pully —he they take it somewhere. / Quipohuah que ach- attached the rope—, a mestizo named Juan Daza tihuiya inca tlen eltoyah carrohmeh (2016-X1). Achpisco just did all of it. They say that in the past there were no cars. 3. cuauhcarro, toy car [lit. wooden car] carretón oral account (2012-Tep), vocabulary (TCV); 1. carretón, cart time range: 2012, 2016 annals (AP); time range: 1683 Paco quichihchihuilih iconeuh ce cuacarroh huel miec oquinmictique Sa yca carreton quin- pampa axquipiya iahahuil tlen ica mahuiltiz (Sul- sasaque ynic Oquintocaque yhuan muchi yn livan et al. 2016: 129). Paco made a toy car for his quexquich tlatquitl oquipiaya muchi oquin- child because he doesn’t have any toys to play huiquilique. “They killed very many people; with. / Mula quitilanaz huayin como cuacarroh. they just wheeled them off in carts in order to Lasos tichuicaz huan tenazaz para tiquilpiz ani- bury them. They took from them all the goods malez (2012-Tep). The mule will pull the cart, that they had” (Townsend ed. 2010: 124). [which is] like a wooden car. You will take rope and pliers in order to tie up the animals. carro 4. tepozcarro, automobile 1. carro, cart, carriage vocabulary (TCV); time range: 2016 annals (AP, AT); time range: 1591–1680 Itepozcarroh noicniuh axcualli; yeca naman auh ypan lunes otlecoc San franco asta calbario yahqui zan nehnemi campa tequiti (Sullivan et yn birey san ycxipan yn isihuauh yca silla de al. 2016: 443). My sibling’s automobile is not manos oncan ynpan otzilin matlactli omome working; that’s why today he just went walking ora yn sepulco auh yn omocuep yca carroz. to where he works. “And on Monday he went up [the barrio of] San Francisco as far as the Calvario. The carroza viceroy was just on foot; his wife was in a 1. carroza, carriage sedan chair. It rang 12 o’clock when they were annals (AP, ZM); time range: 1671–1683 at the sepulcher. They returned in carriages” ocan canaco yn yacuic tlatohuani ynic mochi (Townsend ed. 2010: 116). / yuā yalohuac chi- cauildo ytech carosa mochitin yaque (Zapata y chimecapan yaque Tlaxadeca sentzontli tlacatli Mendoza 1995: 466). They came there to get the mamaCuilpohuali çeçencabeçera oquizqui new ruler, such that the entire cabildo went in car- capitan omochiuhta D: Lucas de motealegre riages. / auh yn ye quimaxitilito yn caltenpa yquac nahui Caro oyaqui. “And a party went to Chi- ohualmoquixti yn don juan de abila fruto yn itec carta 149

carrosa quimotilanilitiuh yca cadena de oro ynic annals (AHT, ZM); time range: 1609–second oquimocalaquili calitec. “And when he brought half of the seventeenth century him to the door, when don Fruto got out of the quinmohuiquillique 20. Juldadosme. yquac coach, he went dragging him with a golden chain mochi ya yn ixquich ompa monequiz yn car- to take him indoors” (Townsend ed. 2010: 128). tillas. quimomachtizque ompa tlaca yhuan ya cornedas. chirimias çacapoch yhuan ce organo carta yhuan campanas. yhuan yztac amatl clauos. 1. carta, letter yhuan oc cequi tlamantli yn ompa monequiz. annals (AHT, AJB, AP, ZM), oral account (2012- moch ya yhuã quezquintin quinhuicaque offi- Tep); time range: 1564–1681, 2012 cialesme yn tolteca yn quinmachtizque ompa ymaticatzinco techmomaquili gobernador tlaca yn ica yzqui tlamantli tequitl. “At that espanol don Mariscal de Castillia quimohual- time they took along twenty soldiers, and momaquili carta nican Mexico torey Marques everything that would be needed there went de Maçera (Zapata y Mendoza 1995: 394). The along: primers to teach the people there, Spanish governor don Marshal of Castile gave and cornets, chirimías, trombones, and an it to us with his own hands. Our ruler here organ, and bells, European paper, nails, and in Mexico, the Marques of Mancera, gave the other things that would be needed there all letter to him. / Nopa cartah ticmacati nocom- went along, and they took some artisans, padreh ce cartah, Juan Catorce naman tichui- craftsmen, to teach the people there in all the caz ce cartah ticmacati nocompadreh (2012- different kinds of work” (Chimalpahin 2006: Tep). That letter, you are to go and give a letter 156). / auh y nochi tlacatl ceca tlaco tlantiuh to my compadre. Juan Catorce, now you are yn icartilla (Zapata y Mendoza 1995: 100). going to take a letter, you’re going to go and And everyone is indeed halfway through their give it to my compadre. primer. carta de pago cartón 1. carta de pago, bill of payment, bill of sale 1. cartón, cardboard annals (AJB), legal statement (TC 54, TC 76, TJ), vocabulary (TCV); time range: 2016 will (TC 65); time range: 1564–1588 Campa nicochi tentoc miac carton (Sullivan auh ca nonqua mani yn Españoles yn incarta de et al. 2016: 66). Where I sleep there is a lot of pago. “And the bills of payment of the Span- cardboard laying around. iards are in a separate place” (Lockhart ed. 1991: 86). / ca nicpien carta te paco ynic nelti- Cartuja tica nocalcohual. “I have the bill of payment to 1. Cartuja, Carthusian order verify that it is my purchased house” (Cline & annals (SP); time range: ca. 1593–1624 (?) León-Portilla eds. 1983: 236). ypan in yn opeuh teopixcayotl cartuxa. “At this time the Carthusian priesthood began” cartera (Anderson & Schroeder eds. 1997, II: 22). 1. cartera, wallet vocabulary (TCV); time range: 2016 casado Nocarterah niccuamahcauhquiya pampa tzayan- 1. casado, married quiya huan tepehui notomin (Sullivan et al. 2016: will (TT 5, TT 13, TT 32); time range: 1731–1736 66). I threw my wallet away now because it’s AXcan martes a 8 de mayo de 1736 años now ripped and my money falls out. nic[...] y nomemoria nehuatl notoca Joanquin Josep[...] nicasado yca lorensan franca notlaxi- cartilla lacalp[...] San Juan Bapta. “Today, Tuesday 1. cartilla, primer the 8th of May of the year of 1736, I named 150 casamiento [de] tabernáculo

Joaquín Josef, married to Lorenza Francisca, Notonanan yehyectzin quiquixtia cazcaron [make] my memorandum [of testament] in my quemman tlacualchihchihua ica tecciztli (Sulli- tlaxilacalli of San Juan Bautista” (Pizzigoni van et al. 2016: 67). My grandmother removes ed. 2007: 113). / Axcan Jueues ye ic Macuili the shells very nicely when she prepares food tonatiuh mani Metztli Marzo, yhuan Xiuhtla- with eggs. pohualli de 1733 años Nicchihua. noMemo- ria yn Nehuatl, Adrian Joseph. Casado yca casco Maria Josepha. “Thursday the 5th day of the 1. casco, helmet month of March in the year count of 1733, I annals (AJB); time range: 1567 Adrián Josef, married to María Josefa, make Auh yn iq[ua]c ylhuitzin q’[ui]z Sant Fran[cis] - my memorandum [of testament]” (Pizzigoni co sabadotica huel iq[ua]c in meuh. In tey- ed. 2007: 78). / Axcan Lunes ye ic Cempohuali totique teopan tlaca Fran[cis]co Quetzalayatl, yhuan Chicome tonatiuh mani Metztli Agosto Fran[cis]co Matlalacaca, Andres Motecpillito- yhuan Xiuhtlapohualli de 1731, Nicpehualtia hua, Juan Totococ, JuanM[art]in. Auh in quima- notestamento in nehuatl. Luis fran.co casado ma-que[ue] tlahuiztli casco chimalli (Anales de yca Christina Ana notlaxilacalpa Santa Clara. Juan Bautista 2001: 164). When the feast day of “Today, Monday the 27th day of the month of San Francisco was celebrated, on a Saturday, August, in the year count 1731, I Luis Fran- that’s when [the song] was performed. The cisco, married to Cristina Ana, in my tlaxi- church staff who organized the dancers were lacalli of Santa Clara, begin my testament” Francisco Quetzalayatl, Francisco Matlala- (Pizzigoni ed. 2007: 58). caca, Andrés Motecpillitohua, Juan Totococ and Juan Martín. They carried the emblems, casamiento [de] tabernáculo helmets and shields. 1. casamiento [de] tabernáculo, casing of tabernacle caso annals (AHT); time range: 1601 1. caso, grammatical case yn cassamiento tabernacolo yn Sanctome hitic vocabulary (VT); time range: ca. 1540 (?) mani yn incaltzĩ yn corona centecpantli oncastolli Uocatiuo caſo. vocativus. i. vocādi | caſus. caſo once. “And the casing of the tabernacle, with tenoţalóni (Vocabulario trilingüe: 156v). Voc- thirty-six saints inside their housings, [on] their ative case: vocativus, -i; vocandi casus; case columns” (Chimalpahin 2006: 70). (which is) an instrument for calling people. cascabel castaña 1. cascabel, rattlesnake 1. castaña, chestnut vocabulary (TCV); time range: 2016 vocabulary (VM 1); time range: 1571 Nototatah iborroh quitzacanih ce cazcabel Castaña. lo mesmo (Molina 1992, I: 25v). Chest- huan axcanah quipahtih pampa ya ihuinti- nut, the same. yaya huan teipan quiilliqueh mictoc iborroh (Sullivan et al. 2016: 67). A rattlesnake bit my castigar father’s donkey and he didn’t treat it because 1. castigaroa, to punish someone he was drunk and later they told him that his vocabulary (TCV); time range: 2016 donkey was dead. Manuel quicaztigaroh Victor pampa axcanah yahqui tepalehuito millah huan naman tlahuica cascarón itatah. (Sullivan et al. 2016: 66). Manuel pun- 1. cascarón, eggshell ished Victor because he didn’t go help out in the vocabulary (TCV); time range: 2016 field and now his father owes a debt. castilla 151

Castilla 5. castillaacalli, European ship (lit. Castilian 1. castilla, chicken water-house) annals (ZM), vocabulary (VM 2); time range: vocabulary (VM 1, VT); time range: ca. 1540 1571–1669 (?)–1571 Caxtil. gallo, o gallina de castilla (Molina 1992, Nauio lo meſmo q naue. nauigiū. ii. | caſtilla acalli II: 14v). Chicken: chicken or hen of Castile. / (Vocabulario trilingüe: 199v). Vessel, the same as nima ytec quicalaquique pipa yhuan cocohua ship: navigium, -ii; Castilian boat. / Naue gene- tlamaçolime caxtil (Zapata y Mendoza 1995: ralmente. nauis. is. naui|giū. ii. caſtilan acálli 428). Then they put him inside a tank together (Vocabulario trilingüe: 119r). Ship, generally; with serpents, toads, a chicken. navis, -is; navigium, -ii; Castilian boat. / Naue, 2. castilla, cock generalmente. castillan acalli (Molina 1992, I: annals (ZM); time range: 1670 88r). Ship, generally: Castilian boat. ynic quimotlatlauhtico yca oome çihuatotoli 6. castillaacalpiyaztli, caravel (lit. Castilian yhua ynanamic chicahuac caxtil yhuan puyotin boat tube) (Zapata y Mendoza 1995: 456). They came to vocabulary (VT); time range: ca. 1540 (?) ask them for two turkey hens a piece, or their Carauela especie de nauio. celox. ocis. | no. equivalent: strong cocks and chickens. castilla acalpiáztli (Vocabulario trilingüe: 3. castilla, Spanish language 37r). Caravel, a type of ship: celox, ocis, noun; vocabulary (TCV); time range: 2016 caravel. / Batel de naue o eſquife. ſcapha. ę. | cas- Nochocho nochipa zaniloa ica caztiah, yeca tilla acalpiáztli (Vocabulario trilingüe: 28r). Boat tototatah axquicuamachilia pampa ya zaniloa of a ship or skiff: scapha, -ae; caravel. zan ica nahuatl (Sullivan et al. 2016: 67). My 7. castillaacaltontli, small ship (lit. small Cas- younger sibling always speaks Spanish, and tilian water-house) for that reason our grandfather doesn’t under- vocabulary (VM 1); time range: 1571 stand him, because he only speaks Nahuatl. Naue pequeña. castillan acaltepiton. castillan 4. Castilla, Castile, Spain acal-|tontli (Molina 1992, I: 88r). Small ship: annals (AHT, AJB, AP, AT, ZM), cultural ency- small Castilian boat; small Castilian boat. clopedia (FC 6, FC 10, FC 11, FC 12), munici- 8. castillaacatl, Spanish reed, reeds of Castile pal council records (TA 103, TA 129, TA 140, cultural encyclopedia (FC 11); time range: TA 143), petition (M 3, M 4, M 9, M 10), religious 1578–1580 treatise (DC), vocabulary (TCV); time range: Auh inin xalacocotli iqujioio, hiticoionquj, iuhquj ca. 1540 (?)–1691, 2016 in castillan acatl: mjec in momana in jxiuhio. aço qujtoa. Onjvia in caxtillan, anoço Quauhte- “And the stems of this xalacocotli are hollow mallan, anoço qujtoa: nalcalde onjcatca. within, like the reeds of Castile. It has much “Perhaps he says: ‘I went to Castile, or to Guate- foliage” (Sahagún 1950–82, XI: 168). mala,’ or he says: ‘I was an alcalde’” (Sahagún 9. castillaacocohtli, fennel (lit. Castilian 1950–82, VI: 232). / Sanno ypan xihuitl yc ypan acocote) matlactli omome 12 mani metz [sic] mayo yn vocabulary (VM 1); time range: 1571 ohuala tlanahuatili ynic omonamicti yn tohuey- Hinojo. castillan acocotli (Molina 1992, I: 71v). tlatocatzin Rey caxtillan ypan tonali çabado (...). Fennel: Castilian acocote. “In this same year, on Saturday the 12th of the 10. castillaamatl, Castilian paper, European month of May, news came that our great ruler paper the king of Spain had married.” (Townsend ed. annals (AJB), cultural encyclopedia (FC 10); 2010: 152). / Caxtillan ce altepetl tlen mocahua time range: 1564–1580 analco (Sullivan et al. 2016: 67). Castilla is a city Amanamacac, amauitecqui, amaoztomecatl: that is on the other side of the ocean. quinamaca in quaoamatl, in texamatl, in ichamatl, quinamaca in castillã amatl. “The 152 castilla

paper sellers – the paper beater, the paper field; Castilian fava bean field; Castilian bean importer – sells coarse paper, bark paper, field; Castilian fava bean field. maguey fiber paper. He sells Castilian paper” 15. castillaayecohtextli, fava bean flour (lit. (Sahagún 1950–82, X: 78). / yn ipa[n] xihuitl Castilian fava bean flour) mill 564 ypa[n] peuh yn ye tlaçoti Castilla[n] vocabulary (VT); time range: ca. 1540 (?) amatl 10 me[dio]o yuh ne[n]ti 6 yuh nenti Harina de hauas. lomentum. i. | caxtilan aiecotéx- 4 yei 8 ce tomin 9 (Anales de Juan Bautista tli (Vocabulario trilingüe: 93r). Fava bean flour: 2001: 278). In the year 1564 the Spanish lomentum, -i; fava bean flour. paper began to be more expensive, 10 [were 16. castillaayecohtlah, fava bean field (lit. worth] half tomin, thus it lowered to 6, thus place with an abundance of Castilian fava it lowered to 4 or 3; for one tomin [one could beans) get] 8 or 9. vocabulary (VT); time range: ca. 1540 (?) 11. castillaayacachtli, castanets (lit. Castilian Hauar. fabarium. ii. fabale. is. | caſtilan aiecótla rattle) (Vocabulario trilingüe: 93v). Fava bean field: vocabulary (VT); time range: ca. 1540 (?) fabarium, -ii; fabale, -is; fava bean field. Tarrenas chapas para tañer. crotalū. | i. caſtilla 1 7. castillaayecohtli, fava bean (lit. Castilian aiacochtli (Vocabulario trilingüe: 147v). Casta- fava bean) nets, discs for playing: crotalum, -i; castanets. vocabulary (VM 1, VT); time range: ca. 1540 12. castillaayapopolli, coarse woolen cloak (?)–1571 (lit. Castilian rough cloak) Haua legumbre. faba. ę. | caſtilan aiecótli (Vocab- vocabulary (VT); time range: ca. 1540 (?) ulario trilingüe: 93v). Fava bean, a legume: faba, Sayal de lana groſſera. ſagū. i. ſacrus. i. | caſtilla -ae; fava bean. / Haua, legumbre. castillan etl. aiapopolli (Vocabulario trilingüe: 141r). Cloak of castillan ayecotli (Molina 1992, I: 68v). Fava coarse wool: lagum, -i; sacrus, -i; coarse woolen bean, legume: Castilian bean; fava bean. cloak. / Picote o ſayat. ſagum ſaxi. ſaccus. i. | 18. castillaayohtemimilli, melon (lit. Castil- caſtilla aiapopuli (Vocabulario trilingüe: 128v). ian column squash) Course garment or tunic; sagum, saxi, saccus, vocabulary (VT); time range: ca. 1540 (?) -i; coarse woolen cloak. Badeha eſpecie de melon. melope:|po. onis. 13. castillaayecohcuemitl, fava bean field caſtillan aiotemimílli (Vocabulario trilingüe: (lit. Castilian fava bean field) 26v). Badea, a kind of a melon: melopepo, vocabulary (VM 1); time range: 1571 -onis. Hauar. castillan emilli. castillan ayecomilli. cas- 19. castillaayohtetl, melon (lit. Castilian tillan | ecuemitl. castillan ayecocuemitl (Molina squash) 1992, I: 68v). Fava bean field: Castilian bean vocabulary (VT); time range: ca. 1540 (?) field; Castilian fava bean field; Castilian bean Melon fruta conocida. pepo. melope|po. caſtilan field; Castilian fava bean field. aiótetl (Vocabulario trilingüe: 112v). Melon, well- 14. castillaayecohmilli; butter bean field (lit. known fruit: pepo; melopepo; melon. Castilian butter bean field) 20. castillaayohtlah5, melon field (lit. place vocabulary (VM 1); time range: 1571 with an abundance of Castilian squash) Hauar. castillan emilli. castillan ayecomilli. cas- vocabulary (VT); time range: ca. 1540 (?) tillan | ecuemitl. castillan ayecocuemitl (Molina Melonar lugar dellos. cucumerari:|um. ii. caſti- 1992, I: 68v). Fava bean field: Castilian bean llan aiótli (Vocabulario trilingüe: 112v). Melon field, their place: cucumerarium; melon.

5 The author of the Vocabulario trilingüe mistakenly wrote caxtillanayohtli ‘Castilian squash’ instead of caxtillanayohtlah, which would be a correct rendering of melonar. castilla 153

21. castillacactli, shoe (lit. Castilian sandal) plant wheat and also plant all kinds of seeds” vocabulary (VM 1); time range: 1571 (Lockhart, Berdan & Anderson eds. 1986: 87). çuecos. castillan cactli (Molina 1992, I: 35r). 28. castillachapopohtli, pitch (lit. Castilian tar) Clogs. vocabulary (VT); time range: ca. 1540 (?) 22. castillacaczoc, maker of Castilian shoes Pez negra del pino. pix. icis. | chapoputli caſtilla (lit. Castilian sandal stitcher) (Vocabulario trilingüe: 128r). Black pitch from cultural encyclopedia (FC 10); time range: the pine tree: pix, -icis; pitch. 1578–1580 29. castillachichiton, lap dog (lit. Castilian Çapatosnamacac, castillan cacçoc: tlaca- small dog) coapalhuia, tlatequi, cacço, tlaçô, tlatzoma, vocabulary (VT); time range: ca. 1540 (?) tlatepitzço. “The shoe seller, the maker of Cas- Blanchete perrito. catellus. nidi|censis. castilla tilian shoes, provides soles; cuts them; stitches chichíto (Vocabulario trilingüe: 30r). Lap dog: sandals. He stitches, sews, stitches firmly” catellus nidicensis; lap dog. (Sahagún 1950–82, X: 91). 30. castillachilli, clove (lit. Castilian chili 23. castillacamohtli, turnip (lit. Castilian sweet pepper) potato) vocabulary (VM 1); time range: 1571 vocabulary (VT); time range: ca. 1540 (?) Clauo de especie. lo mismo. vel. Castillan chil-|li Nabo luengo & delgado. napus. i. | bunias. atis. (Molina 1992, I: 26r). Clove spice, the same or caſtilla camútli (Vocabulario trilingüe: 118v). clove. Long, thin turnip: napus, -i; bunias, -atis; 31. castillachilli, spice (lit. Castilian chili turnip. pepper) 24. castillacanauhtli, European duck (lit. Cas- vocabulary (VM 1); time range: 1571 tilian duck) Especie de especiero. castillan chilli (Molina vocabulary (VM 1); time range: 1571 1992, I: 59r). Spices of a spice seller, spice. pato anade domestica. canauhtli. castillan 32. castillachilli, black pepper (lit. Castilian canauh-|tli. patox (Molina 1992, I: 93v). Duck: chili pepper) domestic duck; duck; European duck; duck. vocabulary (VM 1, VT); time range: ca. 1540 25. castillacapolin, hazelnut (lit. Castilian (?)–1571 cherry) Pimienta especie conocida. castillan chilli vocabulary (VT); time range: ca. 1540 (?) (Molina 1992, I: 96r). Black pepper, well- Auellana nux auellana. abellina. prę|nestina. known spice: black pepper. / Petre eſpecia castillancapúlli (Vocabulario trilingüe: 25v). o pimienta. piperris | caſtillachilli (Vocabu- Hazelnut: nux avellana, abellina praenestina: lario trilingüe: 126r). Pepper, a spice or black hazelnut. pepper: piper, -ris; black pepper. / Pimienta 26. castillacayoc, from Castile eſpecia conocida. piper. | caſtilla chilli (Vocab- religious play (EPM); time range: eighteenth ulario trilingüe: 128v). Black pepper, well- century (?) known spice: piper; black pepper. 1o,, Onxihuitl achtontipa, ca onhualazitqui- 33. castillachilnamacac, spice seller (lit. Cas- ttini Yn huey acalmomochtillotl caxtilancayoc. tilian chili seller) “FIRST [PAGE]: It was two years ago that all vocabulary (VM 1); time range: 1571 the ships from Castile first arrived” (Sell, Burk- Especiero, que las vende. castillan chilnama- hart & Poole eds. 2006: 176). cac (Molina 1992, I: 59r). Spice seller who sells 2 7. castillacentli, wheat (lit. Castilian corn) them, spice seller. municipal council records (TA 131); time 34. castillachilnamacoyan, spice shop (lit. range: 1553 place where Castillan chili is sold) yehuatl yxquich quitocaz yn castilla cently yvan vocabulary (VM 1); time range: 1571 tlen nochi xinachtly yxquich quitocaz. “He will 154 castilla

Especieria lugar donde las venden. castillan teocuitlatl: castillan copalli / yuā yn chi- chilna|macoyan (Molina 1992, I: 59r). Spice chicpaatcintli (Doctrina Christiana... 1548: 58r). shop, place where they are sold, spice shop. There they greeted him, they honored him and 35. castillachiyamatl, olive oil (lit. Castilian spread their offerings out before him: aurum, chia liquid) thus et mirram, which means gold, frankin- vocabulary (VT); time range: ca. 1540 (?) cense and myrrh. / Estoraque olor. castillan Azeyte qlquiera. oleū oliuum. i. | caſtillan copalli (Molina 1992, I: 61r). Storax scent: Cas- chemátl (Vocabulario trilingüe: 26r). Any kind tilian incense. of oil: oleum olivum, -i; olive oil. 42. castillacozcatl, necklace of Castile 36. castillachiyan, flaxseed (lit. Castilian cultural encyclopedia (FC 10); time range: chia) 1578–1580 vocabulary (VT); time range: ca. 1540 (?) Cozcatetecpanqui, cozcauiuipanqui, cozca- Linaza ſimiente de lino. lini ſemen. | caſtilan pantlacatl, ca cozcanamaca, nepapan cozcatl chíe (Vocabulario trilingüe: 105v). Flaxseed, quinamaca, in itzcozcatl, in teuilotl, tlapalteui- seed of flax: lini semen: flaxseed. lotl, in apoconalli, in tezcapoctli, in tlapitzalli, in 3 7. castillachiyancaca, brown sugar (lit. Cas- acatic, in ololtic, in ilacatztic, castillan cozcatl, tilian chia paste) momatlalitznenequi, moteuilonenequi. “The vocabulary (VM 1); time range: 1571 displayer of necklaces, the arranger of neck- Açucar de castilla. castillan chiancaca (Molina laces, the dealer in necklaces is a seller of neck- 1992, I: 4r). Castilian sugar: brown sugar. laces – various kinds of necklaces. He sells 38. castillachiyemanamacac, olive oil seller necklaces of [worked] obsidian, of rock crystal, (lit. Castilian chia liquid seller) of amethyst, of amber, of black mirror-stone, of vocabulary (VT); time range: ca. 1540 (?) cast gold – cylindrical, round, twisted; neck- Azeytero que lo vende. olearius īstitor. | cas- laces of Castile [which] resemble emeralds, tillanchiemanamácac (Vocabulario trilingüe: rock crystals” (Sahagún 1950–82, X: 87). 26r). Oil seller who sells it: olearius institor; 43. castillacuahuitl, almond tree (lit. Castil- olive oil seller. ian tree) 39. castillacihuatlatquitl, skirt (lit. Castilian vocabulary (VT); time range: ca. 1540 (?) women’s property) Almendro arbol conocido amygda|letum. i. vocabulary (VM 1); time range: 1571 ce caxtillā qvitl ivhq cacavatl | itech mo|chiua Saya de muger. castillan ciua tlatquitl (Molina (Vocabulario trilingüe: 10v). Almond, a well- 1992, I: 106v). Women’s skirt: skirt. known tree: amygdaletum, -i; an almond tree 40. castillacopa, in Spanish bears fruit like the cacao. annals (ZM); time range: 1666–1669 44. castillaecuemitl, fava bean field (lit. Cas- yn motemechtili don Matheo Ribera cura Santa tilian bean field) Ana Chiautepan ynic peuhqui temachtili cax- vocabulary (VM 1); time range: 1571 tilancopa ynic otzonquiz tonahuatlatolcopan Hauar. castillan emilli. castillan ayecomilli. cas- temachtili (Zapata y Mendoza 1995: 422). Don tillan | ecuemitl. castillan ayecocuemitl (Molina Mateo Rivera was the one who gave the sermon: 1992, I: 68v). Fava bean field: fava bean field; the sermon began in Spanish and the sermon fava bean field; fava bean ridge; fava bean field. ended in our Nahuatl language. 45. castillaemilli, fava bean field (lit. Castil- 41. castillacopalli, Castilian incense ian bean field) religious treatise (DC), vocabulary (VM 1); time vocabulary (VM 1); time range: 1571 range: 1548–1571 Hauar. castillan emilli. castillan ayecomilli. cas- oncā oquimotlapalhuiq̄ oquimoteutiq̄ yuā tillan | ecuemitl. castillan ayecocuemitl (Molina oquimaniliq̄ in ynuē: aurū/ thus & mirram.q.n. castilla 155

1992, I: 68v). Fava bean field: fava bean field; jxiuhio. “Uiuitzquiltic. It is just like the thistle Fava bean field; fava bean field; fava bean field. of Castile, only it is small; the branches are one 46. castillaepazotl, mint (lit. Castilian epazote) span long. Also it produces foliage. Its blossom vocabulary (VM 1); time range: 1571 is yellow. Its foliage is useless” (Sahagún 1950– Yerua buena. castillanepaçotl (Molina 1992, I: 82, XI: 160). 74r). Mint: mint. 52. castillaichcamazatl, sheep (lit. Castilian 4 7. castillaetl, fava bean (lit. Castilian bean) cotton deer) vocabulary (VM 1); time range: 1571 vocabulary (VT); time range: ca. 1540 (?) Haua, legumbre. castillan etl. castillan ayecotli Oueia pequeña. ouicvula. e. | caſtilla ich- (Molina 1992, I: 68v). Fava bean, legume: fava camáçatl (Vocabulario trilingüe: 125r). Small bean; fava bean. sheep: ovicula, -ae; sheep. 48. castillahuapalpatolli, chess (lit. Castilian 53. castillaichcatl, sheep (lit. Castilian cotton) board game of fortune) vocabulary (VT); time range: ca. 1540 (?) vocabulary (VT); time range: ca. 1540 (?) Res por cabeça de ganado menor. pecus. | dis. Axedrez. tabula latruncularia. | caſtilla uapal- ce caxtilla ichcatl (Vocabulario trilingüe: 138r). patólli (Vocabulario trilingüe: 26r). Chess: tabula Head of small cattle: pecus, -dis; one Castilian latruncularia; chess. cotton. 49. castillahuexolotl, chicken, rooster (lit. 54. castillaichcatl, wool (lit. Castilian cotton) Castilian turkey) vocabulary (VT); time range: ca. 1540 (?) cultural encyclopedia (FC 11), vocabulary Lana de oueas. lana. e. | caſtilan íchcatl (Vocab- (VM 1); time range: 1571–1580 ulario trilingüe: 102v). Sheep wool: lana, -ae; Gallo de castilla. castillan vexolotl (Molina 1992, wool. I: 65r). Castilian rooster: Castilian turkey. / 55. castillaihhuitilmahtli, rugcloak (lit. Cas- Capon. castillan vexolutl tlaatecuitl (Molina 1992, tilian feather cloak) I: 24r). Capon: castrated Castilian turkey. / auh vocabulary (VT); time range: ca. 1540 (?) in ioaltica, expã tlatoa: in juhquj caxtillã vexolotl: Bernia vestidura vestis ibernica. en:|dromis. mitoa teixitia. “And it sings three times during castilla iuitilmátli (Vocabulario trilingüe: 29r). the night, like a Castilian rooster. It is said that it Rugcoat: vestis ibernica; endromis: rugcloak. awakens one” (Sahagún 1950–82, XI: 53). 56. castillaitztli, jet (lit. Castilian obsidian) 50. castillahuilotl, Castilian dove vocabulary (VT); time range: ca. 1540 (?) cultural encyclopedia (FC 11); time range: Azauaie piedra negra. gagates. ę. | castillan ítztli 1578–1580 (Vocabulario trilingüe: 26r). Jet, black stone: Tlacavilotl: vei, ololtic, tapaioltic, cequj nexeoac, gagates, -ae; jet. cequj ticeoac, çequj mamatlaltic, cequj poctic, 57. castillaiztacchiyancaca, white sugar (lit. cequj quappachtic çan vel nelli iuhquj in castillã Castilian white chia paste) vilotl. “Ground dove. It is large, round, ball-like. vocabulary (VT); time range: ca. 1540 (?) Some are ashen, some chalky, some dark green, Açucar. saccarū. i succus arundinaceus. | cas- some smoky, some tawny. It is really much like tilla iztac chiencaca (Vocabulario trilingüe: the Castilian uilotl [dove]” (Sahagún 1950–82, 13r). Sugar: saccarum, -i; succus arundinaceus; XI: 51). white sugar. 51. castillahuitzquilitl, Spanish thistle, thistle 58. castillaiztacchiyencacayoh, something of Castile sweetened with sugar (lit. something covered cultural encyclopedia (FC 11); time range: with Castilian white chia paste) 1578–1580 vocabulary (VT); time range: ca. 1540 (?) Vîvitzqujltic: vel iuhquj in castillan vitzqujlitl, Acucarado con açucar. ſaccaratus. a. um. | çan tepiton, cemjztitontli injc maviviac: no caſtilla iztac chiencacayo (Vocabulario trilingüe: moqujiotia, in jxochio coztic: atle inecoca in 156 castilla

13v). Sweetened with sugar: succaratus, -a, -um; Oueia animal conocido. ouis. ouis. | caſtilla something sweetened with sugar. máçatl (Vocabulario trilingüe: 125r). Sheep, a 59. castillaiztauhyatl, wormwood-like herb well-known animal: ovis, ovis; sheep. (lit. Castilian wormwood) 66. castillamecatl, rope (lit. Castilian vine) cultural encyclopedia (FC 11); time range: annals (ZM); time range: 1662 1578–1580 Auh ynic tlecoc yca torno çan icaya ome carriti- Iztauhiatl. tlacototonti, matenextic, pitzaoac lia monec caxtila mecatl ynic tlecoc (Zapata y in jxiuhio. çã no iuhquj in castillan iztauhiatl Mendoza 1995: 314). And in order for it be lifted chichic. “Iztauhyatl. It is small and stalky. The with a winch —there were only two wheelbar- branches are ashen, the foliage is slender. It rows— Spanish ropes were needed in order for is bitter, just like the wormwood of Castile” it to be lifted. (Sahagún 1950–82, XI: 165). 6 7. castillametlatl, watermill (lit. Castilian 60. castillalinoxinachtli, flaxseed (lit. Castil- grinding slab) ian flax seed) vocabulary (VT); time range ca. 1540 (?) vocabulary (VM 1); time range: 1571 Acenna para moler. mola aquaria. | caxtilla Linaza, simiente de lino. castillan lino xinachtli. métlatl (Vocabulario trilingüe: 12v). Watermill li-|no iacho. lino xinachtli (Molina 1992, I: 78r). for grinding: mola aquaria; watermill. Linseed, flaxseed: flaxseed; flaxseed; flax- 68. castillamichhuatzaltepiton, salted sardine seed. (lit. small Castilian dried fish) 61. castillamaxtlatl, trousers (lit. Spanish loin- vocabulary (VM 1); time range: 1571 cloth) Sardina arrencada pece conocido. castillā mich- vocabulary (VT); time range: ca. 1540 (?) ua|tzaltepiton (Molina 1992, I: 107v). Salted Bragas femoralia. ū. feminalia. | um. castilla- sardine, well-known fish: salted sardine. maxtlátl (Vocabulario trilingüe: 32r). Trousers: 69. castillamizton, ocelot (lit. Castilian puma) femoralia, -um; feminalia, -um; trousers. cultural encyclopedia (FC 11); time range: 62. castillamazateuctlatquimamancapix 1578–1580 qui, mule herder (lit. someone who looks after Tlacoocelutl: yoan qujtocaiotia, tlacomjztli, Castilian deer that carry a lord’s property) tepiton, pachtontli, melacpil: vel ixqujch, in vocabulary (VT); time range: ca. 1540 (?) castillan mjzton. “Ocelot. Also they name it tla- Azemilero que las trata. mulio. onis. | caſtillā- comiztli. It is small, squat, rather long, the same maçateuctlatquimamancapíxqui (Vocabulario as a Castilian cat” (Sahagún 1950–82, XI: 3). trilingüe: 26v). Mule herder who deals with 70. castillanacatl, meat of Castilian animals them: mulio, -nis; mule herder. (lit. Castilian meat) 63. castillamazatl, mule (lit. Castilian deer) cultural encyclopedia (FC 10); time range: vocabulary (VT); time range: ca. 1540 (?) 1578–1580 Azemila o mulo. mulus. i. | caſtillamaçátl. teuc- quinamaca totoli, totolnacatl, maçanacatl, toch- tlatquimamáni (Vocabulario trilingüe: 26v). nacatl, cîtli, cabauhtli, tocuilcoiotl, tlalalacatl, Beast of burden or mule: mulus, -i; mule. concanauhtli, totonacatl, totoizquitl, çolnacatl, 64. castillamazatl, large farm animal (lit. Cas- quauhnacatl, tequannacatl, tlaquatl, tlaquatzin, tilian deer) castillannacatl, totoli, quanaca, quaquaue pitzotl, vocabulary (VT); time range: ca. 1540 (?) coiametl, ichcanacatl, quaquauhtentzonnacatl, Res cabeça de ganado mayor. armentū. i. | ce eta. “He sells turkeys, turkey meat, venison, caſtilla maçatl (Vocabulario trilingüe: 138r). rabbit meat, hare, duck, crane, goose, mallard; Large farm animal (horses, mules, cattle, oxen): bird meat, roast birds, quail meat, eagle meat; armentum, -i; one large farm animal. meat of wild beasts, of opossum; the meat of 65. castillamazatl, sheep (lit. Castilian deer) Castilian [animals] – chicken, rooster, cattle, vocabulary (VT); time range: ca. 1540 (?) castilla 157

pig, pig, sheep meat, goat meat, etc” (Sahagún Asno pueqeño deste especie. asellus. i. castillan 1950–82, X: 80). oquichtoch conetl (Vocabulario trilingüe: 23r). 71. castillanacatlaoyotlaxcalli, meatloaf (lit. Small donkey of this species: asellus, -i; male Castilian ground-meat tortilla) donkey foal. vocabulary (VM 1); time range: 1571 77. castillaquetzaltototl, peafowl, peacock, Pastel de carne. castillan nacatlaoyo tlaxcalli peahen (lit. Castilian quetzal bird) (Molina 1992, I: 93v). Meatloaf: meatloaf. vocabulary (VM 1); time range: 1571 72. castillaocotzotl, white pitch (lit. Castilian Pauo, paua o pauon. castillan quetzaltototl pitch) (Molina 1992, I: 93v). Peafowl, peahen or vocabulary (VT); time range: ca. 1540 (?) peacock: Peafowl, peahen or peacock. Pez blanca deſta eſpecie. cedrea. ę. | ocoţotl 78. castillaquilpahpatlactli, cabbage (lit. caſtilla (Vocabulario trilingüe: 128r). White pitch wide [leafed] Castilian greens) of this kind: cedrea, -ae; pitch from Castilla. vocabulary (VT); time range: ca. 1540 (?) 73. castillaocoxochitl, clover (lit. Castilian Berça. brasica. ę. colis. is. caulis. is. | castilla pine flower) quilpapatláctli (Vocabulario trilingüe: 28v). vocabulary (VM 1); time range: 1571 Cabbage: brasica, -ae; colis, -is; caulis, -is. Trebol yerua. lomismo. vel, castillan ocoxo- cabbage. chitl (Molina 1992, I: 115r). Clover, an herb, the 79. castillaquilpapatlactontli, Brussels same, or clover. sprouts6 (lit. small wide [leafed] Castilian 74. castillaolotl, the head of a wheat plant (lit. greens) Castilian corn cobb) vocabulary (VT); time range: ca. 1540 (?) vocabulary (VT); time range: ca. 1540 (?) Berça pequeña. coliculus. i caulicu:|lus. i. cas- Espiga de pan. spica. e. spi i spi|cō. i. castilan tilla quilpapatlactońtli (Vocabulario trilingüe: olotl: olotóntli (Vocabulario trilingüe: 81r). The 28v). Small cabbage: coliculus, -i; cauliculus, -i, head of a wheat plant: spica, -ae; spicus, -i; Brussels sprouts. spicum, -i; the head of a wheat plant, small 80. castillaquiquiztli, horn (lit. Castilian cobb. conch shell trumpet) 75. castillaomixochitl, lily (lit. Castilian bone- vocabulary (VT); time range: ca. 1540 (?) flower) Trompeta de bueltas. cornu. u. | caſtilla quiquiz- cultural encyclopedia (FC 11), vocabulary (VM tli (Vocabulario trilingüe: 152r). Folded trumpet: 1); time range: 1571–1580 cornu, -u; horn. Lirio blanco o açucena. omixochitl. castillan 81. castillatamalli, wheaten bread (lit. Castil- omi-|xochitl (Molina 1992, I: 78v). White iris or ian tamale) lily, amaryllis, lily. / Çacacili: çan njman tlal- cultural encyclopedia (FC 10); time range: titech in mamatlapaltia, viviac patlactotonti, 1578–1580 xoxoctic: iuhquj in jamatlapal castillan omjxo- Inic castolli onnaui capitulo: intechpa tlatoa, chitl. “Çacacili. The leaves form right next to in tlaxcalnamacaque: in tamalli, anoço castil- the ground; they are long, broad, green like the lan tamalli quinamaca. “Nineteenth Chapter, leaves of the Spanish omixochitl” (Sahagún which telleth of the sellers of tortillas [and of] 1950–82, XI: 151). tamales, or of those who sell wheaten bread” 76. castillaoquichtochconetl, male donkey (Sahagún 1950–82, X: 69). foal (lit. male offspring of a Castilian rabbit) 82. castillatehuilocaxitl, glass cup (lit. Castil- vocabulary (VT); time range: ca. 1540 (?) ian crystal cup)

6 Caxtillanquilpapatlactontli describes a small cabbage and ‘Brussels sprouts’ seems a likely referent. 158 castilla

vocabulary (VM 1); time range: 1571 seller is a miller, a flour grinder” (Sahagún Vidrio o vidro. castillan teuilocaxitl. teuilote- 1950–82, X: 71). co-|matl (Molina 1992, I: 117r). Glass cup: glass 89. castillatexocooctli, apple wine (lit. cup, glass flask. pulque from Castilian hawthorn) 83. castillatehuilochihchihuani, glassmaker vocabulary (VM 1); time range: 1571 (lit. person who makes Castilian crystal) Vino de mançanas. castillan texoco octli. vocabulary (VT); time range: ca. 1540 (?) mançana octli (Molina 1992, I: 117v). Apple Uitiero. vitriarius. ii. | caſtilla teuilochichiuáni wine: apple wine; apple pulque. (Vocabulario trilingüe: 155v). Glassmaker: vitria- 90. castillatextli, white flour (lit. Castilian flour) rius, -ii; glassmaker. annals (ZM); time range: 1677 84. castillatehuilotecomatl, glass flask (lit. Axcan ça ya nu yn ipan xihuitl de 1677 años huel Castilian crystal flask) ypan yn ibesperatzin totlaçotemaquixticatzin vocabulary (VT); time range: ca. 1540 (?) Santissimo Sacrameto ynic otzatzohuac tiaquizco Redoma de vidro. ampulla vitrea. | caſtilla teui- yn itechpan yn Caxtila textl quitocayotia blaquilio lotecómatl (Vocabulario trilingüe: 136v). Glass ahocac quinamacaz ça yehuatl yn utlamatl flask: ampulla vitrea; glass flask. candial yhuan pelo textl y monamacaz (Zapata 85. castillatehuilotlachihchihualli, glass (lit. y Mendoza 1995: 554). Today, also in the year Castilian crystal product) 1617, on the vespers of our Beloved Savior, the vocabulary (VT); time range: ca. 1540 (?) Holy Sacrament, the following was decreed in Uidrio o vidro. vitrū. i. hyalon. | caſtilla teuilotla- the marketplace: with regard to Castilian flour, chichiualli (Vocabulario trilingüe: 155v). Glass: known as white [flour], no one will sell it. Only vitrum, -i; hyalon; glass. two kinds will be sold: durum and pelón flour. 86. castillatepoztli, brass, iron (lit. Castilian 91. castillatilmahchiuhqui, producer of copper) woolen cloth or cloaks (lit. someone who makes cultural encyclopedia (FC 11); ime range: 1578– Castilian cloaks) 1580 vocabulary (VT); time range: ca. 1540 (?) In tepuztlalli cequj tlatlavic, mjtoa motocaio- Peraile que haze paños. lanificus. i. | caſtilan til- tia chichiltic tepuztli, in njcan nueva españa: machiuqui (Vocabulario trilingüe: 127r). Carder çan iio in nenca, in catca chichiltic, castillan who makes woolen cloth or cloaks: lanificus, tepuztli in coztic, in tliltic: “Some of the copper -i; producer of woolen cloth or cloaks. is red; it is called, it is given the name ‘chili- 92. castillatlacatl, Castillan, Spaniard (lit. red copper’. Here in New Spain, there used person from Castile) to exist, there used to be, only the chili-red. annals (AC, AJB), cultural encyclopedia (FC The Castilian copper is the yellow, the black” 8, PM), municipal council records (TA 143), (Sahagún 1950–82, XI: 235). petition (CMJ, M 2, M 4, M 8); time range: 1555– 8 7. castillatetzilacatl, rattle (lit. Castilian 1578/1580 gong) auh yn occētetl tonetoliniliz yn iquac visitar vocabulary (VM 1); time range: 1578–1580 oquichiuh liceciado baltes oquinquixti topilhuān Sonajas. castillan tetzilacatl. tepuzayacachtli oquimacac castilantlaca (Dakin ed. 1996: 6). (Molina 1992, I: 110r). Rattle: rattle, metal rattle. Another affliction of ours was that when the 88. castillatexnamacac, flour vendor (lit. licenciado Valdés made an inspection visit, he vendor of Castilian flour) took our children and gave them to the Span- cultural encyclopedia (FC 10); time range: iards. / auh atle quihualmocahuilia in tenex- 1578–1580 tli ynic o[n]peuh intenextzin in p[adr]eme yn castillan tesnamacac, in texnamacac, ca tecini, nica[n] yc mochiva yn caltzin S[an] Fran[cis]co tlatecini. “The seller of Castilian flour, the flour auh amo quicohua ça[n] quinmotlaocolilia in castilla 159

castillan tlaca (Anales de Juan Bautista 2001: candial. ſiligo. inis. | caſtilla tlaolli iztac (Vocab- 272). They have not delivered any lime and so ulario trilingüe: 151v). Durum wheat: siligo, they began with the lime of the priests with -inis; white durum wheat. which the house of San Francisco is built. They 96. castillatlaolloh, something related to don’t buy it, the Spaniards just give it to them. / wheat (lit. something covered with Castilian in ipan oaçico castillan tlaca españoles: “In his shelled grain) time the people of Castile, the Spaniards, came vocabulary (VT); time range: ca. 1540 (?) to arrive” (Sahagún 1997: 187). Trigazo coſa de trigo. triticeus. a. | ū. caſtilla 93. castillatlahtolli, Spanish language tlaollo (Vocabulario trilingüe: 151v). Something cultural encyclopedia (FC 6), vocabulary (VM 1); related to wheat, something related to wheat: time range: 1571–1578/1580 triticeus, -a, -um; something related to wheat. Romance lengua romana. roma tlatolli. castil- 9 7. castillatlaolnamacac, wheat vendor (lit. lan tla|tolli (Molina 1992, I: 105v). Romance, vendor of Castilian shelled grain) Roman language: Roman language; Spanish cultural encyclopedia (FC 10); time range: language. / ie ne qujmomachtia latin, ano vel 1578–1580 qujchioa: ie ne castillan tlatolli qujmomachtia, Trigonamacac, castillantlaolnamacac, mile, amo no vel qujmati. “A little later he studies tlale. “The seller of wheat, of Castilian grain [is] Latin; neither can he master it. A little later on a field owner, a landowner” (Sahagún 1950–82, he studies the Castillian tongue; neither can X: 71). he master it” (Sahagún 1950–82, VI: 228). 99. castillatlaoltezqui, miller (lit. Castilian 94. castillatlaolli, rye (lit. Castilian shelled grain) grinder of shelled grain) vocabulary (VT); time range: ca. 1540 (?) vocabulary (VM 1); time range: 1571 Centeno miesse conocida. typha. ę. | centla- Molineroq lo cura. castillan tlaoltezqui. tlaolte- mantli castillan tlaólli (Vocabulario trilingüe: cini (Molina 1992, I: 86r). Miller who processes 51r). Rye, a well-known grain: typha, -ae; a it: miller; grinder of shelled grain. type of Castilian shelled grain. 99. castillatlapalpopozon, rose (lit. Castilian 95. castillatlaolli, wheat, buckwheat, durum red foam) wheat (lit. Castilian shelled grain) vocabulary (VM 1); time range: 1571 petition (M 4), vocabulary (VM 1, VT); time Rosa flor, y mata conocida. castillan tlapal- range: ca. 1540 (?)–1571 popoço (Molina 1992, I: 105v). Rose, flower and Trigo. castillan tlaulli (Molina 1992 I: 115r). a well-known plant: rose. Wheat: wheat. /Trigo generalmente. triticū. i. 100. castillatlaxcalli, wheat bread (lit. Castil- | callilla tlaolli (Vocabulario trilingüe: 151v). ian tortilla) Wheat in general: triticum, -i; wheat. / yvan. annals (AJB), cultural encyclopedia (FC 10), noyan milpan. çan tapic tequiti ytic castillan municipal council records (TA 103), vocabu- taoli ytic ychan Españoles. çan ipampa ymilpan. lary (VM 1); time range: 1550–1578/1580 nemi. quimaca y çacatl. caballo çatepa çepa yvan ipanpa yntla miec yyohca comunidad çan quitotoca ytic itlal vel quintolinia (Dakin ed. itech quiçazque yn tlenn itech monequiz visorey 1996: 18). And in fields everywhere [the com- yehica miec yn monequiz totolin tlaoli castilla moners] cultivate wheat with no benefit [for tlaxcalli etc. “And if the community has suf- themselves], in the lands of the Spaniards, ficient assets, what is needed for the viceroy because they reside in their fields. They give will come from that, since many turkeys and [them] fodder for the horses. Afterwards, they much maize and wheat bread, etc., will be plant corn in their fields. [The Spaniards] cause needed.” (Lockhart, Berdan & Anderson eds. them great affliction. / Trigo ruuion. robus. i. | 1986: 77). / Pan de trigo. castillan tlaxcalli. trigo caſtilla tlaolli coztic (Vocabulario trilingüe: tlaxcalli (Molina 1992, I: 92r). Wheat bread: 151v). Buckwheat: robus, -i; buckwheat. / Trigo wheat bread; wheat tortilla. 160 castilla

101. castillatlaxcalnamacac, baker (lit. seller 107. castillatochohmitl, velvet, satin (lit. Cas- of Castilian tortillas) tilian rabbit fur) cultural encyclopedia (FC 10); time range: vocabulary (VT); time range: ca. 1540 (?) 1578–1580 Tertio pelo. ſericū gauſapinū. | caſtilla tochómitl Caxtillan tlaxcalnamacac: tlatzetzeloani, (Vocabulario trilingüe: 148v). Velvet: sericum tlatzetzeloazuiani, tlaxaqualô, tlaxaqualoani, gausapinum; velvet. / Raſo por ſeda raſa. ſcricum tlatlâtlaliani, tamaloani, tlaxcaloani, tlaxcalo, raſum. | caſtilla tochomitl aiuio (Vocabulario tri- tlatzetzeloa, tlatzetzeloazuia, tlaxaqualoa, lingüe: 135r). Satin, smooth silk: sericum rasum; tamaloa. “The seller of wheaten bread [is] a satin. flour sifter, a sieve user, a dough kneader – a 108. castillatochpehpechtli, pack saddle (lit. worker of dough, an adder of [yeast]; a maker pad for a Castilian rabbit) of loaves, of bread: a breadmaker. He sifts, vocabulary (VT); time range: ca. 1540 (?) he sieves [flour]; he kneads dough; he makes Albarda de beſtia ditella. e. ſtragulū |.i. caxtilla loaves” (Sahagún 1950–82, X: 70). tochpepéchtli (Vocabulario trilingüe: 8r). Pack 102. castillatlaxcalzonectli, muffin, roll (lit. saddle for a horse or mule: ditella, -ae; stragu- Castilian swollen tortilla) lum, -i; pack saddle. vocabulary (VM 1); time range: 1571 109. castillatochpixqui, person who looks after Mollete pan muelle. castillan tlaxcalçonectli. donkeys (lit. someone who looks after Castilian tlax-|calyamactli (Molina 1992, I: 86r). Muffin, rabbits) soft bread: muffin; muffin. vocabulary (VT); time range: ca. 1540 (?) 103. castillatlaximaloni, hatchet (lit. Castil- Asnero que guarda asnos. asinarius. ij. | cas- ian instrument for shaving things) tillantochpíxqui (Vocabulario trilingüe: 23r). vocabulary (VM 1); time range: 1571 Person who looks after donkeys: asinarius, -ii; Hacha que corta de dos partes. castillan tlaxi- person who looks after donkeys. malo-|ni necoctene (Molina 1992, I: 68r). Hatchet 110. castillatochtemalacatl, mule-powered that cuts on both sides: double edged hatchet. treadmill (lit. millstone for Castilian rabbits) 104. castillatliltictilmahtli, course, black vocabulary (VT); time range: ca. 1540 (?) woolen fabric (lit. Castilian black cloak) Atahona de mulos. mola. mulionica. | caſtillan vocabulary (VT); time range: ca. 1540 (?) tochtemalácatl (Vocabulario trilingüe: 24r). Bruneta paño negro. pannus pullus. | castilla Mule-powered flour mill: mola mulionica; tliltic tilmátli (Vocabulario trilingüe: 32v). Coarse, mule-powered treadmill. black woolen fabric: pannus pullus; coarse, 111. castillatochtli, donkey (lit. Castilian rabbit) black woolen fabric. vocabulary (VT); time range: ca. 1540 (?) 105. castillatochconetl, donkey foal (lit. off- Asno manso et domestico. asinus. i. | castil- spring of a Castilian rabbit) lantóchi (Vocabulario trilingüe: 23r). Tame vocabulary (VT); time range: ca. 1540 (?) donkey: asinus, -i; donkey. Borrico fiio de asna. pullus asini:|nus. caſtilla 112. castillatolpatlachuitztecolxochitl, lily (lit. tochcónetl (Vocabulario trilingüe: 31r). Donkey Castilian reddish-brown, wide-reed flower) foal, son of a jenny; pullus asininus; donkey foal. annals (AHT); time range: 1613 106. castillatochohmitl, silk (lit. Castilian yn azetonasquahuitl, yn ahuehuetl, yn tlatzca. rabbit fur) yn tezcatl. yn castillan tulpatlachuitztecolxochitl vocabulary (VT); time range: ca. 1540 (?) lilio. yn xuchitl Rosa. yn quilmiltepancalli huerto. Seda o ſirgo. nōſericū. ſed bombix. | caſtilla in huel tzauctica, yn ameyalli fuente in huel tochomitl (Vocabulario trilingüe: 142v). Silk or tlatzauhctli. “The olive tree; the cypress; the silk fabric: non sericum sed bombix; silk. mirror; the Spanish flower from a broad-leafed water plant, the lily; the rose; the enclosure castilla 161

for a field of green plants, a garden, entirely spike: arista, -ae; awn. / Raspa de espiga. cas- closed; a spring or fountain, fully enclosed” tillā xilotzuntli (Molina 1992, I: 101v). Beard of a (Chimalpahin 2006: 246). grain spike; awn. 113. castillatonalxihuitl, camomile (lit. Cas- 118. castillaxochicacomitl, carrot (lit. Castil- tilian dry season herb) ian, flowery edible root) vocabulary (VM 1); time range: 1571 vocabulary (VT); time range: ca. 1540 (?) Mançanilla yerua conocida. castillan tonal- Canahoria yerua et rayz. pastinaca. | ę. staphili. xiuitl (Molina 1992, I: 81r). Camomile, well- castillā xochicacómitl (Vocabulario trilingüe: known herb: camomile. 50r). Carrot, herb and root: pastinaca, -ae; 114. castillatotolin, chicken, hen (lit. Castil- staphili; carrot. ian turkey) 119. castillaxochihcualli, Castilian produce cultural encyclopedia (FC 10, FC 11), petition (lit. Castilian fruit) (M 7), vocabulary (VM 1), will (TC 31); time cultural encyclopedia (FC 10); time range: range: 1571–1578/1580 1578–1580 auh yn castilan totolme iiii tetl nica moquazque In tlalhujca: iehoantin in tonaian tlalpan yn iquac ytla oninomiquilli. “And the four hens onoque. in naoatlatoa, naoatlatolli injc tlatoa: will be eaten here when I have died” (Cline & vel mochioa in inchan, in jntlalpan, in ichcatl, León-Portilla eds. 1983: 104). / Totolnamacac: in chilli, in tonacaiotl: in axcan cenca mo- totole, tlaoapaoani, tlanemitiani, iolcaoa tlane- tlaelchioa in castillan xuchiqualli. “The Tlal- cuiloa, totolnemitiani, totoloapaoa: in quinama - huica. These are the dwellers of the hot lands. ca, mexico totoli, castilla totoli, quanaca. “The They speak Nahuatl; they speak the Nahuatl turkey seller [is] an owner of turkeys – a raiser, language. Cotton, chili, maize, grow well. a breeder [of turkeys], a livestock owner, a Now the fruits of Spain are produced in abun- buyer and seller, a breeder of turkeys. He raises dance” (Sahagún 1950–82, X: 186). turkeys, he sells Mexican turkeys, birds of Castile 120. castillaxochitl, clove (lit. Castilian – those with wattles” (Sahagún 1950–82, X: 85). flower) 115. castillatzaucxochitl, iris (lit. Castilian vocabulary (VT); time range: ca. 1540 (?) closed flower) Clauo de girofe. gariophyllū. i. | castilla xóchitl vocabulary (VM 1); time range: 1571 (Vocabulario trilingüe: 40v). Clove: gariophyl- Lirio. tzacuxochitl. castillan tzacuxochitl (Molina lum, -i; clove. 1992, I: 78v). Iris: iris 121. castillaxochitl, cornflower (lit. Castilian 116. castillavino, Castilian wine flower) municipal council records (TA 129, TA 143); vocabulary (VM 1); time range: 1571 time range: 1553–1555 Clauellina. castillan xuchitl (Molina 1992, I: Auh yvan niman octly at no ye castilla vino 26r). Cornflower: cornflower. quicoua. “And also then they buy pulque or 122. castillaxochitl, rose (lit. Castilian flower) Castilian wine” (Lockhart, Berdan & Anderson religious play (DA), vocabulary (VM 1); time eds. 1986: 82). / intla neçiquiuh castilla vino range: 1571–eighteenth century (?) ayac teixpan quiz tecutli. “If Castilian wine Floro rosa de castilla. castillan xuchitl. rosa appears here, no lord is to drink it in public” (Molina 1992, I: 63v). Flower, rose of Castile: rose; (Lockhart, Berdan & Anderson eds. 1986: 93). rose. / auh ach tlein quihualhuica quihualçui- 117. castillaxilotzontli, awn (lit. Castilian xanotihuitz ca çenca onechizahui ynic onech - cornsilk) tlamahuizolti yehica Ca yn isquiCan hualnestihu vocabulary (VM 1, VT); time range: ca. 1540 yhuquimma caxtillan tlaçoxochitl, çeçeltic yn huel (?)–1571 iquin onÇuepon oxotlac. “And what he brings Raſpa de eſpiga. ariſta. ę. | caſtilla xiloţontli here, what he comes carrying here in his lapfold, (Vocabulario trilingüe: 135r). Beard of a grain very much surprised me, such that it caused me 162 castillo

to marvel, because precious, fresh, Castilian 128. cuauhtlacastillatochtli, wild donkey, flowers are appearing in different places” (Sell, onager (lit. Castilian rabbit of the woods) Burkhart & Poole eds. 2006: 96). vocabulary (VT); time range: ca. 1540 (?) 123. castillaxonacatl, garlic (lit. Castilian onion) Asno siluestre onager. onagri | quahutla vocabulary (VM 1); time range: 1571 caſtillātóchi (Vocabulario trilingüe: 23r). Wild Aio. lo mismo. vel. castillan xonacatl (Molina donkey: onager, onagri; wild donkey. 1992, I: 7v). Garlic, the same or garlic. 124. castillaxonacatl, leek (lit. Castilian onion) castillo vocabulary (VM 1, VT); time range: 1540 (?)–1571 1. castillo, castle Puerro. caxtillan xonacatl (Molina 1992, I: 97v). annals (AHT, ZM), oral account (2015-X); time Leek: leek. / Puerro con cabeça. porrū capitatū. | range: 1612–1667, 2015 caſtillaxonacatl (Vocabulario trilingüe: 133r). yc yah. quihuicac quitquitia yn vamderra Leek with its bulb: porrum capitatum; leek. moteneuh Quiyon çan huel tetepitzin ytech 125. castillayaoacalli, fusta (lit. Castilian war icuiliuhtia yn iarmastzin Rey. yehuatl yn cas- boat) tillo yhuan leon. yn itlahtocatlahuiztzin. “As vocabulary (VM 1); time range: 1571 he went he took and carried a banner called Fusta. genero de naue castillan yaoacalli an ensign, very small, on which was painted (Molina 1992, I: 64v). Fusta, type of ship: fusta. the king’s coat of arms, a castle and a lion, 126. castillatecatl, Spaniard his royal device” (Chimalpahin 2006: 208). / annals (AC, AHT, AJB, AP, ZM), petition (CNH, huel ytlacatia ynic meya yehuatl yn hual- PCC), vocabulary (TCV), will (TT 10); time calaqui tiaquizco pila yuh ticaxitico nican range: 1564–1711, 2016 ytlan Castillo (Zapata y Mendoza 1995: 378). auh ynin quinatzin quiniquac momiquilli yn We extended [the water conduit] that feeds iquac onaçico españoles yn castilteca. “And the fountain in the marketplace, from its this Quinatzin died just when the Spaniards, source, where the water springs forth, up to the Castillians, arrived” (Bierhorst ed. 2011: here, next to the castle. 24/ auh yn cohuatequitl quinmonamaquia yn 2. castillo, structure with fireworks macehualtin conana mamacuilli pesos ynchan annals (ZM); time range: 1666–1673 castilteca. “[Through] the draft labor obliga- a 31 martes ça ya nuçepa yehuan tlatlatla- tion he sells off the commoners [to work] in luchtiqu yhua quaquahue mahuiltin yhuan Spaniards’ homes, taking 5 pesos each” (Kart- yn izquilhuitl mochi castillio tlatlac yn teotlac tunen & Lockhart eds. 1976: 107) / Huahcauh- yhuan cohuete momamayauh yn ucalac sabado quiya ahcicoh nican Mexco caxtiltecahmeh (Zapata y Mendoza 1995: 508). On Tuesday the (Sullivan et al. 2016: 67). Long ago Spaniards 31st, they again also raced on horseback and arrived here in Mexico. there was a bullfight. And every day the fire- 127. castillatecatl, Spanish-style works structures burned in the afternoon and religious play (EPM); time range: eighteenth rockets were launched. [The viceroy] entered century (?) on Saturday. Ma xocontlalli in Maxtlahuatl, Ca monemac; tlein ticnequi Yn ye panin tocontlaza Caxtilteca castiza Nechichiuhtli Cuix monemac ma xiccahua. 1. castiza, female quadroon “Put down the pants. They are meant for you; annals (SP); time range: ca. 1593–1624 (?) they’re what you need. You throw them on top oncan otlacat oquichiuhque ce ymichpoch ytoca Doña of the Spanish-style finery. Do they belong to Mariana antrada castiça ynin Señora oquimonamicti yn you? Leave them be.” (Sell, Burkhart & Poole Don Pedro Troche. “Whence was born and they eds. 2006: 132). begot a daughter named doña Mariana Andrada, a quadroon. This castizo 163

lady married don Pedro Troche” (Anderson & bright red one and all their accessories” (Lock- Schroeder eds. 1997, II: 86). hart, Berdan & Anderson 1986: 90). castizo casulla morada 1. castizo, male quadroon 1. casulla morada, purple chasuble annals (AHT, CM, SP); time range: ca. 1593– annals (AHT); time range: 1612 1624 (?) çaniuh chichiuhtoya yca in teoyotica ytlahto- Axcan martes ynic .15. mani Metztli henero de cateopixcanechichihualtzin yn motenehua 1613 años. yhcuac çan ixtomamiquiliztica xo- ornamētos. pontificales. yn imitratzin yhuan xouhcamiquiliztica momiquilli yn Luy Lopez casulla morada yhuan Yn itopiltzin baculo, castiço. “Today, Tuesday the 15th of the month quimotquilitoya. “He was outfitted in his full of January of the year 1613, was when Ruy normal gear as a priestly ruler, called pontif- López, a castizo, passed away of an unexpected, ical ornaments: his miter and purple chasu- premature death” (Chimalpahin 2006: 232). / ble, and he lay carrying his staff, the crozier” yn izquintin ye y españoles ypampa yn innantzin ( Chimalpahin 2006: 200). in española, auh yn omoteneuh ynttatzin ca castiço. “All are now Spaniards, because their catedral mother was a Spaniard and their aforemen- 1. catedral, cathedral tioned father a quadroon” (Anderson & Schro- annals (AP, ZM); time range: 1674–1691 eder 1997, II: 110). / ynin mestiça quimonamicti yacuic Santo ytlayahualuliz opan ohualquiz oc ce español ytoca Don fernando diego sotelo. tecpaquiahuac catredad totemaquixti- oncan otlacatque omentin castiçoztin. “Another catzin Santissimo Srameto yhuan yn santo Spaniard, named don Diego Sotelo, married this yc mocalaqui ocan teopan Mersedes (Zapata mestiza, whence were born two quadroons” y Mendoza 1995: 526). There was a proces- (Anderson & Schroeder eds. 1997, I: 162). sion for the new saint. Our Savior, the Holy Sacrament emerged from the palace atrium, casulla from the cathedral. / auh onpa yn catedral 1. casulla, chasuble omoquixtitzino y sanctissimo sacramento yc annals (AHT, ZM), municipal council records mochi yn quexquich andas guiones rreligiosos (TA 140), petition (ANV 3), will (TT 10); time canonigos regidores yn oquihualmohuiqui- range: 1553–1711 lique yn prosesion. “The most holy Sacrament ca amo quel ten mocoqua teyotatguit ca çan was brought out of the cathedral, with all the yçel quipistica tomines yepoquali yquan navi various litters and standards, and the reli- peso ica yogui anguimatizgue antoqueytato- gious, canons, and regidores, who went in caquan ca ocçepa omocoquac casolya yquan the procession” (Townsend ed. 2010: 118). / frontal (Sullivan ed. 2003: 21–22). It is impossi- yhuan yc muchi conbentoz muchi hualaque yn ble to buy any thing for the church because he teopixque yhuan huel nohuiyan otlatzilin huel is keeping the money for himself – sixty four omoçenchiuh onpa yn catedral ypan mier- pesos to date. You, our great rulers, will find coles. “And from all the monasteries all the out that he once again bought himself a chasu- friars came to the cathedral, and absolutely ble and an altar hanging. / yvan ontetl casulas everywhere the bells rang all at the same time mochiuhque çano tilmatli mocouh çan ica quih- on Wednesday” (Townsend ed. 2010: 152). tzonque xastres centetl yztac centetl chichiltic // yvan yxquich ynahnamic. “And two chasubles catedrático were made; also the cloth was bought, from 1. catedrático, professor, holder of the chair which the tailors sewed up a white one and a (of scripture) 164 católica

annals (AHT); time range: 1609–1614 yn ialtepetzin notlasomahuisnantzi santa Axcan juebes. yc 9. mani metztli Julio de 1609. maria natibitas. “Today Tuesday the 14th of años. yquac cathetratico omochiuhtzino yn May of the year of 1737, here I named José de escuelas real mexico in yehuatzin Padre maestro. Alcántara, citizen in the altepetl of my precious fray diego de contreras. prior Sant. Augustin revered mother Santa María Nativitas, make mexico. “Today, Thursday, the 9th of the month my testament” (Pizzigoni ed. 2007: 234). / Zan of July of the year 1609, was when Father fray ma tlami tlacuacan NI catorceh pionez huan Diego de Contreras, master [in theology] and tiquinmacahuazceh ceccoyoc, ceyoc potreroh prior of San Agustín in Mexico, was given a chair (2012-Tep). As soon as these fourteen workers at the royal school in Mexico” (Chimalpahin finish eating, we’ll send them someplace else, 2006: 158). / yxiptla ypatca muchiuh ŷ yn cenca to another pasture. mahuiztililoni teoyotica tlahtohuani maestro Don fr. diego de contreras arçobispo omochiuhtzino cauda yn ompa ayhtic S. Domingo la ysla, cathetradico 1. cauda, trail moyetzticatca. “He took the place and became annals (AJB); time range: 1564 the replacement of the very reverend spiritual auh niman yeehua[n]tin yn españolesme auh ye ruler master don fray Diego de Contreras, who quene yehua[n]tin in surdadosme moch capirote was appointed archbishop out in the ocean at co[n]maquitiaque yhua[n] tliltic yn incalças Santo Domingo de la Isla and held the chair pre- yetia yhua[n] coda in co[n]maquique yhua[n] viously” (Chimalpahin 2006: 270). lança quitquiatiaque (Anales de Juan Bautista 2001: 224). Then there went the Spaniards, and católica finally the soldiers. All of them went wearing 1. católica, Catholic doctrine pointed hoods and their stockings were black. oral account (2014-Tep); time range: 2014 They wore trails and they went carrying spears. Ahcic tonatiuh, ahcico tlamachtilli itocah católica (2014-Tep). The day came when the caudillo teaching known as Catholic doctrine arrived. 1. caudillo, chief annals (SP); time range: ca. 1593–1624 (?) católico ypan in momiquillico. yn cenca huey in yaoquiz- 1. católico, Catholic cacenteyacanqui (caudillo, y guia. capitan). “At vocabulary (TCV); time range: 2016 this time the very great war leader (chief, guide, Manuel tlahuel catolicoh pampa nochipa ce and captain) died” (Anderson & Schroeder eds. tomincoh yohui tiopan (Sullivan et al. 2016: 66). 1997, II: 34). Manuel is very catholic because he always goes to church on Sundays. cazuela 1. casserole dish, pan catorce oral account (1985-IxM, 2015-SAH), vocabu- 1. catorce, fourteen lary (TCV); time range: 1985–2016 annals (AJB), oral account (2012-Tep), will (TT Moaxca cuatlapechtli, moaxca mmm cazuelah, 89); time range: 1564–1737, 2012 moaxca cochiyoh, moaxca, moaxca apazotl don Luis de Velasco visorrey omic catorce (1985-IxM). The bed is yours, the casserole is años (Anales de Juan Bautista 2001: 222). The yours, the knife is yours, it’s your property, viceroy don Luis de Velasco died fourteen [and] it’s yours: the wormseed is yours. / years [after coming to Mexico] / aCa martes a Notonanan tlahuel quiamati tlacualchihchi- Catorse de mayo de mil seteCientos y treynta huaz pan cazualeh pampa ahhuiac eli tlacualli y ciete años niCan nicchihua notestamento (Sullivan et al. 2016: 67). My grandmother nehual notoCa gose de alcantara nichane ypa really likes to prepare food in a pan because cebada 165

the food turns out tasty. / Neca ce cuartoh Cedro. lo mesmo. vel aueuetl. oyametl (Molina nicpixtoc cazuelah, paya nictentoc (2015-SAH). 1992, I: 33v). Cedar, the same, or cypress; silver There in a room I have a casserole dish, I have fir. it stored there. cédula cebada 1. cedula, royal decree 1. cebada, barley annals (AHT, AJB, ZM); time range: 1564–1672 annals (AHT), petition (CNH), vocabulary (VM ca oniquittac in cedulas yn itetlaocoliltzin 1); time range: 1571–1634 emperador ynic yehuantin ofiçialesme maco yhuan oconan cevara castolli omey anecas yhuan yn alcaldeyotl auh amo nelti çan yehua[n]tin patlahuac tlaolli castolli anecas yhuan oquixtilli yuh q’[ui]mochihuilia in nican moyetzticate macehualli terama oquichihuilli nanahui tomi. tlatoque (Anales de Juan Bautista 2001: 138, “And he took 18 fanegas of barley and 15 fanegas 140). I have seen the decrees, which are cour- of broad maize. And he took a levy from the tesy of the emperor, by which the officials commoners; they raised 4 reales each for him” are to be given the office of alcalde, but they (Karttunen & Lockhart eds. 1976: 107). / oncan haven’t been implemented; only the rulers quitepeuh sebada yn capitan de la guardia who are here decide it. / Martes. yc .24. mani Don Po. serrano. “The captain of the guard don Metztli Março. yn acico, ycedulatzin. yn tohuey- Pedro Serrano scattered barley [seed] there” tlahtocauh Rey Don felipe. tercero. yn quimo- (Chimalpahin 2006: 302). / Ceuada. lo mesmo maquillico. yehuatzin Excelentissimo Señor (Molina 1992, I: 34v). Barley, the same. Don fray Garcia Guerra arçobispo Mexico. ynic 2. cebadatlaxcalli, barley bread (lit. barley virrey gouernador y capitan general mochiuh- tortilla) tzino ŷ nican ypan nueua españa. yhuan Presi- vocabulary (VM 1); time range: 1571 dente de la real Audiencia yn ipan moyetzino- Pan de ceuada. ceuada tlaxcalli (Molina 1992, tica. “Tuesday the 24th of the month of March I: 92r). Barley bread: barley bread. a cedula of our great ruler the king don Felipe III arrived, granting the most excellent lord cebolla don fray García Guerra, archbishop in Mexico, 1. cebolla, onion appointment as viceroy, governor, and captain vocabulary (TCV); time range: 2016 general here in New Spain, and president of Nopiltotatah quiyolitia nochipa ceboiz pan the Royal Audiencia which resides there” (Chi- imillah huan teipan quinamaca tianquiz (Sul- malpahin 2006: 184). livan et al. 2016: 68). My dear grandfather always grows onions in his field and later he celular sells them at the market. 1. celular, cellphone 2. cebollayoh, seasoned with or covered with oral account (2013-SMX); time range: 2013 onion ¿Ye tconmati tcontequitiltiz in cien por cientoh vocabulary (TCV); time range: 2016 in celolar? (2013-SMX). Do you already know Ceboyahyoh nocochiyoh huan yeca axnicnequi completely how to use a cellphone? / ¿Huan ica nictehtequiz nomelon (Sullivan et al. 2016: tlen toca in... in tepoztlanonotzal? Celolar, 68). My spoon is covered with onion and that’s aja (2013-SMX). And what is the name of the why I don’t want to cut my melon with it. device for calling? A cellphone, aha. / ¿Pero n… in celolarez quemah ye…ye catqui miec cedro ic ompa campa nomonchanchihuah nomeh- 1. cedro, cedar huantzitzin? But the... the cellphones, right? vocabulary (VM 1); time range: 1571 Are there really already... already many in the place where you live? (2013-SMX). 166 cemento

cemento are about 50 centimeters [tall], about half 1. cemento, cement grown, that’s it then. vocabulary (TCV); time range: 2016 Nochan oncah miac cementoh pampa qui- centro couhqueh tlahuel miac quemman quichihchi- 1. centro, center huayayah ce calli (Sullivan et al. 2016: 72). oral account (2013-SMX); time range: 2013 There is a lot of cement at my house because ce cana ce carroh, bueno, ce tepozboteh huan they bought a lot when they were constructing niman occe, occe huan azta nican centroh a building. tihuitzeh (2013-SMX). One takes a bus, well a bus, and then another one [and] another one censo until we arrive here to the center of town. 1. censo, tribute, tax annals (ZM); time range: 1672 cepillo Çano ypa xihuitl yhuan yn ipan meztli março 1. cepillo, horse brush hocçe jues yn itoca Pedro de la Parera ynic vocabulary (TCV); time range: 2016 quitlatzintoquiliz cauildo probioyos ynic noyan Quemman nicaltia nocahuayoh nochipa nicxil- estaçiapan yn tleyn iyaxca cauildo yhuan çeço huia ica ce cepilloh (Sullivan et al. 2016: 76). (Zapata y Mendoza 1995: 476, 478). Likewise, When I stable my horse I always brush it with in this year in the month of March another a brush. judge named Pedro de la Barrera will investi- 2. cepillo, toothbrush gate the the municipal council’s income gen- vocabulary (TCV); time range: 2016 erating property: its property and the tribute Notatah quemmantzin nechcohuia ce cepiyoh [that is paid] on the farms everywhere. tlen cualli, pampa iuhquinon tlanahuatiah ne campa timopahtiah (Sullivan et al. 2016: 76). centauro Sometimes my father buys me a good tooth- 1. centauro, centaur brush because that’s what they recommend annals (SP); time range: ca. 1593–1624 (?) there where we get medical service. de scorpio. quitoznequi colotl – de sagitario. 3. cepillo, plane (for shaving wood) ypan quicuepa centauro tlacamaçatl. “Scorpio: vocabulary (TCV); time range: 2016 that is, the scorpion. Sagittarius: they trans- Notlayi nochipa quialaxoa huapalli ica ce cepi- late it as centaur [or] deer-person” (Anderson yoh, iuhquinon nochi mocahua yehyectzin (Sul- & Schroeder eds. 1997, II: 128). livan et al. 2016: 76). My uncle always planes planks with a plane, in that way they all turn centavo out beautiful. 1. centavo, cent, penny oral account (2015-SAH); time range: 2015 cepo Ojalá que quizaz acqueh techpalehuiz para 1. cepo, stocks ticahcizceh ce ome centavoh (2015-SAH). Hope- petition (M 8); time range: 1572 fully someone will turn up to help us find a aquin amo quimaca ytotol calaquiz ytic çepo few pennies. (Dakin ed. 1996: 36). Whoever doesn’t hand over his hens will be put in the stocks. centímetro 1. centímetro, centimeter cera oral account (2014-P); time range: 2014 1. cera, candle, wax candle Zancualli, quemman nocca ce 50 centímetros, annals (AP, ZM), vocabulary (TCV), will (TT 89, como tlahco, quena cuah (2014-P). [When the TT 94, WNS); time range: 1664–1738, 2016 corn plants are] medium [height], when they cerca 167

yhuan sera yn quimoyecanilitia yhuan tlato- the candle drippings burned me and that’s topo auh yn imoztlayoc lunes ypan ylhuitzin why my skin is now like this. Santo Thomas apostol moteochiuh y retablo (Zapata y Mendoza 1995: 354). They danced, cerca candles led the way and there were fireworks. 1. cerca, fence The next day, Monday, on the feast day of vocabulary (TCV); time range: 2016 Santo Tomás the apostle, the altarpiece was Nototatah quitlalih cercah ichan pampa axqui- blessed. / ynomisa yey peso – 3 pos – yhua ynic nequi ma centlapouhto (Sullivan et al. 2016: tzinlinis yhua yn iserantzin y santa Cofrandi sa 77). My grandfather put up a fence at his house ninocnoma ypaltzinco y tto Dios. “And for my because he doesn’t want it to be all open. mass 3 pesos, and so the bells will toll and 2. cuauhcerca, wood or bamboo fence for the candles of the holy cofradía. I humbly vocabulary (TCV); time range: 2016 [ask it?] for the sake of our lord God” (Kart- Notonanan motzauctoqueh, zan ica cuacercah; tunen & Lockhart eds.1976: 118). / auh ynon inihhuantin axquiamatih ica alampreh yon tomin yc oquinechico sera ypatiuh omonequis- telah (Sullivan et al. 2016: 129). They fenced quia quaresma ypan lunes santo. “And that my grandmother’s [house], just with bamboo; money he gathered as the price of the wax they don’t like it with wire or chain-link. candles that were going to be used in Lent on Monday of Holy Week” (Townsend ed. 2010: ceremonia 146). / Yalhuaya niccohuato cempohualli cerah 1. ceremonia, ceremony campa tlanamacah pampa hualtoya tepahtih- annals (AHT); time range: 1613 quetl nochan (Sullivan et al. 2016: 77). Yester- auh yece yn huel ye tachcauh ynic huey ynic tla- day I went to the store to buy twenty candles teomania cerimonia yn ica arçobispo ytto ynic because the shaman had come to our house. mahuiztillillo ca yehuatl yca yn palio quitlalia 2. cerachiuhqui, candlemaker quinemitia auh amo çan ixquich yehuatl ycel annals (ZM); time range: 1685 yn quihualhuica. ca çan no yhuatl yn Patriar- Axcan domingo yc 7 tonali mani mestl de hocto- cha yhuan yn motenehua primato. “Although bre yhuan yn ipan xihuitl de 1685 años yn iquac the ceremony by which the archbishop is seen moteochiuh yn icapilla terserotin San Fran- and honored is very preeminent in its great- cisco hueyca teopan yhuan retablo yacuic huel ness and [how it makes people contemplate], mohueycachiuh yehuatl huel ypan mochicauh because he wears and displays the pallium, it yn itoca francisco Basilio çerachiuhqui (Zapata is not just he alone who wears one, but also a y Mendoza 1995: 616). Today, Sunday, the 7th patriarch and what is called a primate” (Chi- of the month of August in the year 1685 was malpahin 2006: 266). when they blessed the chapel of Franciscan tertiaries and the new altarpiece solemnly in cerero the church. It was carried out marvellously. 1. cerero, wax chandler The candlemaker, named Francisco Basilio petition (M 4); time range: 1572 put a great deal of effort into it. Allde sebastian De chauez mase po allde fran.co 3. cerayotl, candle drippings pastor çerrero melchior myn sastre (Dakin ed. vocabulary (TCV); time range: 2016 1996: 20). Sebastián de Chávez, alcalde; Master Quemman quinehnemiltiyayah tonantzin pan Pedro, alcalde; Francisco Pastor, wax chandler; ticiempreh, nechtlatihqui cantelah icerahyo Melchior Martín, tailor. huan naman yeca quenni eltoc nocuetlaxxo (Sullivan et al. 2016: 77). When they were car- cerillo rying the Virgin in a procession in December, 1. cerillo, candle annals (ZM); time range: 1670 168 cerrero

ça tlatzinpachoque çano ypan ycahuayo yaque cerveza quihuicaque mochi siriyos tlatlahuitiaque 1. cerveza, beer (Zapata y Mendoza 1995: 452). They brought up oral account (2014-P), vocabulary (TCV); time the rear, also on horseback. They carried all the range: 2014–2016 candles, lighting the way. Notlayi quemman quioni cerivezah huanya icompah tlahuel tlahuelchihua pampa quemman cerrero ahci ichan pehua quimaquilia icihuauh (Sulli- 1. cerrero, skittish van et al. 2016: 77). When my uncle drinks beer vocabulary (TCV); time range: 2016 with his compadre, he causes a lot of problems Nopa quipiya ce icahuayoh cerreroh huan yeca because when he gets home he starts to beat his axcanah hueli quitlamamaltia icelti; monequi wife. / Quihuicaz comida quihuicaz pan, quihui- quipalehuizceh (Sullivan et al. 2016: 77). My caz cafen o refrezco, cerveza; yanopa quitlalitih ne father has a horse of his that’s skittish, and pan millih (2014-P). He will take food, he will take for that reason he can’t load it by himself; they bread, he will take coffee or soda, beer; they will have to help him. go and put it all [for offerings] in the cornfield. cerro César de Augusto 1. cerro, sacred hill or mountain 1. César de Augusto, Caesar Augustus oral account (2014-P); time range: 2014 religious play (TK); time range: seventeenth Ya quichiuhqui nopa tlacualtiliztli, no tiyah- century (?) queh azta pan cerro, tlen primero ticchiuhqueh, Onechmotlauhtili in tlatocayotl in Roma Enpera- tiyahqueh pan cerroh de Poztectitlan. Elito ce dor Çesar de Agusto. “The Emperor of Rome, xihuitl zampa tiyahqueh cerroh de Tepenahuac Caesar Augustus, granted me the rulership” (2014-P). He performed a ceremonial offering, (Sell & Burkhart eds. 2004: 126). and we also went there to the sacred mountain. The first thing we did was go to the sacred cetro mountain of Poztectitlan. After one year we 1. cetro, scepter went again, [but this time] to the sacred moun- annals (AJB, AP, ZM); time range: 1564–1670 tain of Tepenahuac. niman opeuhqui prosesion Omoquixti yn Señor Obispo yhuan muchin yn ordenes yhuan colegia- cerrojo les yn corona Oquihuicac yn Regidor don alonso 1. cerrojo, lock dia auh yn setro Oquihuicac Don juan carmona will (TC 31); time range: 1580 depositario auh y espada Oquihuicac don yhuan ontetl notlaltepoz monamacaz yhuan gabriel ansures. “Then the procession began. çentetl cassa tzaccayo ytech catqui zeroso The lord bishop came out with all the orders monamacaz ypatiuh mochihuaz i pos. “And of religious and the people of the colegios. The my two hoes will be sold and a closable chest regidor don Alonso Díaz carried the crown, with a lock will be sold; one peso will be and don Juan Carmona, depositary, carried requested as its price” (Cline & León-Portilla the scepter. Don Gabriel Anzures carried the eds. 1983: 102). sword” (Townsend ed. 2010: 108). / opan yn icha hualquiz y lieso yca tlapitzali yhua tlictic certificación orgánica padera yhua ome setrostin quihualmoyecani- 1. certificación orgánica, organic certificate lique pipiltin quimanilito (Zapata y Mendoza oral account (2015-X); time range: 2015 1995: 454). The painting came out of his home Quimacaqueh ceyoh itocax ‘Certificación orgá - accompanied by the playing of wind instru- nica’ (2015-X). They gave him a stamp called ments and black banners and two scepters. ‘Certified organic’. chancla 169

The noblemen who had gone to retrieve it led chapín [the procession] here. 1. chapín, overshoe vocabulary (VM 1); time range: 1571 chancla Chapines. lo mesmo (Molina 1992, I: 35v). Over- 1. chancla, sandal shoes: the same. vocabulary (TCV); time range: 2016 2. chapineschihualoyan, overshoemaker’s Tenantzitzin axcanah maz quitequihuiah chan- shop (lit. place where overshoes are made) clah pampa inihhuantin quiamatih nehnemizceh vocabulary (VM 1); time range: 1571 zan ica ininicxi (Sullivan et al. 2016: 81). Old Chapineria. chapines chiualoyan. chapines chiuh- women don’t use sandals very much because can (Molina 1992, I: 35v). Overshoemaker’s shop: they just like to walk barefoot. overshoemaker’s shop; overshoemaker’s shop. 3. chapineschiuhcan, overshoemaker’s shop chantre (lit. place where overshoes are made) 1. chantre, choirmaster, precentor vocabulary (VM 1); time range: 1571 annals (AHT), municipal council records (TA Chapineria. chapines chiualoyan. chapines chiuh- Appendix); time range: 1568–1615 can (Molina 1992, I: 35v). Overshoemaker’s shop: nican mofirmatique Chantre de tlaxcala. “They overshoemaker’s shop; overshoemaker’s shop. signed here. – Precentor of Tlaxcala” (Lockhart, 4. chapineschiuhqui, overshoemaker (lit. Berdan & Anderson eds. 1986: 152). / auh ynin person who makes overshoes) ynic ompa ychantzinco hualmoquixti ynic oncan vocabulary (VM 1); time range: 1571 hualmohuicac omoteneuh yglesia mayor çan ic Chapinero. chapines chiuhqui (Molina 1992, I: ye oncan mocallaquico yn tecpan quiyahuacpa 35v). Overshoemaker: overshoemaker. yn oncã catqui oc ce puerta. auh in yehuantin cabildo tlaca yn Dean yn arcediano. yn chantre chaqueta yn canonigos yn Racioneros. yn oquimottilique 1. chaquetazolli, old jacket oncan ye õmaxitihtiuh arçobispo. “But when will (TC 28); time range: 1580 he came out of his home and came to the said xaquetaçolli no monamacaz yntech pohuiz yn cathedral, he only entered from the direction of cocoxcatzintzinti. “And an old jacket is also the [archiepiscopal] palace exit, where there is to be sold, and (the money) will belong to the another door, and the members of the cathe- sick” (Cline & León-Portilla eds. 1983: 88). dral chapter, the dean, archdeacon, choirmaster, and the canons who were full prebendaries chata saw that he was already arriving” (Chimalpa- 1. naranjachata, type of large orange hin 2006: 260). / auh ytloctzinco mantiaque yn vocabulary (TCV); time range: 2016 Doctor Saucedo arcediano yhuan Doctor Don Alicia ichan oncah miac naranhachatah huan Juan de Salamanca chantre capa quitlalitiaque. zan ihtlacahui pampa ayoccanah quicuah (Sul- “Next to him went doctor Salcedo, the arch- livan et al. 2016: 329). At Alicia’s house there deacon, and doctor don Juan de Salamanca, are a lot of naranjachatas and they just rot the choirmaster, wearing capes” (Chimalpahin because they no longer eat them. 2006: 264). chicharrón chapa 1. chicharrón, pork rind 1. chapa, sheet metal religious play (TK), vocabulary (TCV); time vocabulary (VM 1); time range: 1571 range: seventeenth century (?), 2016 Chapa de metal. lo mismo (Molina 1992, I: 35v). amo namechichinos namechxipehuas chicha- Sheet metal: the same. rones namechcuepas Judiasos. “I won’t singe you, flay you, turn you into pork rinds, rotten 170 chichimeco

Jews” (Sell & Burkhart eds. 2004: 128). / Sabina felipe monso y moJica chilero. “The next day, quichiuhqui chacharron ica pitzonacatl huan Friday, the 14th day of the month of May, the quinamacato pan tianquiz (Sullivan et al. 2016: mulattoes for the first time raised a banner, 79). Sabina made some pork rind with pork and their captain turned out to be a mulatto and she went to the market to sell it. named Felipe Monzón y Mujica, a chile-vendor” 2. chicharróncua, to eat pork rind (Townsend ed. 2010: 126). vocabulary (TCV); time range: 2016 Notlayihuan chacharroncuah miac quemman China oncah ce tlaixpiyalli pampa ayoccanah quichi- 1. JapónChinatlacatl, person from Japan or huah ahachica (Sullivan et al. 2016: 79). My the Orient uncles eat pork rind a lot when there is a dance annals (AHT); time range: 1610 because they don’t eat it often anymore. Axcan Juebes. teotlac. yc 16. mani metztli de 3. chicharróntic, crispy diciembre de 1610. años. yhquac ye chiqua- vocabulary (TCV); time range: 2016 centzillini. nican yhtic ciudad Mexico. ahcico. Icoztiah pitzotl tlahuel nicamati quemman nel- yc callaquico. aço huel caxtollonnahui tlacatl. chacharrontic (Sullivan et al. 2016: 79). I really yn Jabon china tlaca. “Today, Thursday in the like pork ribs when they are crispy. afternoon, the 16th of the month of Decem- ber of the year 1610, at 6 o’clock, was when chichimeco7 perhaps as many as nineteen people from 1. chichimeco, Chichimec, pagan, barbarian Japan, in China, arrived and entered here in petition (PC); time range: 1637 the city of Mexico” (Chimalpahin 2006: 170). çan yoquin tiyahouã, ypan techmati yoqui tichichimeco ypan techmati yoquin amo tichristiano. chinela “as though we were his enemies, he considers 1. chinela, slipper us like Chichimecs, he treats us as if we weren’t vocabulary (VM 1); time range: 1571 Christians” (Olko, Sullivan, Szemiński eds. Chinela calçado. lo mesmo (Molina 1992, I: 2018: 270, McAfee Collection, 339, UCLA). 35v). Slipper, footwear: the same. 2. chichimeco, chichimeco, illness (cough) annals (AP); time range: 1633 chino Sanno ycuac tlatlasistli quisaco ytoca chichimeco 1. chino, person from China, person from Asia miyec tlacatl y omomiquili. “At this same time a annals (AP); time range: 1682–1686 cough called ‘the Chichimeco’ broke out. Many 1682 Nican ypan xihuitl ynocanqui gober- people died” (Townsend ed. 2010: 94). nasion ytoca mateo xaen chino noe mulato ocatca ytoca peña yc chiucnahui gobernador. chilero8 “1682 Here in this year one named Mateo 1. chilero, chile-vendor Jaén, a chino, assumed the governorship. annals (AP); time range: 1683 [There was also?] a mulatto named Peña. He auh yn imoztlayoc ypan tonali biernes yc mat- was the ninth governor” (Townsend ed. 2010: lactli onnahui 14 tonali mani metztli mayo 120). / auh niman oquinyolchicauh yn gobdor OCaCoque yancuican bandera yn mulatoz auh ytoca don felipe de santg ynic y altepetl otlati- yn oquis yn icapitan se [126] mulato ytoca tlanque mexico ocanato se probision rreal

7 Backloan from chichimecatl ‘resident of Chichiman; general term denoting inhabitants of northern Mesoamerica, including both mythical ancestors and inhabitants of these areas in the Co- lonial Period. 8 Backloan from chilli, ‘chilli pepper’. chiquero 171

ynic aocmo calaquisque cabildo ma quixtiano couapan momachtito cheremias quipitza yvan ma mestiso ma molato ma tliltic ma chino sa sacapoche / baltasar cortes dio gante juo jordan mixcahuisque yn masehualtzitzintin. “And julian tetzin anto tequicen anto quauhtli. “And then the governor, named don Felipe de San- Baltasar Cortés, Diego de Gante, Juan Jordán, tiago, inspired the altepetl to send to Mexico Julián Tetzin, Antonio Tequicen, and Antonio City to get a royal decree that no Spaniard, Quauhtli went to Puebla to be taught how to mestizo, mulatto, black nor chino should play the chirimía and the trombone” (Lock- enter the cabildo any more. The indigenous hart, Berdan & Anderson eds. 1986: 91). / people exclusively should do it” (Townsend yhuā onicōuh . chirimeas – ca niquicahuilitīuh ed. 2010: 130). nopilhua cantores – yquimotequipanilhui- 2. chinotic, curly hair tzinnosque notlaçomahuisnatzin huadallope. vocabulary (TCV); time range: 2016 “And I bought some chirimías. I am giving Ne conetzin quemman eliz huei quipiyaz itzon- them to my children the cantors; with them cal chinohtic (Sullivan et al. 2016: 93). When they are to serve my precious revered mother that child grows up he/she will have curly hair. Guadalupe” (Pizzigoni ed. 2007: 130). chiquero chirivía 1. chiquero, pigsty 1. chirivía, parsnip vocabulary (TCV); time range: 2016 vocabulary (VM 1); time range: 1571 Pan ne chiqueroh niquintzauctoc nopitzohuan Chiriuia. lo mesmo (Molina 1992, I: 35v). Parsnip: pampa tlahuel calaquih temillah (Sullivan et al. the same. 2016: 95). I have shut up my pigs in that pigsty because they go into other people’s fields a lot. Christus factus est Latin 2. cuauhchiquerochihua, to toss something 1. Christus factus est, Christ became obedient into a pigsty (hymn title) oral account (2014-P); time range: 2014 religious play (FJ); time range: seventeenth Ah quemman tlamihya quihuallica, quitla- century (?) chiliah ce lugar para quitecpichoah tlen nopa MoCuicaehuas christos factus es. “Christus quipiya itotomochcho. Huan tlen axquipiya factus est is raised in song” (Sell & Burkhart itotomochcho, tlen tohhuantin ticliah molcatl, eds. 2004: 200). ya quicuachiquerochihuah (2014-P). Oh! When they finish bringing in [the ears of corn], they chuzar look for a place to pile up the ears with husks. 1. chuzaroa, to stick someone or something And the ones without husks, the ones we call with a sharp object molcatl, they toss into the pigsty. vocabulary (TCV); time range: 2016 Jose quichonzaroa itenanpitzo para ma mehua chirimía pampa quipechtoc iconeuh (Sullivan et al. 1. chirimía, shawm, oboe 2016: 99). José sticks his sow with a stick so annals (AHT, AJB, ZM), municipal council that she’ll get up because she’s squashing her records (TA 140), petition (ANV 6), vocabulary piglet. (VM 1), will (TT 39); time range: 1553–1691 ypãpa tevantin vtigovaque cirrimiyaz vcan chuzo vyitacavic ypãpa ayac haquin quimocuitaviya 1. chuzo, thick pointy stick ayac teupantacatl (Sullivan ed. 2003: 25). vocabulary (TCV); time range: 2016 Because we bought chirimías and there they Monica itatah quicomichoh ce coatl ica ce got ruined because no one, no church offi- chonzoh huan nimantzin micqui (Sullivan et al. cial was taking care of them. / yvan cuetlax- 172 cíbola

2016: 99). Monica’s father stuck a snake with a van et al. 2016: 429). My uncle has made the sharp stick and it died immediately. tip of his machete very sharp and pointy and 2. chuzohuia, to stick or perforate someone or he only uses it to sacrifice animals. something with a thick, pointy stick vocabulary (TCV); time range: 2016 Cíbola Alex quichonzohhuih imachicniuh ica ce cua- 1. Cíbolatlacatl, person from Cibola huitl pampa axquiittac tlan itztoya iican (Sul- cultural encyclopedia (FC 8); time range; livan et al. 2016: 99). Alex stuck his cousin 1578–1580 with a stick because he didn’t see that he was ioan ipan muchiuh injc poliuhque, peoaloque chi- behind him. chimeca, xochipilteca ioan Scipola tlaca. “And 3. chuzohuilia, to stick or perforate some- in his time it was that the Chichimeca – those thing or an animal that belongs to someone of Xochipilla – and the people of Cíbola were else with a thick, pointy stick destroyed and conquered” (Sahagún 1950–82, vocabulary (TCV); time range: 2016 VIII: 5). Notlayi nechahhuac pampa nicchonzohhuilih pan itzontecon nomachicniuh (Sullivan et al. cidra 2016: 99). My uncle scolded me because I stuck 1. cidra, citron my cousin in his head with a stick. vocabulary (VM 1); time range: 1571 4. chuzotia, to stick or perforate someone or Cidra. lo mesmo (Molina 1992, I: 34v). Citron, something with a thick, pointy stick the same. vocabulary (TCV); time range: 2016 2. cidracuahuitl, citron tree Quemman nimahuiltia, na nochipa niquinchon- vocabulary (VM 1, VM 2); time range: 1571 zohtia ocuilimeh ne atlauhco (Sullivan et al. Cidro arbol: cidra quauitl (Molina 1992, I: 34v). 2016: 99). When I am playing, I always stick Citron, a tree: citron tree. / Cidra quauitl. cidro worms there in the river. arbol (Molina 1992, II: 22r). Citron tree: citron 5. chuzotic, something sharp and pointy tree, a tree. vocabulary (TCV); time range: 2016 3. cidracuauhtlah, citron grove (lit. abun- Xiquihcueni mocochiyoh pampa tlahuel chon- dance of citron trees) zohtic huan quiitzquizceh conemeh huan mote- vocabulary (VM 1, VM 2); time range: 1571 quizceh (Sullivan et al. 2016: 99). Move your Cidral. cidra quauhtla (Molina 1992, I: 34v). knife because it’s very sharp and pointy and Citron orchard: citron orchard. / Cidra quauhtla. the children will grab it and they will cut them- cidral (Molina 1992, II: 22r). Citron orchard: selves. citron orchard. 6. chuzotilia, to stick or perforate something or an animal that belongs to someone else ciego with a thick, pointy stick 1. ciego, blind person vocabulary (TCV); time range: 2016 petition (M 7); time range: 1572 Na nicchonzohtilia huan niquinzohua cua- yc oqcuilo, yn mochi, vezinos çeçecalli. ayac moñecoz tlen notatahhuan huan niquincuahui- çe motolinianj. omocauh. viejo. y bieja. biudo. yonia tlaixpan (Sullivan et al. 2016: 99). I per- y biuda. y soltero. y tolido, y sordo. y çiego. forate and string my parents’ ceremonial dolls y muchachos solteros. yca Juramēto. Omo- and I hang them up on the altar. chiuh (Dakin ed. 1996: 30). He registered all 7. tenchuzotic, something with a pointy and the residents, from every house; not a single sharp tip poor person was left [unregistered]: elderly vocabulary (TCV); time range: 2016 men and woman, widowers and widows, and Notlayi imacheteh neltenchonzohtic quichiuh- unmarried, and crippled, and deaf, and blind, toc huan quitequihuia zan ica tlamictiz (Sulli- cielo 173

and unmarried youth. It was done by means 2. cilantroyoh, dish made with coriander (lit. of an oath. covered with coriander) vocabulary (TCV); time range: 2016 cielo Ne etlacualli mocauhqui tlahuel ahhuiac pampa 1. cielo, ceiling nelcolantohyoh (Sullivan et al. 2016: 117). That annals (ZM); time range: 1666 bean dish turned out very tasty because it has motlali sielu ytec onoya yn estetarte quitla- a lot of coriander. tlacohuiticatca yn omochichiuhque reyestin (Zapata y Mendoza 1995: 366). A ceiling was cimarrón placed, inside which lay the standard; it was 1. cimarrón, black renegade in between the two men dressed as kings. annals (AHT); time range: 1612 ypampa yuh mihtohuaya vmpa huallazque in cien por ciento ilhuicaatenco in huey atenco acapolco omo- 1. cien por ciento, completely tlallique cimalonti tliltique. “Because it was oral account (2013-SMX); time range: 2013 said that the black renegades who had estab- ¿Ye tconmati tcontequitiltiz in cien por cientoh lished themselves at Acapulco would come in celolar? (2013-SMX). Do you already know from the seashore” (Chimalpahin 2006: 216). / completely how to use a cellphone? yhuan cequintin belacruz huallazque in tliltique cimalõti omocuepque in nican mexico. cho- ciento llohua yn oquincauhtehuaque yntecuiyohuan. 1. ciento, hundred “And that some blacks who had turned rene- vocabulary (TCV); time range: 2016 gade and run away from Mexico here, leaving Pedro nechhuiquilia eyi cientoh pampa nicpale- their masters behind, would come here from huihqui pan itequiuh tlen millah (Sullivan et Veracruz” (Chimalpahin 2006: 216). al. 2016: 101). Pedro owes me three hundred 2. cimarrón, an insipid wild orange (pesos) because I helped him with his work in vocabulary (TCV); time range: 2016 the field. Na huanya nonanan tiyahqueh ahuayoh huan ticahcitoh alaxox nelhuehhueih; nonanan nechil- cierre lih: ‘Axcanah xictequi nopa cimarron pampa 1. cierre, zipper nopa axcanah mocua’ (Sullivan et al. 2016: vocabulary (TCV); time range: 2016 104). My mother and I went to the oak forest Alma nochipa quipatilia icierreh ipantalon and we ran into some very big orange trees; my pampa nimantzin ihtlacahui quemman quitequi- mother said, ‘Don’t pick those wild [oranges] huia (Sullivan et al. 2016: 101). Alma is always because they’re not edible.’ changing the zipper on her pants because it stops working very soon when she uses it. cimborrio 1. cimborrio, dome cilantro annals (AP); time range: 1686 1. cilantro, coriander Sanno ypan xihuitl yn oquixitinique yn teo- vocabulary (TCV, VM 1); time range: 1571, 2016 pantli San Juo de rrio ynic oquihuecapanoque Culantro. lo mesmo (Molina 1992, I: 33r). Cori- yn sinburrio ypan tonali domingo ypan yc 10 ander: the same. / Noicnihuan yahqueh millah mani metztli nobiembre. “In this same year, on quicuitoh colantoh pampa moztla ticnamaca- Sunday the 10th of the month of November, tih tianquiz (Sullivan et al. 2016: 116). My sib- they [partly] demolished the church of San lings went to the cornfield to pick coriander Juan del Río in order to heighten the dome” because tomorrow we will go sell it at the (Townsend ed. 2010: 138). market. 174 cimiento

cimiento yn ipan çircuçiçion amo nezque gobernador 1. cimiento, foundation alcaldes regidorez huel miec mochiuh pleyto annals (AP, ZM), legal statement (GSM); time (Zapata y Mendoza 1995: 286). On the Feast of range: 1583–1699 the Circumcision the governor, alcaldes and 1643 Nican ypan xihuitl yn omotocac Simiento regidores did not appear. There were many Juan de Ryo. “1643 Here in this year the foun- disputes. / Auh yn ipa[n] circuncisio[n] ça[n] dation for the church of [San] Juan del Río was no yehuatl visperas quimitalhuini totatzin fray laid” (Townsend ed. 2010: 98). / niman oqui- Al[ons]o de Molina yhua[n] missa q’[ui]mochi- toque y tla[to]que ma niman opeuhtihuetzin huilli yn imoztlayoc (Anales de Juan Bautista macamo amechmotequipachilhuiz y tetzintli 2001: 296). On the Feast of the Circumcision our ma ochitotihuetzin ynic opehua[z çi]mieto. father fray Alonso de Molina normally says the “Then the rulers said, “Let it begin right away; vespers; and the next day he celebrated mass. don’t let the stone concern you, but let it quickly be prepared to begin the foundation” cirial (Lockhart ed. 1991: 73). / yn itlamia meztl abril 1. cirial, candlestick y huel opeuhqui çimieto ypan metztl mayo yc 5 annals (AHT); time range: 1612 tonali mani totequipan Quiahuiztlan (Zapata y ce yn cruz manca quimohuiquilique necoc ytloc Mendoza 1995: 346). At the end of the month mantia ome ciliares, yhuan ce capa quimotlali- of April [the construction of] the foundations litia yhuan necoc ytloctzinco mantiaque ome really began. In the month of May, on the diagonos. almaticas quitlalitiaque. “They took 5th day, it was our, Quiahuiztlan’s, turn to along a decorated cross; on both sides of it went work. two processional candlesticks, a priest went wearing a cape, and on both sides next to him cinéreo went two deacons wearing their vestments” 1. cinéreo, Ash Wednesday (Chimalpahin 2006: 204). / aço çan matlactin annals (AJB); time range: 1566 yn oncan mantiaq̃. ce yn cruz manca quihui- auh huehue xacalli q’[ui]quetzque in tian- caque yhuan ytloc mantia ome ciliares, yhuan ce q’[ui]z co mundo ycpac quitlalique yhuan clerigo yncapellan capa quitlalitia, yhuan ytloc q’[ui]uhtin. ynin mochiuh ypa[n] in carne- mantiaque ome diagonos almaticas quitlatitia- store[n]tas cinnero (Anales de Juan Bautista que. “Perhaps only ten of them went along in 2001: 142). They built an old hut in the mar- a group carrying a decorated cross; next to ketplace; they placed the world and the rains it went two processional candlesticks, and a on top of it. It was made during the carnival secular priest, their chaplain, wore a cape, and [before] Ash [Wednesday]. at his side went two deacons wearing their vestments” (Chimalpahin 2006: 202). cinta 2. cuauhcirial, wooden processional candle- 1. cinta, measuring tape stick vocabulary (TCV); time range: 2016 annals (AHT); time range: 1612 Nocintah ayoccanah cualli, yeca niyaz tianquiz in quimohuiquillique, ytloc mantia ome cuauhci- nimocohuiliti ceyoc (Sullivan et al. 2016: 105). liares, yhuan ce capa quimotlalilitia. yhuan My measuring tape is no longer any good, necoc ytloctzinco mantiaq̃. ome diagonos. that’s why I’m going to the market to buy myself almaticas quitlalitiaque. “Beside it went two another one. wooden processional candlesticks; [a priest] went wearing a cape, and next to him on both circuncisión sides went two deacons wearing their vest- 1. circuncisión, Feast of the Circumcision ments” (Chimalpahin 2006: 204). annals (AJB, ZM), 1564–1648 cirio 175 cirio Abad. “They arrived there in the year One 1. cirio, altar candle, large candle Rabbit, 1090, the year in which began and was annals (AJB, ZM); time range: 1564–1677 founded the priesthood of the Cistercian order yhuan guartiatin mochi hualaque ynic nochi ytla- that pertains to St. Bernard the Abbot” (Ander- tilanal ynizqui Santo quihualhuicaque badera son & Schroeder eds. 1997, II: 22). tlitic yhuan çiriotin (Zapata y Mendoza 1995: 370). And all the father guardians came, so that citación all the dependent settlements of every town 1. citación, formal notification brought black banners and altar candles. / annals (AHT); time range: 1615 Auh nima[n] ye sancto Domingo padreme frai Miercoles ynic .10. mani Metztli de Junio de Domingo almatica co[n]maq’[ui]tiaque yhua[n] 1615. años. ihcuac. oquinmachiztito citaçion cruz manca çilius (Anales de Juan Bautista oquinchihuillito. yn amaquemecan chalco tlaca. 2001: 226). Then the fathers of Santo Domingo “Wednesday, the 10th of the month of June of along with fray Domingo went wearing dalmat- the year 1615, was when they went to inform ics and [carried] the cross with its sleeve and and formally notify the people of Amaqueme- the candles. can Chalco” (Chimalpahin 2006: 302). cirio pascual citra 1. cirio pascual, paschal candle 1. citra, grapefruit cultural encyclopedia (FC 11); time range: vocabulary (TCV); time range: 2016 1578–1580 Maria quiamati quioniz citrah iayo quemman Teupochotl, tonaian muchioa, tomactontli, yohui tianquiz (Sullivan et al. 2016: 106). María nanatztic, vel xixipetztic, xicatatzic tetzcaltic: likes to drink grapefruit juice when she goes vel iuhquj in mjtoa. cirio pasqual. “Teopochotl. to the market. It grows in the east. It is a little thick, fat, quite smooth, very smooth. . . . , polished, just like ciudad what is called the paschal candle” (Sahagún 1. cabildociudadtlacatl, member of the 1950–82, XI: 215). Spanish municipal council (lit. person of the city cabildo) ciruela annals (AHT); time range: 1612 1. ciruela, plum Auh yc niman yehuantin quimonmotoquilitia- vocabulary (VM 1); time range: 1571 que mochintin yn ixquichtin cabildo ciudad Ciruela de castilla. lo mesmo (Molina 1992, I: tlaca, tecpantiaque. “Then after them followed 35r). Castilian plum, the same. all the members of the [Spanish] cabildo of the 2. ciruelascuahuitl, plum tree city, going in line” (Chimalpahin 2006: 208). vocabulary (VM 1, VM 2); time range: 1571 2. cenciudad, all over the city, the entire city Ciruelo de castilla. ciruela quauitl (Molina annals (AHT); time range: 1615 1992, I: 35r). Castilian plum tree: plum tree. / Miercoles. ynic .14. mani Metztli octubre de Ciruelas quauitl. ciruelo arbol (Molina 1992, II: 1615. años. ihcuac nohuian teupan ynic cenciu- 22v). Plum tree: plum, a tree. [dad] Mexico. otlatlatlauhtilloc otlayahualoloc. “Wednesday, the 14th of the month of October Císter of 1615, was when in all the churches all over 1. Císter, Cistercian the city of Mexico there were prayers and pro- annals (SP); time range: ca. 1593–1624 (?) cessions” (Chimalpahin 2006: 306). yn oncan in ahcico ipan yni ce tochtli xihuitl 3. ciudad, city 1090. años. ypan in peuh tzintic yn teopixcayotl annals (AHT, AJB, AP, CM, SP, ZM), bill of sale orden cistel. yn itetzinco pohui S. Bernardo (LSD 2), cultural encyclopedia (FC 11), munic- 176 ciudadano

ipal council records (TA 93, TA 103, TA 130, TA oncan quimanillico yn Sant. Augustin. yn 152, TA 168, TA 87, TA 189, TA 206, TA 207, TA ciudad tlaca. mochintin yn tlahtoque visurrey. Appendix), petition (IMA, LJJ, M 4, M 7), will oydores. ynic mochintin omicuiloque oncan (TMT, TT 1, TT 15); time range: 1550–1732 ycapillatzin Sancto yn iuh neztica axcan. “The Nican mitohua motenehua yn quenin oacico. members of the Spanish cabildo and all the ocallaquico. yn huehuetque in mitohua motene- high lords, viceroy and Audiencia judges, hua Teochichimeca aztlan tlaca mexitin chico- came to San Agustín to get him, so that all moztoca. yn tlaltemoco yn tlalmacehuaco their names were inscribed in the chapel of the yn nican ypan huey altepetl ciudad. Mexico saint as they now appear” (Chimalpahin 2006: tenochtitlan. “Here it is told and put forth how 168). / ytecopatzinco visurrey ciudad tlaca the ancient ones, those called and named Teo- quinmomaquillique alldes. regidores. yn oncan chichimeca, people of Aztlan, Mexitin, Chico- moteocaltitzinoque. “By the viceroy’s order the moztoca, as they sought and merited the land municipal people, the alcaldes and regidores here, arrived and came into the great altepetl, [of the Spanish cabildo], gave it to them, and the altepetl of Mexico Tenochtitlan” (Anderson they established a church there” (Chimalpa- & Schroeder eds. 1997, I: 60). / nociuauatzin hin 2006: 34). Ytoca Maria nicolasa nican tichanique Yn ialte- 6. ciudadtlacatl, city person petzin notlazotatzin Sn xptobal Yuilanca Siudad annals (AP); time range: 1683 Sn Jose tolocā. “My wife is named María Nico- yn niman omotlastihuetz pregones ynic muchin lasa, and we are citizens here in the altepetl yn quexquich Caxtiltecatl muchin moyaochichi- of my precious father San Cristóbal, a depen- huasque yn niman omacomanque ynic mochi dency of the city of San José Toluca” (Pizzi- siudatlaca niman muchi yn quexquich banderas goni ed. 2007: 80) / Avin liçençiado. baldes. vel omaCoque. “Quickly proclamations were issued techtequiuhtia. yca nepapan tequitl. titequiti. that all the Spaniards there were should outfit timochintin ytic y yohui Atl. ypal çiudad (Dakin themselves for war. Then all the city people ed. 1996: 18). The licenciate Valdés makes us grew agitated. All the banners there were were work a lot in different tribute duties. All of us raised” (Townsend ed. 2010: 124). were made to work in the aqueduct for the city. 4. ciudadcabildotlacatl, member of the ciudadano Spanish municipal council (lit. person of the 1. ciudadano, citizen city cabildo) annals (AP); time range: 1664 annals (AHT); time range: 1612 Sanno ypan xihuitl yn omochiuh birrey obispo yn iuh netecpanoc. çan ye no cuel yuh motecpan don diego osorio y llamas escobar ypan lunes yn mochi cofradias. õcatqui mexico. yhuan yohualtica ypan matlactli ora 10 yn ohuasico çan ye nicuel yuh motecpantiaque yn nepapan yn amatl nochin opapaque yn siudadanos teopixque monoltitoque Mexico. yn oncan oncan opeuhqui yn ahuili yn masehualtzi- mohuicatza. yhuan yn ciudad cabildo tlaca tzintin mochin mochi ynpan cahualo omahuil- yhuan oydores. audiencia real tlaca. “Again all tiaque. “In this same year bishop don Diego the cofradías there are in Mexico were lined up Osorio y Llamas de Escobar became viceroy. in the same way, and again all the different reli- It was on Monday night at 10 o’clock that the gious who dwell in Mexico lined up the same letter arrived. All the citizens rejoiced. Then way they came there, and the members of the began the celebration. All the indigenous city cabildo and the judges of the Royal Audien- people celebrated on horseback” (Townsend cia” (Chimalpahin 2006: 212) ed. 2010: 106). 5. ciudadtlacatl, member of the Spanish cabildo (lit. person of the city) clarín annals (AHT); time range: 1591–1610 1. clarín, bugle claustro 177

annals (ZM); time range: 1672–1676 tzona quentzin pampa tlahuel chicahuac huan Axcan ypan xihuitl de 1672 yhuan ypan meztl de axhueli quitici cualli quemman ihcihui (Sulli- feprero yn ohuala se jues [Espacio en blanco] van et al. 2016: 52). When my mother grinds quipuhuaco çetetl real probiçio mochiuh prigo cloves, she first pounds them a little because tiaquizco sabado motzotzo gaja yhua mopiz they are very hard and she can’t grind them clari (Zapata y Mendoza 1995: 476). Now, in well when she is in a hurry. the year 1672 and in the month of February, 2. clavo, nail a judge came [blank space]. He came to read annals (AHT), vocabulary (TCV); time range: one royal provision. A proclamation was made 1609, 2016 in the marketplace on Saturday, a drum was quinmohuiquillique 20. Juldadosme. yquac beaten and a bugle was played. mochi ya yn ixquich ompa monequiz yn cartillas. quimomachtizque ompa tlaca yhuan ya claustro cornedas. chirimias çacapoch yhuan ce organo 1. cláustro, cloister yhuan campanas. yhuan yztac amatl clauos. annals (AHT, ZM), municipal council records yhuan oc cequi tlamantli yn ompa monequiz. (TA 140); time range: 1553–1665 moch ya yhuã quezquintin quinhuicaque offi- yvan ynic omochiuh peme yncal oncan claus- cialesme yn tolteca yn quinmachtizque ompa tra monesterio de sant frco. “And as to how the tlaca yn ica yzqui tlamantli tequitl. “At that fathers’ house, the cloister of the Franciscan time they took along twenty soldiers, and monastery, was made” (Lockhart, Berdan & everything that would be needed there went Anderson eds. 1986: 90). / Çano yquac yn ipan along: primers to teach the people there, and xihuitl meztl de junio a 24 ypan ylhuitzin Sant cornets, chirimías, trombones, and an organ, Juan motlayahualulti Santtissimo crameto Sant and bells, European paper, nails, and other Francisco claostro (Zapata y Mendoza 1995: things that would be needed there all went 340). Likewise at that time, in the same year, in along, and they took some artisans, crafts- the month of June, 24th, on the feast day of San men, to teach the people there in all the differ- Juan, the most holy Sacrament of the cloisters ent kinds of work” (Chimalpahin 2006: 156). / of San Francisco went in procession. / aocac Nopotreroh xoleuhtoya alampreh huan ye- huel oncallaquia. yhuan aocmo huel missa oncã huauhcan tiyahqueh notatah huan na titlatza- mochihuaya. ypampa huel yuh mitoz ca ça tla- cuatoh ica calavoh (Sullivan et al. 2016: 52). cacitimania yn atl. ytlacapã ỳ teocalli. yc qui- The wire came loose in my pasture and a while moquixtilique. in sanctissimo sacramento. auh ago my father and I went to close things up ça oncan claustro. yn mochihuaya missa. “No with nails. longer could anyone go in, and mass could no 3. clavopehpena, to pick up nails longer be held there, because it can really be vocabulary (TCV); time range: 2016 said that the church was half filled with water Hilda nochipa calavohpehpena campa tequiti along the sides, so that they removed the most itatah (Sullivan et al. 2016: 52). Hilda always Holy Sacrament, and mass was held only in the picks up nails where her father works. cloister” (Chimalpahin 2006: 98). clérigo clavo 1. clérigo, secular priest, clergyman 1. clavo, clove (spice) annals (AHT, AJB, AP, AT, CM, SP, ZM), petition vocabulary (TCV, VM 1); time range: 1571, 2016 (PC), vocabulary (VM 1); time range: 1564–1673 Clauo de especie. lo mismo. vel. Castillan chil-|li ynin oquinchiuh ypilhuan nahuĩtin ynic ce ytoca (Molina 1992, I: 26r). Clove, [a kind] of spice, Don diego sotelo de moteuhcçoma clerigo. “He the same or Castilian chili pepper. / Noma begot four children. The first is named don quemman quitici calavoh achtohui quitehte- Diego Sotelo de Moteucçoma, a clergyman” 178 clínica

(Anderson & Schroeder eds. 1997, I: 142). / want don Juan de Galicia to be governor; I will ma xicmocaquiti totlatol tehuantin tiquitohua install him to be [tribute] collector’ (Townsend timopilhuan tipilhuan Dios mochintin pipiltin ed. 2010: 136). ayohmo ticnequi ompa motlaliz clerico ticnequi çe teopixqui merçenario ma yehuatl ompa cobrar quipachoz toaltepeuh. “We your children, the 1. cobraroa, to collect a debt children of God, all the noblemen, say that will (TT 5, TT 6); time range: 1731 we do not want a secular priest to be assigned yhuan niquitohua Onca Çe huipili Coyotl Onic- here any more. We want a Mercedarian friar, macac nahui peso Mocobraros yc mochihuaz let him govern our altepetl” (Olko, Sullivan, Nomissa. “And I say that there is a huipil [in Szemiński eds. 2018: 271). mixed style] that I gave four pesos for; [the money] is to be collected, and with that the mass clínica for me is to be performed” (Pizzigoni ed. 2007: 1. clínica, clinic, hospital 61). / yca ce tomin prenda onictlali mocobraros vocabulary (TCV); time range: 2016 Bernardo de Santiago Escriuano. “I hocked it for Nonanan tlahuel yohui onatzehtzeloa ne cli- a real; it is to be collected. Bernardo de Santiago, nicah pampa tlahuel tlalpopoxcan huan notary” (Pizzigoni ed. 2007: 59). axquinequih ma yolican tecpimimeh (Sullivan et al. 2016: 107). My mother goes a lot to sprin- coche kle water on the patio of the clinic because it’s 1. coche, carriage, coach very dusty and she doesn’t want flees to mul- annals (AHT, ZM); time range: 1593–1677 tiply. yxquichtin quinmocahuillico in teopixque St Franco. guardian diunidores comissario pro- clueca uincial quinmoyomahuilico ynic quinmotlalilico 1. clueca, broody hen yhuan corregidor mayor yhuan miequintin cas- vocabulary (TCV); time range: 2016 tilteca. yn quihualmohuiquillique çan ica Coche Ani Lizet, ayicanah xiccintemi ne mocolecah yn huallaque ompa hualquizque yn St.ta clara. pampa mitztzacaniz (Sullivan et al. 2016: 117). “The Franciscan friars, the father guardian, the Ani Lizet, don’t give corn to your broody hen definidores, the commissary, and the provincial because she will peck you. head all came in person to deliver them and set them up, and the corregidor mayor and many cobrador Spaniards accompanied them. They came 1. cobrador, tribute collector by carriage, leaving from Santa Clara” (Chi- annals (AP, ZM); time range: 1650–1686 malpahin 2006: 44). / Amo ypan y cahuay[o] mochitin tenamique yhuan ça omilhuitl yn quimotlali çan itech coche huala amo q[ui]çeli tlaqualti cauildo yehuatl quitlaqualtin cobra- palio quim[a]cac Sant Antoniotzin yhuan dor Josep de Alba mochi yehuatl quiyeyeco yn ypiltzin hua[la]que aço qupia 7 xihuitl (Zapata y tley omone[sic] mexapan (Zapata y Mendoza Mendoza 1995: 508). He was not on horseback, 1995: 516). They had a reception [for him] and he just came in a carriage. He did not receive for only two days the cabildo provided him the pallium, he gave it to San Antonio. He came with food; the tribute collector José de Alba together with his child, she is perhaps 7 years provided him with food; he calculated every- old. / chapoltepec quinamictito. yn icochetzin thing that would appear on the table. / yn visurrey. yn huel ye in yaxcatzin. ynic moquixtia ohuasico yn alcalde mayor nimā oquitotasico ohtlipan. “The carriage of the viceroy, his very amo nananquinequi [sic] yes gor: yn don Juo own property, went to Chapoltepec to meet de galisia nictlalis yes cobrador. “The alcalde him, when the Japanese came by on the way mayor arrived. On arrival he said, ‘You don’t here” (Chimalpahin 2006: 172). cochinito 179

2. cocheco, in a coach, in a carriage house there is a little land at the corner of the annals (AHT); time range: 1610 kitchen that I leave to the one named Marcel de çan carta conmacaya yn oncann icocheco ynic Morales” (Pizzigoni ed. 2007: 68). no yehuatl hualtlachiaya hualmoquechanaya yn tlahtohuani yn oncan conquechcoton. “He cocinera was just giving him a letter in his coach, so 1. cocinera, female cook that the ruler looked this way and stretched petition (ANV 14); time range: 1618 out his neck, where he cut off his head” (Chi- yhuã ynin cihuatl cuçinera yehuatl guitlagua- malpahin 2006: 166). tia melahuac muchi quimati te muchiva nicã 3. cochetica, in a carriage calitic melahuac momacaz juramento (Sullivan annals (AHT); time range: 1610 ed. 2003: 37). And this woman, the cook that cochetica. Y huallaque. vmpa hualquizque. yn prepares him food, truly knows everything huey Monasterio. concepcio. Ayoticpac. “They that happens in the house. She should give an came in a carriage; they left from the great oath correctly. convent of Concepción in Ayoticpac” (Chi- malpahin 2006: 168). cocinero 1. cocineroti, to act as cook cochinito annals (AHT); time range: 1591 1. cochinito, small pig ye oncan quimanque quiquetzque yn ixiptlatzin will (TT 36); time range: 1737 Sancto fray Diego. Sanctiego yc mitohua amo yhua nechhuiquilia nomona se peso yhua corona quipiaya çan quateçontzin motilon nahuin yhua se macho onictlaneuhti nomonta catca yhuã portero. yhuan cocirotia. “They set yhua nomona yhua macuili cochinitos tepitoto. up and erected there the image of the saint “And my mother-in-law owes me 1 peso and 4 fray Diego de San Diego, who it is said did not [reales], and I rented a male mule to my father- have the tonsure, but was just a lay friar and in-law and my mother-in-law, and 5 small doorkeeper and acted as cook” (Chimalpahin pigs” (Pizzigoni ed. 2007: 120). 2006: 36). cocina cocinita 1. cocina, kitchen 1. cocinita, little kitchen annals (AHT), will (TT 7, TT 9, TT 10, TT 19, TT will (TT 11); time range: 1737 28, TT 29, TT 30); time range: 1615–1740 yhua niquitohua ynin cali ysticac ychantzin dios quinxexeloque quitlatlapanque hualla nican niccahuilia Juo estasion yhuan oc ce ysticac palaçio oncan tlatlac cozina. “They cut them ylaquianpa tonatiuh mochi yca coral yhuan oc up and split them and they were brought here se cosinita. “And I say that I leave this house to the palace, where they were burned in the facing [east], the home of God, to Juan Estacio, kitchen” (Chimalpahin 2006: 302). / yhua ni- along with another facing west, together with quitohua nonamictzin yn itoca Juan miquel nica a corral and another little kitchen” (Pizzigoni niccauhtehuas ca nica nicnopielia ome caltzintli ed. 2007: 74–75). yxpãtzinnco yztica yquisayanpa tunatiuh yhua cosina yztica yc Xocotitla. “And I say that I am cofrade leaving my husband named Juan Miguel here; 1. cofrade, member of a confraternity or broth- here I have two houses; the one in front faces erhood east, and a kitchen faces Xocotitlan” (Pizzi- annals (AHT, AJB), vocabulary (VM 1); time goni ed. 2007: 88). / yhuan yc yhuicatlapan cali range: 1564–1615 onca tepitzin tlali yc yzquina cosina niccahuilia Cofrade. lomismo (Molina 1992, I: 26v). Member yn itoca marçel de moralez. “And behind the of a confraternity: the same. / Auh yn axcan yc 180 cofradía

omilhuitl martes sancto teotlac yhcuac yequene cohete huel oquizque yn cofrades españoles yn ite- 1. cohete, firecracker, rocket tzinco ponhui yn ipilhuantzitzinhuan Señor S. annals (AHT, ZM), religious play (Mer), vocab- Juan bapta. cenca mahuiztic ynic quizque ynic ulary (TCV); time range: 1605–1673, 2016 tlayahualloque. “Today, the 2nd day [of April auh ytla omic nima hualquiçaz tliltic yn iam͞a and of Holy Week], Holy Tuesday, in the after- miec Coetes ytech. “After he has died his black- noon, was when at last the Spanish cofradía ened soul emerges. Many rockets are attached members who are dedicated to and are the to it” (Sell & Burkhart eds. 2004: 264). / auh children of señor San Juan Bautista were able niman ye no yehuatl. in couetes. amo çan quex- to come out and went in procession in a very quich in quitlatlazque. oncã palacio. yn tecpan splendid fashion” (Chimalpahin 2006: 240). / yhuan yn mochintin castilteca. yn inchachan. yquac motlalli o[n]tzintic in S[an] Joseph yco- yn incahcalticpac. yhuan yn incacaltenpa amo frades yxquich tlacatl micuillo ça[n] nepa[n]tla çan quexquichi yn quitlatique. quahuitl. ŷ nican motlali cofradia, etc (Anales de Juan Bautista mexico. “And then they also shot off a great 2001: 308). It was when [the brotherhood of] many rockets at the palace, and all the Span- San Josef was established, when it began. Its iards at their various homes, on top of their members, all the people signed up, the broth- houses, and at the entrance to their houses, erhood was established among the people, etc. burned a great deal of wood here in Mexico” (Chimalpahin 2006: 86). / Nomachicnihuan cofradía tlahuel quitlatiah cohueteh pan ilhuitl pampa 1. cofradía, brotherhood, confraternity itatahhuan quincohuiah mica (Sullivan et al. annals (AHT, AJB, AP, ZM), vocabulary (VM 1), 2016: 116). My cousin lights a lot of firecrack- will (TT 2, TT 8, TT 28, TT 35, TT 88); time range: ers on the Day of the Dead because his parents 1564–1733 buy him a lot. yquac motlalli o[n]tzintic in S[an] Joseph yco- frades yxquich tlacatl micuillo ça[n] nepa[n]tla cojín motlali cofradia, etc. (Anales de Juan Bautista 1. cojín, cushion 2001: 308). It was when [the brotherhood of] annals (AHT, ZM); time range: 1612–1666 San Josef was established, when it began. Its n quinepantlahuitiaque yn tlahtocacorona real members, all the people signed up, the brother- quinapalotia ce tlacatl coxin ypan mantia. hood was established among the people, etc. / “They placed in their midst as they went the Cofradia. lomismo. vel. cofradiayotl (Molina 1992, royal crown; someone was carrying it on a I: 26v). Confraternity: the same or something cushion” (Chimalpahin 2006: 212). / yn otlaqui pertaining to a confraternity. / yhuan niquitohua tlayahualulistl nima quitecato balaçio betana yn noMortaxa yez, Ca quimotemaquiliz, nocofra- cauildocalticpac ypan ça coxin (Zapata y dia Sangre de Christo de huauhtitlan yhuan ytech Mendoza 1995: 366). When the procession had quizaz. Noentierro yhuan Nomissa. “And I say ended, they immediately went and laid [the that my cofradía Sangre de Cristo of Quauhtitlan banner] on a cushion in the palace window will provide what is to be my shroud, and from it above the cabildo building. will come [payment for] my burial and a mass for me” (Pizzigoni ed. 2007: 55). cojudo 2. cofradiayotl, confraternity (lit. something 1. cojudo, male pig pertaining to a confraternity) vocabulary (TCV); time range: 2016 vocabulary (VM 1); time range: 1571 Na nictemoa ce cohoroh pampa axnicpiya huan Cofradia. lomismo. vel. cofradiayotl (Molina nicnequi ma quinnemilti nopitzohuan, tlaxque 1992, I: 26v). Confraternity: the same or some- axcanah tlatemazceh (Sullivan et al. 2016: 116). thing pertaining to a confraternity. col 181

I’m looking for a male pig because I don’t have precious father San Juan Bautista’s side altar- one and I want it to inseminate my pigs; if not piece” (Townsend ed. 2010: 146). they won’t get pregnant. colchón col 1. colchón, mattress 1. col, cabbage petition (ANV 9), vocabulary (TCV); time vocabulary (VM 1); time range: 1571 range: 1618, 2016 Berça o col. lo mesmo (Molina 1992, I: 19r). occepa onechtenehuili hualazquiaa quichi- Cabbage or cabbage, the same. huazquiyaa misa yhua sa ysquich ycolxon 2. colesquiyotl, cabbage shoot oquititlani ygua yehuatl omocahua ynahuac vocabulary (VM 1, VM 2); time range: 1571 yseñora niquitosnequi ymecauh (Sullivan ed. Breton de col. coles iquioyo. coles quiyotl 2003: 28). The other time he promised me that (Molina 1992, I: 21r). Cabbage shoot: cabbage he would come and celebrate a mass, but he shoots; cabbage shoot. / Colesquiyotl. bretones only sent his mattress and he himself stayed (Molina 1992, II: 24r). Cabbage shoot: Brussels with his lady, I mean, his lover. / Pablo quicouh- shoots. qui ce colchon nelpatiyoh (Sullivan et al. 2016: 3. colestapayolli, head of cabbage (lit. cabbage 117). Pablo bought a very expensive mattress. ball) vocabulary (VM 1); time range: 1571 colegial Repollo de berça. coles tapayolli (Molina 1992, 1. colegial, collegian I: 103v). Head of cabbage: head of cabbage. annals (AJB, AP, CM); time range: 1564–1665 4. colestectli, cabbage seedling (lit. picked amo pilli çan huey momachtiani colegial latin cabbage) tlahtolli quimatia. “He was not a nobleman vocabulary (VM 1, VM 2); time range: 1571 but a great scholar, a collegian, who knew the Colino. colestectli (Molina 1992, I: 27r). Cabbage Latin language” (Anderson & Schroeder eds. seedling; cabbage seedling. / Colestectli. 1997, I: 172). / Yhua[n] collegialesme cruz ma[n]- colino (Molina 1992, II: 24r). Cabbage seedling; ca moch tliltic (Anales de Juan Bautista 2001: cabbage seedling. 226). The collegians [went with] the cross and its sleeve, all in black. / niman opeuhqui prose- cola sion Omoquixti yn Señor Obispo yhuan muchin 1. cola, tail yn ordenes yhuan colegiales. “Then the proces- oral account (2012-Tep); time range: 2012 sion began. The lord bishop came out with all Pitzactzin zan mach icolah huehueyac (2012- the orders of religious and the people of the Tep). He has his thin, but long tail. colegios” (Townsend ed. 2010: 108). colateral colegio 1. colateral, side altarpiece 1. colegio, convent school annals (AP), will (TT 10); time range: 1690–1711 annals (AHT, AJB); time range: 1564–1615 yhuan yc omorodaro coRatelar no 10 pos onic- ypan Domingo ynic .7. mani Metztli Septiembre temac. “And for gilding the side altar I also teotlac ypan macuilli tzillini yn oquimotoquil- gave 10 pesos” (Pizzigoni ed. 2007: 70). / 1690 lique ynacayotzin yn oncan teopan de la com- NiCan ypan xihuitl yn ipan yc çepuali yhuan pania de Jesus colegio yn omoteneuhtzino Padre chicnahui tonali mani metztli Enero ypan Doctor Pedro de morales. “On Sunday the 7th domingo yn omononotz yn icolateraltzin yn to- of the month of September at 5 o’clock in the tlasotatzin San Juan baptista. “1690 Here in afternoon, that they buried the body of the said this year, on Sunday, the 29th day of the month father doctor Pedro de Morales at the church of January, there was a consultation about our and college of the Company of Jesus” (Chi- 182 coloquio

malpahin 2006: 286). / Oy martes a 20 de março Marselo Martin Ca yehuatzi ytlaSonantzi oqui- de 1565 a[ñ]os yquac moquetz yn ayotli tlaa[l]an MoquiMoquatequili. “In addition I order that I hicac ymayo y monjas Sancta M[ari]a de la Cha- leave my son Martín León to my comadre María ridad collegio mestiças (Anales de Juan Bautista de Peregrina and my compadre Marcelo Martín, 2001: 308). Today, Tuesday, on the 20th of March for she is his precious mother who baptized him” of the year 1565, was when an aqueduct was (Pizzigoni ed. 2007: 217). / Nototatah quinotzato constructed on the ground; it [delivers] water to icomaleh pampa quinequi ma tlacuaqui ichan the nuns of Santa María de la Caridad, a convent (Sullivan et al. 2016: 117). My grandfather went school for mestizas. / yn oncan incolegiotzin and summoned his comadre because he wants quimochihuilique yc motlatocamaquilique San her to come and eat at his house. Angel Martyr. yn oncã quimomachtitrinohua 2. comadre, appellative for addressing a married latin telpopuchtin teupixque. “They build their or older woman with respect colegio there, giving it the name of San Angel oral account (2010-Tep), vocabulary (TCV); Mártir, where they teach Latin to young ecclesi- time range: 2010–2016 astics” (Chimalpahin 2006: 302). Piyali, comaleh (Sullivan et al. 2016: 117). Hello, comadre. / Comadreh, naman xictemo- coloquio can ome piyomeh huan nahui cantelah (2010- 1. coloquio, speech Tep). Comadre, now look for two chickens and annals (AHT); time range: 1610 four candles. oncã quimoquixtilico yn seral quiyahuac yxpan 3. comadre, the mother of the spouse of one’s purtales. oncan ce mochiuh coloquio. “They child brought it by outside the municipal building, vocabulary (TCV); time range: 2016 facing the arcades; there a speech was held” Bertha paxaloto ichan icomaleh pampa nopayoh (Chimalpahin 2006: 164). tlaahcitoc ce iichpocauh (Sullivan et al. 2016: 117). Bertha went to her comadre’s house to visit color because that’s where her daughter is married 1. color, color and living with her husband. oral account (2014-P); time range: 2014 Tlen tohhuantin ticliah papel lustre, tlen cetzin comedia iixco, zan ce lado quipiya color (2014-P). The 1. comedia, play one that we call shiny paper, that has only one annals (AP, ZM); time range: 1670–1690 side: just one side is colored. tlaminohuac yhuan quinetotilique yhuan comedia mochiuh huel noya tlaxiuhyotiluc yn comadre ytech petana palaçio yhuan cauildo (Zapata y 1. comadre, godmother of one’s child Mendoza 1995: 466, 468). There was a bullfight annals (AJB), vocabulary (TCV, VM 1), will (TT and they made passes with [the bull] and a 12, TT 19, TT 81); time range: 1565–1738, 2016 comedy was performed. Truly everywhere, the Jueves a 30 de ag[ost]o de 1565 a[ñ]os yquac windows of the palace and cabildo building q’[ui]tlayahualochtiq’[ue] yhueltiuh quitecac were adorned with branches. / huel miec tlama- yoa[n] yhuepol ycomadre (Anales de Juan Bau- huiçolli omochiuh ocatca comedias ypan calotli. tista 2001: 326). Thursday, the 30th of August of “A great many marvels were performed. There the year 1565, was when they had him parade were plays in the streets” (Townsend ed. 2010: around in public, the one who had sexual rela- 148). tions with his elder sister and his sister-in-law, who was his comadre. / no yhua nitlanahuatia comendador notelpoh Martin Leon Ca yehual nicCahuilia 1. comendador, commander of secular or reli- noCoMadre Maria de pelegrina yhua nocopadre gious order comentar 183

annals (AHT, AJB, SP, ZM); time range: 1564– 2. cometa, kite 1674 vocabulary (TCV); time range: 2016 vj. acatl xihuitl 1095. años. ipan in peuhq in S. Antonio adad Pipilmeh ce tiotlac mozanceccotiliah para comendadores. “Six Reed, 1095, in which began [the quichihuah cometaz huan iuhquinon ica mahuil- work of?] the comendadores of St. Anthony the tiah. (Sullivan et al. 2016: 117–118). Children get Abbot” (Anderson & Schroeder eds. 1997, II: together in the afternoon to make kites and in 22). / auh março ypa[n] in moma[n] ymage[n] that way, be able to play with them. gomentador Cerva[n]tes ynamic catca o[n]can micuillo yn itech tabla auh in moma[n] Sant comida Francisco tlaopochcopa Sanctana (Anales de 1. comida, food Juan Bautista 2001: 190). In March the image oral account (2014-P); time range: 2014 of the late wife of commander Cervantes was Quihuicaz comida quihuicaz pan, quihuicaz placed; it was painted on a board; it was placed cafen o refrezco, cerveza; yanopa quitlalitih in San Francisco, to the left of Santa Ana. / auh ne pan millih (2014-P). He will take food, he ca çanno yehuatl ocanque oquinmomaquilli ŷ will take bread, he will take coffee or soda, tonantzin Sancta yglesia yn omoteneuh teotlatec- beer; they will go and put it all [for offerings] panoctacanemiliztli Regla. yn caualleros comē- in the cornfield. / Nouhquiya quichihuazceh dadores yn itech pouhque omoteneuh horden de ce quentzin comida (2014-P). They will also alcãtara. “The said rule was the same one that prepare a bit of food. the knights and comendadores who belonged to the said order of Alcántara took and that our comino mother the Holy Church gave them” (Chimalpa- 1. comino, cumin hin 2006: 236). vocabulary (TCV); time range: 2016 Notonanan nochipa quitlalhuilia cominoh i- comentar chitlacual huan yeca nelahhuiac eli (Sullivan 1. comentaroa, to coment et al. 2016: 118). My grandmother always adds oral account (2014-X); time range: 2014 cumin to her chiltlacualli dish and that’s why Nican poz, ticcomentarozceh quentzin catli que is becomes very tasty. / Naman ni cominoz tlen tiempoh quemman ce matrimonio... quen mo... quinamacah tlahuel patiyoh pampa ayoconcah tlan monamictiah. Poz monamictiah, primero — miac (Sullivan et al. 2016: 118). Nowadays, this desde el año ochenta hacia para tlaica— primero cumin that they sell is very expensive because que monotzah entre papahmeh tenananhuan there isn’t very much left. (2014-X). Here then, we will comment a bit on the time when a couple... how they... when the comisario get married. Well they get married, and first — 1. comisario, commissary from the eighties going back—, the first thing annals (AHT, ZM); time range: 1587–1666 is that the fathers and mothers consult among quintequimacaque yn imomextin comisariotin themselves. mochihuazque (Zapata y Mendoza 1995: 364). They gave posts to both of them, they will cometa become commissaries. / yehuatzin yn Padre 1. cometa, comet commissario. quinmocuaatequilli, auh yn teo- annals (AP); time range: 1650–1699 yotica tettahuan yn Padrinos mochiuhtzinoque Sanno ypan xihuitl ypan yc chicuey 8 tonali çanno yehuantzitzin yn huehuetque tottatzi- mani metztli de disiembre omotlali çe cometa. tzinhuan frayles Francos. “The father commissary “In this same year, on the 8th day of the month baptized them, and it was likewise the eldest of December, a comet appeared” (Townsend among our fathers the Franciscan friars who ed. 2010: 146). became the spiritual fathers, the sponsors” (Chi- 184 comisión

malpahin 2006: 276). / Auh çanno ypan yn xihuitl oral account (1985-IxM, 2014-P); time range: yn omoteneuh maxitico Juez visitador comisario 1985–2014 quihualmihualli papa ynic quintlatetemollico Como tlahco metroh (1985-IxM). About half a St. franco teopixque auh yn maxitico ypan yc xix. meter. / ¿Como quentzin hueyi maz o menos? mani octubre Juebestica. “And in this same said (1985-IxM). About how big more or less? / year the commissary arrived as a judge inspec- Nopayo, como 50 centimetros de huehueyi tor sent by the pope to investigate the Francis- piltoctzitzin, quichihuah huanquinon cequin can friars, and he arrived on Thursday the 19th (2014-P). That [high], when the plants are of October” (Chimalpahin 2006: 30). about 50 centimeters tall, that’s when some people perform [the ceremony in the corn- comisión field]. / Hueliz como ce. (1985-IxM). Perhaps 1. comisión, commission about one [meter]. annals (AHT, ZM); time range: 1615–1676 4. como, since ce tlacatl Capitan mochiuhtia Comission qui- oral account (1985-IxM, 2013-SMX, 2014-P); huicac. ynic nohuiyan quintemozque. yn ocho- time range: 1985–2014 lloto forçados. “One person went appointed Nouhquiya quitemoah ce acahya tlen quiixmati as captain; he carried a commission to seek para quichihuaz nopa tlatlacualtiliztli. Como everywhere the condemned to labor who had yaz quitlamacati, nopa yaz tlatlaliti ne millah run away” (Chimalpahin 2006: 296). / auh (2014-P). They also look for someone who is y quimacaque yn itopil matelalu achi nican knowledgable about it in order to carry out aocmo quipuhuilique yn icomixio ça moteo- the ceremony [of providing the deities with huachito yn cauildo. (Zapata y Mendoza 1995: offerings]. Since he will go and give food offer- 544). They gave his staff of authority further ings to [the land], he will go lay the offerings down the road here; they didn’t read his com- out [on the altar] in the cornfield. / Panniman mission to him after that, he just went to the como quimattocca quitlaniz... (1985-IxM). cabildo to pray. Since he already knows that he is going to best her anyway... / Ayemo, yequin ce quimomachti- como htiuh. Como amo ce quixmatiya, yequin ce qui- 1. como, as momachtihtiuh (2013-SMX). Not yet, one is just will (WNS); time range: 1736, 2011–2014 beginning the learn [how to use a cellphone]. Niquitoa ynehuatl Commo alCalde hordinario Since one didn’t know [how to use it], one is yn ipan altepetl s. franco zentlalpan ca huel just beginning to learn. melahuac y tlen yn oquimotenehuilli yn ipan yn itestametotzin. “As alcalde ordinario in como que the altepetl of San Francisco Centlalpan I 1. como que, in a way, as if declare that what he said as his testament oral account (2014-X); time range: 2014 is entirely true” (Karttunen & Lockhart ed. Ihuan elizceh... como quen yazceh, tictozceh, ce 1976: 119). familiah (2014-X). And they will become... in a 2. como, like (comparison) way they will be, as we say, a family. oral account (2012-Tep); time range: 2012 Mula quitilanaz huayin como cuacarroh. Lasos comoquiera tichuicaz huan tenazaz para tiquilpiz animalez 1. comoquiera, anyhow (2012-Tep). The mule will pull the cart, [which oral account (1985-IxM); time range: 1985 is] like a wooden car. You will take rope and Comoquiera ya quitl quitatacatzhuiltiuh (1985- pliers in order to tie up the animals. IxM). Anyhow, supposedly [the boy] goes along 3. como, approximately, about, more or less hitting him repeatedly. compadre 185

compadre pevaltiya yn mococouatiya ahço moconpadre- 1. compadre, godfather of one’s child tiya. “And both the cactus owners and the annals (AHT), oral account (2010-Tep, 2012- cochineal dealers so act that for little reason Tep), petition (ANV 15), vocabulary (TCV, VM they begin to pair with each other, or take one 1), will (TC 48, TT 81, TT 84); time range: 1571– another as co-godparents” (Lockhart, Berdan 1760, 2010–2016 & Anderson eds. 1986: 82). yehuatl in yn tottatzin yconpadre mochiuh visur- 5. compadreyotl, godfathership (lit. some- rey. auh yn cuaatequiloc piltzintli oncan ŷ tecpan thing pertinent to a godfather) palacio capilla real. “This padre became the vice- vocabulary (VM 1, VM 2); time range: 1571 roy’s compadre. The child was baptized in the Compadrazgo. compadreyotl (Molina 1992, I: royal chapel of the palace” (Chimalpahin 2006: 28r). Godfathership: godfathership. / Compa- 234). / Adrian naman quena elquiya nocompah dreyotl. compadrazgo (Molina 1992, II: 24v). pampa quipehpenqui nizohuapil (Sullivan et al. Godfathership; godfathership. 2016: 119). Now Adrián has really become my compadre because he has become the godfather compañera of my little girl. / Camo tlen nimopielia San nioc- 1. compañera, female friend notlaCazintli = yxpanzinco noConpadre motlalia oral account (2015-SAH); time range: 2015 por albaSea. “My statement is to be realized and Nican itztoc nican ne... nocompanierah (2015- carried out. = I have nothing; I am just a poor SAH). Here is, here that... my [female] friend. person before [God?]. = My compadre is established as executor” (Pizzigoni ed. 2007: 225). compañero 2. compadre, father of the spouse of one’s child 1. compañero, buddy, companion, peer vocabulary (TCV); time range: 2016 annals (AHT), oral account (2014-P); time Martin quichiuhqui icompaleh Erasto pampa range: 1612, 2014 iconeuh montic nopayoh (Sullivan et al. Poz nopayoh nouhquiya depende queniuhqui 2016: 119). Martín made Erasto his compadre morganizaroah tohuampoyohuah, tocom- because his son became a son-in-law there pañeros (2014-P). Well, that depends on how [at Erasto’s house]. / Moztla huallaz icompah our buddies, our friends, get organized. / Nopa Efrain tlahtlaniqui tlan oncah cohueteh chan huallauh desde huahcapatl, nelhuahcauh- Mariano (Sullivan et al. 2016: 119). Tomorrow quiya. Maz que nada cequin to tocompañeroz Efraín’s compadre will come to ask if there are zan más quioyah huan quihuicahya: axcanah fireworks at Mario’s house. tlen quichihuah (2014-P). That comes from the 3. compadre, appellative for addressing a past, from a long time ago. The thing is that married or older man with respect some of our peers don’t do more than just shell oral account (2010-Tep), vocabulary (TCV); the corn and just take it away: they don’t do time range: 2010–2016 anything [about making an offering]. / ynin Piyali, nocompah. ¿Canica tiyauh (Sullivan et ycompañerotzin yn teoyotica tlahtohuani Don al. 2016: 119). Hello, compadre. ¿Where are fr. Garcia Guerra arçobispo Mexico yhuan visu- you going?. / ¿Huan nelliya ticcaxaniz, tocom- rrey moyetzticatca yn oquimohuiquillitzino tto. pah? (2010-Tep). And will you really heal him, Dios. “He was the companion of the spiritual compadre? ruler don fray García Guerra, late archbishop 4. compadretia, for two people to take each in Mexico and viceroy, whom our lord God other as co-godparents took” (Chimalpahin 2006: 228). municipal council records (TA 129); time range: 1553 compañía Auh yuan yn imontlamanixtin yn nohpaleque / 1. compañía, pact, agreement, company yvan nochiznecuiloque yn quichiua çan quinen- (people who have made an agreement) 186 compañía de jesús municipal council records (TA 131, TA 140), completas will (TC 81); time range: 1553–ca. 1580 1. completas, compline copania ticchihuaya yn iquac nechmictilli canel religious treatise (EQ); time range: 1574 (?)– tonepatlatlacol mochiuh. “When he killed it, we early seventeenth century made a company, because it was the fault of the in mochipa Mihtohua ipan completas. “It is both of us” (Cline & León-Portilla eds. 1983: 274). always said during compline” (Anderson & / auh ynic motlaxtlauiz español yvan ynic tequitiz Schroeder eds. 1997, II: 180). ypan yhcuiliutica (sic) yn escritura oncan neztica yn intlatol tlatoque ynic conpania mochiua comprometer ytechpa atl tepetl. “And how the Spaniard is to 1. comprometeroa, to oblige someone be paid and what his duties are is written in oral account (2014-X); time range: 2014 a notarized document, in which appears the Quincomprometeroah ca yahuantin ya qui- statement of the lords (of the cabildo) that a pixqueh ce, como ce tlanehuilli que para quin- company is constituted on behalf of the city” nechcahuilizceh, como eliz familia. (2014-X). (Lockhart, Berdan & Anderson eds. 1986: 87). [The parents] commit [the two betrothed] to 2. compañía, company (military unit) the fact that [the parents] have already formed annals (ZM); time range: 1666 an idea about uniting them, that there will be ynic tlaco tiaquizco tiquizque yniquipan title- a family. coto tablado yhuan nahui conpannia soldadostin motlalique mohuipanque (Zapata y Mendoza computadora 1995: 368). We departed from the center of the 1. computadora, computer marketplace in order to go up on the platform; vocabulary (TCV); time range: 2016 and four companies of soldiers got into ranks. Na nicnequi niccuamahcahuaz nocompotadorah pampa ihtlacauhqui (Sullivan et al. 2016: 119). Compañía de Jesús I want to throw away my computer because it 1. Compañía de Jesús, Company of Jesus, broke down. Jesuits, Society of Jesus annals (AHT); time range: 1578 (?) comulgar yquac ypan in tlayahualloloc yn ompa la 1. comulgar, communion, taking communion compaña de Jesus yn teatinos. ypampa ompa annals (AJB); time range: 1566 motlallito yn inecauhcatzin yn imomiyotzin Auh yq[ua]c huallathui peuh jubileo neyolcui- Sanctome ompa hualla Roma. “In this year was tilloc yva[n] comulgar mochiuh yc techhualmo- when there was a procession to the [church of] tlaocolile in Sancto P[adr]e 2–8 ylhuitl ypa[n] the Company of Jesus, the Theatines, going to tlamito yn Co[n]cepcion ylhuitzin (Anales de place there the relics and bones of saints which Juan Bautista 2001: 154). When dawn broke, had come from Rome” (Chimalpahin 2006: 26). the celebration began, everyone confessed and the communion was received; the Holy compás Father favored us with between 2 and 8 days; 1. compás, compass [the celebration] wound up ending on the vocabulary (VM 1); time range: 1571 feast of the Conception. Compas de hierro. lo mismo. vel. tlayollo analoni. | tepuz tlatamachiualoni (Molina 1992, I: 28v). común Iron compass: the same or, an instrument for 1. común, ordinary people seizing things in the heart; metal instrument legal statement (LGC); time range: 1750 for measuring. yhuan nehual quenami juez y gor oniquinmosentlalili muchtintzitzi altepehuacatzitzinti señores comunicar 187

gres pasados yhuan señores alcaldes pasados petition (M 7); time range 1572 yca muchi comun yhuan oniquinmocaquistilili auh yzcatqui. oqchiuhq. oqchiuhq çeçē provision ynon amatzintli. “And I as judge/governor çeçē milpas no nicā altepetl çaqlpā, yn oqtoq assembled all the town citizens, the honorable audiēcia. ayac monamacaz quabitl. ybā yça, past governors and past alcaldes, with all the cavallos. ybā comunes teqtl (Dakin ed. 1996: ordinary people, and I had the document read 32). Here is [stated] that they made a provi- to them” (Lockhart ed. 1991: 108). sion for each village, also here in the altepetl 2. común, collective body of villagers of Zacualpan. Those of the Audiencia said that vocabulary (TCV); time range: 2016 wood and fodder for the horses wouldn’t be Tepecxitlan quichihuazceh ce amelli ica comon sold anymore, and that [there will be no more] para iuhquinon axcanah mocualanizceh mace- collective work. hualmeh (Sullivan et al. 2016: 118). In Tepecxi- 8. comúntequitl, communal work tlan they will make a well with collective labor vocabulary (TCV); time range: 2016 so that in that way the indigenous people will / Moztla oncah comontequitl Las Silletas pampa not get angry. tlaixhuitequizceh campa eltoc caltlamachti- 3. comúnmilli, field worked collectively by a loyan (Sullivan et al. 2016: 119). Tomorrow there village will be collective work in Las Silletas because vocabulary (TCV); time range: 2016 they will slash weeds where the school is. Totlayimeh tlen Tepecxitlan quitocah chilli pan 9. comúntlalli, communal land comonmilli pampa naman ipohual (Sullivan et vocabulary (TCV); time range: 2016 al. 2016: 118). The men of Tepecxitla are plant- Moztla nototatah tlamehuati pan comontlalli ing chilli in the common field because it’s the pampa tlan axyaz, quiinamazceh macuilpo- season. hualli pezoh (Sullivan et al. 2016: 119). Tomor- 4. comúntequiti, to perform collective work row my grandfather will go and weed the com- vocabulary (TCV); time range: 2016 munal land with a hoe because if he doesn’t Macehualmeh tlen Tepecxitlan chihchicueyi go, they will fine him one hundred pesos. comontequiti pan ce atlauhtli (Sullivan et al. 10. comunestequitl, collective tribute work 2016: 118). The indigenous people of Tepecxitla petition (M 7); time range 1572 perform collective labor once a week on the river. njmā çatepā. otechpevaltiq. ym yca mochi. 5. comúntequitilia, to perform communal comunes. teqtl. serviçiō. çibdad. yca techto- work in place of someone linja techtlalia. presos (Dakin ed. 1996: 32). vocabulary (TCV); time range: 2016 Then they made us begin with all the collec- Luis quicomontequitilia itiotah pampa ya tive tribute work, the service [in] the city; they moicxitzontectoc huan axhueli moquetza (Sul- afflict us with this and they imprison us. livan et al. 2016: 118). Luis does communal work in place of his godfather because he cut comunicar his foot and he can’t stand up. 1. comunicaroa, to communicate 6. comúntequitiquetl, person who performs oral account (2013-SMX); time range: 2013 communal work Chocochin, zan ma chocochin para ce moco- vocabulary (TCV); time range: 2016 monicaroz (2013-SMX). [I like the cellphone] a Notiotah naman zan ce comuntequitiquetl little bit, even if it’s just a little bit for one to pampa tequiti tlen cequinoqueh tlacameh huan [be able to] communicate. zan quitlaxtlahuiah (Sullivan et al. 2016: 119). My godfather is now just a communal worker comunidad because he substitutes for other men and they 1. comunidad, community, village, small town just pay him. annals (AHT, AJB), municipal council records 7. comúntequitl, collective tribute work (TA 103, TA 140, TA 143, TA 178, TA 189), oral 188 comunión

account (2014-P, 2016-X1, 2016-X3), petition no izquican moetztica ynic oquichtli inic teutl: (ANV 2, M 2, M 4, M 6, M 7, M 8), vocabulary çan no iuh celilo in ipan in missa yhuan in ipan (VM 1), will (TT 38, TT 62); time range: 1550– in comunion. “Also He is in all places as man 1731, 2014–2016 and God; likewise He is received during the caxtolonavi tostones tocomonidat quitatanj Mass and during Communion” (Anderson & yvan viij tostones ypal motoliniani ayac ynantzin Schroeder eds. 1997, II: 166). ytatzin yevat ocana ytoston (Dakin ed. 1996: 36). He demanded nineteen tostones from our con ganas community, and eight tostones on behalf of the 1. con ganas, forcefully poor, and he took their toston from those who oral account (2012-Tep); time range: 2012 [no longer] have a mother and father. / 4tli ni- Tonz quitenbozaltia nican. Con ganas quicua- tlanahuatia oc se nuxpuchtu leonissa manuela mahcahua pan carretah como pilmiztontzin niccahuilia se tlali ompa mani cuactenco (2012-Tep). Then he puts the muzzle on [the tituquaxoxtia comunidad. “Fourth I order that I tiger], here [on its mouth]. He forcefully throws leave to another little daughter of mine, Dioni- it into the cart, as if it were a little cat. sia Manuela, a piece of land at the edge of the woods [or in Quauhtenco] bordering on [land Concepción of] the community” (Pizzigoni ed. 2007: 179). / 1. Concepción, Virgin of the Immaculate Con- Huan quemman quichihua ica nochi, zancecco ception (Mary’s title) ica ce ranchoh, ce comunidad poz quichihuah annals (AJB, AP, AT, AHT, ZM), sermon (SJB); pan ce calli, pero monechicoah nochin (2014-P). time range: 1564–1689 And when [the fresh corn ear ceremony] is cel- ca yuh mihtohua huel no yehuantzitzin ceme in ebrated in common, with everyone in a village, tlapehualtileque tlatzintileque y huel achtopa ic in a community, then they perform it in a home, motlalitzinoque cihuateupixque Monjastin yn but everyone gathers [there]. / Bueno nopaya oncan omoteneuh cihuateupixcacalli monaste- tohhuantin tlen ne comunidad La Pagua, no rio consepçion ayoticpac cihuatlan, in quimope- ticpiya como ce historia (2014-P). Well, we who hualtillique omoteneuh cihuateupixcayotl. “It is are from that community of La Pagua, also have said that they were truly among the beginners sort of a history. / Pan ni comunidad inca tlen and founders when female religious, nuns, eltoya carretera (2016-X1). In this village there were established for the very first time at the was no road. / Queniuhqui peuhqui para elqui ce said house for female religious, nunnery, of comunidad quitocaxtihqueh Itztacapan (2016- Concepción at Ayoticpac in Cihuatlan; they X3). How it came about that there emerged a initiated the said nunnery” (Chimalpahin village that they named Itztacapan. 2006: 300). / Axcan domigo a 10 de febrero 2. comunidad, community palace ypan xihuitl de 1664 años yn omoteochiuh annals (AHT); time range: 1592 yacuican yn nicaltzin totlaçonatzin Conçepçion Domingo a 26. de abril yquac quimonpehual- tlilticatzintzintin (Zapata y Mendoza 1995: 336). tique yn ocellome castillan quinhuicaque onteme Today, Sunday, the 10th of February, in the year tecpan comonidad. manca. “Sunday the 26th of 1664, for the first time the house [= altar] of of April was when they sent two jaguars off to our precious mother Concepción of the blacks Spain; they took two that had been at the com- [the Black Madonna] was blessed. / yhuan yn munity palace” (Chimalpahin 2006: 38). oc cequi tlamantli ytetzinco nezcamachiyo- tlahtoa tlahtocaychpuchtli concepcion. moch comunión oncan quiquixtique yn. “They brought out all 1. comunión, Communion, Eucharist this and other things that speak symbolically religious treatise (EQ); time range: 1574 (?)– of the royal maiden of the Conception” (Chi- early seventeenth century malpahin 2006: 246). / Yehica ca axcan in ipan concierto 189

ilhuitzin in Concepcion. q.n. In itlacatililocatzin, onicmacac 6 pso. yhua͡ 2 tso ca huel imatica. inic yācuican ihtictzinco otlaliloc, otlacatililoc oquicel. y tomines. “In the presence of her in itlaçonantzin in Sancta Ana, in Cihuapilli elder brother and her brother-in-law, we in Sancta Maria, vmpehua, ontzinyi in Cem- made an agreement, a deal. Then I gave her anahuac itzin, ipeuhca in totlaocoliloca, in six pesos and two tomines, indeed she per- tomaquixtililoca. “Therefore, today on the festi- sonally received the money” (Olko, Sullivan, val of the Conception, which means the engen- Szemiński eds. 2018: 104). / nicmacac vi pos dering of the noblewoman, Saint Mary – how auh tel oncatqui tonenonotzal toconçierdo. she was newly placed and engendered inside “I gave her six pesos and also there exists our her precious mother, Saint Anne – begins and written agreement” (Cline & León- Portilla starts in the world the start, the beginning eds. 1983: 162). / oca yn coçierdo ynic tla- of our receiving compassion, of our being couhtli çan ixquich y niquitohua. “There is a rescued” (Burkhart ed. 2001: 16). / Auh yq[ua]c written agreement of how it was bought, and huallathui peuh jubileo neyolcuitilloc yva[n] this is all I declare” (Cline & León-Portilla comulgar mochiuh yc techhualmotlaocolile in eds. 1983: 274). Sancto P[adr]e 2–8 ylhuitl ypa[n] tlamito yn Co[n]cepcion ylhuitzin (Anales de Juan Bautista concilio 2001: 154). When dawn broke, the celebration 1. concilio, council, assembly began, everyone confessed and communion annals (AHT, AJB); time range: 1565–1613 was received; the Holy Father favored us with yhuã amo no huel tenechicoz amo huel tecen- between 2 and 8 days; [the celebration] wound tlaliz yn teotlaneltililiznenonotzaliztli concilio up ending on the feast of the Conception. / yc muchihuaz. “Nor can he gather and assem- ypan ilhuitzin consepciontzin opopocac citlalin ble people to make a consultation for verify- ypa xihuitli de 1689. “On the feast day of Con- ing divine matters, a council” (Chimalpahin cepción in the year of 1689 a comet appeared” 2006: 268). / auh ye tlaca tlayavaloloc y[n] (Townsend ed. 2010: 186). mitto missa amo temachtiloc çan ixquich missa 2. Concepción, monastery of the Virgin of the ypa[n]pa in concilion nece[n]tlaliliz neno- Immaculate Conception notzaliztli mochiuh yn iglesia mayor o[n]pan annals (AHT, AJB); time range: 1564–1600 moce[n]tlalique yn ob[is]pome auh ça[n] no auh ythualco timachtilloque yn oncan Comcep- yehuatl temachti de Toral (Anales de Juan Bau- tio[n] ymania[n] auh yehuatzin in motemachtilli tista 2001: 326). It was already midday when frai Al[ons]o de Molina (Anales de Juan Bautista the procession was held. When mass was said 2001: 188). The sermon was given to us in the there was no sermon, only the entire mass atrium Where the Conception is. The one who because the council, the assembly was held in gave the sermon was fray Alonso de Molina. / the cathedral. The bishops assembled there. ompa hualquizque yn concepcion oncan quin- Also, de Toral gave a sermon. / [Yquac yn hualhuicaque yn iglesia mayor. “They came oxitin coro yglesia] mayor [in ipan lunes a xv] from [the nunnery of] la Concepción and were dias de henero 1585 años oncan mochihuazquia brought to the cathedral” (Chimalpahin 2006: cõcõcilio. “The choir in the cathedral collapsed 68). on Monday the 15th day of January of the year 1585; they were going to hold councils there” concierto (Chimalpahin 2006: 30). 1. concierto, agreement bill of sale (LSD 1), will (TC 46, TC 81); time conde range: ca. 1580–1608 1. conde, count auh. yn ixp͡a. yn iach. yphuepal. yn oticchiuh- annals (AHT, AT, ZM), religious play (LDS); que. y tococierto y tonenonetzal. auh. nima͡. time range: 1598–1696 190 condenado

1595 12 ACaxivitli gor: D: Joa lipas yquac yniquitechpa oquizticatca yn itlacamecayo yn mochiuh Sarapio sahuatli yuā hualya bisoRey tlacatl catca yn huehue tlacayeleltzin cihuaco- Don GasBar Conde. “1595 12 Reed year. The huatl condeStable mexico tenochtitlan. “So governor was don Juan de Ribas. At this time that with him ended the line of the late lord measles broke out. And viceroy don Gaspar, Tlacaelleltzin the elder, the cihuacoatl, high a count, came” (Townsend ed. 2010: 172). / constable in Mexico Tenochtitlan” (Chimalpa- auh yn ihuelitzin conde xuchimilco yn quicuito hin 2006: 166). yhquac vmpa moyetzticatca. yehica ypampa in yehuantin S. Juan tlaca moyoteca quinhualix- confesión namique contradicion quinhualchihuiliaya yn 1. confesión, confession S. Pablo tlaca yhuan S. Sebastian tlaca. “They religious treatise (DC); time range: 1548 went to get permission from the Count at Ca oquimotlalili in toueytlatocauh nican ytech Xochimilco, where he was at the time, because in sancta yglesia yieuhatl in tlamaceualiztli the people of San Juan, the Moyoteca, con- sacramento: ytoca Cōfessiō yuā in occeq̄ sacra- tested and contradicted the San Pablo people mētos: ynic techmopopolhuiliz ī totlatlacul yca and the San Sebastián people” (Chimalpahin yeuhatl in sacramētos (Doctrina Christiana... 2006: 62). / anoso tlen notoCa. Yn iuh âquimati. 1548: 53r). Because our great ruler established xinechilhuiCan xinechnâquiliCan xiquitocan here in the Holy Church the sacrament of Cuix nitlaltp.c nitlaCatl, Cuix nitlatohuani: Cuix penance, that is called Confession, and other noso niRey anoso niRoq.z Cuix noso niConde: sacraments, so he will pardon us our sins with anoso niMarquez: Cuix noso niemperador: these sacraments. Cuix noso nehuatl ni[?] anoso Cuix niarsoBispo anoso. “What is the name you know me by? confesionario Tell me, answer me, say it. Am I a person of 1. confesionario, confessional guide, confes- the earth? Am I a ruler? Or am I a king, or a sional manual rook, or a count, or a marquis, or an emperor, annals (AJB), will (TC 31); time range: 1564– or a [?], or an archbishop?” (Sell & Burkhart 1580 eds. 2004: 272). Axcan domingo a XXVI de hebre[r]o 64 a[ñ]os yquac mopouh yn itlatlaliltzin totatzin frai condenado Al[ons]o de Molina yehuatl in conffessionario, 1. condenado, condemned etc (Anales de Juan Bautista 2001: 188). Today, religious play (HLE, LDS, STE); time range: Sunday, the 26th of February of the year 64, seventeenth century (?) was when the text issued by our father fray cētlapal momanazq̄ qualti yhua yn agelz çen- Alonso de Molina, the confessional guide, tlapal yez y codenadon. “On one side are was read, etc. / auh yn oras i tetl yhua nobre- spread about the good ones and the angels. On viario i tetl yhua iii tetl nahuatlatolli yhuan i [the other] side is the condemned one” (Sell & tetl cofessionario monamacaz quimocohuizque Burkhart eds. 2004: 240). / auh in condena- teopantlaca. “And a book of hours, a breviary dos tlatic tzatzizque. “The condemned cry out of mine, three (breviaries?) in Nahuatl, and a from inside” (Sell & Burkhart eds. 2004: 188). / confessional manual are to be sold” (Cline & Calaq.z D.n Seb.an mocuepatiuh condenado. León-Portilla eds. 1983: 104). “Don Sebastián enters; he turns into the condemned one” (Sell & Burkhart eds. 2004: 290). confesor 1. confesor, confessor condestable annals (AHT), religious treatise (EQ); time 1. condestable, high constable range: 1574 (?)–1610 annals (AHT); time range: 1610 confirmación 191

Axcan miercoles. yc 17.tia metztli Nouiembre in San Francisco, San Josef. When the bishop de 1610 años. yquac omotlalli retablo yn oncan came, he said a low mass. / Confirmacion, yglesia mayor. teopan yn oncan ycapillatzinco sacramento. lomismo. vel. teoyoti-|ca temachio- Señor Sant grego Thamaturgo obispo confe- tiliztli. teoyotica techicaualoni. te-|oyotica techi- sor Padron totepantlatocatzĩ mexico. “Today, caualiztli (Molina 1992, I: 29r). Confirmation, Wednesday the 17th of the month of November a sacrament, the same or providing someone of the year 1610, was when an altarpiece was with a sign by means of divinity; instrument for set up in the cathedral, in the chapel of the strengthening someone by means of divinity; lord San Gregorio Taumaturgo, bishop, con- strengthening someone by means of divinity. / fessor, patron, and our intercessor in Mexico” Axcan Viernes ynic 25. mani Metztli Abril de 1614 (Chimalpahin 2006: 168). / auh yn iteyolcuiti- aos. yhcuac teotlac huel ypan ylhuitzin S. Marcos cauh yconfesor ohualmochiuhtia Visurrey yn Euangelista. yn teoyotica tlahtohuani arçobispo ompa oquihualmohuiquilli españa ce clerigo Don Juan Perez de la serna oncan yglesia mayor, quitocayotia Doctor Guerrero comendador oquinmomaquilli teoyotica techicahualiztli con- Calatraba chichiltic cruz yn icomienda qui- firmacion. “Today, Friday the 25th of the month tlalia. “And the person who came appointed of April of the year 1614, in the afternoon, right as the viceroy’s confessor, whom he brought on the feast day of San Marcos Evangelista, at from Spain, was a secular priest whom they the cathedral, the spiritual ruler the archbishop call doctor Guerrero, comendador in the don Juan Pérez de la Serna gave the holy confir- order of Calatrava; he wears a red cross as his mation” (Chimalpahin 2006: 278). badge.” (Chimalpahin 2006: 230). / çan no ihui in amixquichtin yn amisanctohuan dios. confirmar in amapostolome, yn amevangelistasme. yn 1. confirmaroa, to confirm someone anpatriarchasme. yn anprophetasme yn andoc- petition (CNH); time range: 1634 toresme yn anconfessoresme. yn anvirginesme, amo quimocopirmalhui yn totlatocatzin. “Our yn amixquichtin ilhuicac anchaneque cenca ruler [the viceroy] has not confirmed him [the anmahuiztique. “Likewise all of you who are governor]” (Karttunen & Lockhart eds. 1976: 106). God’s saints, who are apostles, who are evangelists, who are patriarchs, who are prophets, confite who are doctors [of the Church], who are con- 1. confite, comfit fessors, who are virgins: all of you who reside vocabulary (VM 1); time range: 1571 in Heaven are very admirable” (Anderson & Confites. lo mismo. vel. necuizquitl (Molina Schroeder eds. 1997, II: 136). 1992, I: 29r). Comfits, the same or toasted maiz mixed with honey. confirmación 2. confiteschihua, to make comfits 1. confirmación, confirmation (Christian sac- vocabulary (VM 1, VM 2); time range: 1571 rament) Confites hazer. niconfites chiua. ni, necuizqui- annals (AHT, AJB), vocabulary (VM 1); time chi-|ua (Molina 1992, I: 29r). To make comfits: I range: 1565–1614 make comfits; I make toasted corn mixed with Oy domingo a 6 de hebrero mayo de 1565 a[ñ]os honey. / Confites chiua. ni. hazer confites. Pre- yquac co[n]firmacio[n] q’[ui]temacaco yn terito. oniconfites chiuh (Molina 1992, II: 24v). arçob[is]po yn o[n]can S[an] Fran[cis]co S[an] I make comfits: to make comfits; past: I made Joseph yn ohualla ob[is]po missa reçata co[n]- comfits. mochihuilli (Anales de Juan Bautista 2001: 3. confiteschiuhqui, comfit maker, confec- 314). Today, Sunday, on the 6th of [crossed out: tioner February] May of the year 1565, was when the vocabulary (VM 1, VM 2); time range: 1571 archbishop came to give confirmation there 192 congregación

Confitero. confites chiuhqui (Molina 1992, I: 29r). conocimiento Confectioner: confectioner. / Confites chiuhqui. 1. conocimiento, acknowledgment confitero (Molina 1992, II: 24v). Confectioner: municipal council records (TA 189); time confectioner. range: 1562 concocimio Tiquitova in tevanti nochin cabildo congregación gouor allds justa / rregimio i nican tichaneque 1. congregación, congregation çiudad tlascallan huel nelli tiquitova totlah- annals (AHT, AP, AT, ZM); time range: 1603– tolh oticcuique oticcelique in çentzontli pesos 1607 de oro comun yztac teocuitlatl in çe peso x. tochtli xihuitl. 1606. años. ypan in in yancuic mitova chicuei tos. “Acknowledgment. We, all xihuitl. yhuan ypan in yancuic metztli henero. the cabildo members, governor, alcaldes or yn ohuacico. yn ohualla ycedulatzin. yn itla- judges, and regidores who are citizens here nahualtiltzin. yn tohueytlahtocatzin Rey Don in the city of Tlaxcala, very truly state that we felipe tercero. yn ipampa yn quin nepa omo- have taken and received 400 pesos of common chiuh congrecacion y nohuian ypan altepetl. gold in silver, each peso (being equivalent to) “10 Rabbit year, 1606. In the new year and new eight tomines” (Lockhart, Berdan & Anderson month of January, the cedula and order of our eds. 1986: 118). great ruler the king don Felipe III came and arrived here, concerning the congregaciones Conquista that were carried out a little while back in the 1. Conquista, “The Conquest” (title of a paint- [various] altepetl all around” (Chimalpahin ing) 2006: 88). / çano yquac hualmohuicac teo[pi]x- annals (ZM); time range: 1672 catlatohuani fray Juan de Salas gongrecaçio yhuan moyacuili yn conquista ynic huala Cortes quimotepoztoquilitia noya nahui cabiçera (Zapata y Mendoza 1995: 484). And ‘The Con- (Zapata y Mendoza 1995: 204). At the same quest’, where Cortés arrives, was renovated. time the priestly ruler fray Juan de Salas came. He investigated congregaciones everywhere conquistador in the four cabeceras. / Sanno ypan xihuitl yn 1. conquistador, conqueror omochiuh cōgregasion nohuiyan quinechicoque annals (AHT, AJB, CM, SP), petition (M 7); time tlatlacatzitzintin. “In this same year a congre- range: 1564–1615 gation was carried out. From everywhere they no ybā, otechcujlj, secutorio. yn oqchiuh. gathered the poor people together” (Townsend frezeno. goxnador. ymamauh cōqstores. gua- ed. 2010: 86). temaltecos (Dakin ed. 1996: 34). And also he [Valdés] took from us the patent of nobility congregador that the governor Brizeño had made, [it was] 1. congregador, congregator the document of the Guatemalan conquer- annals (AT, ZM); time range: 1606 ors. / ypan in ahcico callaquico tenuchtitlan yn mochiuh gonGrecacion ConGrecador D: alōso capitan Don hernando cortes Marques del valle Comes allde mayor. “A congregation was yn quinhualyacan españoles conquistadores. carried out. The congregator was the alcalde “At this time the captain don Hernando Cortés, mayor don Alonso Gómez” (Townsend ed. Marquéz del Valle, reached and entered into 2010: 172). / çano ypan huiya tetlalmacoc Tenochtitlan. He led hither the Spanish con- gongrecador Mexoxoctlan (Zapata y Mendoza quistadores” (Anderson & Schroeder eds. 1997, 1995: 204). Likewise, in this year people were II: 36). / Jueves a 6 novi[embr]e de 1567 años going to Mexoxoctlan to be given land by the yquac ylpilloque in tlatoque oydoresme yhua[n] congregator. conquistadorme yhua[n] miyeq’[ui]ntin tlaca mahuiztique[ue] españolesme (Anales de Juan consagración 193

Bautista 2001: 162). Thursday, on the 6th of No yhua nitlanahuatia Ca oc Se pedaSo Solar November of the year 1567, was when they niCan MantiCa tlaMimilolpa Santa Crustitla imprisoned the rulers oidores and the conquis- yhua Ca oniquitlanili AltepehuacCatzitzinti tadors, many people, honorable Spaniards. para nopiltzi JoSephe Antto quenaMe Costaros ypan Amal de poSeSion. “In addition I order consagración that there is another piece of a lot here in 1. consagración, consecration Tlamimilolpan, at Santacruztitlan [or next to religious treatise (EQ); time range: 1574 (?)– the holy cross], that I requested from the alte- early seventeenth century petl authorities for my son Josef Antonio, as auh in ihquac teopixqui in ye oquitenquixti yn will be confirmed in the document of posses- teotlahtolli yn itoca consagracion yn ipan yn sion” (Pizzigoni ed. 2007: 200). tlaxcalli yhuan yn vino. “And when the priest has uttered the word of God that is called contador consecration over the tortillas and the wine” 1. contador, accountant (Anderson & Schroeder eds. 1997, II: 178). annals (AHT, AJB, ZM); time range: 1564–1650 yquac quichiuhque bleyto ynahuac contador consagrar don Nicolas Romero monetoltique gobernador 1. consagraroa, to consecrate macuili mil pesos quixtlahuazque (Zapata y annals (AP); time range: 1665 Mendoza 1995: 290). At that time they brought Sanno pā ypan xihuitl yn omanato canpana a lawsuit involving the accountant don Nicolás ypan chololan otli ypan martes yc Sempuali Romero. The governor [and others] vowed to yhuan chicome 27 tonali mani metztli Enero pay 5000 pesos. / ca ça[n] y zoquichiuhq’[ue] niman hualathui Omoconsagraro yttoca ymati- celar Joan de Çaragoça thesorrero co[n]tadores catzinCo yn Señor Obispo D. diego Osorio yhua[n] gou[ernad]or y[n]tlachichihual y[n] OquicoSagraro ytoca y Campana Jesus NaZa- quitova niquinnotlaocolilia y[n] nopilua[n] ReNo. “In this same year a bell was taken to q’[ui]cahua y[n] çacatl y[n] cohuatequitl auh the Cholula road, on Tuesday, the 27th day ça[n] quixcahuizq’[ue] in tomines quiteq'[ui]- of the month of January. Then at dawn it was tizq’[ue] (Anales de Juan Bautista 2001: 240). consecrated by the lord bishop don Diego This [agreement] is just the doing of those who Osorio. He consecrated the bell with the name are making adobes for the roof of the cabildo, of Jesús Nazareno” (Townsend ed. 2010: 106). of Juan de Zaragoza, of the treasurer, of the accountants and of the governor. [Ceynos] says, Consejo ‘I do my children a favor in that they will stop 1. Consejoyotl, Council [of the Indies] (lit. [giving] the zacate [tribute] and tribute labor. something pertaining to the Council) They will just concentrate exclusively on trib- annals (AHT); time range: 1591 uting tomines. / ynin omoteneuh ynpiltzin ynco- yn macoc conJejoyotl de indias Presidente y neuh yn contador ybarguen catca yhuan Doña nican yc nohuian nueua españa ycemactzinco catalina de Alçega yn axcan ye ynamic yetica yn quimocahuilli yn nican mexico. “He was given Doctor Antonio de Morga all̅d̅e de corte Mexico. the presidency of the Council of the Indies, by yc ytlacpahuitec yn omoteneuh telpochtli comen- which [the king] left [matters] everywhere in dador criyoyo. “The one we are talking about is New Spain, and here in Mexico, entirely in his the child of the late royal accountant Ibarguen hands” (Chimalpahin 2006: 36). and doña Catalina de Alcega, who has now become the spouse of doctor Antonio de Morga, constar alcalde of court in Mexico, so that the said youth 1. constaroa, to confirm who is a comendador is his stepson; he is a will (TT 74); time range: 1763 criollo” (Chimalpahin 2006: 230). 194 contaduría

contaduría to send out a secular priest who would go to 1. contaduría, royal accounting office be stationed in each place all around the arch- annals (AHT); time range: 1594–1612 bishopric, and the friars contradict it” (Chi- auh yn izquicã titetlamamaca // Sanct malpahin 2006: 266). / auh yn ihuelitzin conde ipolito. / desmanparado. // ospital real. / xuchimilco yn quicuito yhquac vmpa moyetzti- huitzillan / contaduria / de las. vobas. “And catca. yehica ypampa in yehuantin S. Juan tlaca we deliver it in the following places: // San moyoteca quinhualixnamique contradicion Hipólito, / Los Desamparados, // Hospital quinhualchihuiliaya yn S. Pablo tlaca yhuan S. Real, / Huitzillan, / Contaduría, / Hospi- Sebastian tlaca. “They went to get permission tal de las Bubas” (Chimalpahin 2006: 52). / from the Count at Xochimilco, where he was at auh yn intlacnacayo oncan quincallaquique the time, because the people of San Juan, the yn contadoria tlatzĩtla ça moch quechcoton- Moyoteca, contested and contradicted the San tia oncan quinquimilloto yn inhuayolque Pablo people and the San Sebastián people” tliltique. “They put their torsos in the royal (Chimalpahin 2006: 62). accounting office, down below, and the relatives of all the blacks whose heads were cut contratación off went there to shroud them” (Chimalpahin 1. contratación, legal business 2006: 224). municipal council records (TA 192); time range: 1562 contar yvan çe mandamiento quimomaquilli yn atl 1. contaroa, to have the benefit of something tepetl tlascallan yn señor visorrei ypanpa ynic oral account (2016-X1); time range: 2016 mochiva pleytos contrataciones ahv mispantiz Quipohuahqueh achtihuiya pan ni comunidad yn audiençia rreal yc mitlaniz provision rreal. inca tlen eltoya carretera yon calli de bloc. “And the lord viceroy gave the city of Tlaxcala Calmeh eltoyah de cuahuitl huan de carton a written order by virtue of which lawsuits and huan de lamina porque inca quicontarohtinen- legal business can be carried on (by Tlaxcala), queh ca tlapalehuilli (2016-X1). They say that and it is to be presented to the Royal Audiencia in this community, at first there wasn’t even a so that a royal decree (to the same effect) may road or a cinderblock house. The houses were be requested.” (Lockhart, Berdan & Anderson [made of] sticks and cardboard and metal eds. 1986: 121). sheeting because they didn’t have the benefit of [the government’s] help. convaleciente 2. contaroa, to tell a story to someone 1. convalecientes, Brothers of the Convales- oral account (2016-X2); time range: 2016 cents Techcontaroah tocolihuan catli ni Otlaxhuayo annals (AHT); time range: 1614 quemman paya apenaz pan 1940 chicome calli ynin yhospital oncan quincauhtia yn hermanos ticpeuhqueh (2016-X2). Our ancestors tell us de huaxtepec motenehua conbalecientes in qui- about here in Otlaxhuayo, when in 1940 we mocuitlahuia hospitales. “At this hospital he started with barely seven houses. left behind the Brothers of Huaxtepec, called convalecientes, who take care of hospitals” contradicción (Chimalpahin 2006: 286). 1. contradicción, contradiction annals (AHT); time range: 1598–1613 convento amo quinequi ynic cecen clerigos ye quinmi- 1. convento, convent, monastery hualiznequi nohuiyampa ypã arçobispado annals (AHT, AP, AT, ZM); time range: 1612– motlalitihui contraticion yc ye quichihua ŷ 1682 frayles. “They do not want that he should try cordón 195

a 21 de Julio años de 1682 omochiuh conpento 2006: 240). / Oncatqui yc moquimilos y not- tlaxa monJas oquimochihuili Sr obispo D: manuel lalnacayo. ABiton çayal. yhua yc ninolpititas pernantes de Santa crus + obispo de la puebla =. yn itlaçomahuizcordotzin notlaçotatzin San “On July 21, 1682, a convent for nuns was estab- franco. “And the means exist for my earthly lished in Tlaxcala. The lord bishop of Puebla, body to be shrouded, a habit of sackcloth [or don Manuel Fernández de Santa Cruz, built it” serge], and I am to go girt with the precious (Townsend ed. 2010: 186). / auh y quimotoqui- revered rope of my precious father San Fran- lique ypan martes yc 19 de otobre mochi hualquis- cisco” (Pizzigoni ed. 2007: 53). que yn quexquichi conpeto teopixque mochi mochichiuhque quihualyacan quiyon yhuan corneta estatarte (Zapata y Mendoza 1995: 504). They 1. corneta, cornet buried him on Tuesday, the 19th of October. All annals (AHT); time range: 1609 the friars came out of however many convents quinmohuiquillique 20. Juldadosme. yquac there are, everybody dressed up, ensigns and mochi ya yn ixquich ompa monequiz yn car- standards led them. / ynic aocmo oncan yte- tillas. quimomachtizque ompa tlaca yhuan quiuh yez capilla callaquiz callihtic motzacuaz ya cornedas. chirimias çacapoch yhuan ce conuento. “That his duty would no longer be at organo yhuan campanas. yhuan yztac amatl the chapel. He was to go inside the monastery” clauos. yhuan oc cequi tlamantli yn ompa (Chimalpahin 2006: 196). monequiz. moch ya yhuã quezquintin quinhuicaque officialesme yn tolteca yn quin- cordón machtizque ompa tlaca yn ica yzqui tlamantli 1. cordón, rope tequitl. “At that time they took along twenty annals (AHT), will (TT 1, TT 6, TT 7, TT 8, TT 9, soldiers, and everything that would be TT 10, TT 11, TT 15, TT 17, TT 18, TT 19, TT 20, needed there went along: primers to teach TT 25, TT 26, TT 27, TT 28, TT 30, TT 32, TT 33, the people there, and cornets, chirimías, TT 35, TT 36, TT 39, TT 41, TT 42, TT 43, TT 45, trombones, and an organ, and bells, Euro- TT 72, TT 73, TT 74, TT 78, TT 79, TT 80, TT 81, pean paper, nails, and other things that TT 82, TT 98); time range: 1612–1762 would be needed there all went along, and ynic ontlaMantli nitlanahuatia Ca noMortaga they took some artisans, craftsmen, to teach yes yn itlaquentzi yehuatzi notlaSonantzi the people there in all the different kinds of del CarMe yhua in iCordontzi notlaSotatzi work” (Chimalpahin 2006: 156). S,n fr.co nicNohuiquilis. “Second I order that my shroud is to be the habit of my precious cornisa mother del Carmen, and I will wear the rope 1. cornisa, cornice of my precious father San Francisco” (Piz- annals (AP); time range: 1689 zigoni ed. 2007: 199). / ynic tlayahualloque no yquac yn onenen corniJa inic omocoronaro Quimohuiquillique andasco S. Franco. quin- yn teopantli ynic tlayahualotoc. “And also at moquixtiltiuh yn animasme yn ica omote- that time was made the cornice with which neuh ymecanepiayatzin yn icordontzin yn the church was crowned, so that it goes all oncan omoteneuh tetlechipahualloyan yten- around” (Townsend ed. 2010: 146). copatzinco yn tto. dios. yhuan oc cequi yPas- 2. cornisa, corner, ledge, overhang siontzin. “When they went in procession they will (TT 27); time range: 1735 carried San Francisco on a carrying platform yhua niquitohua ȳnotzin matlactli çorquito freeing the souls with his said cord girdle, corneja niquicahuilitia ȳn nochpochtohua. “And his rope, from the said purgatory by order I say that I am leaving to my small daughters of our lord God, and other things from his those 10 small furrows at the corner” (Pizzigoni Passion [were in evidence]” (Chimalpahin ed. 2007: 104). 196 coro

coro become his son’. Then they dressed him with 1. coro, choir the habit and they placed the crown on him. / annals (AHT, AJB, ZM), vocabulary (VM 1), will huey proçeçio ynic quitlayahualoltique yn ico- (TC 43); time range: 1565–1668 ronatzin reyna cabildo quiquixtique (Zapata y ynic moya[n]cuilli motepitono yhua[n] moqua- Mendoza 1995: 278). There was a great proces- quauhtlaxilloti y[n] tecoc auh ça yyo in choro sion in which they carried the queen’s crown. mocauh (Anales de Juan Bautista 2001: 312). They took it from the cabildo [building]. In order to renovate [the church] they made 2. corona, royal authority it smaller; the building was shorn up with annals (AHT), petition (M 9); time range: 1572– wooden beams; it was cut. Only the choir was 1599 left. / Ypan viernes qualoc tonatiuh bisperas ticnamiqque: yma: ycxi tutlatucauh Rey: hompa Sant Bernave huellayohuac coro yhuan yquac Caxtilla: ma techmotlaocolili: ma techycnoyta: miqui don Doribio González a 7 de otubre yquac yca: ycorona: timotolinjanjme ma y mochiva: huala Rey (Zapata y Mendoza 1995: 216). On Amen: Jesus (Dakin ed. 1996: 42). We kiss the Friday there was an eclipse; on the eve of San hands and the feet of our ruler the king, there Bernabé, the choir became very dark. And at in Castile [Spain]. May he favor us, may he that time don Toribio González died. On the 7th have pity on us, the afflicted ones, by means of October was when the ruler came. / ymixpan of his royal authority. May it be done. Amen. omochiuh yn itestamento cocoxcatzintli franco Jesus. / niman quimixquechilli quimonahuatilli maldo Juo lazaro Dio maldo Juo pabta coro topille yn itlaçopiltzin çanno ytocatzin Don felipe. qui- teopan Jua tiacapan ynac Juo lazo. “The testament momaquilli yn itlahtocayo yn icoronatzin ynic of the invalid was done before Francisco Maldo- yehuatl quipachoz cemanahuac altepetl. “He nado; Juan Lázaro; Diego Maldonado; Juan Bau- appointed and notified his legitimate child, tista, topile of the church choir; Juana Tiacapan, likewise named don Felipe, and gave him his wife of Juan Lázaro;” (Cline & León-Portilla eds. rulership and crown so that he would govern 1983: 150). the universal altepetl” (Chimalpahin 2006: 64). 3. corona, tonsure corona annals (AHT), vocabulary (VM 1); time range: 1. corona, crown 1571–1591 annals (AHT, AJB, AP, ZM); time range: 1600– Corona de clerigo. lo mismo. vel. quapepelli. 1677 qua-|chichictli (Molina 1992, I: 30v). Tonsure auh ynic otlica nenca Rey. yn ihtic ciudad qui- of a cleric, the same or tonsure; tonsure. / ye ytztinenca yn otli yn aço qualli ynic oncan oncan quimanque quiquetzque yn ixiptlatzin pahpacohuaz. yn ipampa ynamic Reyna. ynic Sancto fray Diego. Sanctiego yc mitohua amo corona macoz. ynic cihuatlahtohuani francia. corona quipiaya çan quateçontzin motilon “As to why the king was going along the streets catca yhuã portero. yhuan cocirotia. “They set inside the city, he was going inspecting the up and erected there the image of the saint streets to see if they were good for celebrations fray Diego de San Diego, who it is said did not there on account of his spouse the queen, have the tonsure, but was just a lay friar and when she was to be given the crown as queen doorkeeper and acted as cook” (Chimalpahin in France” (Chimalpahin 2006: 166). / q’[ui]to 2006: 36). yn axca[n] huel noce[n]yollocacopa niccelia yn 4. corona, column, pillar itilmatzin S[an] Fran[cis]co ynic nipiltzin nino- annals (AHT); time range: 1599–1601 chiva nima[n] conaq’[ui]que yn abiton yhua[n] yn cassamiento tabernacolo yn Sanctome hitic co[n]tlalilique corona (Anales de Juan Bautista mani yn incaltzĩ yn corona centecpantli oncastolli 2001: 222). He said: ‘Indeed of my own free will once. “And the casing of the tabernacle, with I receive the habit of Saint Francis in order to thirty-six saints inside their housings, [on] their corona 197

columns” (Chimalpahin 2006: 70). / Domingo de 9. teocuitlacoronahuah, crowned person (lit. ramos a 4. de abril de 1599. años. yquac mochalli owner of a golden crown) in letablo Sant. augustin ynic moman cenca vocabulary (VM 1); time range: 1571 mahuiztic magen yn iuh neztimani axcan moch Coronado desta manera. teocuitlacoronaua. tlacamani yn Sanctosme yhuan in Corona pilar. teo-|cuitlaicpacxuchiua. tlatocayo (Molina 1992, “Palm Sunday, the 4th of April of the year 1599, I: 30v). Crowned in this way: crowned person; was when the altarpiece at San Agustín was inau- owner of a golden garland; someone covered gurated; very splendid images were set up, as with rulership. they appear today, with the saints all like people, 10. teocuitlacoronatia, to crown someone and the columns or pillars” (Chimalpahin 2006: (lit. to provide someone with a golden or silver 66). / çan oc cenca yehuatl yn omochalli in letablo crown) huel mahuiztic tlacenpanahuia ynic mahuiztic vocabulary (VM 1, VM 2); time range: 1571 in tablero, yn pilar corona. “Only the altarpiece Teocuitla coronatia. nite. coronar a rey o a rey- especially was inaugurated, very magnificent; |na. pre. oniteocuitla coronati (Molina 1992, exceedingly splendid were the [woodwork], the II: 100v). I provide someone with a golden pillars or columns” (Chimalpahin 2006: 70). crown: I crown a king or a queen; past: I pro- 5. coronahuah, crowned person (lit. owner of vided someone with a golden crown. / Coronar a crown) a rey o a principe. nite, teocuitla corona-|tia. vocabulary (VM 1, VM 2); time range: 1571 nite, tlatocayotia. nite, teocuitlaixpacxuchi-|tia Coronado assi. coronaua (Molina 1992, I: 30v). (Molina 1992, I: 30v). To crown a king or a Crowned this way: crowned person. / Coronaua. prince: I crown someone; I provide someone coronado, o persona con corona, o ordenado de with rulership; I provide someone with a corona (Molina 1992, II: 24v). Crowned person: golden garland. crowned person or person with a crown or 11. teocuitlacoronananquilia, to crown some- ordained with a crown. one (lit. to help someone with a golden crown) 6. coronamaca, to crown someone vocabulary (VM 1, VM 2); time range: 1571 annals (AHT); time range: 1612 Teocuitla. corona nanquilia. ni. coronar a rey. | quimotocayotitzino yn ipan yc quimocorona- prete. oniteocuitla corona nanquili (Molina maquilique Paulo Quarto. “At the time they 1992, II: 100v). I crown someone: to crown a crowned him he took the name of Paul IV” king; past: I crowned someone. / Corona poner (Chimalpahin 2006: 202). a otro assi. nite, teocuitla corona nā|quilia. nite, 7. coronatia, to crown someone (lit. to cause tlatocachiua (Molina 1992, I: 30v). To put a someone to have a crown) crown on another, in this way: I help someone vocabulary (VM 1, VM 2); time range: 1571 with a golden crown; I make someone a ruler. Coronar, hazer de corona. nite, coronatia 12. teteocuitlacoronatiliztli, coronation (lit. (Molina 1992, I: 30v). To crown someone, to action of providing someone with a golden crown someone: I crown someone. / Coronatia. crown) nite. coronar a alguno, o ordenarle de corona. vocabulary (VM 1); time range: 1571 Prete. onitecoronati (Molina 1992, II: 24v). I Coronacion tal. teteocuitlacoronatiliztli. te- crown someone: to crown someone or ordain tlato-|cayotiliztli. teteocuitlaicpacxuchitiliztli them with a crown; past: I crowned someone. (Molina 1992, I: 30v). Coronation as such: coro- 8. teocuitlacorona, golden or silver crown nation; action of providing someone with ruler- vocabulary (VM 2); time range: 1571 ship; action of providing someone with a golden Teocuitla. corona. corona de oro o de plata garland. (Molina 1992, II: 100v). Crown of gold or silver: 13. tlahtohcacorona real, royal crown crown of gold or silver. annals (AHT); time range: 1612 198 coronar

n quinepantlahuitiaque yn tlahtocacorona real corporeal. The second kind do not have sub- quinapalotia ce tlacatl coxin ypan mantia. stance, we call them spiritual. The third kind “They placed in their midst as they went the are mixed: some have substance, but others royal crown; someone was carrying it on a have no substance. cushion” (Chimalpahin 2006: 212). 14. xochicorona, flowery crown, rosary Corpus religious play (HLE); time range: seventeenth 1. Corpus, Corpus Christi feast day century (?) annals (AP, AT, ZM); time range: 1621(?)–1670 ma çan ipampa xicmochihuilitzinno y mo- yc hualmocuepque hospital nima quitocaque tlaçoRonSanriotzin y moxochiCoronatzin Ca yn iyohuitzin totlaçotemaquixticatzin ynic yquechtla quihualhuica ma ça yehuatl ymaquix- motlayahualoltia yn ipan corpoz (Zapata y tiloCa mochihua y tlatlacohuanime. “Do it Mendoza 1995: 230). For that reason they just for the sake of your precious rosary, your returned to the hospital; then they followed flowery crown, which they are wearing around the path of our precious Savior according their necks. Let this just become the salvation of to how they go in procession during Corpus these sinners” (Sell & Burkhart eds. 2004: 228). [Christi]. / Sanno ycuac tlapan canpana yglesia 15. xochicoronazoyatl, flowery crowns of mayor yc 22 tonali mani metztli Junio ipan palm fronds corpoz rey ytetzauh mochiuh huey CoColistli. religious play (FJ); time range: seventeenth “At this same time a cathedral bell cracked, on century (?) the 22nd of June, Corpus Christi day; it was the auh ȳ qualtin quimaquisque xochicoro - omen of a great plague” (Townsend ed. 2010: naçoyatl. “And the good ones put on flowery 94). / miercoles a 15 de junio bisperas corpus crowns of palm fronds” (Sell & Burkhart eds. quiteteuique allde mayor D: Joa de chabara yca 2004: 206). tlallaquilli [sic honca peuhq: ome peso moxtlahua yuā nahui tomin. “On Wednesday the 15th coronar of June, on the eve of Corpus [Christi day], they 1. coronaroa, to crown someone stoned the alcalde mayor don Juan de Echeve- annals (AP, ZM); time range: 1676–1689 rría because of the tribute. It began then that 2 Sanno ypa xihuitl yn omocoronaro Rey ic ma- pesos and 4 reales were paid [by each house- tlactli Omey 13 tonali mani metztli disiembre. “In hold]” (Townsend ed. 2010: 184). this same year the king was crowned, on the 13th day of the month of December” (Townsend Corpus Christi ed. 2010: 114). / Yn iquac açico amatl ynic omo- 1. Corpus Christi, feast of Corpus Christi coronaro totlatocauh rey Caxtilan (Zapata y annals (AJB, AP, ZM), municipal council Mendoza 1995: 546). At that time the document records (TA 145), petition (M 2); time range: arrived [announcing] that our ruler, the king 1555–1691 had been crowned. mochi toantas tomāca tlayavalova yn ipā corpos xpi yn opa yglesia mayor yc tictotla- corporal camachitia yn tto J. yvā tomaviztlatocatzin 1. corporal, corporeal (in reference to sin) de su mag (Dakin ed. 1996: 8). All of our car- religious treatise (DC); time range: 1548 rying platforms and our cross sleeves are in Ynic cētlamantin nacayoque tiquintocayotia the procession of Corpus Christi there in the corporales. Ynic ontlamantin amonacayoque / cathedral. In this way we obey Our Lord Jesus tiquītocayotia spirituales. Auh ynic yetlamantin Christ and our honored ruler, His Majesty. / yc neneliuhtoq̄ occequi nacayoq̄: auh in occequi mononotzque yn ipanpa ylhuitl mochiuaz yquac amonacayoq̄ (Doctrina Christiana… 1548: 21v). corpos xpi. “They consulted about how a holy The first kind have substance, we call them day is to be celebrated at the time of Corpus corral 199

Christi” (Lockhart, Berdan & Anderson eds. ye motlanahuatilli ynic quaquamiminaloz. 1986: 94). / y ma çe pili aocmo quitlamacazque yxpantzinco. yn oncan tecpan palacio corral. noso quiçehuisque icha yn aocmo çe topile qui- yehica ca huel ipactzin, yn quaquanmimina- miçihuititiuh yn itlacalaquil noço ce pili yhuan liztli. “And because the ruler don fray García yn itetlaçotlaliz huinotzin noço tomitzin yn Guerra, archbishop and viceroy, thought itepan açia yn imama patiyo yn ipan Corpus nothing of what has happened to us here now Christin yhuan yn ipan totlaçonatzin aoctle and was not afraid of it, he gave orders that xochipatiotl noço çe çihuatotoltzin puyotzin there should be bullfighting in his presence in yn iuhqui hocatca huehue nahuatilpa (Zapata the palace corral, because he is a great lover of y Mendoza 1995: 470). Even if it’s a noble, bullfighting” (Chimalpahin 2006: 190). / ytzti- they will no longer feed him nor put him up cac yCalaquianpa tonatiuh çe ychantzinco dios in their home. No longer will anyone favor a oc çe ysticac yquiSayanpa tonatiuh oc çe ytzti- constable with his tribute: nor a noble with his cac norte yca yoRal yhuicalo tlaltzintli. “One a charitable wine nor money when he arrives at home of God facing west, and another facing the boundary. Nor [will they make] their paper east, and another facing north, with the corral payment on the Corpus Christi nor on [the and the land going with [the house]” (Pizzi- feast of] our precious mother. No more flower goni ed. 2007: 73). payment nor [payment of] one turkey hen and 2. corraltitlan, next to a corral [or at Corral- a chicken like it was under the old orders. titlan] 2. Corpus Christi, Corpus Christi church will (TT 16); time range: 1652 cultural encyclopedia (FC 11); time range: yhua niquitohua Sa Sebastia mili colaltitla 1578–1580 Dios – oquimotlapopolli do Juah? [...]do oqui- Teucalhujiac: njcan corpus xpi. itocaiocan monamaquilitia yehuatl oquicouh Jua te bicoya Sanct lorenço tepetlatl motqujtica. pachtic, matlactli pos 4 to. “And I say that don Juan ? [...], vilantoc, tlacaio, itech onovac. “Teucalhui- whom God removed, at death sold a cultivated yac. It is here at Corpus Christi; the name of field in San Sebastián, next to a corral [or at the place is San Lorenzo. It is completely of Corraltitlan]; Juan de Vicuña bought it [for] 10 tepetate. It is low; it lies reaching outward. It is pesos and 4 reales” (Pizzigoni ed. 2007: 83). peopled; it is dwelt upon” (Sahagún 1950–82, 3. cuauhcorral, wooden corral XI: 259). vocabulary (TCV); time range: 2016 Martin icuacorral tlahuel cuecuetztzin, yeca corral axicatih ipitzohuan (Sullivan et al. 2016: 132). 1. corral, corral Martín’s corral is very small, that’s why his annals (AHT, ZM), will (TT 10, TT 11); time pigs don’t fit. range: 1609–1737 yn ipan temia martes 9 de octubre quipiloqueh corredor tliltique 3me ytlilticahuan Luis Graçia Apitzaco 1. corredor, walkway ypapa quimictique caxtiltecatl mayordomo qui- annals (AP); time range: 1683 tocaque Sant Josep corral (Zapata y Mendoza niman ysiuhca oquintlali caltenpixque yhuan 1995: 294). Tuesday, the 9th of October they corredor yhuan bentanas tlapixticatca. “Then hung three blacks. They were the blacks of he quickly stationed guards at the entrance, Luis García from Apitzaco. The reason was that and they were standing watch at the walkways they killed a Spaniard, a steward. They buried and windows” (Townsend ed. 2010: 128). him in the corral in San Josef. / auh yn ipã pani. yn iuh nican o topan mochiuh axcan. atle corregidor ypã oquimottili, amo quimomauhtilli. yn tlahto- 1. corregidor, Spanish administrator of an huani Don fr. Garcia Guerra. arçobpo. visurrey. indigenous province, representing the Crown 200 correo

annals (AHT, AT, ZM), municipal council huac yn ihquac ohualla curreo ypan macuilli records (TA 84, TA 100, TA 129, TA 130, TA 140, tzillini ye teotlac yn ocaxitico yn oquihualhui- TA 148, TA 152), petition (M 4, M 8), vocabulary cac tlahtolli españa. “And today, Wednesday, (VM 1); time range: 1550–1654 the 2nd of the month of September, the third 1545 1.Calli xihuitl. yhquac yanCuican motlalli day of bullfighting and celebration outside the gonRegidor yhuā huei cocolis [sic] quisaco. said municipal building, was when a courier “1545 1 House year. At this time a corregidor came, at 5 o’clock in the afternoon, bringing was installed for the first time, and an epi- news from Spain” (Chimalpahin 2006: 158). / demic broke out” (Townsend ed. 2010: 162). / Martes ynic .6. mani Metztli octubre de 1615. yvan motlaxtlava ytequiuh omiqui ce xivit años. ye yohua ihcuac ohualla tlahtolli correo. omjqui ytencopa goregidor graviel mexia (Dakin quihualhuicac ompa yn acapulco. inic quenin ed. 1996: 36). And the tribute of the deceased, oncan macuilli acal[...]que nemi huey apan. those who died the previous year, is paid by “Tuesday, the 6th of the month of October of order of the corregidor Gabriel Mejía. / yuan the year 1615, when it was already dark, was in tocoror intla no toguardian / cuix nochipa when news came, brought by courrier from nican nemizque canapa tequitilozque yn iuh Acapulco, how five ships [of pirates?] are nemini. “And will our corregidor and also our going about on the ocean there” (Chimalpahin father guardian still live here and be served 2006: 304). from someplace else if they so live?” (Lockhart, 2. correo, mail Berdan & Anderson eds. 1986: 101). annals (ZM); time range: 1670 2. corregidoryotl, office or jurisdiction of the Axcan çano ypan xihuitl de 16670[sic] años Spanish administrator of an indigenous prov- yhuan ypan meztl de febrero lunes yc 10 tonali ince (lit. something pertaining to a corregidor) mani meztl quiçaco çe correo ynic mohuicaz vocabulary (VM 1, VM 2); time range: 1571 totlatocatzin ynomatzinco Belacros ynic ça Corregmiento. corregidoryotl (Molina 1992, I: nima noya motititlan yn amatl ynic tenamicoz 30v). Office or jurisdiction of the corregidor; (Zapata y Mendoza 1995: 442). Today, likewise office or jurisdiction of the corregidor. / Corre- in the year of 1670 and in the month of Feb- gidoryotl. corregimiento (Molina 1992, II: 29r). ruary, on Monday, the 10th day of the month, Office or jurisdiction of the corregidor; office or mail came [to the effect that] our ruler would jurisdiction of the corregidor. go in person to Veracruz, and so immediately letters were sent out everywhere so that there correo would be receptions. 1. correo, courier annals (AHT, AP); time range: 1609–1690 corte ypan tonali martes yn oquis coreo ypan matlac- 1. corte, ritual paper cutting of a deity tli ose ora tlaco niman ypan miercoles tlanesti- oral account (2014-P); time range: 2014 huitz oc çepa ohuasico y correo yn huala tlana- De yanopa, como ya quiixmati, ya quinchihuaz huatili ynic tlapopolhuilo aocmo piloloz Ça yas ya quintemoz tlen quipalehuizceh pampa nopa china. “On Tuesday a courier left at half past miac cortes quichihuaz. Nopayoh axcanah 11. Then on Wednesday, as daylight came, the zani nica ticchihuazceh, sino que ya quiihtoz, courier got back again; [with him] came an naman ma yacan pan ce cerroh, canica yaz ya order that [the youth] was pardoned. He would huanya mohuica, solamente cerroh de Postec- no longer be hanged, but would be sent to titla (2014-P). And from then on, since he has China [the Philippines]” (Townsend ed. 2010: the knowledge, he will search for and appoint 150). / Auh axcan miercoles yc 2. mani Metztli those who will help him because he will make Setiembre. yc ya yeylhuitl pahpacohua Quaqua- a lot of ritual paper cuttings of deities. This miminallo yn oncan Omoteneuh Seral quiya- isn’t the only thing we will do here; rather, he cosa 201

will say that they should go to a hill, to the one quiyahuac catca yn huillohuaya. “And in the that he is on good terms with, only to the hill second day, Tuesday, it was to the Casa Profesa of Postectitlan. of the Theatines, outside the court jail, that 2. corte, prison of the Royal Court, court jail they went” (Chimalpahin 2006: 56). annals (AHT, AJB, ZM); time range: 1564–1673 Martes yc castolloce mani metztli julio de 1566 cosa años iquac anoque in marques don M[art]in 1. cosa, thing, stuff Cortes, don Luis Cortes, don Luis de Castilla, oral account (2013-SMX); time range: 2013 Bernardi[n]o de Puganegra, Alonso Davilla, Gilli Non igual cualli para ce modivertiroz; ce Gonçaliz Davilla auh ynic anoque[ue] yaoiotl quittaz in nochi in tlen panohua; ce quittaz para quitohuaya auh corte q’[ui]tlatlalique (Anales ce huehuetzcaz chocochi... nochi non cozaz de Juan Bautista 2001: 148). Tuesday on the (2013-SMX). [Television] is also good for one 16th of the month of July of the year 1566 was to enjoy oneself; one will see everything that when the Marquis don Martín Cortés, don Luis is happening; one will see it in order to laugh Cortés, don Luis de Castilla, Bernardino de a bit... all of those things. / Nomehhuantzitzin Bocanegra, Alonso Dávila and Gil Dávila were que nomontelpocameh, ahorita yequin non- arrested. They were arrested because they monyohuih para tlacpac, para nonconttazqueh were talking about war. They were put in the miec cozaz. Ya quimi ahorita in tehhuan ocachi court jail. / Axcan lunes a 17 de setiempre yhuan ye tilamameh, yocmo igual. Toncez, nomeh- ypan xihuitl de 1673 años yn umachiaco ynic huantzitzin ocachi cualli nonconttazqueh in oquitzaque corte don Nicolas Mendes yn upa cozaz (2013-SMX). You are young people; now Mexico quitlatolehuiyan ynic mochi probiçia you are just beginning to get ahead and you’ll Tlaxcalan yn izquixiuhtica hoquihuicac yn ite- see many things. Now, since we women are quiuh gobernadoryotl yhua huel miec quihuica getting older, it’s no longer the same. So you tlacalaquili (Zapata y Mendoza 1995: 512). will see things [with] a little bit [of a] better Today, Monday, on the 17th of September and [perspective]. / Zan ye n celolar, ocachi cualli in the year of 1673, it came to be known that n para ce mononotzaz, ce quimomenzahearoz, they locked don Nicolás Méndez up in the court para nochi non cozaz (2013-SMX). A cellphone jail in Mexico. In the entire province of Tlaxcala is just a little bit better for making calls, for they accuse him of taking away a great deal of messaging someone, for all those things. tribute payments during all the years that he held the governorship. / quinhuica Justiciatica costal in tlacpac omoteneuhque corte quimontzaq̃. 1. cohcostalihui, for clothing to become baggy “They took the above mentioned [guards] by or stretched out all over order of the law and locked them in the court vocabulary (TCV); time range: 2016 [jail]” (Chimalpahin 2006: 296). Tlanqui cohcoxtalihui nocoton pampa nictla- 3. cortequiyahuac, outside the court jail neuhtih nopipi ma moquenti (Sullivan et al. annals (AHT); time range: 1592–1596 2016: 115). My blouse got completely stretched lunes yc 3. de febrero. de 1592 años. yquac out because I lent it to my older sister for her motlallitzinoq̄ yn la compaña de Jesus. teati- to wear. nos teopixque yn oncan corte quiahuac catca. 2. cohcostaloa, to stretch clothing out all over “Monday the 3rd of February of the year 1592 vocabulary (TCV); time range: 2016 was when the Theatine religious who were Tlahuel niccohcoxtalqui nomachicniuh iyoyon; outside the court jail established themselves quemman huallaz melahua cualaniz (Sullivan at [the church of] the Company of Jesus” et al. 2016: 115). I really stretched out my cous- (Chimalpahin 2006: 38). / auh ynic omilhuitl in’s clothing; when he comes he will probably martes. de la cassa prouesa teatinos corte get angry. 202 costas

3. cohcostaltic, a shirt, bag or sack that is 124). Yesterday my grandmother bought herself baggy or stretched out all over a blouse and it immediately got stretched out. vocabulary (TCV); time range: 2016 7. costaltema, to fill up a sack with something Icoton noma tlen quiihtzomilih nopipi qui- vocabulary (TCV); time range: 2016 chihchihuilih nelcohcoxtaltic; naman axcanah Luis quicoxtaltema olotl pampa inanan axqui- moquentia, zan quiahcouctoc (Sullivan et al. amati ma cemmoyauhto tlalchi (Sullivan et al. 2016: 115). My older sister made the blouse 2016: 125). Luis is filling up a sack with corn- that she stitched for my mother very baggy; cobs because his mother doesn’t like them to now she doesn’t want to wear it, she just has be strewn on the ground. it put away. 8. costaltemilia, to fill up someone’s sack 4. costal, sack, burlap bag with something petition (ANV 17), vocabulary (TCV), will (TT vocabulary (TCV); time range: 2016 46); time range: 1618–1681, 2016 Carla quicoxtaltemilih miac cintli ipipi huan nopiltzin oguititanic teyopisgui franco moniyoz quimacac ma quihuica ichan (Sullivan et al. ompa cuacualac ynaquac ze mazequali 2016: 125). Carla filled her older sister’s sack ziqual oguicaquilito tayoli ome aneca yquan up with a lot of corn and gave it to her to take ychcatomit ze costal ten ica yyaxca mola to her house. teyopisgui ypan otamamac (Sullivan ed. 2003: 9. costaltic, a baggy or stretched out shirt 42). The priest Francisco Muñoz sent my son vocabulary (TCV); time range: 2016 to an indigenous woman there at Cuacualac Nochocho quichihchihuilqueh icoton tlahuel to go and leave her two fanegas of maize coxtaltic huan naman axquinequi moquentiz and one sack of [sheep] wool, which was pampa axcanah quiamati. (Sullivan et al. 2016: loaded on a mule, the property of the priest / 125). They made my younger sibling’s shirt Angelica quiahcoucqui iyoyon tlen ayoccanah very baggy for him and now he doesn’t want to moquentia pan ce coxtalli (Sullivan et al. wear it because he doesn’t like it. 2016: 124). Angélica put her clothes that she no longer wears away in a sack. / ynic chicon- costas tlamantli, nitlanahuatitias, Sr Juo de dios, onic- 1. costas, judicial costs tlanecti, macho, oquihuicac toloCac, oquipo- bill of sale (LSD 2), petition (M 5, M 9); time loc aparejo, yhuan Costalmen, Cargan, yhuan range: 1572–1612 arriatan yhuan llanso. “Seventh I am ordering nevatl niJuan perez alldeluys perez dio perez that I rented a male mule to señor Juan de Juan lopez franco leon timacuiltin mochi yeyey Dios; he took it to Toluca and lost the tackle, tostones yvan ohome tomin yca utitlaxtlauhque the sacks, the load, the lead rope [lariat], the costas utictemacaque ytlatzuntequiliz valdes tying rope [lasso]” (Pizzigoni ed. 2007: 150). (Dakin ed. 1996: 24). I, Juan Pérez, the alcalde, 5. costalhuilia, to stretch someone’s clothing Luis Pérez, Diego Pérez, Juan López and Fran- out cisco León, all five of us, with three tostones vocabulary (TCV); time range: 2016 and two tomines a piece, paid the costs of Orlando quicoxtalhuilia icoton ichocho pampa Valdés’ sentence. / yntlac ayac: açituc: njman: ya achi tomahuac (Sullivan et al. 2016: 124). teylpilloyan: yvan costas: tictemacaque (Dakin Orlando stretches out his younger sibling’s ed. 1996: 40). If nobody went [to the city to clothing because he’s a bit fat. sell wood and fodder], then [they were put] in 6. costalihui, for clothing to become baggy or prison, and we made restitution of the costs [of stretched out the imprisonment]. / auh. yntla quenmania yuh vocabulary (TCV); time range: 2016 ticchihuazque. ca yuh ticmotenehuilia. Timotla- Notonanan mocohuih ce icoton yalhuaya huan tlalilia. mochi tehua͡tin tuconixtlahuazque. yn nimantzin coxtaliuhqui (Sullivan et al. 2016: danos. yhua͡. costas. yn dereçes. yni[c] nenemiz. costilla 203

neteylhuili. “But if at some point we do so, we Natalia axquiamati mocohuiz cotomitl Ichcacua- promise and declare that we will pay for all the titlan pampa tlen quinamacah tlahuel axyeh- expenses of the reparations, judicial costs and yectzin (Sullivan et al. 2016: 123). Natalia doesn’t accrued interest as the complaint proceeds” like to buy blouses for herself in Ichcacuatitlan (Olko, Sullivan, Szemiński eds. 2018: 109). because the ones they sell are very ugly. 2. cotón, jacket costilla will (TT 5); time range: 1731 1. costilla, pork rib yhuan niquitohua ompa huitzila ynn itoca vocabulary (TCV); time range: 2016 Manuel de los Santos nechhuiquilia ce coton Na nicamati niccuaz coztiah quemman quichi- coyotl, yancuic. “And I say that in Huitzillan a huah chichiquilli (Sullivan et al. 2016: 126). I person named Manuel de los Santos owes me like to eat pork ribs when they make tamales. a new jacket [in mixed style]” (Pizzigoni ed. 2007: 59). costumbre 3. cotóntia, to put a shirt or blouse on some- 1. costumbre, traditional indigenous ceremony one or on oneself [lit. to provide someone or oral account (1985-IxM, 2014-P), vocabulary oneself with a shirt or blouse] (TCV); time range: 1985–2016 vocabulary (TCV); time range: 2016 Pan coztompreh (1985-IxM). In the ceremony. / Leobardo mocotontia ce yahuatzinco pampa Lo que pasa como tohhuantin timacehualmeh yohui caltlamachtiloyan (Sullivan et al. 2016: nopa costumbre ticpiya (2014-P). Since we are 123). Leobardo puts a shirt on in the morning indigenous people, we have that ceremony. / because he goes to school. Tlatlacualtiliztli ce coztompreh tlen ayoctlahuel mochihua Chicontepec (Sullivan et al. 2016: coyote 127). Tlatlacualtiliztli [ceremony in which offer- 1. coyote, coyote ing are made to deities] is a ceremony that is oral account (2012-Tep), vocabulary (TCV); not done much anymore in Chicontepec. time range: 2012–2016 Pan cuatitlamitl ayoccanah tlahuel quizah cota coyotez pampa huahcauhquiya tlahuel quin- 1. cotatica, with a coat of mail mictiyayah (Sullivan et al. 2016: 126). Coyotes annals (AHT); time range: 1612 no longer appear much in the wild because a auh ynin yc ontetl cauallo ypan yatia ce español, long time ago they were really killing them off. tepoztlahuiztica cotatica moyaochichiuhtia / Timocuitlahuiz puro totomeh, tiquinmaquiliz, motenehua armado. “And on this second horse mapachiz, tigriz, coyotez. Cheneh tlacuah, rode a Spaniard, outfitted for war with a metal tlacuah quicuah elotl. Zan yanopa totomeh device, a coat of mail, called a man in armor” tiquinmotlaz, Juan (2012-Tep). All you’re going to (Chimalpahin 2006: 208). take care of [in the cornfield] are the birds. You’ll [chase off] the raccoons, jaguars and coyotes cotón9 with a stick. [But the birds] just eat and eat, they 1. cotón, shirt, blouse eat the corn. You’ll just shoot the birds, Juan. vocabulary (TCV); time range: 2016

9 Cotón could be the diminutive of cota ‘armor made from leather or chain mail’. However, it could also possibly be a backloan from cotomitl [combining and possessed form, coton] ‘shirt, blouse’, itself a patientive noun from the verb cotoni ‘break, split or burst and end up in pieces’, as in cut pieces of fabric. The Diccionario de Autoridades (1729) reports that cotón has not been in use for very long. 204 credo

credo anoint someone with chrism: I divinely mark 1. credo, creed someone; I provide someone with chrism. annals (AP), religious play (TK); time range: 4. tlachrismayotilli, anointed with chrism seventeenth century (?)–1681 (lit. person provided with chrism) ypan lunes omochiuh chicahuac tlalolinalistli vocabulary (VM 1, VM 2); time range: 1571 ome credo omito ynic omania ypan macuili ora Crismado. teoyotica tlamachiotilli. tlachrismayo- yhuan tlaco teotlac. “On Monday there was a ti|lli (Molina 1992, I: 32r). Anointed with chrism: strong earthquake. It lasted for [the time it takes] divinity marked; annointed with chrism. / Tla- to say two credos; it was at half past 5 o’clock in chrismayutilli. confirmado o chrismado (Molina the afternoon” (Townsend ed. 2010: 120). / yhuā 1992, II: 131r). Marked with chrism, confirmed ipan Euangelio tla otlan in Credo quimotlapal- or annointed with chrism. huitzinosque in tlaSomahuisteopiltzintli- ÇeÇen- yacan yca Oraçiones. “And in the Gospel, when cristiana the Creed is finished, they will greet the pre- 1. cristiana, female Christian cious and wondrous sacred child, one at a time, religious play (FJ); time range: seventeenth with orations” (Sell & Burkhart eds. 2004: 134). century (?) Cuix amo tixpāna: Cuix amo ticmati ca çen- criollo tzonpa huey tlatlacolli yn oticchiuh. “Are you 1. criollo, criollo not a Christian? Do you not know that four annals (AHT); time range: 1612–1615 hundred times you have done great sins?” ynin yehuatzin obispo. huel nican mexico. (Sell & Burkhart eds. 2004: 198). tlacat. nican tepiltzin. criyoyo mitohua yntech quiça yn pipiltin conquistadoresme. “This cristiano bishop was born right here in Mexico, the 1. cristiano, Christian child of people here, called a criollo; he comes annals (AHT, AJB, AT, CM, HCC, SP, ZM), cul- from the noble conquerors” (Chimalpahin tural encyclopedia (FC 1), petition (ANV 15, 2006: 110). / ye quin oncan yc pehua yn. yn JSA), religious play (FJ, LDS, STE), religious oydortizque criyoyosme. “It only began with treatise (DC, EQ), sermon (SJA), vocabulary this that criollos should become Audiencia (VM 1, VT), will (TT 39, WBA); time range: ca. judges” (Chimalpahin 2006: 112). 1540(?)–1691 Ca yn ompa yn inferno catq̄ in ixq̄ch yn aq̄lli yn crisma ayectli/ yuan yxq̄ch tlaihiouiliztli. No ompa catq̄ 1. crisma, chrism cenca uey tletl y cenca q̄tlatia yn imanima yn vocabulary (VM 1); time range: 1571 amo xp̄ianome: yuan yn aq̄ltin xp̄ianome (Doc- Crisma. lo mismo (Molina 1992, I: 32r). Chrism, trina Christiana… 1548: 12r). There in hell there the same. is all that is evil, that is bad and all suffering. 2. crismatica, by means of chrism There is also a great fire, which truly burns vocabulary (VM 1); time range: 1571 the souls of those who are not Christians and Vngir al sacerdote. chrismatica nicmapalalaua who are bad Christians. / iij calli xihuitl. 1521 yn-|sacerdote (Molina 1992, I: 115v). To annoint años. ypan in motlahtocatlalli ŷ tlacatl quauhti- the priest: to annoint a priest with chrism. moctzin tlahtohuani tenochtitlan ypan huehue 3. crismayotia, to anoint with chrism (lit. to metztlapohualli yzcalli yuh yn christiano metz- provide someone with the chrism) tlapohualli ypan de febrero, yn iquac yn çan vocabulary (VM 1); time range: 1571 ye oc tlaxcallã temi in españoles. ynin ypiltzin Crismar a algūo. teoyotica nitemachiotia. yn ahuitzotzin. “The year Three House, 1521. nitechris|mayotia (Molina 1992, I: 32r). To At this time the lord Quauhtemoctzin was installed as ruler of Tenochtitlan in Izcalli in cristiano 205

the ancient month count, and in [the month of] 3. cristiano, person, civilized person February in the Christian month count, when oral account (2012-Tep), petition (PC), vocabu- the Spaniards still occupied Tlaxcala. He was lary (TCV); time range: 1618, 2012–2016 a son of Ahuitzotzin” (Anderson & Schroeder çan yoquin tiyahoua,¯ ypan techmati yoqui eds. 1997, I: 166). / yhuā niquitohuā ca nichris- tichichimeco ypan techmati yoquin amo tiano yhuā nicneltoca. yn santisima trinidad tichristiano. “He considers us like Chichimecs, . yn yeytintzintzin teotlacatzintzinti. yn dios he treats us as if we weren’t Christians” (Olko, tetatzin yy dios ypiltzin . yn dios Espirito santon Sullivan, Szemiński eds. 2018: 270). / Tlati- Auh ca sa huell içeltzin y neli teotl dios – yhuā lanah tigriz. Quinequihya quicuazceh. Y león nicneltoca . yn quexquich y quimoneltoquitia yn no huallauh itepotzco leon, tigrih. Pero leon tonatzin santa yglesia –. “And I say that I am ya quimanahuia criztianoh (2012-Tep). The a Christian and I believe in the holy Trinity, tigers are pulling [at their bindings]. They the three divine persons God the father, God now want to eat [Juan]. And the lion also his son, and God the Holy Spirit, but really just comes up behind him, the lion [behind] the one true divinity God, and I believe all that our tiger. But the lion, he is defending the person. mother the holy Church deems true” (Pizzi- / ni queriztianoh tlen niquittac ne Tecomateh goni ed. 2007: 127). nechnohnotzqui huan axnicmati acquiya (Sul- 2. cristiano, Spaniard livan et al. 2016: 408). That person that I saw annals (AC, AHT, AJB, AP), will (TT 4); time in Tecomateh called out to me and I don’t range: 1564–1716 know who it is. auh yn yquac ỹ oquimatque yn huell oquittaque 4. cristianochihchihua, to wear Spanish-style yn itlamocuitlahuicahuan yn moteucçomatzin yn clothes cuetlaxtlan ylaca yn inteyacancauh catca ytoca annals (ZM); time range: 1664 cuetlaxtecatl Pinotl niman onpeuhque yn quim- mayordomo Diego Bortillo molatotzin yn oc çe ittato yn xp̃ianotin. “And when Moteuczom- ça ytiotzin moquixtiano chichihua ytoca Luis atzin’s overseers, the Cuetlaxtlan people, whose yn ipan tlatoque teocali ynic yecauh (Zapata y leader was the Cuetlaxtecatl called Pinotl, Mendoza 1995: 336). The steward Diego Por- became aware of this and were able to find out tillo, mulatto, and another one, named Luis, about it, they started off to visit these Chris- who is just his uncle and wears Spanish-style tians” (Bierhorst ed. 2011: 84). / auh ça yuh neci. clothes, are the ones who were in charge of fin- amo huel ticnonquatlalizque. amo huel ticnon- ishing the church. quaquixtizque. ynic mocemitoz. ynic mochihuaz 5. cristianoton, Spanish boy imemoriayo yn ipan in. yn Gouernadoresme. will (TT 8); time range: 1701 yhuan visurreyesme. in ye otlapachoque. yn ipan ypan testamento oquimitalhuitiaque oqui- in nueua españa in ye ixquichcauh ypan yehuan- mocahuililiaya çe quixtianoto yntla quimo- tin christianosme ymaxcapan. “It seems that nemiltilisquia dios tla mochihuazquia teopix- we might likewise put in some separate place qui Ca conanazquia. “In the testament they a total list and memorandum in this [text] of said they were leaving it to a Spanish boy, that the governors and viceroys who have governed if God gave him life and he would become a in New Spain ever since it has belonged to the priest, he would take [the house]” (Pizzigoni Christians” (Chimalpahin 2006: 145). / yhua ed. 2007: 66). nicahuilia se tlalmili onca yc tiahui yha quix- 6. cristianoyotl, things of Christianity, Chris- tiano [Juliamo?] concahuisque yca nonamictzin tian religion franco mateo. “And I leave him a field where one petition (M 2, JSA), vocabulary (VM 1, VT); time goes to the home of the Spaniard [Juliamo?]; he range: ca. 1540 (?)–1572 is to share it with my husband Francisco Mateo” Auh no yevāti patresme Sto domingo Sanc franco (Pizzigoni ed. 2007: 57). la merced cenca ypā motlatoltia yn xpianoyotl 206 cristo

mochi ypā motlatoltia yn imaviztililocatzin tt.o crónica J (Dakin ed. 1996: 8). Also the priests of Santo 1. crónica, chronicle Domingo, of San Francisco and of [the order] annals (CM); time range: 1609–1621 (?) de la Merced are really in charge of the Chris- Nican ompehua yn chronica Mexicayotl. yn tian religion; they are in charge of the glorifi- oncan quitauhcateneuhtoc yn intemoca yn intla- cation of Our Lord Jesus Christ. / Ca nelli huel catiliz. yn huel yehuatl yn intzintiliz ĩpehualiz xpiano catcan tlacatl notlatzin Don herdo cortes yhuan yn inhuallaliz yn imecoliz. in yehuantin. y yxtlilxochitzin Ca xpianoyotl yn ipan quiualmo- nican ipan in nueua españa motenehua omote- nochili dios totecuiyo. “Truly the lord my uncle caco yhuan oquimacehuaco y mochi yn ixquich don Hernando Cortés Ixtlilxochitzin was indeed yc huey. yehuatl. “Here begins the Chronicle a Christian, for it was in Christianity that God of the Mexica altepetl, which puts forth the our Lord summoned him to Himself” (Ander- renown, the descent, the genesis, the very com- son & Schroeder eds. 1997, II: 214). / Cristian- mencement, the beginning and the coming, the dad vertadedera. orthodo:|xia. nelli xpianóiutl arrival of those who came to spread out here in (Vocabulario trilingüe: 48r). True Christianity: what is known as New Spain and to merit all orthodoxia; true Christianity. and everything great” (Anderson & Schroeder eds. 1997, I: 64). Cristo 1. Cristo, Christ crucero annals (AHT), religious play (FJ, HLE, LDS, 1. crucero, transept STE), religious treatise (EQ), will (NI 2, TT 51, annals (AP); time range: 1688 TT 57, TT 58, TT 60, TT 61, TT 62, TT 63, TT 64, yn ome cruseroz yhuan altar mayor asta ypan TT 65, TT 66, TT 79, TT 80, TT 81, TT 96, TT 97); sotabanca cuali oquisqui. “The two transepts time range: 1574 (?)–1822 and the main altar as far as the pediment of the yn onepolliuhCa yhua yn intlaçoezyotzin y totla- arch over the cornice came out well” (Townsend çomahuiztemaquixtiCatzi tto xo. “The precious ed. 2010: 142). blood of our beloved honored savior, our lord Christ, has been wasted” (Sell & Burkhart eds. crucifijo 2004: 210). / Ca seCa huel moConCotiCaCtiqui 1. crucifijo, crucifix noCuerpotzi ynhua noAnimatzi ytla nehmol- annals (AHT, AJB, ZM), will (TC 74, TT 78); time namiquilis y tto christo ninomiquilis Ca ysemac- range: 1564–1763 tziCo nipuhuis notlasumahuisnatzi sata maria 17 dezi[embr]e de 1564 a[ñ]os yquac moçallo Aspcsio [sic] hua [sic] nopapa tzilinis Capana- tamasco callitic yglesia S[an] Fran[cis]co Cruz- tzi. “My body is very greatly ill, and my soul. If ifixo yhua[n] S[an] Fran[cis]co mamani çaliuh- our lord Christ remembers me and I die, I am timani yn axca[n] a[n]gelesme o[n]ca[n] catca to belong entirely in the hands of my precious (Anales de Juan Bautista 2001: 278). 17th of revered mother Santa María de la Asunción, December of the year 1564, was when a damask and the bells are to ring on my behalf” (Melton- was adhered inside the church of San Fran- Villanueva ed. 2012: 236). / auh yn omoteneuh cisco; a crucifix and a [figure of] San Francisco yc tlayahualoloc ynic hualquixohuac S. Domingo are set, are now adhered in the place where teopan yc niman oncan hualhuilohuac yn iglesia the angels were. / yuh mihto quimotlaquehui mayor. quimoquixtilico yn inetoquiliz yxiptlatzin yn fr. Jeronimo, ynic ça mixcahui motla- x͞p͞o. “And as to how the said procession went, yahualhui ce yncrucifixotzin cemanahuatl yn when they came out of the church of Santo ipan moquetztinotiuh yhuan yn inS. Juan bapti- Domingo, they came and passed by the cathe- statzin españoles. çan moquetzinotiuh mahco- dral with the image of the burial of Christ” (Chi- patlachialtilitiuh yhuã momanepanotzinotiuh malpahin 2006: 198). crucifixus latin latin 207

yhuan totlaçonantzin. “It was said that fray his beloved mother is embracing him and the Gerónimo paid him off, so that the only thing angels are surrounding him. going in procession was their [Christ on the] cross standing on the world, and the Span- crucifixus Latin iards’ San Juan Bautista went standing looking 1. crucifixus, crucifix, image of the savior on upward and crossing his arms, along with Our the cross Precious Mother” (Chimalpahin 2006: 242). / will (TC 30, TC 31); time range: 1580 No nitlanahuatia Ca no nicCahuilia Benita franca Auh yn çe yscobo yhuan coyolomitl ii yhuan i Nahuintzitzin Crusificos yhuan Se S.r San franco xontera yhuan çentetl xera quauhteconi yhuan para quiMotequipanilhuiis Ca popohtzli yhuan çentetl hacha quauhtlapanalloni yhuan çentetl Candela tlatlaz yspantzinCo. “I also order that tehuilotl tazça iii ts ypatiuh yhuan çe yxiptlatzin I also leave to Benita Francisca four little cru- temaquixtiani cruçifixus yhuan iii tetl taplamasa cifixes and a lord San Francisco, to serve them, yhuan ome hezpetlatl yhuan iiii haquauhuitl for incense and candles are to burn before mochi monamacaz yn ipatiuh yez yc moxtla- them” (Pizzigoni ed. 2007: 208). huaz tonetlacuil. “And as to a chisel and two 2. crucifijo, crucified awls and a plane and a saw for cutting wood annals (AHT), vocabulary (VM 1); time range: and an axe to split wood and a glass cup worth 1571–1604 three tomines and an image of the saviour on Crucifixo. lo mismo. l. cruztitech mamazouhti- the cross and three retablo images (taplamasa?) cac (Molina 1992, I: 32r). Crucifix, the same “table-boards”??) and two elaborately painted or someone with arms spread, adhered to a reed mats (petates) and four wooden pipes for cross. / ytloctzinco mantiaq̃ ychtecq̃ crucifixos. water, all of it will be sold and with the pro- niman yhuan guion vandera tepiton nimã yhuã ceeds our debts will be paid” (Cline & León- cruz manca niman yhuã vandera yey huehuey. Portilla eds. 1983: 104). / auh y nica micatilticac tliltic tlayacanque. “Next to him went the cruçifixus huel naxca notlatqui. “And the cruci- crucified thieves, then also a guión, a small fix which stands here is entirely my property” banner, then also crosses with cloth decora- (Cline & León-Portilla eds. 1983: 98). tions, and then also three large black banners went ahead” (Chimalpahin 2006: 80). cruz 3. crucifijo, crucifixion 1. apachcruz, ceremonial cross made of palm annals (AJB); time range: 1565 leaves chiquace[n] calli mochiuh o[n]can q’[ui]moyol- vocabulary (TCV); time range: 2016 lalili ytlaçona[n]tzin Sancta M[ari]a cruzi- Nonanan quiamati quicohuaz cuaxihuitl pampa fixo cruz q’[ui]moquechpanilhuitia Carvario iixco quipiya ce apachcruz (Sullivan et al. 2016: moquetzinoticac yn t[o]t[ecuy]o yehuatl yn 25). My mother likes to buy Palm Sunday palm Ecce homo yn itlaquentzin angeles q’[ui]titiliniti decorations because on top they have a palm aq mani Carvario quicocoyonia cruz judio[m]e cross. mehuiltitica t[o]t[ecuy]o quimonapalhuitica 2. cruz, cross (religious object, Christian ytlaçona[n]tzin angelesme q’[ui]moyahual- emblem) huitoq’[ue] (Anales de Juan Bautista 2001: annals (AHT, AJB, AP, ZM), legal statement 312). Six niches were made, there where his (IDX), municipal council records (TA 178, TA beloved mother Saint Mary consoled him; the 207), petition (LJJ), religious play (LDS, Mer, crucifixion, [where] he goes carrying the cross STE), religious treatise (DC, EQ), vocabulary on his shoulders; Our Lord stands [crucified] (VM 1), will (TC 30, TC 44, TT 22); time range: on Calvary; the angels are arrayed stretching 1548–1715 out the Ecce Homo’s clothes; on Calvary the niman oquima[ya]uh sāno yhuan yn beleta Jews are piercing the cross; Our Lord is lifted, samctissima trenidad yhuā se ermita ipan 208 cruz

barrio San Juo de rio no oquihuicac yn crus. “It my hand” (Karttunen & Lockhart eds. 1976: likewise knocked down the weathervanes of 95). the [convent of] Santísima Trinidad and of a 4. cruz, cross upon which Jesus died shrine in the barrio of San Juan del Río. Also religious play (FJ, HLE, TK), religious trea- it carried off the cross” (Townsend ed. 2010: tise (DC, EQ); time range: 1548–seventeenth 144). / ahu n͞ı͞m͞a͞ Juramentv quicuic ynic nellj century quihtv ytlahtol quitēnamic ȳ cruz+ quinepano Ynic yetetl neltoconi yn itechpatcinco in dios yn ima yte͡pa͡ q͞u͞ı͞m͞a͞ ytechcvpa monehtvlti yn tto ynic oquichtli tictoneltoquitizque ca yn totla- dios yvan nochipa huel ichpochtlj çoapillj santa çotemaquixticauh Jesu xp̄o oquimocelili yn maria. ynic melahvac quihtvz. “Then he took miquiztli yuan in cenca uey tlaihyouiliztli: auh an oath. And so he spoke his words truly, he ca ytech in Cruz.+ (Doctrina Christiana... 1548: kissed the cross, and he put his hands together 58v). The third article of faith, regarding God against his lips, in order then to swear by Our as a man. We need to believe that our pre- Lord God and the Holy Lady Mary, Eternal cious savior Jesus Christ received death and and True Virgin, to speak the truth” (Olko, very great suffering: for [he was crucified] Sullivan, Szemiński eds. 2018: 91). / Sabado. on the cross. / auh otechmotlamacehuilili yn yc xxiiii. mani metztli. de março de 1601. itech cruz. ynic topampa momiquilitzino. yhuan años. yn icruztzin. temaquixtiani ompa hualla techmomaquilitehuac yn sanctos. sacramentos. Sancto Domingo, oncan quimoquechillico yn inic titopalehuia in titlatlacohuani. “And He did quauhtlapechticpac yn oncan teyttitiloque. yn penance for us on the cross by dying for our tlateotocani yn atlaneltocani. “Saturday, the sake, and before He departed He gave us the 24th of the month of March of the year 1601, Holy Sacraments with which we sinners help the cross of the Savior was brought from Santo ourselves” (Anderson & Schroeder eds. 1997, II: Domingo and set up on top of a wooden plat- 134). / Ca oc tehuatzin tonmotlatquilis ticonmo- form where the idolaters and unbelievers were mamalis in moCrutzin +: in temaquixtiloni. “You displayed” (Chimalpahin 2006: 72). will get to carry something, you will go to bear 3. cruz, cross (signature) on your shoulders your cross, the instrument bill of sale (LSD 1), legal statement (TJ), will of salvation” (Sell & Burkhart eds. 2004: 140). (WCF); time range: 1572–1608 5. cruz, wooden cross auh ynic quineltilia yntlatol ypampa nicã qui- petition (ANV 15), vocabulary (VM 1); time quetza çeçen cruz ytech yn intoca. “And to range: 1571–1618 verify their words they each place a cross here niman vnetzsonanac teupisqui onetzcilpic by their names” (Lockhart ed. 1991: 87). / auh. ytech quaguitl vquitilanac nomaguan nionca ynic huel yecyotica. timononotza. auh. ynic yoqui crus (Sullivan ed. 2003: 39). Then the nica. yc titlamachiyotiya. cruz +. tomesti. “Thus priest grabbed me. He tied me to the beam and truly in the right way we make an agreement. he stretched my arms out. It was as if I were on So here in this way we both confirm it with a a cross. / Cruz. lo mismo. vel. quauitl nepaniuh- cross +” (Olko, Sullivan, Szemiński eds. 2018: toc. Et sic de | alijs (Molina 1992, I: 32r). Cross, 104). / çan ye yyo nicneq́ neltiz mochihoaz yn the same or crossed pieces of wood. And so on. ipan in notestamto yehica ca vel noyollocacopa 6. cruz, living chacah cross [used in indige- yn onictlalli Auh ynic nicneltilia notlatol ça çe nous ceremonies] cruz nomatica nicquetça ytech yn notoca. “I vocabulary (TCV); time range: 2016 only want realized and done what is in my tes- Moztla ica tiotlac notatah quitlaliz calmapan tament, since it is truly of my own volition that ce corohtzin pampa naman ilhuitl (Sullivan I have ordered it. And to verify my statement I et al. 2016: 127). Tomorrow afternoon, my am only placing a cross beside my name with father will place a chacah cross outside the cruz 209

front wall of the house because today is the hocan coluznepaniuhticatca setro yhuan Day of the Dead. estoque ypan catca y cama auh yn izquime 7. cruz, cross (sign of the cross) coratin sasantopa mochitin hualaque ynic noya annals (AHT, AP), religious play (HLE), will (Zapata y Mendoza 1995: 370). There was a (TT 22); time range: 1614–1715 sceptre and a rapier laying crossed, they were Jesus maria hi Joseph tonteCuiyoen diosSe ma on the bed. And all the priests came from all ynpapa yn imachi[...] y Cruz ma xitechmo- the small towns everywhere. / Axcan çaye no ye maquixtilitzino yn ihui[...]pa y toAhua. “Jesus, xihuitl de 1669 años yhuan meztl de março yc 28 Mary, and Joseph. O our lord God, for the juebes Santo yacuican hocan nesqui yacuic este- sake of the sign of the cross save us from our darte yacuic mocohuato Mexico tlictic ynic colus enemies” (Pizzigoni ed. 2007: 92). / ninōmachi- nepaniuhtica chichiltic (Zapata y Mendoza 1995: yotia ȳCa y Cruz ma techmopalehuilitzinno. “I 424). Today, likewise in the year of 1669 and in sign myself with the cross. + May it help us” the month of March, 28, on Maundy Thursday, (Sell & Burkhart eds. 2004: 226); / niman oc the new standard, which they had recently çe mulato san oquiyecan oquimecahuitectiaq gone to Mexico to buy, appeared for the first no oquitlalilique ymontera quiltic no çe crus time. It was black with [a] red cross[es]. yxquac no chichiltic. “Another mulatto went 10. cruzteca, to spread in the shape of a cross ahead of him; (they went along whipping him. annals (AJB); time range: 1564 They put a green cap on him too, and also a ylhuicatitech hualmonexti yauhcoçamalotl cross on his forehead, also red” (Townsend ed. quiyahuallotimoma in tonatiuh yhua ce quix- 2010: 150). namic auh in tonatiuh ça tlacaltechpa[n] 8. cruzmanga, decorated cross, cross with yetiuh o[n]pa yquiçayanpa yetihuitz auh yn cloth sleeve tiquittaque[ue] aço ye chiuhcnahui hora auh annals (AHT, AJB); time range: 1564–1614 mochitlacatl quittac y[n] titehuan yhua[n] yei yn invandera oncan quiquixtique. huehuey. españolesme auh y[n] mocahuato ye nepa[n]tla cruz. soledad. guion cruz. yhuã cruz manca. tonatiuh valmocruztecac y yenepan y[n] “They brought out three of their large banners, tlanepantla (Anales de Juan Bautista 2001: a cross of Soledad, a [processional?] cross, 316). A misty rainbow appeared in the sky and a decorated cross” (Chimalpahin 2006: surrounding the sun and [another] one joined 82). / huel yzquicampa cecen cruz manca. quiit. The sun was going right up against them, hualhuicaque, yhuan cecen estandarte ahnoço coming from the east. We saw it perhaps at 9 vanderra yn izqui ypan Cofradias. mopia huel o’clock. Everybody saw it, we together with yzquican hualla. “Every single one each the Spaniards. It wound up disappearing at brought a decorated cross and a standard or midday, when it lay in the shape of a cross in banner, which are kept by each of the cof- the middle [of the sky]. radías” (Chimalpahin 2006: 200). / collegio 11. cruztitech, from the Cross, on the Cross pipiltototin agustinus, dominicus, franc[iscan] (that Christ died upon) os clerigosme moch almatica co[n]maq’[ui] annals (ZM), religious play (FJ, STE, TK), reli- tiaque yhua[n] cruz ma[n]ca y[n] quihuicati- gious treatise (DC), sermon (S); time range: aque (Anales de Juan Bautista 2001: 224). The 1548–1668 boys from the convent school, the Augustini- Auh yn icoac ye oncalaq̄ tonatiuh / cōpletas ans, the Dominicans, the Franciscans and the ypan tiq̄toua: ca oquiualmotemouilique yn clergymen, they all went wearing dalmatics itlaçonacayotic [sic!] Cruztitech yuan tepetla- and they went carrying a cross with a cloth calco oquimotequilique : auh ca oncā catca decoration. ceyoual viernes yuan in sabado cemiluitl yuā 9. cruznepanihui, to be crossed occeyoual sabado (Doctrina Christiana... 1548: annals (ZM); time range: 1666–1669 67v). And when the sun goes down, we call 210 cruz

it completas, they lowered his precious body auh çan cuauhcruz tepitzin nepaniuhqui from the cross and laid it down in the stone coztic teocuitlayo. tlapallo. “And they just tomb... And it was there all Friday night and all took along just a little wooden cross joined day and all night Saturday. / īpanpa Cruztitech together and colored gold” (Chimalpahin otimomiquili. “You died for them on the cross” 2006: 204). (Sell & Burkhart eds. 2004: 182). / ca ye oacico 16. tecruz, stone cross in cahuitl, in oquimotecpanili in notlaçòTàtzin annals (ZM); time range: 1684 Dios, in ipan nitlaihiyohuiltiloz, ninamacoz, ça niman quimocaxoyotilique yn tecroz ynic nilpiloz, nixtlatziniloz, nixchichaloz, nimeca- amo quitzintzincuehuazque ynic oca quimo- huitecoz, huitztica nitzotzopinaloz, nixixipe- tequilique. (Zapata y Mendoza 1995: 608). hualoz, Cruztitech nimamaçoaltiloz. “The Then they put the stone cross in a box so that time has now come to arrive that my precious (people) would not chip pieces off of it; so they father, God, ordained in which I will be made laid it there. to suffer, I will be sold, I will be tied up, I will 1 7. Temetzcruztitlan, Temetzcruztitlan [town be slapped in the face, I will be spat at in the name, meaning ‘next to the leaden cross’] face, I will be flogged, I will be stuck all over annals (AHT); time range: 1612 with thorns, I will be flayed all over, I will be no yhui yn ipan ohtli chapoltepecpa yahticac stretched by my hands on the cross” (Burkhart oncan calyacac temetzcruztitlan no cenca ed. 2001: 93). miequintin. yn oncan motlalito Soldadostin 12. cruztitech, on the cross (instrument of yhuan ynic nohuiyan yzqui ohtli ypan hual- torture) callaqui ciudad mexico huel yzquican yc yao- annals (AHT), vocabulary (VM 1); time range: tlapiallo. “And likewise a great many more 1571–1597 soldiers were stationed on the road going ynic momiquillique Cruztitech quinmamaço- toward Chapoltepec, at the [group of houses?] hualtique ytech quitetzotzonque yn inmatzin. at Temetzcruztitlan, and all the roads every- “The way they died was that they spread their where coming into the city of Mexico they arms out on crosses and nailed their hands to stood guard” (Chimalpahin 2006: 216). them” (Chimalpahin 2006: 62). / Crucifixo. lo 18. teocruztica, through the sacred cross mismo. l. cruztitech mamaçouhticac (Molina religious play (LDS); time range: seventeenth 1992, I: 32r). Crucifix, the same: someone who century (?) is spread by the arms on a cross. ma yxquich Amotlapal xicchihuacan ca ye 13. cruzyoh, coin marked with a cross (lit. Anquimati Ca huel teoCruztica Yn Mictlan—. covered with cross) “Exert all your effort, for you already know vocabulary (VT); time range: ca. 1540 (?) that it is really through the sacred cross [that Cruzado moneda. aureus. cruci:|fer. tepoz- people avoid?] the place of the dead [hell]” tlatemantli cruzio (Vocabulario trilingüe: (Sell & Burkhart eds. 2004: 276). 48r). Cruzado, a coin: aureus crucifer; copper 19. tlacruztlalia, to make a cross (metal) coin marked with with a cross. annals (AHT); time range: 1612 14. cruzyotl, crosspiece auh yhuan oc no ce tlacatl yn oncan yntlah annals (AHT); time range: 1614 ycatia tlanepãtla, no luto yn quihuillantia auh nahui ynEstandarte tliltic tlayacantiaque quitquitia yehuatl ce quauhpitzactli hueyac yn ome yztac teocuitlatl plata Yn icruzyo tlane- icuac tlanepanolli tlacruztlalili. “And another pantla mantiaq̃. “Four black standards went in person who went standing among them, in the lead; two with [crosspieces] of silver went the middle, also carried and dragged a sign in the middle” (Chimalpahin 2006: 272). of mourning, which was a narrow long pole 15. cuauhcruz, wooden cross crossed toward one end to make a cross” (Chi- annals (AHT); time range: 1612 malpahin 2006: 208). cruzar 211 cruzar titlachilitoh, huan xicpehualtican zampa yancuic 1. cruzaroa, to cross nopa potreroh ce cuadrilla, dice patron (2012- will (TT 50, TT 53, TT 81, TT 85, TT 87); time Tep). ‘Men, when you have finished eating, go to range: 1717–1759 the place that you’re already familiar with, the yni maquilatli y nitlanatia notelpoch pedro Juo first pasture that we went to check on, and begin pablo nicmaCatia Se mili mani Capa moCrusaro [to work on it] again from the beginning [with] a utli. “Fifth I order that I am giving to my son team of workers,’ says the boss. Pedro Juan Pablo a cultivated field where the roads cross” (Pizzigoni ed. 2007: 157). / nitla- cuadrillé nahuatian San yeuala notelpos Beniton guan- 1. cuadrillé, cloth for embroidering quin nimomaquilian Ce mili matiCa Opan Capan vocabulary (TCV); time range: 2016 moCruzara otli. “I order that likewise to my son Na niccohuilih ce cuadriyeh noichpocauh Benito Joaquín I give a cultivated field that lies pampa nicnequi ma nechchihchihuili ce tlax- where the roads cross” (Pizzigoni ed. 2007: calyoyomitl (Sullivan et al. 2016: 134). I bought 162). / ynicC ontlamatli niquitohua yhua nitlana- a cloth for embroidering for my daughter huatia Ca nicpie se nomil mani Canpa moCrosa- because I want her to make me a napkin for roa otli yc Calimaya yatiCa otli Calaqui xinahtli tortillas. nahui almo Ca niquipie ometi notelpoxhua. “Second I say and order that I have a cultivated cuando field where the roads cross on the road going to 1. cuando, when Calimaya, in which 4 almudes of seed fit, and I oral account (2011-Lin, 2012-Tep); time range: have two sons” (Pizzigoni ed. 2007: 230). 2011–2012 2. macruzaroa, to intertwine the fingers of Cuento ahcico icihuauh, quiillia mejor qui- one’s hands mictizceh ce pitzotl (2011-Lin). When his wife vocabulary (TCV); time range: 2016 arrives, he tells her that it would be a good Araceli quiahhua ipipi pampa momacruzaroa idea for them to slaughter a pig. / Cuando qui- quemman cochi huan axcanah cualli, pampa ihneucqueh tigrez para yohui Juan run... run... quiihtoah tlan quennopa nemi, nopa pampa (2012-Tep).. When the tigers smelled Juan go quinequi ma miquiya inanan (Sullivan et al. by... roar... roar… / Huan cuento ne huallohua, 2016: 278). Araceli’s older sister scolds her quincacqui miac yohuih. Zaniltiyohuih cequin because she intertwines her fingers when she tlacameh cihuameh, moiltiyohuih tlen quinma- sleeps and it isn’t good because they say that catoqueh ininconehuan (2011-Lin). And when if she does this, it’s because she wants her he is now coming [back from the field], he mother to die. hears many [dead] people walking. Some men and women are conversing, they are telling cuadrado each other what their children have given 1. cuadradotic, wide, flat object them [as offerings]. vocabulary (TCV); time range: 2016 Nonanan quiamati tlachicueniz ipan tetl cuadra- Cuaresma dohtic (Sullivan et al. 2016: 133). My mother 1. Cuaresma, Lent likes to wash clothing on a wide, flat rock. annals (AHT, AJB, AP, ZM), religious play (LDS, STE), religious treatise (EQ), Vocabulary (VM cuadrilla 1), will (TT 10); time range: 1566–1711 1. cuadrilla, team of workers auh ynic valla amo çan moyocox in S[ant]o oral account (2012-Tep); time range: 2012 P[adr]e q’[ui]motlatlauhtillito ce tlacatl p[adr]e Ombrez, tlan tlanquiya intlacuah, xiyacanya yn ipa[n]pa a[m]o techmoyecalhuia yn iquac campa inquimattoquehya, tlen primeroh potreroh quares[m]a (Anales de Juan Bautista 2001: 212 cuarta hora

154). But [the jubilee] didn’t come about just yhuan yn teçontli quartillapan yhuan tlaquahuac [because] the Holy Father granted it; [rather] tetzintli yn mochi caltitlan onoc monechicoz one person, a priest, went to request it from him monamacaz. “And a cuartillo’s worth of tezon- on account of the fact that it wasn’t enough for tle and the hard rock and all that is lying next to us during Lent. / ypan quarezma yhuan ypan the house is to be gathered together and sold” espiritu pasqua yhuan ypan domingo de Ramos (Cline & León-Portilla eds. 1983: 116). melio quitemacazque nopilhuan. “At Lent and at the feast of the Holy Spirit, and Palm Sunday, cuartillo my children are to provide half a real” (Pizzi- 1. cuartillo, unit of measurement of grain goni ed. 2007: 70). / Yn manel quaresma ticate (1.156 liters) ma tonpapaquican Canel Oc tlaltp.c Yn ticate-. will (TT 44, TT 68, TT 72, TT 82); time range: “Even though we are in Lent, let us enjoy our- 1755–1783 selves, since we are still on earth” (Sell & Burk- nitlanahuatia oc se tlali mantiCa sanuc hunca hart eds. 2004: 272). Ynahuac altepel Catlimaya octli calaqui tlaoli 2. Cuaresmatica, during Lent tuctli hume almo Yhua Yei Cuartilio Yhuan annals (AHT); time range: 1612 tlacCu Cuartilio. “I order that there is another auh ynic ye mochtintzitzin Canonigos, Racioneros, piece of land likewise close to the altepetl, [on] mochintin tliltic manto del coro tabetan, in quimo- the road to Calimaya, where 2 almudes and tlalilitiaque, yn iuh mochipa ypan quaresmatica 3½ cuartillos of maize seed fit” (Pizzigoni ed. quimotlalilitihui yn ipã motenehua La Sena. “And 2007: 187). / ihuan Ca sanonpa ChiMalhuacCa all the canons with a full ration went wearing para ic tlacpac mani oc Se pedaso iteh Calaqui a black choir cloak of taffeta, like they always ome quartilios tlauli. “And likewise at Chimal- wear during Lent at what is called the main huacan, above it, another piece into which fit 2 meal” (Chimalpahin 2006: 206). cuartillos of maize” (Pizzigoni ed. 2007: 195) / Sentlapal baRanCa yhua yteh Calaqui Maquilli cuarta hora quartillittos tlauli yhua Ca yehual nicCahuilia 1. cuarta hora, quarter of an hour noxpoh pasquala dorothea. “On one side of the annals (AP); time range: 1691 ravine, in which 5 little cuartillos of maize fit, OaÇic yn chiucnahui hora niman Oçentlayuh- and I leave it to my daughter Pascuala Dorotea” timoman [sic] Oquinenehuili yn chicome hora (Pizzigoni ed. 2007: 222). yohuac auh huel çe quarta ora ynic huecahuac 2. cuartillo, measuring box equivalent to five yn otlayohuatimania. “When 9 o’clock arrived, liters of grain it got completely dark; it resembled 7 o’clock in vocabulary (TCV); time range: 2016 the evening, and for a good quarter of an hour Na quemman axnicpiya cuartiyoh huan nic- darkness lingered” (Townsend ed. 2010: 154). nequi nictlamachihuaz cintli zan niquixnehuia ica mahmacuilli litroh (Sullivan et al. 2016: 151). cuartilla When I don’t have a measuring box and I want 1. cuartilla, unit of measurement of grain (five to measure corn, I just estimate it repeatedly liters) with five liters. vocabulary (TCV); time range: 2016 Nicmacac noicniuh ce cuartiyah cintli pampa cuarto ya niman cintlanqui (Sullivan et al. 2016: 151). 1. cuarto, quarter I gave my sibling five liters of corn because he annals (AHT, AP), will (TT 13, TT 94); time ran out of corn immediately. range: 1612–1733 2. cuartillapan, cuartillo’s worth yhuan yehuatzin San Joseph, de Lienzo quimopi- will (TC 36); time range: ca. 1580 elia ce bara yhuan Ce quarto. mochi nicnoCahui- cuate 213

lilia nopiltzin. “And a San José on canvas, mea- Cuarto, moneda. tepuz cuarto (Molina 1992, I: 32v). suring a vara and a quarter; I leave it all to my Quarter, a coin: copper quarter. / Tepuz quarto. child” (Pizzigoni ed. 2007: 78). / auh yn quinpe- quarto moneda conocida (Molina 1992, II: 105v). hualti ye quinpipilohua xpoual tranpipitl mulato Copper quarter: quarter, a well-known coin. matlactli tzillini ypan quarta hora yn tlaca. “And Cristóbal Tranpipitl, a mulatto, began to hang cuate10 them at a quarter past 10 o’clock in the morning” 1. cuate, twin (Chimalpahin 2006: 224). / auh yn opiloloc ypan vocabulary (TCV); time range: 2016 tonali miercoles ypan yc senpuali ose 21 tonali Griselda huanya Gris cuatehmeh, yeca qui- mani metztli Junio yhuan oquichiuh cuartos piyah cencah xihuitl (Sullivan et al. 2016: 153). oquitlatlalique otli ypā. “He was hanged on Griselda and Gris are twins, that’s why they Wednesday, the 21st day of the month of June. are the same age. They quartered him and distributed [the parts] in various places along the road” (Townsend ed. Cuatro Témporas 2010: 130). 1. Cuatro Témporas, Ember days 2. cuarto, in a room legal statement (IRI); time range: 1548 oral account (2015-SAH), vocabulary (TCV); yvan yn iquac domingo ylhuitl ipan . amo missa time range: 2015–2016 quitta amo teotlatolli quicaqui yn amo tlateq- Quemman nicochmiquiya na niquillia notatah, uipanoua ỹ nacatl quiqua biernes sabado / no ‘Na nimotecatiya nocuartoh’ (Sullivan et al. yn iquac quatro tenporas yn oc cequi vel neci 2016: 151). When I’m falling asleep, I tell tlatlaculli quichiua. “And those who do not my father, ‘I’m going to lay down now in my attend mass on Sundays and feast days and do room’. / Nicpixtoc neca ce cuartoh: nicpixtoc not hear the sermon, those who do not perform cazuela (2015-SAH). I have it there in a room: their [religious] duties, who eat meat on Fridays I have a pan. and Saturdays and also during the Cuatro Tém- 3. cuartochiuhqui, minter (lit. someone who poras, and do other things that clearly appear makes cuartos) to be sins” (Olko and Brylak 2018: 575). vocabulary (VM 1); time range: 1571 Monedero, que haze moneda, como tomines o | cubeta cuartos. teocuitlatlacocoualchiuhqui. tomin- 1. cubeta, bucket chi/uhqui. cuarto chiuhqui (Molina 1992, I: vocabulary (TCV); time range: 2016 86v). Minter who makes coins, like tomines or Maria quicouhqui ce icobetah zancualli pampa cuartos: someone who makes precious metal ya axhueli quiicpohuia tlen huehhuei (Sulli- instruments for buying things; someone who van et al. 2016: 107). María bought her bucket makes tomines; minter. medium size because she can’t carry the big 4. cuartoihtic, inside the room ones on her head. vocabulary (TCV); time range: 2016 2. tepozcubeta, metal bucket Xiquizaya cuartohihtic; nopa axcanah tipan- vocabulary (TCV); time range: 2016 cuati (Sullivan et al. 2016: 151). Come out of Notepozcobetah tzincoyonquiya pampa nocone- that room now! You don’t [want to] get a back- huan axquimalhuiyaya quemman onatlacuiyayah ache [from just sitting around, do you?] (Sullivan et al. 2016: 443). My metal bucket got a 5. tepozcuarto, quarter, a type of Spanish coin hole in the bottom because my children didn’t (lit. copper quarter) treat it delicately when they were going to bring vocabulary (VM 1, VM 2); time range: 1571 water.

10 Backloan from coatl ‘twin’. 214 cuchara

cuchara tlacemãqui, tlacecemanqui, tlacĕcuini tlacôcoani, 1. cuchara, spoon quinamaca tepuztli, amatl, tixeras, cuchillos, uitz- vocabulary (TCV); time range: 2016 mallotl, paños, lienços, tlatentli, macuestli. “The Quemman nonanan quichihchihua piyotla- peddler [is] a retailer; a retailer of diverse objects: cualli, na niccua iayo ica ce cocharah (Sullivan one who procures things in wholesale lots, who et al. 2016: 107). When my mother makes a peddles them. he sells metal, paper, scissors, chicken dish, I consume its broth with a spoon. knives, needles, cloth, lengths of cloth, bands of 2. cucharahuia, to ladle a liquid cloth, bracelets” (Sahagún 1950–82, X: 91). vocabulary (TCV); time range: 2016 2. cuchillocomitl, knife box (lit. knife pot) Diego quicocharahhuia itochontlacual pampa vocabulary (VT); time range: ca. 1540 (?) axmomattoc tlacua zan iuhquinon (Sullivan et Caxa de cochillos. theca cultellaria. | cochillo- al. 2016: 107). Diego ladles his tochontlacualli cómitl (Vocabulario trilingüe: 40v). Box for dish with a spoon because he’s not used to just knives: theca cultellaria; knifebox. eating [with a tortilla as a spoon]. 3. cuchillohuia, to stab someone or something 3. tencuchara, gossip, person who can’t keep vocabulary (TCV, VM 1), will (TC 60); time a secret range: 1571–1583, 2016 vocabulary (TCV); time range: 2016 Beto quemman ihuinti quinequi quicochiyoh- Juan quiillia iconeuh tencocharah pampa huiz imimi pampa axcanah cualli mohuicah niman quinilqui iahuihuan; quipiyaz ce ichocho (Sullivan et al. 2016: 109). When Beto gets (Sullivan et al. 2016: 430). Juan calls his child a drunk he wants to stab his older brother gossip because he told his aunts immediately because they don’t get along. / Dar cuchillada. that he’s going to have a younger sibling. nite, tepuzmacquauia. nite, cuchillo|uia (Molina 4. tencuchara, animal with a long snout 1992, I: 36r). To stab: I apply a copper handclub vocabulary (TCV); time range: 2016 to someone; I stab someone. / yn onechcochillo- Ne tenanpitzol tlahuel tencocharah, yeca nochipa hui ynic ye nimiquiznequi. “He cut me with a tlaxahua nocalixpan (Sullivan et al. 2016: 430). knife (causing injuries) from which I am about That sow has a very long snout, that’s why it’s to die” (Cline & León-Portilla eds. 1983: 220). always digging in front of my house. 4. tecuchillohuiani, person who stabs another [lit. person who applies a knife to someone] cuchillo vocabulary (VM 1); time range: 1571 1. cuchillo, knife Dador de cuchillada. tetepuzmaccuahuiani. te annals (AC, ZM), cultural encyclopedia (FC cu-|chillouiani (Molina 1992, I: 36r). A stabber: 10), oral account (1985-IxM), vocabulary (TCV, someone who applies a copper handclub to VM 1, VT), (TC 15, TC 57); time range: ca. 1540 someone else; person who stabs another. (?)–1675, 1985–2016 5. tecuchillohuiliztli, a stab, a slash, stab- auh ynic oniquiquitzquili yn icochilio huel onech- bing, slashing (lit. action of applying a knife mamatec y nahuin nechcaltepia yespada çe to someone) argapuus. (Zapata y Mendoza 1995: 534). And vocabulary (VM 1); time range: 1571 because I grabbed his knife, he really cut my Cuchillada. teuitequiliztli. te espadauiliztli. te hands. Four kept watch at the entrance to my cu-|chillo uiliztli (Molina 1992, I: 32v). A stab: house; [they had] a sword and an arquebus. / striking; stabbing a person with a sword; a stab. Moaxca cuatlapechtli, moaxca mmm cazue- 6. cuchillotentli, knife edge (lit. knife-lip) lah, moaxca cochiyoh, moaxca, moaxca apazotl vocabulary (VM 1, VM 2); time range: 1571 (1985-IxM). The bed is yours, the casserole is Filo de cuchillo o de cosa assi. cuchillo ytenitz- yours, the knife is yours, it’s your property, [and] tica | cuchillo ytenatca. cuchillo tentli (Molina the wormseed is yours. / Tlacôcoalnamacac: 1992, I: 62v). Knife edge or something of the cuello 215 sort: obsidian lip of a knife; knife edge; knife cuenta edge. / Cochillo tentli. filo de cuchillo (Molina 1. cuenta, account, accounting, statement 1992, II: 24r). Knife edge: knife edge. annals (AHT, AJB), municipal council records 7. cuchillotica, with a knife (TA 192), religious play (FJ, HLE, LDS), will (TT will (TC 60); time range: 1583 46); time range: 1562–1681 yntla neçiz yn tliltic yn imac onicocox cochillo- yvan nispan Escrivano de cabildo fabian rro- tica yn nican teopan oSpital yn oncan nipatillo driguez mononotzque quiçentlalique yn intla- tlaxtlahuaz. “If the black man by whose hand tolh ypanpa yn omochihv cuenta yspan señor I was wounded by a knife should appear, he allde mayor tlascallan. “Before me, notary of is to pay (what it costs) here in the church the cabildo, Fabián Rodríguez, consulted and hospital where I am being treated” (Cline & deliberated about the accounting that has León-Portilla eds. 1983: 220). been given before the lord alcalde mayor of 8. cuchilloton, small knife Tlaxcala” (Lockhart, Berdan & Anderson eds. vocabulary (VT); time range: ca. 1540 (?) 1986: 120). / Lunes a 13 de mayo de 1566 a[ñ]os Cuchillo pequeño. cultellus. i. gla|diolus. i. cochí- yquac tecallicuillo Juan Grande conitztia tocaytl lloto (Vocabulario trilingüe: 49r). Small knife: yn ipa[n] libro in tlacapohualli yn itlacuilol cultellus, -i; gladiolus, -i; small knife. Jua[n] Gallego yn imemoria yn icue[n]ta 9. cuchillotzincuauhyotl, knife handle (lit. (Anales de Juan Bautista 2001: 146). Monday, wooden base of a knife) on the 13th of May of the year 1566 was when vocabulary (VM 1); time range: 1571 Juan Grande, the writer of the census count of Mango de cuchillo. cuchillo tzinquauhyotl. households, looked at the names in the census cuchi-|llo ytzitzquiloyan (Molina 1992, I: 81v). book, written by Juan Gallego, his statement, Knife handle: knife handle; place where knife his account. / ca Cuenta nicnomaquilliz: yn D.s is held. tetatzin: yn ixquich yhuellitzin. “I will give an 10. cuchillotzitzquiloni, knife handle (lit. an accounting to God the father, the all-powerful instrument for gripping knife) one” (Sell & Burkhart eds. 2004: 192). vocabulary (VT); time range: ca. 1540 (?) 2. cuenta, count, calculation, counting Mango de cuchillo. manubrium. capu|lus. i. annals (ZM); time range: 1664 cochiloţiţquilóni (Vocabulario trilingüe: 110r). Yn quitemachtiaya Pater Noster Ave María Knife handle: manubrium; capulus, -i; knife don Juan Tzohuacpopocatzin catca yehuatl handle. / Cabo de cuchillo o casi. manubriū. cuenta yhuan cartillia quitemachtiaya (Zapata ii. capal9. i. | cochillo ţiţquilóni (Vocabulario y Mendoza 1995: 100). He who was teaching trilingüe: 33v). Knife handle or similar: manu- the Pater Noster and Ave María, the late don brium, -ii; capallus, -i; knife handle. Juan Tzohuacpopocatzin, was teaching cal- culations and the primer. / Nican motaz yni cuello ye tlaco yezqui ynic tecpataz y cuenta (Zapata 1. cuello, Spanish-style collar y Mendoza 1995: 338). It will appear here: this annals (AHT); time range: 1612 [part of the count] will be in the middle so that Axcan Sabado ynic 14. mani metztli Abril de the count will be in order. 1612 años. yhcuac yc otzatzihuac yn ihtic ciudad 3. cuenta, debt Mexico yn tliltique oquichti aocac espada quitecaz petition (ANV 17); time range: 1618 quihualhuicaz. yhuan cuello aocmo quitlalizque. niman oguito ca ycuenta ompoqualli peso “Today, Saturday the 14th of the month of April nechtastaquiliz (Sullivan ed. 2003: 43). Then he of the year 1612, was when it was proclaimed in said, ‘He will pay off his debt to pay me, forty the city of Mexico that black men were no longer pesos’. to carry swords or wear [Spanish-style] collars” 4. cuenta, record, census (Chimalpahin 2006: 214). annals (ZM); time range: 1682 216 cuento

ynic oteycuiluco yn tlaca jues ynic otepuaco ygua poyez vquivica yca 4 navi tomi vme yonta ytech ocaque yn icueta ynic ohuitza nican ypan yhua nocareta vquivica vmpa mitic vquitlapana altepetl Tlaxcallan yhua ticmotitlanilique çetetl auh niquentati vme peso yca mochi mocempova çedola ynic ayc nican hualaloz juestin (Zapata matlacti peso (Sullivan ed. 2003: 43). And he y Mendoza 1995: 480). Since the lord judge took some ox for four tomines: two yokes. And came to register people, since he came to take he took my cart there to Mitic, and he broke it. a census, they took his records away from him. I add two pesos to his account of debts. It all Thus he came here to the city of Tlaxcala and adds up to be ten pesos. we sent him an oficial notification that there will never be visits of judges here. cuento 5. cuenta, importance, care, attention 1. cuento, story, tale oral account (2012-Tep), vocabulary (TCV); oral account (2011-Lin, 2014-P); time range: time range: 1985–2016 2011–2014 Na nocuentah tlan miquiz ne pitzotl tlen nic- Huan ticamaqui queniuhui, ¿cani huallauh macac chilli (Sullivan et al. 2016: 170). It’s my nopa Chicomexochitl? Zo queniuhqui elqui. business if that pig, that I fed chile to, dies. / Zo ce cuento tlen huahcauhquiya mitzpohuil- Na nicmachilia huan nimomaca cuentah de tozceh de queniuhqui eltiyahqui (2014-P). And nopeyoh tlen ticcuah o tlen ticpixtoqueh ce do you know how, where this Chicomexochitl achi totiotzin quitiochihua (2014-Tep). I feel came from? Or how was he born? Or a story and I realize that Our Lord blesses what we eat that they might have told you about how he and the little that we have. / Ya axquichihuilia came to be long ago? cuentah: ya quitl quicahuilia quimichin (1985- IxM). She doesn’t pay much attention to it: she cuerpo supposedly blames it on a rat. 1. cuerpo, body 6. cuenta, from the expression darse cuenta will (NI 1, NI 2, NI 3); time range: 1809–1822 ‘to imagine something in a certain way’ Ca huel seca teCuitica noCuerpo yhua noani- oral account (2014-P); time range: 2014 matzi que nechmotlanequililis y tto Jesus xpo. Nopa quicui tlen nopa coyolli tlen chicauhtoc “My body is very greatly hurting, and my soul ixihuiyo, yanopa quicuilia puro itepotzcuayo, is as our lord Jesus Christ would wish it for me” tictliah tohhuantin. Despues de nopayoh tichi- (Melton-Villanueva ed. 2012: 231) / Ca niCa huah como ce —xicchihuili cuenta— como ce nicpehualtia notestamento Nahuatli notoCa mano idedos, zanmohtoa ya quipiya... ya qui- Lugarda Maria nonamictzi metztiCapCa difoto tlalhuilia de nueve (2014-P). [For the Xochia- ytoCatzi Dn pedro pasqual Ca niCa tiChaneque hahuaztli ornaments] they take [leaves] from ypa yn illaltepetzi notlasumahuitatzi santo sn the palm that has strong leaves; and from Bartolome tlatelulCo Ca seCa moConCotiCa those, they just take what we call its back- setetle noCuerpotzi que nehmotlanequilis tto bone [midrib]. After that, we make it like a — Dios. “I named Lugarda María here begin my imagine it as— like the fingers of a hand, but testament. My late husband was named don one has... one puts them in [bunches of] nine. Pedro Pascual, deceased; we are citizens here 7. cuenta, rosary in the altepetl of my precious revered father vocabulary (VM 1); time range: 1571 San Bertolomé Tlatelolco. My whole body is Cuenta de rezar. cuzcatl. cuentaxtli. tlapoal- very ill, as my lord God would wish it for me” cuz-|catl (Molina 1992, I: 32v). Rosary. neck- (Melton-Villanueva ed. 2012: 242) / Ca seCa lace; rosary; counting necklace. huel moConCotiCaCtiqui noCuerpotzi ynhua 8. cuentatia, to add to someone’s account of noAnimatzi ytla nehmolnamiquilis y tto christo debts ninomiquilis Ca ysemactziCo nipuhuis notla- petition (ANV 18); time range: 1618 sumahuisnatzi sata maria Aspcsio [sic] hua cueva 217

[sic] nopapa tzilinis Capanatzi. “My body is van et al. 2016: 174). Tomorrow I’m going to plant very greatly ill, and my soul. If our lord Christ apple banana trees because my kids like to eat remembers me and I die, I am to belong entirely them very much. in the hands of my precious revered mother 2. cuino, small, smooth, fat pig Santa María de la Asunción, and the bells are vocabulary (TCV); time range: 2016 to ring on my behalf” (Melton-Villanueva ed. Na nicpiya ce pitzotl cuinoh huan axcanah nic- 2012: 236). namaca yon axcanah niccuaz pampa tlahuel 2. cuerpo, a section of an altarpiece yehyectzin (Sullivan et al. 2016: 174). I have a annals (ZM); time range: 1633 cuino pig and I’m not selling it nor am I going amo mochiuh çan oc ome cuerpo (Zapata y to eat it because it’s very cute. Mendoza 1995: 256). No more than two of the 3. cuinocuahuitl, apple banana tree sections [of the altarpiece] were completed. vocabulary (TCV); time range: 2016 Na axcanah nicamati tictocaz cuinocuahuitl cueva pampa quipiya itlacca nelcuecuetztzitzin (Sul- 1. cueva, cave livan et al. 2016: 174). I don’t like to plant apple oral account (2016-X3); time range: 2016 banana trees because their fruit is very small. Huehcayaya miac macehualmeh mocentlaloh- 4. cuinocuaxilotl, apple banana queh porque oncah miac tlahuilancayotl. Mace- vocabulary (TCV); time range: 2016 hualmeh icxinehnenqueh huehca para moma- Leonardo tlahuel quiamati cuinocuaxilotl pampa nahuizceh. Yahqueh campa amo quinahcizceh. tlahuel tzopelic (Sullivan et al. 2016: 174). Leo- Cequin quinahcizceh cuevas, paya miaqueh. nardo really likes cuino bananas because they Ceqinoc yahqueh huehca... (2016-X3). Long ago are very sweet. many people fled because there were many wars. People went far on foot in order to protect culebra themselves. They went where no one would 1. culebra, snake find them. Some found caves and there they oral account (2012-Tep); time range: 2012 multiplied. Some went far away... Naman quena ticochizceh zan cehco, Juan. Cualtlachilia culebrah ixyohualtic. (2012-Tep). cuidado Now we will finally sleep together, Juan. He 1. cuidado, care, attention observes the snake with its round eyes. / Cule- oral account (2010-Tep), vocabulary (TCV); braz nepa itztoqueh. Quintzontectiuh coameh, time range: 2010–2016 coatlah (2012-Tep). There are snakes there. He Axcanah tlen cuidadoh, axcanah pero nopa goes along hacking the snakes. The place is titlachiyati pan noxochimil (2010-Tep). No full of snakes. problem, but you will go and check on things in my flower field. / Abelardo, zan xionahciti culpar tlan tiyauh chan Sabina. Cuirah tihuahcahua- 1. culparoa, to accuse someone tiuh zo nimitztzohtzonhuitequiz (Sullivan et al. annals (AP); time range 1683 2016: 174). Abelardo, make your visit brief if auh yn ye oquimomachiti yn biRey [on]pa mo- you go to Sabina’s house. Take care not to take yetztica mexiCo niman ysiuhca oquihualmotitla- a long time or I’ll give you a whipping. nili yn yehuatzin don fruto ynic quimolpiliquiuh yn ipanpa sā nican omoculparo cuitlaxcoapan. cuino “But when the viceroy who is in Mexico City 1. cuino, apple banana learned of it, he quickly sent don Frutos to vocabulary (TCV); time range: 2016 come to arrest him, wherefore he was accused Moztla niyaz nictocati cuaxilotl tlen cuinoh pa m pa [of wrongful behavior] here in Cuitlaxcohua- tlahuel quiamati noconehuan quicuazceh (Sulli- pan” (Townsend ed. 2010: 128). 218 cumplir

cumplir xp͞to yhua S,nta maria mada[...]Na yhua N,ra S,ra 1. cumplir, fulfillment la cosecsion yhua Jesus Niño yhu[...] Mochin petition (M 7); time range: 1572 NiquiMocahuililia Para quiMoteq[...]Panilhuis. yzcatqui ticchiua de servado trigo yban segar “And it measures 25 varas in width; I leave it to trigo çe toston çe semana mochi yca mada- my brother-in-law named don Juan de la Cruz, mie-tos technabatia aço amo ticchiua cumplir and I leave him a Santo Cristo, Santa María nima presos. (Dakin ed. 1996: 32). Here is [stat- Magdalena, Nuestra Señora de la Concepción, ed] that we make reserve of wheat and we and Jesús Niño. I leave them all to him to serve cut wheat for one toston a week. All this is them” (Pizzigoni ed. 2007: 211). imposed to us by means of official orders. [If] perhaps we don’t obey them, then [we are cura seized as] prisoners. 1. cura, secular priest, parish priest annals (AP, AT, ZM); time range: 1643–1715 cuna tetocac totatzin cora yn itoca Juan Merino yhu an 1. cunaco, in the cradle mochi pipiltin mochitin molutotique yhuan mo- annals (AJB); time range: 1564 c hi candela quihuicaque (Zapata y Mendoza ca ye qualli yzca patli yc xicmamatiloca[n] yn 1995: 458). Our father, the priest named Juan inacayo gonaco xictecaca[n] (Anales de Juan Merino was in charge of the funeral, together Bautista 2001: 272). All right, here is the salve with all the noblemen. Everybody wore mourn- that you will rub on [the dead child’s] body; ing clothes and everyone carried candles. / lay him in a cradle. 1641 Nican ypan xihuitl yn ottechaque clerigos 2. cunatica, in a cradle yca doctrina Cura baesa ymatica quitlapo yn annals (AHT); time range: 1594 puerta santa crus del milagro ypan domingo gonatica quimonapalhuique yn iyomiyo yohuatzinco yc caxtoli omome 17 tonali mani oydoresme in quinapalloque. “In a cradle they metztli de Enero. “1641 Here in this year the carried his bones; it was the Audiencia judges secular clergy took us over as to religious who carried them” (Chimalpahin 2006: 48). instruction; the parish priest Baeza with his own hand opened the door of [the church of] cuñada Santa Cruz del Milagro early on Saturday, the 1. cuñada, sister-in-law 17th day of the month of January” (Townsend will (TT 41); time range: 1710 ed. 2010: 96). / yquac hualaque tlaxa Grerigos yteh calacqui se anega tlaoli tuctli tlaco nicCa- yc nohuiyan cura Juan de SanDobal San Juan huilia sano yehual noçobrino franco Nicolas huactinzo. “At this time secular priests arrived canpa calaqui se media tlaoli tuctli yhuā oc everywhere in Tlaxcala. The parish priest at tlaco yaxca nocunyada Josepha de la crus. San Juan Huactzinco was Juan de Sandoval” “Where a fanega of maize seed fits, likewise (Townsend ed. 2010: 178). to my nephew Francisco Nicolás I leave half, 2. cura, curate where half a fanega of maize seed fits, and the will (TT 58, TT 79); time range: 1734–1759 other half is the property of my sister-in-law aqui mustla huictla tlen quintos yehual tlaneltilis Josefa de la Cruz” (Pizzigoni ed. 2007: 134). yxpa tzinCo dios yhua señor [...]ura noso señor alCalde mayor. “Whoever should say anything cuñado about it in the future is to verify it before God 1. cuñado, brother-in-law and the lord curate or the lord alcalde mayor” will (TT 79); time range: 1734 (Pizzigoni ed. 2007: 173–174). / yni oMotlaneltili- yhua yc Patlahuac qui[...]ye Senpohuali Bara liq̄ y mostla huictla yn ixPantzincon tto D,s yhuan yhua maquili NicCahui[...] Nocuyado ytoca ixpātzinco y totatzin Cura Ministro. “So that they D,n Juan de la Cruz yhuan NicCahuili Sen S,nto will verify it in the future before our lord God curandero 219

and before our father the curate and minister” guardian” (Townsend ed. 2010: 158). / De 1524 (Pizzigoni ed. 2007: 212). años Costodio fray Martin de Valeçia (Zapata y Mendoza 1995: 98). The year 1524. Fray Martín curandero de Valencia was custodian. 1. curandero, folk healer 2. custodioti, to be custodian oral account (2015-HX1); time range: 2015 annals (ZM); time range: second half of the Huallohuih curanderoz nican mopahtiah (2015- seventeenth century (?) HX1). Traditional healers come here to perform çatepan fray Jacobo costodiotic (Zapata y cures. Mendoza 1995: 106). Afterwards, fray Jacobo became the custodian. custodia 1. custodia, monstrance daga annals (AHT, ZM), will (TT 10); time range: 1. daga, dagger 1593–1711 annals (AHT, AP, CM); time range: 1597–1683 Domingo a xxv. de abril yquac moteochiuh in vmpa quimomaquilli yn intlaq españoles yhuan custodia yn imaxca tepetlatzinca natiuidas tlaca espada daga yhuan ce cauallo yztac. “There [in niman yhuan Yn icehualcaltzin yn palio yhuan Huey Mollan] the Spaniards gave [Tlacotzin] teocuitlatlecaxitl sesario. “Sunday, the 25th of their [type of] clothing and a sword, a dagger, April, was when a monstrance belonging to and a white horse” (Anderson & Schroeder eds. the Tepetlatzinca, the people of Nativitas, was 1997, I: 168). / auh niman yn quexquich clerigos blessed, as well as a structure to give it shade, niman muchintin omoyaochichiuhque oquitla- a canopy, and a golden fire-bowl, a censer” lique espada yhuan daga carabinas. “Then all (Chimalpahin 2006: 42). / Antonio Gosales cura the secular priests armed themselves for war; alcalde mayor don Pedro de los Rios. Yhuan they put on swords, daggers, and carbines” yn custodia [Texto cortado en el margen infe- (Townsend ed. 2010: 126). / Yn ipan axcan Juebes. rior] yhuan mocuh teotlatquitl Cuitlaxcohua- yc 13. mani metztli de março de 1597. años. yquac pan (Zapata y Mendoza 1995: 310). Antonio Sanct. ipolito tzatzihuato auh ynic tzatzihuato, González was priest, don Pedro de los Ríos was ypampa ynic tiquinnemitizque quaquehue- alcalde mayor. And the monstrance [text cut in que molati yhuan temamani yhuã carnerostin the lower margin] and the religious ornaments yhuan quanacame totolme yhuã necapatiloz were bought in Puebla. / yhuan çe costorio nechichihualoz espada daga mopiaz. auh moch onictemacac ypatiuh chiquaçenpohuali yhuan licencia motquitinemiz. ynic chicahuaz. “Today, matlactli peso. “And I provided a monstrance Thursday the 13th of the month of March of the costing 130 pesos” (Pizzigoni ed. 2007: 70). year 1597, was when an announcement was made at San Hipólito, and what was proclaimed custodio was about how we are to maintain cattle, mules 1. custodio, custodian and mounts, and muttons, and chickens, and annals (AT, ZM); time range: second half of the there will be wearing of Spanish capes and seventeenth century (?) dressing [in Spanish style], and having swords nicann ipan hualmohuicaque yn teopixque ma- and daggers, but [whoever does it] will go about tlactli homomentin quihualhuiCaque iteoyoz- carrying a license to confirm it all” (Chimalpa- tzin yn tto Dios nican motocayotia = fray martin hin 2006: 60). maldonado De balencia CosDoDio guardian. “Here in this year the twelve friars came here. dalmática They brought the holy things [sacraments] 1. dalmática, vestment of our Lord God. Here they are named: fray annals (AHT, AJB), will (TT 10); time range: Martín Maldonado de Valencia, custodian and 1564–1711 220 damasco

auh yehuatzin capa quimotlalilitia in cenca hua[n]tli ynic motzauh auh y[n] nitic tafeda[n] mahuiztililoni Señor Doctor Sausedo arcedia- ynic mixpechti coztic tamasco (Anales de Juan no, yhuan necoc ytloctzinco mantiaque ome Bautista 2001: 314). The Christ’s sepulcher that diagonos almaticas tliltic quimotlalilitiaque was made was finished off with golden linings; ymomextintzitzin Racioneros. / “The very rev- inside [it had] taffeta and yellow damask was erend lord doctor Salcedo, archdeacon, went placed underneath it. wearing a cape, and next to him on both sides went two deacons wearing their black daños vestments, both of them canons with a full 1. daños, reparations ration” (Chimalpahin 2006: 204). / collegio bill of sale (LSD 2); time range: 1612 pipiltototin agustinus, dominicus, franc[iscan] auh. yntla quenmania yuh ticchihuazque. ca os clerigosme moch almatica co[n]maq’[ui] yuh ticmotenehuilia. Timotlatlalilia. mochi tiaque yhua[n] cruz ma[n]ca y[n] quihuicati- tehua͡tin tuconixtlahuazque. yn danos. yhua͡. aque (Anales de Juan Bautista 2001: 224). The costas. yn dereçes. yni[c] nenemiz. neteylhuili. boys from the convent school, the Augustini- “But if at some point we do so, we promise and ans, the Dominicans, the Franciscans and the declare that we will pay for all the expenses clergymen all went wearing vestments and they of the reparations, judicial costs and accrued went carrying a cross with its sleeve. / yhuan interest as the complaint proceeds” (Olko, Sul- Sanno yehuatzin SantiSimo onicnomaquili çe livan, Szemiński eds. 2018: 109). ornamento ystac yhuan çe chichiltic yhuan çe ornamento ystac damasco CaSula yhuan armati de oc çe ornamento morado no yCa CaSulla yCa 1. de, indicates the possessor of something armatica yhuan çe frontal chichiltic. “And I like- petition (M 2); oral account (2016-X4, 2014- wise gave to the Santísimo Sacramento a white SMX), will (NI 6, TT 82); time range: 1572–1810, ornament, a crimson one, and an ornament of 2014–2016 white damask, a chasuble with a vestment; and Cateh feztividadez de ezte teotiotzitzin de another purple ornament, also with a chasuble tozantoz (2014-SMX). There are feasts of our with a vestment, and a crimson altar hanging” God, of our saints. / No hueltinenqueh qui- (Pizzigoni ed. 2007: 70). cuatlahuizozceh tetl pampa inca tlahcozceh catli quinectoyah pan tlalli de Cuartillo (2016- damasco X4). They were also able to go around throw- 1. damasco, damask ing rocks so that those who wanted [to squat] annals (AHT, AJB), will (TT 10); time range: on the land belonging to Cuartillo [Nuevo] 1564–1711 wouldn’t [be able to] climb up. / yhua niqui- Yn ipan axcan sabado a xix. de março yn ipan toa oc se tlali õca mantoc ytenco otli de sa ylhuitzĩ Sant. Joseph yquac mochalli momamal miguel. “And I say that as to another piece of in vandera chichiltic tamasco. “Today, Satur- land at the edge of the road to San Miguel” day the 19th of March, the feast day of San (Melton-Villanueva ed. 2012: 256). Josef, was when the banner of crimson damask 2. de, indicates something’s contents was initiated and inaugurated” (Chimalpahin oral account (2016-X1); time range: 2016 2006: 48). / yhuan niquitohua yehuatzin Santi- Ohtli campa panohtinenqueh macehualmeh Simo onicnomaquili çe palio damasco chichiltic temitoya de temeh huan de cuatitlamitl (2016- yhuan çe gio yCa cruz dorado. “And I say that I X1). The path where people were passing was gave to the Santísimo Sacramento a canopy of full of stones and overgrown. crimson damask and an ensign with a gilded 3. de, indicates something’s material compo- cross” (Pizzigoni ed. 2007: 69–70). / auh in sition tepetlacalli mochiuh moteocuitlahui tlahua- oral account (2016-X1, 2016-X3); time range: 2016 de 221

Quipohuahqueh achtihuiya pan ni comunidad ber [the trajectory] from getting on the bus inca tlen eltoya carretera yon calli de bloc. until reaching the place where you work? Calmeh eltoyah de cuahuitl huan de carton 6. de, indicates something’s purpose huan de lamina porque inca quicontarohtinen- oral account (2016-X1); time range: 2016 queh ca tlapalehuilli (2016-X1). They say that Quipohuah ni calli de juzgado inca tlen eltoya in this community, at first there wasn’t even a (2016-X1). They say that the community court road or a cinderblock house. The houses were house wasn’t there. [made of] sticks and cardboard and metal 7. de, indicates the whole from which a part sheeting because they didn’t have the benefit issues [partitive] of [the government’s] help. / Peuhqueh quichi- oral account (2013-SMX); time range: 2013 huah ininxacal de xihuitl (2016-X3). They began ¿Quen tcontta? ¿Igual in tepozboteh? ¿Cox making their shacks with grass. cualli tlen yoquitlalihqueh? Porque nantez amo 4. de, indicates someone or something’s loca- tlen oyiya de non (2013-SMX). What do you tion [at, in, on] think? Is it the same with the bus? Because annals (AHT), petition (ANV 2, ANV 4, ANV 9, there wasn’t anything of that in the past. ANV 14, ANV 15, M 8]; time range: 1572–1618 8. de, indicates something’s monetary value yniqu etlamãntli ytequitzin muchiuh Don Juan will (NI 2, NI 3); time range: 1822 de ceruantes Cathedratico catca yn ica escrip- ynhua niquitohua oc se tlali de se pssupa Ca tura quiponhuaya ŷ nican de La Viversidad milteCo [sic] Juan Alverto yc tlatzintliCopa [sic] escuella Mexico – Ynic niman çatepan Obispo unehmoCahuiliquis nonamictzin metztiCaCCa mochiuhtzino huaxacac. “The third office don yno tlali de nahui tomipa. “And I say that as to Juan de Cervantes held was the chair of scrip- another piece of land of 1 peso, at the edge of a ture in which he lectured here at the university field of Juan Alberto, my late husband left me and school in Mexico, until later he became the lower part; that land is of 4 reales” (Melton- bishop in Oaxaca” (Chimalpahin 2006: 282). / Villanueva ed. 2012: 243). / ynhua niquitohua yoqui techcocolitica teupisqui mochi nopilguan se tlali de nahui tomipa Ca tepatitla. “And I say omosesemanque sequi vnca de sacatlan yguan that as to another piece of land, in Tepantitlan, sequi vnca de mesquitic yoqui quichçigua of 4 reales” (Melton-Villanueva ed. 2012: 243). toteupiscau (Sullivan ed. 2003: 40). Thus the / ynhua niquitohua oc se tlali Ca tepahtitla de priest hates us. All of my children have dis- nahui tomipa sa ye no utehmoCahuilitia notla- persed. Some of them are in Zacatecas, some sutatzi metztiCaPCa sanohe noermanito difoto of them are in Mezquitic. This is what our lle nestiCa tle tollaxCa. “And I say that as to priest does. another piece of land at Tepantitlan, of 4 reales, 5. de, indicates the place from which a move- that my same late father left to me and my same ment initiates deceased younger brother, it is apparent what oral account (2013-SMX, 2014-P, 2015-TS, is our property” (Melton-Villanueva ed. 2012: 2015-X, 2016-X3); time range: 2013–2016 237). / ynhua niquitohua oc se tlali de se pssupa Teipan ya monohnotzqueh; moilhuihqueh am o- Ca milteCo [sic] Juan Alverto yc tlatzintliCopa yoc moihquinizceh de nopa lugar (2016-X3). [sic] unehmoCahuiliquis nonamictzin metzti- Then they discussed it among themselves; CaCCa yno tlali de nahui tomipa. “And I say they said that they would no longer move from that as to another piece of land of 1 peso, at the that place. / Huan tehhuatzin aorita de n ton- edge of a field of Juan Alberto, my late husband huitz tontequitiquiuh, tonhuitz de huehca. Huan left me the lower part; that land is of 4 reales” ¿quen tconilnamiqui ye tonhualcalaqui ihtec in (Melton-Villanueva ed. 2012: 243). tepozboteh azta tonahciquih campa tontequiti? 9. de, indicates a quantity (2013-SMX) Now that you come to work, you will (NI 8), oral account (2014-P); time range: come from far away. And how do you remem- 1810, 2014 222 de bloc

Yhuan niquihtua oc se lali ōnca ōnoc mani tiil- [made of] sticks and cardboard and metal huia [?] Calimalla ohtli de Sentlaxelloli tlaoli sheeting because they didn’t have the benefit nicYnCahuilihtia Sanno Yehhualt notelpoh franco of [the government’s] help. Juaquin Yhuan YSihua Maria Casimira para tlatequipanosq.e Ypan Yaltepetzin tuSenquis- de bulto canantzin. “And I say that another piece of land 1. de bulto, in the round lies on the road [going to?] Calimaya, of one will (NI 3, TT 39, TT 43), oral account (2016-X1); cuartilla of maize; I leave it likewise to my son time range: 1691–1822, 2016 Francisco Joaquín and his wife María Casimira Yhuan nitlanahuatia yehuatzin nuestra señora to [serve] in the altepetl of our consummate de los dolores de lienso yhuan yehuatzin Sr San mother” (Melton-Villanueva ed. 2012: 268). / lucas de bulto yhuan Santo angel de la guarda = Nopa quicui tlen nopa coyolli tlen chicauhtoc ixi- Ca yehua[...] nicCahuilitia noSobrino Josephe huiyo, yanopa quicuilia puro itepotzcuayo, tict- trenidad destrada para quimotequipanilhui- liah tohhuantin. Despues de nopayoh tichihuah zinos. “And I order that I am leaving Nuestra como ce —xicchihuili cuenta— como ce mano Señora de los Dolores on canvas and lord San idedos, zanmohtoa ya quipiya... ya quitlalhuilia Lucas in the round, and a holy guardian angel de nueve (2014-P). [For the Xochiahahuaztli to my nephew Josef Trinidad de Estrada to serve ornaments] they take [leaves] from the palm them” (Pizzigoni ed. 2007: 141). / yhuā nitlana- that has strong leaves; and from those, they just huatia y nopiltzin agustin de lla Crus – soltero . take what we call it’s backbone [midrib]. After nicnomaquilia Santo San Josep – quimotequi- that, we make it like a —imagine it as— like the pan-ilhuis. de bultu . yhuā çe cuescomatl : yhua fingers of a hand, but one has... one puts them ome yonta quaquahuetin . yhuã ce cabalon in [bunches of] nine. enSillado. “And I order that to my son Agustín 10. de, who, that [relative pronoun] de la Cruz, unmarried, I give a statue of holy oral account (2013-SMX, 2014-SMX); time range: San Josef – he is to serve it -, a corncrib, and two 2013–2014 yokes of oxen, a horse with saddle” (Pizzigoni Cateh cequi mayordomiaz de cadoraroah de ed. 2007: 128). timayordomoz cada xihuitl (2014-SMX). Of those of us who are stewards every year, there are de cartón some stewardships who carry out worship. / Ce 1. de cartón, [made] of cardboard yaz ce tianquiz, ce tlacohuatiuh, nochi de motla- oral account (2016-X1, 2016-X3); time range: cohuitih, para non monequi (2013-SMX). One 2016 will go [by bus] to the market, one will go to Quipohuahqueh achtihuiya pan ni comunidad buy things, all that is bought for oneself, this is inca tlen eltoya carretera yon calli de bloc. why [the bus] is important. Calmeh eltoyah de cuahuitl huan de carton huan de lamina porque inca quicontarohtinen- de bloc queh ca tlapalehuilli (2016-X1). They say that 1. de bloc, [made] of cinderblock in this community, at first there wasn’t even a oral account (2016-X1, 2016-X3); time range: road or a cinderblock house. The houses were 2016 [made of] sticks and cardboard and metal Quipohuahqueh achtihuiya pan ni comunidad sheeting because they didn’t have the benefit inca tlen eltoya carretera yon calli de bloc. of [the government’s] help. Calmeh eltoyah de cuahuitl huan de carton huan de lamina porque inca quicontarohtinen- de lámina queh ca tlapalehuilli (2016-X1). They say that 1. de lámina, [made] of sheet metal in this community, at first there wasn’t even a oral account (2016-X1, 2016-X3); time range: road or a cinderblock house. The houses were 2016 de la nueva vizcaya 223

Quipohuahqueh achtihuiya pan ni comunidad mochi toantas tomāca tlayavalova yn ipā corpos inca tlen eltoya carretera yon calli de bloc. xpi yn opa yglesia mayor yc tictotlacamachi- Calmeh eltoyah de cuahuitl huan de carton tia yn tto J. yvā tomaviztlatocatzin de su mag huan de lamina porque inca quicontarohtinen- (Dakin ed. 1996: 8). All of our carrying plat- queh ca tlapalehuilli (2016-X1). They say that forms and our cross sleeves are in the proces- in this community, at first there wasn’t even a sion of Corpus Christi there in the cathedral. In road or a cinderblock house. The houses were this way we obey Our Lord Jesus Christ and our [made of] sticks and cardboard and metal honored ruler, His Majesty. / cexiuhtica titlate- sheeting because they didn’t have the benefit quipanova ytechcopatzin yn tt.o J. yvā tomaviz- of [the government’s] help. tlatocatzi de su mag ticchiva yn itequitzi (Dakin ed.1996: 6). Every year we work for Our Lord de la Nueva Vizcaya Jesus Christ and we accomplish the tribute 1. de la Nueva Vizcaya, New Biscay duty of our honored ruler, of His Majesty. annals (AHT); time range: 1614 ompa motepachilhuiz Gouernador mochiuhtzi- de travesado nohua ompa motenehua de la nueva Viscaya 1. de travesado, sideways en guatiana de la nueua España. “He will rule will (NI 1); time range: 1822 people in and has been appointed governor in quimotlapanisque nepatla de travesado yc what is called New Biscay, in Guadiana in New tlatzitliConpa [sic] Conas [sic] Maria de la loz yc Spain” (Chimalpahin 2006: 290). tlacpacConpa conas [sic] Bartola Luisa. “They are to divide it in half, sideways. María de la de lienzo Luz is to take the lower part; Bartola Luisa is 1. de lienzo, indicates something’s material to take the upper part” (Melton-Villanueva ed. composition 2012: 242–243). will (TT 13, TT 43); time range: 1733–1762 yhua Niquitohua ce Nopiltzin ytoca Juan deán Chrisostomo NicnoCahuililia Ce la Virgen San- 1. deán, dean tissima de la Assumpcion, de Lienzo. quimo- annals (AHT), petition (M 10); time range: pielia ome baras. “And I say that I leave to my 1572–1614 child named Juan Crisóstomo a Virgen Santí- cenyohual in papacohuac quahoocotl in tlatlac sima de la Asunción, on canvas, measuring yn icpac teocalli yhuã mahuiltique yn espa- two varas” (Pizzigoni ed. 2007: 78). / Yhuan ñolesme, yhuan yn cavildo. / yn dean / arcedi- nitlanahuatia yehuatzin nuestra señora de los ano, prouisor. canonigos.tin yn ixquichtin cle- dolores de lienso yhuan yehuatzin Sr San lucas rigos. “All night people celebrated, torches de bulto yhuan Santo angel de la guarda = Ca were burned on top of the church, and the yehua[...] nicCahuilitia noSobrino Josephe Spaniards, and the cathedral chapter, the dean, trenidad destrada para quimotequipanilhui- the archdeacon, the vicar general, the canons, zinos. “And I order that I am leaving Nuestra and all the secular priests made merry” (Chi- Señora de los Dolores on canvas and lord malpahin 2006: 48). / axcan tlicmocaquiltliya San Lucas in the round, and a holy guard- tomacevaltlatuli timupilhuan tlivalaque ymjlpā ian angel to my nephew Josef Trinidad de dean (Dakin ed. 1996: 44). Now you hear the Estrada to serve them” (Pizzigoni ed. 2007: humble words of us who are your children and 141). / who come from the Milpa of the Dean [Milpa del Deán]. / çan yehuatl Dean licencia yhuelitzin de su Majestad quinmomaquilli ypampa pleyto quintlalili quim- 1. de su Majestad, His Majesty ixnamiquia in hernando de San Martin teuhcxo- petition (M 2); time range: 1572 chitzin chane S. Pablo tlachcuititlan. “Only the 224 decreto

dean [of the cathedral chapter] had given them leaves; and from those, they just take what we his permission, for which reason Hernando de call it’s backbone [midrib]. After that, we make it San Martín Teucxochitzin, citizen of San Pablo like a —imagine it as— like the fingers of a hand, Tlachcuititlan, brought suit against them, but one has... one puts them in [bunches of] nine. opposing them” (Chimalpahin 2006: 244). definidor decreto 1. definidor, definitor 1. decreto, decree annals (AHT); time range: 1591–1593 petition (PCC); time range: ca. 1610 yxquichtin quinmocahuillico in teopixque St auh yntla monequiz mochi ticnextizque yn izquitetl Franco. guardian diunidores comissario pro- madamietons yoan tecretos yn otiquixtique ahua- uincial quinmoyomahuilico ynic quinmotlalilico tiencia. “If necessary we will produce all the yhuan corregidor mayor yhuan miequintin cas- orders and decrees we procured from the Audien- tilteca. yn quihualmohuiquillique çan ica Coche cia” (Karttunen & Lockhart eds. 1976: 101). yn huallaque ompa hualquizque yn St.ta clara. “The Franciscan friars, the father guardian, decreto judicial the definidores, the comissary, and the pro- 1. decreto judicial, judicial decree vincial head all came in person to deliver them bill of sale (LSD 2); time range: 1612 and set them up, and the corregidor mayor yn moteneuhque. all͞ d͞ es.͞ quimocaquitique and many Spaniards accompanied them. They yhua͡ quimohuelmachitique. yhuā. niman ipan. came by carriage, leaving from Santa Clara” quimotlalilique yn imauturidad. y tecreto. Jus- (Chimalpahin 2006: 44). ticial. yxquich. ypan. ynhuelitiliz. justicia. ynic huel neltiz mopiaz. ynin tlanamaquiliz. amatl. delgado “The aforementioned alcaldes heard it and 1. delgado, thin approved it. And then they exercised their oral account (2012-Tep); time range: 2012 authority with a judicial decree. Everything is Ya Diabloh [diabloh]. Quetl señor bien delgado, with the consent of the judges so that this bill la nariz yacahuehueyac (2012-Tep). It’s the of sale will surely be validated and enforced” Devil. They say he is a thin man, with a long, (Olko, Sullivan, Szemiński eds. 2018: 110). pointy nose. dedal delincuente 1. dedal, thimble 1. delincuente, criminal vocabulary (VM 1); time range: 1571 annals (AP); time range: 1684 Dedal. lo mismo. vel. tepuz tlatzumaloni (Molina Sanno ypan xihuitl yn opiloloc se mulato ytoca 1992, I: 37r). Thimble: the same; or a copper juo de la mota delincuente ocasique yhuan oc instrument for sewing. sequin caxtilteca se tlatohuani ytoca don tomas de marmol. “In this same year a mulatto named dedo Juan de la Mota, a criminal, was hanged. They 1. dedo, finger captured him and others who were Span- oral account (2014-P); time range: 2014 iards and a gentleman named don Tomás de Nopa quicui tlen nopa coyolli tlen chicauhtoc ixi- Mármol” (Townsend ed. 2010: 130). huiyo, yanopa quicuilia puro itepotzcuayo, tictliah tohhuantin. Despues de nopayoh tichihuah como demonio ce —xicchihuili cuenta— como ce mano idedos, 1. demonio, demon zanmohtoa ya quipiya... ya quitlalhuilia de nueve religious play (FJ, HLE, LDS, Mer, SI, STE), (2014-P). [For the Xochiahahuaztli ornaments] religious treatise (DC); time range: 1548– they take [leaves] from the palm that has strong seventeenth century depositado 225

Auh ypampa omocentlaliquie mochintī tlatla- depósito tecolume yuā omononozq̄ yn ac yehuatl quim- 1. depósito, water tank iztlacauitiuh in momextin yn achto totauan: oral account (2016-X2); time range: 2016 nimā oquixquezq̄ ce demonio tlacatecolotl Nica eltoc chicueyi amelli huan ce deposito cēca tlamatini: yuan cēca teyztlacauiani uel catli mopalehuihqueh eyi comunidadez (2016- cenca moiolcocoani oxicoāi I q̄miztlacauiz X2). Here there are eight springs and a water yn Adā yuan Eua (Doctrina Christiana... tank that three villages helped to built. 1548: XXXIVv). And for this reason all the demons gathered and discussed who will derrama go to deceive both of our first parents: then 1. derrama, levy, head tax they appointed one very wise, very decep- annals (AJB), petition (CH, CNH); time range: tive, very envious and misleading demon, 1564–1634 to deceive Adam and Eve. / hualquisas Dn telama § Jueves a 3 de ag[ost]o 64 a[ñ]os yquac Seb.n Yhuan Da Juana Yhuan 1o Dem.o Yhuan tequiamatl quitzatzilli in visitador Bar[tolo- OMentin Pajes Yhuâ 1o Ang.l. “Don Sebastián m]e de Villeas tlacalaquilamatl çacaamatl co- enters along with doña Juana and First huateq'[ui]amatl ytech quicxitocac yn ixquich Demon and two pages and First Angel” (Sell totequiuh yhuan niccopin (Anales de Juan & Burkhart eds. 2004: 272). / auh yn demo- Bautista 2001: 228). “Levy § Friday on the 3rd of nios contilanasque. “And the demons drag August of the year 64 was when the inspector him off” (Sell & Burkhart eds. 2004: 202). Bartolomé de Villegas proclaimed the documents concerning tribute: a tribute document, depositado a hay document, a labor tribute document; 1. depositado, deposited (in a temporary grave) with these all of our tribute was examined and annals (AT); time range: 1683 I made a copy of it. / yzcatgui y telanma hogui- yuā miqui BiReReyna depeyacac onca depo- chihuiguie yc otlatohuigue y pipiltin ynic otlato- ssitado mocauh. “And the vicereine died at liniguie yc otlaxixicoquen. “Here is the head tax Tepeaca, where she was left temporarily buried” that they established; because of it the nobles (Townsend ed. 2010: 184). [members of the municipal council] caused great suffering. With [the head tax] they caused depositario great suffering and committed fraud” (Olko, 1. depositario, depositary Sullivan, Szemiński eds. 2018: 261). / yhuan annals (AP); time range: 1665 oconan cevara castolli omey anecas yhuan niman opeuhqui prosesion Omoquixti yn patlahuac tlaolli castolli anecas yhuan oquix- Señor Obispo yhuan muchin yn ordenes yhuan tilli macehualli terama oquichihuilli nanahui colegiales yn corona Oquihuicac yn Regidor tomi. “And he took 18 fanegas of barley and don alonso dia auh yn setro Oquihuicac Don 15 fanegas of broad maize. And he took a levy juan carmona depositario auh y espada Oqui- from the commoners; they raised 4 reales each huicac don gabriel ansures. “Then the proces- for him” (Karttunen & Lockhart eds. 1976: 107). sion began. The lord bishop came out with all the orders of religious and the people of desamparado the colegios. The regidor don Alonso Díaz 1. desamparado, Hospital de los Desamparados carried the crown, and don Juan Carmona, annals (AHT); time range: 1595 depositary, carried the scepter. Don Gabriel auh yn izquicã titetlamamaca // Sanct ipolito. / Anzures carried the sword” (Townsend ed. desmanparado. // ospital real. / huitzillan / 2010: 108). contaduria / de las. vobas. “And we deliver it in the following places: // San Hipólito, / Los Desamparados, // Hospital Real, / Huitzillan, / 226 descalza

Contaduría, / Hospital de las Bubas” (Chi- ful” (Chimalpahin 2006: 100). / yquac tiyaqui malpahin 2006: 52). ticnosalo techyolcuitis quitohua huel huei tesco- monion ytech onca ynin altepetl (Sullivan ed. descalza 2003: 29). When we go and asked him to hear our 1. descalza, discalced (nun) confession, he says, ‘There is a very great excom- annals (AHT); time range: 1614 munication in this altepetl’. / Descomunion. lo auh in yehuatzin Sancta Theresa de Jesus. yn mesmo. vel. teoyotica tenonqua|quetzaliztli. teo- quinmotlalili quinmocaltili ymõjastzitzinhuan yotica tetelchiualiztli. teoyoti-|ca yyuca quetza- descalças in S. Josef. oncan yn ipan altepetl liztli. teoyotica. tenononquaquix-|tiliztli (Molina Auila. “And Santa Teresa de Jesús established 1992, I: 39v). Excommunication: the same or, and housed her discalced nuns at San Josef in action of setting someone spiritually apart; the altepetl of Avila” (Chimalpahin 2006: 288). action of spritually disdaining someone; action of setting someone spiritually apart; action of descalzo spritually turning someone out. 1. descalzo, discalced (friar) annals (AHT, AJB); time range: 1565–1615 desde yc quimocuillique ynic cemicac oncan moyetz- 1. desde, from, since tiezque ynin teopixque yehuantin yn motenehua oral account (2014-P, 2015-HX1), will (TT 65); descarços ypilhuantzintzinhuan yn totlaçonan time range: 1760, 2014–2015 Sancta maria del carme. “They took [posses- Na desde nitziquitetzin nihuallauh nican (2015- sion] so that these friars called Discalced, HX1). Ever since I was little I come here to look children of our precious mother Santa Maria around. / Entoz nopa huallauh desde nelhuah- del Carmen, would be there forever” (Chi- capatl (2014-P). So that [ceremony] comes from malpahin 2006: 30). / Viernes a 29 dezi[embr]e long ago. / Ca yehual ytech nimotemachitia de 1581 a[ñ]os y[n] visorrey yquac mohuicatza ypanpa ca oquimohuapahuilitzinno Dios yhuan y[n] S[an] Juan quimottilico teocalli ypa[n]pa quin oc tepa nehual Ca notlaquatequil desde yc moteylhuiaya in Descalços p[adr]eme tepitzin Onichuapahuan. “Have confidence in (Anales de Juan Bautista 2001: 328). Friday, him because God and after that I myself raised on the 29th of december of the year 1581, was him, for he is my godchild; I raised him since when the viceroy came to San Juan, he came he was little” (Pizzigoni ed. 2007: 182–183). to see the church because of which the Dis- calced fathers were bringing a complaint. / desfilar yhuan yquac yancuica maxitico. yn Padreme 1. desfilaroa, to walk in a parade descalços St. franco teopixque çan moquixti- Dictionary (TCV); time range: 2016 tiquizque mohuica a la china. “And at this time Ni xihuitl nouhquiya dezfilaroz nochocho pampa for the first time there arrived the fathers who calacquiya momachtia caltlamachtiloyan (Sul- are Discalced friars of San Francisco; they just livan et al. 2016: 177). This year my younger passed through on their way to China [the sibling will also walk in the parade because Philippines]” (Chimalpahin 2006: 26). now he has begun his studies at school. descomunión después 1. descomunión, excommunication 1. después, then annals (AHT, AJB, ZM), petition (ANV 9), voca- oral account (2011-Lin, 2014-P, 2014-X); time bulary (VM 1); time range: 1564–1668 range: 2011–2014 iuhqui descumunio. yc motlalia. ynic tlatziliniloya. ‘Porque na niquinittac quen mozanilhuihtiyo- cenca tetlaocolti. “The ringing was like when huih. Niquinnamicqui, huan na nimotlatih. excommunication is promulgated, very mourn- Zan niquintlacaquiltoya.’ Quennopa quiillico después de 227

icihuauh huan dezpuez quillia, ‘Na nicnamicqui yn aqn qtlatiz. çe tlacatl (Dakin ed. 1996: 30). nopa tohueyinanan’ (2011-Lin). ‘Because I saw ‘Your punishment is two hundred lashes and how [the deceased] were walking along talking fifteen tostones,’ he said. ‘And whoseever to each other. I encountered them and I hid hides a person,’ he said, ‘[will be] banished’. myself. I just listened to them.’ That’s what he 2. desterrado, banishment arrived and told his wife. And then he tells her, petition (M 7); time range: 1572 ‘I encountered our grandmother’. / Dezpuez yc omomauhtiq, yca Juramēto, yvā yca açotes. quemman ya moixtocah, puez ya yohuih ica ybā yca desterado (Dakin ed. 1996: 30). Thus inintatahhuan; quinilliah que ya quipiyah ce they were frightened by the oath and by the tlanehnehuilli para monechcahuizceh (2014-X). lashes and by the banishment. Afterwards, when they feel a mutual attrac- tion for each other, well now they go to their desterrar parents; they tell them that they have now 1. desterrar, exile come to an agreement to become a couple. / annals (AJB); time range: 1564 Primero quiaquechia huan después quiquix- Auh no yquac desteral chihuililoc in gou[er- tia quitlapachoa para ma yoli nopa inelhuayo nad]or Atlacuihuaya[n] do[n] Thoribio nahui (2014-P). First they soak [the corn seed], and metztli macoc pena yn quicauh yaltepeuh afterwards they take it out and cover it so that yhua[n] mochintin ytecuhyohua[n] juez in it’s roots will sprout. q’[ui]chiuh yhuan marques (Anales de Juan Bautista 2001: 252). It was also when don después de Toribio, the governor of Atlacuihuayan was 1. despues de, after exiled. He was given a punishment of four oral account (2014-P); time range: 2014 months [so] he left his altepetl and all of his Nopa quicui tlen nopa coyolli tlen chicauhtoc ixi- the lords. The judge did it, along with the huiyo, yanopa quicuilia puro itepotzcuayo, tic- marquis. tliah tohhuantin. Despues de nopayoh tichihuah como ce —xicchihuili cuenta— como ce mano día idedos, zanmohtoa ya quipiya... ya quitlalhuilia 1. día, day de nueve (2014-P). [For the Xochiahahuaztli annals (AC, AHT, SP), legal statement (TC 43A, ornaments] they take [leaves] from the palm TC 45A, TC 54, TC 61, TC 76), municipal council that has strong leaves; and from those, they records (TA 18, TA 90), oral account (2014-P, just take what we call it’s backbone [midrib]. 2014-X), will (TC 31, TC 41, TC 43, TC 45, TC 46, After that, we make it like a —imagine it as— TC 47, TC 49, TC 55, TC 57, TC 60, TC 64, TC 82); like the fingers of a hand, but one has... one time range: 1548–1611, 2014 puts them in [bunches of] nine. / Despues de Huan no quitemozceh ce dia[dia] quemman nopa, quimocuitlahuihtozceh: quiquixtilizceh tlanquiya tlaxitini (2014-P). So they also look xihuitl, quilimpiarozceh. Poz ya mozcaltia toctli for the day when the corn has already flow- (2014-P). After that, they will take care of the ered. / Axcan lunes. yc 20.tia metztli Setiembre tender maize plant: they will weed [the area de 1610. años. yquac omomiquilli yn tlacatl Don around it], they will keep it clean. And now the Miguel Sanchez huetzin. acatla pilli. “Today, plant grows. Monday the 20th of the month of September of the year 1610, was when the lord don Miguel desterrado Sánchez Huentzin, a noble of Acatlan, passed 1. desterrado, banished away” (Chimalpahin 2006: 166). / Axcan omi- petition (M 7); time range: 1572 cuillo ytestamento juo vellazquez yc 13 dias del matlacpovalli, mecatl. açotes. ybã castolli mes de hebrero de 1581 An͞os. “The will of Juan tostones, amopena, oqto. ybã desterado. qto. Velázquez was written today, the 13th day of 228 diablo

the month of February of the year 1581” (Cline aço çan matlactin yn oncan mantiaq̃. ce yn cruz & León-Portilla eds. 1983: 206). manca quihuicaque yhuan ytloc mantia ome ciliares, yhuan ce clerigo yncapellan capa quitlalitia, diablo yhuan ytloc mantiaque ome diagonos almaticas 1. cihuadiablo, female devil quitlalitiaque. “Perhaps only ten of them went annals (AC); time range: ca. 1570 along in a group carrying a decorated cross; auh no yquac ypan inyn xihuitl oncan açico yn next to it went two processional candlesticks, tlatlacatecollo yn mitoaya yxcuinanme çihua and a secular priest, their chaplain, wore a diablome. “Well, it was the same year that sor- cape, and at his side went two deacons wearing cerers arrived, the so-called ixcuinanme, the their vestments” (Chimalpahin 2006: 202). female devils” (Bierhorst ed. 2011: 15). / auh yn tlatlacatecollo yn cihua diablome ymoquichhuan diciembre catca ȳ ynmalhuan cuexteca. “Well, the Cuex - 1. diciembre, December teca captives were the husbands of those sorcer- annals (AHT, AJB, AP, AT, CM, HCC, GA, SP, ers, those female devils” (Bierhorst ed. 2011: 15). ZM), cultural encyclopedia (PM), legal state- 2. diablo, devil ment (TC 28A, TC 72), municipal council annals (AC, AHT, AJB, CM, HCC, SP, ZM), cul- records (TA 140, TA 152), petition (JSA), reli- tural encyclopedia (FC 1, FC 2, FC 3, FC 4, FC gious play (EPM), vocabulary (TCV), will (NI 1, 6, FC 8, FC 9, FC 10, FC 11, FC 12, PM), oral TC 31, TC 74, TC 80, TT 18, TT 28, TT 59, TT 82); account (2012-Tep), petition (ANV 9, ANV 10, time range: 1553–1809, 2016 ANV 15), religious play (DA, FJ, HLE, LDS, Mer, Yn ilhujtl quiçaya ypã in metztli deciēmbre. yc TK), religious treatise (DC, EQ); time range: eilhvitl. “The festival fell on the third day of 1548–eighteenth century (?), 2012 December” (Sahagún 1997: 66). / Pan ticiem- Amo in noniquitto anca titeciuhtlasqui pues preh tlahuel yolpaquih macehualmeh pampa tla- motePayo xitlahiyohui diablo camo nimitzpa- mizza xihuitl huan panozceh ceyoc tlen yancuic tis. “Is it not what I said? So it turns out that (Sullivan et al. 2016: 452). In December indige- you are a conjurer of hail. Well, it serves you nous people are very happy because the year right. Endure your pain, you devil. I will not will now end and they will experience another cure you” (Sell, Burkhart & Poole eds. 2006: new one. / axcan lunes yohua omochiuh testa- 102). / jnic xjji. parrapho ipan moteneva in mento yc xx mani deçiembre 1587 anos. “Today, quenin tlatlauhtiloya diablome ivã juramēto. Monday (at nightfall?) the testament was done, “Thirteenth paragraph, in which it is told how the 20th of December of the year 1587” (Cline & the devils were supplicated and oaths [were León-Portilla eds. 1983: 256). made]” (Sahagún 1997: 127). / Huahca tlahtla- chiya campa panoc, zan quemman quitzactoc diezmo diabloh, ca tetl, ca tetl (2012-Tep). Then [Juan] 1. diezmo, tithe looks back to where he had come in just when annals (AJB, ZM), municipal council records the Devil has closed [up the entrance] with (TA 152, TA Appendix), petition (ANV 15, CH, stone, with stone. PCC), will (TC 36); time range: 1556–1663 3. diablooquichpil, devil of a boy yguan yquac ya motocasnequi sepa teupix- oral account (1985-IxM); time range: 1985 qui vquitoc amo guel motocas tlacpac san Ah, diablooquichpil, huacca nopa axmictoc (1985- nican motocas tiyes[mo] motocas tlacpac cus IxM). Ah, devil of a boy, so you have not died? cristiano cus quitzigua limosna (Sullivan ed. 2003: 39). And when they were about to bury diácono him, once again the priest said, ‘He cannot 1. diácono, deacon be buried in the upper [vault], he will be annals (AHT); time range: 1612 buried over here. [Only those who give] the difunta 229

tithe will be buried above. Was he indeed a widower; my late first wife was Cipriana María, Christian? Did he give alms?’ / Ihuan niquito- deceased” (Melton-Villanueva ed. 2012: 255). huan yn nots mopia altepetl ytic 1 pos yhuan 4 ts yc acic tiezmo. “And I declare that there is difunto one peso and four tomines of my money that 1. difunto, deceased, late (man) is kept inside the city (at the council build- will (NI 1, NI 2, NI 3, NI 8, TT 19, TT 22, TT 61, TT ing?) in order to complete the tithe (i.e., the 62, TT 65, TT 81, TT 98); time range: 1715–1822 city owes me money)” (Cline & León-Portilla Ma quimatica muchinti Ynn aquihque qui- eds. 1983: 118). / yn don dgo de angulo allde tasque Yni Nomemorial testamento nehhualt tepeyacac motitlan ipanpa diezmos ytlatollo notuca Margarita Maria viuda nonamictzin mochiua / ytencopa sro visorey. “Don Domingo Ytoca Juan Gregorio Difunto niCah tichanih- de Angulo, alcalde, was sent on assign- que Ypan Yaltepetzi noSenquiscanantzin Santa ment to Tepeyacac because an account is Maria de la Rosa natibitas llanquictlalpa. “May being made of the tithes by order of the lord all those who see this my memorandum of viceroy” (Lockhart, Berdan & Anderson eds. testament know that my name is Margarita 1986: 103). / ytlanahuatiltzin totlatocatzin rey María, widow; my deceased husband’s name Castilan quititito fiscal de rey Mexico ynic amo was Juan Gregorio. We are citizens here in mochihuaz tiezmos primicias yhua bablica the altepetl of my consummate mother Santa Cuitlaxcohuapan mil pesos yn omotemacaya María de la Rosa de Nativitas, Yancuictlal- (Zapata y Mendoza 1995: 330). They went pan” (Melton-Villanueva ed. 2012: 267). / AxCa to show the order of our ruler, the king in yn oume surco lloquimitalhui notatzi sipre Castile, to the king’s fiscal officer in Mexico to tiConanasque Ca yno sular yc se tlapal yCua- the effect that there would be no tithes, ‘first xuxteCo Da Loriana maria yc tlacpacConpa fruits’ [payments], nor [collections for] the yhua noermanito Ca tlen iyaxCa yc tlatzitlaCopa church building fund. They distributed 1000 yc yCuaxuxteCo Nilas [sic] huadalope difoto. pesos in Puebla. “Now our father said that we are always to take two surcos each. Of that solar [my part is] difunta on one side at the boundary of doña Lauriana 1. difunta, deceased, late [woman] María in the upper direction and the property will (NI 2, NI 6); time range: 1810–1822 of my younger brother is below, at the border Ca niCa nicpehualtia notestameto Nehuatli of Nicolás Guadalupe deceased” (Melton- notoCa Mariariano [sic] Rafael viudo nosihua- Villanueva ed. 2012: 237). / ynic Maquiltla- huatzi difota ytoCatzi Maria valetina Ca niCa mantli nitlanahuatia onpa Mantica Se Solar tiChaneque ypan illaltepetzi notlasumahuis- yquitlapa telpiloya timoquaxohhuia d.n ber- tatzi santo sn Bartolome tlatelolCo. “I named nardo Andres difunto ca yehual nicCahuilia Mariano Rafael, widower, here begin my tes- notelpoh ytoCa Martin leon. “Fifth I order that tament. My deceased wife was named María I leave a lot behind the jail, bordering on [land Valentina. We are citizens here of the altepetl of] don Bernardo Andrés, deceased, to my son of my precious revered father holy San Bar- named Martín León” (Pizzigoni ed. 2007: 217). tolomé Tlatelolco” (Melton-Villanueva ed. 2012: 236). / nica nicpehualtia ȳ notestamento diligencia yn nehuatl notoca xacobo de santiago nica 1. diligencia, procedure, steps nichane San[...] maria magdalena Ocotitlan will (TT 7, TT 11); time range: 1737–1740 nibiudo y Sihuatzi [sic] metzticatca difunta yhuan ypalehuiloca yes yn noAnimantzi se primero Sipiriana maria. “Here I begin my tes- misa cantada mocchihuas deliJensia yhuan tament, I named Jacobo de Santiago, citizen motemacas meliotzin Jerusalen. “And the help here in Santa María Magdalena Ocotitlan, of my soul will be a high mass; steps are to 230 diluvio

be taken. And half a real is to be given for will (NI 1, NI 2, NI 3, NI 6, NI 8, TC 4, TC 5, Jerusalem” (Pizzigoni ed. 2007: 62). / yhuan TC 6, TC 9, TC 12A, TC 13A, TC 14, TC 15, TC 17, ypalehuiloca yes yn noAnimantzin mochihuas TC 20, TC 21, TC 24, TC 25, TC 26, TC 29, TC 30, deliJensia se misan cantada. “And the help TC 31, TC 33, TC 36, TC 37, TC 38, TC 39, TC 40, of my soul will be that steps will be taken so TC 41, TC 42, TC 43, TC 44, TC 45, TC 46, TC 47, that a high mass will be sung” (Pizzigoni ed. TC 48, TC 49, TC 51, TC 52, TC 53, TC 55, TC 56, 2007: 74). TC 57, TC 58, TC 59, TC 60, TC 63, TC 64, TC 65, TC 67, TC 71, TC 73, TC 74, TC 75, TC 78, TC 79, diluvio TC 80, TC 81, TC 82, TMT, TT 1, TT 2, TT 3, TT 4, 1. diluvio, deluge TT 5, TT 6, TT 7, TT 8, TT 9, TT 10, TT 11, TT 12, annals (AHT, HCC); time range: ca. 1593(?)– TT 13, TT 14, TT 15, TT 16, TT 17, TT 18, TT 19, 1608 TT 20, TT 21, TT 22, TT 23, TT 24, TT 25, TT 26, Auh ye matlactzonxihuitl ypan chicuepo- TT 27, TT 28, TT 29, TT 30, TT 31, TT 32, TT 33, hualxihuitl ypan macuilxihuitl. yn oapachiohuac TT 34, TT 35, TT 36, TT 37, TT 38, TT 39, TT 40, nohuian cemanahuac. yn motenehua Diluuio. yc TT 41, TT 42, TT 43, TT 44, TT 45, TT 46, TT 47, mochiuh yn ipãtzinco yehuatzin Noe. “It is 4,165 TT 48, TT 49, TT 50, TT 51, TT 52, TT 53, TT 54, years since there was flooding everywhere in TT 55, TT 56, TT 57, TT 58, TT 59, TT 60, TT 61, the universe, called the deluge, which hap- TT 62, TT 63, TT 64, TT 65, TT 66, TT 68, TT 69, pened in the time of Noah” (Chimalpahin 2006: TT 70, TT 71, TT 72, TT 73, TT 74, TT 75, TT 76, 116). / No yhuan ye yuh nepa matlactzõxihuitl TT 77, TT 78, TT 79, TT 80, TT 81, TT 82, TT 83, ypan cenpohualxihuitl omochiuh yn cemanahua- TT 84, TT 85, TT 86, TT 87, TT 88, TT 89, TT 90, capachihuiliztli motenehua diluuio, ynic polio- TT 91, TT 92, TT 93, TT 94, TT 95, TT 96, TT 97, huac nohuiyan cemanahuac. yn ihquac ypan- TT 98, WBA, WCF, WNS); time range: ca. 1540 tzinco mochiuh Tlaachtopayttohuani propheta (?)–1822, 1985–2015 yn tlacatl yn itocatzin Sancto Noe. “And also it Nitlazcamati nodios nicaprenderoh pilquentzin was four thousand and twenty years after the (2015-SAH). I thank my god that I’ve learned a world flood known as the deluge took place, bit. / Auh çanno ypan in deziembre de 1600 aos. when there was the destruction everywhere Ye iuh tihuallaci, ytlacatilizpantzinco tto. Dios. in the world that took place in the time of the yquac momiquilli yn tlahtohuani maestrescuela seer, prophet, and lord, Saint Noah by name” Don Sancho Sanchez de muñon huey teopixqui (Anderson & Schroeder eds. 1997, I: 182). latinmatini catca clerigo. “Likewise in Decem- ber of the year 1600, as we arrived at the birth Dios of our lord God, was when the lord maestres- 1. Dios, God cuela don Sancho Sánchez de Muñón, a great annals (AHT, AJB, AP, AT, CM, HCC, SP, ZM), priest and knower of Latin, who was a secular bill of sale (LSD 1, SA, SAS), cultural ency- priest, passed away” (Chimalpahin 2006: 70). clopedia (FC 1), dialogues (BD), legal state- / Ōtocēpanmàcēhualtic notlaçòmahuiztàtzine ment (GSM, IDX, LGC, TJ), municipal council in motēcatlàtlaniliztzin ca timochtin no tepi- records (TA 121, TA 129, TA 152, TA 178, TA 187, tzin tēchmomaquilia in īcemilhuitzin in īpal- TA 206, TA 207), oral account (1985-IxM, 2013- nemoani teōtl Dios. “Oh my precious revered SMX, 2015-HX1, 2015-SAH), petition (ANV 1, father, we are all fortunate that you inquire ANV 2, ANV 3, ANV 4, ANV 14, ANV 15, ANV about us. The Giver of life, the divine God, 16, JSA, LJJ, M 3, M 4, M 6, M 8, M 10, PC, PCC, is giving us too a bit of His day” (Lockhart PLM, TAC), religious play (DA, EPM, FJ, HLE, & Karttunen eds. 1987: 166). / ca in ihquac in LDS, Mer, SI, STE, TK), religious treatise (CC, oacic in cahuitl inic ye mihtictzinco oquichtli DC, DCLM, EQ), sermon (MS, S, SD, SJA, SJB, mochiuhtzinoz in ipiltzin dios in Jesus xpo, huey SLM), song (PX), vocabulary (VM 1, VM 2, VT), tlamahuiçolli mopantzinco omochiuh. “When diputado 231

the time came that already in your womb the of him who lives forever, God the father, I Son of God, Jesus Christ, was to made man, a beseech you, do tell me, for that reason do you great miracle was performed on you” (Ander- so greatly sadden your mother with anxiety son & Schroeder eds. 1997, II: 142). / Jesus i of the heart, by wanting to go to Jerusalem” Maria hi Josephe Ma moSenquisCayectene- (Burk hart ed. 2001: 91). hualo in itlaSomahuistoCatzi D.s. tetatzi ihua 2. Diostahtzin, [an image of] God the Father D.s in itlaSopiltzi ihuan D.s espiritu Santo Ma will (TT 50); time range: 1726 i mochihua =. “Jesus, Mary, and Joseph. May ynic natlamatli nitlanahuatia notelpoch yntoCa the precious revered name of God the father, pedro Juo pablo y niquinomaquilia ometi Santoti God his precious son, and God the Holy Spirit se san isidro yhua se diotatzin. “Fourth I order be entirely praised; may it be done” (Pizzi- that I give to my son named Pedro Juan Pablo goni ed. 2007: 194). / Jesus ma yn Juçeph Ma two saints, a San Isidro and a God the Father” çenquizcayectenehuallo yn itlamahuiztocatzin (Pizzigoni ed. 2007: 157). dioz tetatzin yoa. dioz tepiltzin. yoā. dios espiritu sancton ma i mochihuan ame jūs. “Jesus, diputado Mary, and Joseph. May the precious revered 1. diputado, deputy name of God the father, God the son, and God annals (AJB, ZM), legal statement (TC 62, TC 72, the Holy Spirit be entirely praised. May it be TC 76), municipal council records (TA 100), will done, amen. Jesus” (Pizzigoni ed. 2007: 201). / (TC 48, TC 58, TC 60, TC 67, TC 71, TC 74, TC 79, In iehoatzi in totecuio, in Dios tepiltzi, niman TC 80, TC 81, TC 82, TT 16, TT 22, TT 24, TT 75, vel iquac yiyictzinco oquichtli omuchiuhtzino TT 88, TT 90, TT 91, TT 92, TT 93); time range: in ciuapilli sancta Maria, cenquizcaichpuchtli. 1550–1760 “Our lord, God the child, right then became a onitzoquiti nomemoria testamento ymixpa ofi- man inside the noblewoman, Saint Mary, the ciales de santa Madre yglesia Don Joseph Juan perfect maiden” (Burkhart ed. 2001: 42). / Jn fiscal depotado felipe de la cruz topile bisete dios. tetatzin inic cenca oquimotlaçotili in cem- de Santiago esCriuano felipe Juan. “I have con- anahuac tlaca. oquinmomaquili in itlaçopiltzin. cluded my memorandum of testament before “God the Father so much loved the people of the officials of the holy mother church: don the world that He gave them His beloved Son” Josef Juan fiscal; diputado Felipe de la Cruz; (Anderson & Schroeder eds. 1997, II: 132). / Ma topile Vicente de Santiago. Notary Felipe Juan” musenquisCayectenectzinno yn itlasummahuis- (Pizzigoni ed. 2007: 237). / auh yquac mopillo senquisCatoCantzin yn dios tetantzin yhua dios in tlahuilcaxitl in S[an] Joseph in axca[n] pilca- ytlasunmahuizpiltzin yhua dios espirito Santo tica lambra yn o[n]can tlatla aciete quinextique yn yeititzintzin teotlaCatzintzinti yn personas dipudatome Juan Gar[ci]a Totococ M[art]in de Ca Sa Çe huel neli teol y dios. “May the pre- S[an] Miguel Te[n]tli (Anales de Juan Bautista cious revered consummate name of God the 2001: 314). It was when a lamp was hung in father, God his precious revered son, and God San Joseph, the lamp which is hanging now, the Holy Spirit, three divine persons but one where the oil burns. The deputies Juan García very true deity God, be entirely praised” (Piz- Totococ and Martín de San Miguel Tentli dis- zigoni ed. 2007: 173). / O yn ticenquizcaneltiliz- played it. / ymixpanco gabriel malo fiscal yhua teotl, titlatohuani yn titlaçopiltzin in cemicac miguel Joseph agustin vazquez dibotados. monemitiya Dios tetatzin nimitznotlatlauhtilia “(Done) before Gabriel Maldonado, fiscal, and tla xinechmolhuili tle ypāpa yn monātzin yn Miguel Josef and Agustín Vázquez, deputies” cenca ticmotlaocoltilia neyoltequipacholiztica (Cline & León-Portilla eds. 1983: 252). ynic timohuicaznequi Hierusalem. “Oh, you 2. diputadoti, to serve as deputy who are the utterly truthful divinity, you who municipal council records (TA 100); time are the ruler, you who are the precious child range: 1550 232 discípulo

no yui yn iquac quiyauiztlan al̅lde diputadotiz religious treatise (DC); time range: 1548 yn Tepeticpac escro ualcalaquiz yn cabildo. Auh maciui in itlaçoiolia in dios ipiltcin oquimo- “Likewise when the alcalde from Quiyahuiz- tlalcauili yn itlaçonacayotcin yn icoac omomiq̄li: tlan serves as deputy, the notary from Tepetic- ca amo ic quimotlalcauili yn iteuyotci itoca pac will enter the cabildo” (Lockhart, Berdan divinidad yuā ça noyuhqui in itlaçonacayo- & Anderson eds. 1986: 74). tcin/ ca amono yc oquimotlalcauili yn iteuyotcī ytoca divinidad: çan mochipa ytetcinco catca discípulo (Doctrina Christiana... 1548: LXIVr). And even 1. discípulo, disciple though the son of god’s precious soul left aban- religious treatise (DC); time range: 1548 doned his precious body when he died, this did Auh xicmaticā notlaçouane ca yn oiuh moz- not mean that his divinity, called divinidad, calitcino in toueytemaquixticauh yn intlā in abandon it. And likewise, it does not mean mimicq̄: ca miecpa oquimonextili yn itlamachtil - that his precious body abandoned it’s divinity, huan apostolesme yuā discipulosme yuā ca called divinidad. It was always attached to it. intlan omotlaqualtitcino ynic uel quimotiliz yuan ynic uel quimoneltoquitizq̄ in quenin uel docena nelli omonomayzcalitcino (Doctrina Chris- 1. docena, dozen tiana... 1548: LXXIIv). And, oh my beloved, annals (ZM); time range: 1628 (?)–1666 know, that when our great savior resurrected ça nima mochi quimocohuilitacico yn teotlat- himself from among the dead, he appeared quitl casollia frotal capan candelerostin se many times to his students, the apostles and docena (Zapata y Mendoza 1995: 244). Imme- disciples and he ate with them so that they diately they arrived and bought the sacred would really see and so that they would really items: a chasuble, an altar hanging, capes believe how he truly, by his own hand, resur- and a dozen candlesticks. / mecatl 22 dosena rected himself. ynic tlatlalpiluc yhuan matlactlomome qua- quauhcuetlaxtl çano yc tlatlalpiluc (Zapata y disco Mendoza 1995: 364). 22 dozen ropes for tying 1. disco, compact disc and twelve cow hides, likewise for tying. vocabulary (TCV); time range: 2016 Na nicnahuatih noyoltzin ma nechcohuili ce doctor dizcoh pampa nicnequi nicahcocuiz nochan- 1. doctor, doctor (holder of the academic tequiuh (Sullivan et al. 2016: 177). I told my degree) boyfriend to buy me a compact disc because I annals (AHT, AJB, ZM), religious treatise (EQ), want to save my homework. will (TT 52, TT 53, TT 54, TT 55); time range: 1564–1762 divertir ynin omoteneuh ynpiltzin ynconeuh yn contador 1. divertiroa, to have fun ybarguen catca yhuan Doña catalina de Alçega oral account (2013-SMX); time range: 2013 yn axcan ye ynamic yetica yn Doctor Antonio de Non igual cualli para ce modivertiroz; ce quittaz in Morga all̅d̅e de corte Mexico. yc ytlacpahuitec yn nochi in tlen panohua; ce quittaz para ce huehuetz- omoteneuh telpochtli comendador criyoyo. “The caz chocochi... nochi non cozaz (2013-SMX). [Tele- one we are talking about is the child of the late vision] is also good for one to enjoy oneself; one royal accountant Ibarguen and doña Catalina will see everything that is happening; one will see de Alcega, who has now become the spouse of it in order to laugh a bit... all of those things. doctor Antonio de Morga, alcalde of court in Mexico, so that the said youth who is a comen- divinidad dador is his stepson; he is a criollo” (Chimalpa- 1. divinidad, divinity hin 2006: 230). / yno y nimotlatlatilian yeuatzin doctrina 233

S.r D.or y nemopalehuilistzinnos y quimotlatlatili- regidores yhua[n] yn occequintin yn quimotiti- tzinnos yn tto Ds. ypapan y noylia y noanimantzin. tlania yhua[n] in teopan quitemachtia doc- “I implore the señor Doctor to help me with that; trina (Anales de Juan Bautista 2001: 212). From he is to pray to our lord God for my spirit and there will come the remunderation of those soul” (Pizzigoni ed. 2007: 162). / ca in ihquac who lead the altepetl: the governor, the alcal- yeilhuiyoc in sancta maria in inantzin. totecuiyo des and the regidores, along with other who Jesu xpo. yhuan in sant Joseph. in itehuapauh- do errands and those who teach the Chris- catzin, oquimottilique in telpochtepitzin Jesus. tian doctrine in church. / toctrina tetlatlaniloc in ompa huei teopan yn itoca templo, yn oqui- Tlapitzahuacan (Zapata y Mendoza 1995: 166). mottilique ca intzalan innepantla mehuiltitica in There were inquiries in Tlapitzahuacan about teotlahtolmatini yn intoca doctores. “When after the doctrine. three days Saint Mary, our Lord Jesus Christ’s 2. doctrina, book of doctrine mother, and Saint Joseph, His tutor, found the annals (ZM), will (TC 69); time range: 1580– boy Jesus there in the great place of God called seventeenth century (?) the Temple, when they found Him, He was Huexotzinco nemia doctrina quicuep (Zapata seated in the midst of those who knew the word y Mendoza 1995: 104). While living in Huexo- of God, called doctors” (Anderson & Schroeder tzinco, he translated the doctrine. / yhua eds. 1997, II: 150). cetetl oras tepito yhua otetl doctrina y ça 2. doctor, physician ye mochi naxca mochi yntech pouhqui y annals (AHT), will (TC 60); time range: 1583– nopiltzin. “And a minor (book of) hours, and 1615 two doctrines, all of which is my property, all ycxipoçahuac quitequillique yn Doctoresme. belongs to my child” (Cline & León- Portilla ynic patiz auh aocmo huel patic yc momiquilli. eds. 1983: 244). “He had a swollen foot that the doctors cut 3. doctrina, religious instruction off for healing, but he was no longer able to annals (AP, ZM); time range: 1641–1671 heal, so that he died” (Chimalpahin 2006: 70). 1641 Nican ypan xihuitl yn ottechaque clerigos / quihtoque in mochintin tlamatini Doctoresme yca doctrina Cura baesa ymatica quitlapo yn intla mochintin xexellolozque mimicque auh puerta santa crus del milagro ypan domingo ynic quinpillotihui ypan yzqui huehuey ohtli yn yohuatzinco yc caxtoli omome 17 tonali mani innacayo ca oncan mochi palaniz amo cualli yc metztli de Enero. “1641 Here in this year the mochihuaz yn iyaca yn ipotonca ca cocoliztli secular clergy took us over as to religious mocuepaz. “All the learned doctors said that if instruction; the parish priest Baeza with his all the dead should be cut up and their bodies own hand opened the door of [the church hung in all the main roads, they would all rot of] Santa Cruz del Milagro early on Satur- there, it would not be well done, their stench day, the 17th day of the month of January” and bad smell would turn into sickness” (Chi- (Townsend ed. 2010: 96). / ticchiuhque jur- malpahin 2006: 224). / yhuan quintlaxtlahuiz ameto ticchiuh ynic titlaneltilique yn tipeuh- yn dodorti yn titizi yn quexquich quitlanizque que ypan chicome oras yn tihualquizque ye quinmacaz. “And he is to pay the physicians tlacoyohua in titlaque ynic cocçepa canazque and give them what they should ask” (Cline & toctrina yn Sant Francisco teopixque (Zapata León-Portilla ed. 1983: 220). y Mendoza 1995: 422). We took an oath for verification. We began at 7 o’clock and when doctrina we came out it was already midnight – when 1. doctrina, Christian doctrine we finished. Thus, the Franciscan friars annals (AJB, ZM); time range: 1564–1699 will once again be in charge of the religious auh o[n]can quiçaz yn innemac in qui[m]ohui- instruction. quilia altepetl in gou[ernad]or in alcaldes in 4. doctrina, parish 234 doctrina cristiana

will (TT 51, TT 85, TT 86, TT 87); time range: poualtin uel yzquitlamātin in ōpa ono (Doctrina 1717–1759 Christiana... 1548: LXXIVv). And when he raised nica nocha notlaxilaCalpa Santo S, Lucaz EV,ta himself up, then all of his beloved ones who nudotrina S,r S. pedro y S, pablo Calimaya nuJu- are inhabitants of heaven descended: Angels, ridicio metepec. “My home is here in my tlaxi- Archangels, Virtues, Dominons, Principalities, lacalli of holy San Lucas Evangelista; my doc- Powers, Thrones, Cherubims, Seraphims. All of trina [parish] is lord San Pedro and San Pablo the kinds [of inhabitants] who were there were Calimaya, my jurisdiction Metepec” (Pizzigoni numerous, countless. ed. 2007: 158). / niccentlalia y notestameto nehual notoca Thomas de la Crus ninamiqui domingo ynahuac nonamictzi Salbadora Juona nica 1. domingo, Sunday notlaxilaCalpa Santo San Anio de padua yhua annals (AHT, AJB, AP, AT, ZM), bill of sale (LSD nodotrina Santo San pedro y San pablo Cali- 1), cultural encyclopedia (FC 4), legal state- maya. “I named Tomás de la Cruz, married ment (IRI, TC 27, TC 62, TJ), municipal council to my spouse Salvadora Juana, fully issue my records (TA 206), oral account (2014-SMX), testament here in my tlaxilacalli of holy San petition (M 2, M 5), religious play (DA, EPM, Antonio de Padua, and my parish is that of LDS, STE), religious treatise (EQ), vocabulary holy San Pedro and San Pablo of Calimaya” (TCV, VM 1), will (NI 6, TC 29, TC 41, TC 52, TC (Pizzigoni ed. 2007: 226–227). 55, TC 56, TC 58, TC 60, TT 18, TT 24, TT 25, TT 27, TT 28, TT 38, TT 41, TT 52, TT 53, TT 65, TT doctrina cristiana 74, TT 75, TT 80, TT 90); time range: ca. 1540 1. doctrina cristiana, Christian doctrine (?)–1810, 2014–2016 annals (AJB), petition (M 2); time range: 1565– Yn ipan cemilhuitl Domingo yc xi. mani metztli 1572 de febrero de 1601. aos. yn itlaçopilhuantzitzin Y[n] momiquilli P[edr]o Leonardo Aoctochan Sancta clara cihuateopixque yquac mohuetzi- atza Atzaqualco ychan ypa[n] abril tzo[n]- tique yn ayoticpac yancuic monasterio. “A q’[ui]ça Pascua Acaxic temachtiaya q’[ui]- Sunday, the 11th of the month of February of temachtiaya doctrina xpiana huecauhtica the year 1601, was when the nuns who are teopa[n] motlacuitlahuiya (Anales de Juan the precious children of Santa Clara settled Bautista 2001: 320). Pedro Leonardo Aocto- at a new convent in Ayoticpac” (Chimalpahin chan, resident of Atzaqualco, died in April, 2006: 70). / yc. 6. ilhuitl. metztl. de agustos. when Easter ended. He was teaching in 1607. anos. ypa͡. yn otimononotzque. ypa͡. Acaxic, he was teaching Christian doctrine. Domigo. “On the sixth day of the month of For a long time he was taking care of the August of the year of 1607, Sunday, we made church. / yn occētetl tonetoliniliz oquipolo an agreement” (Olko, Sullivan, Szemiński doctrina xpiana (Dakin ed. 1996: 6). Another eds. 2018: 103). / In tlacameh yohueh tequiti- affliction of ours was that [the lessons of] tihueh, tlachtocah, tlapohpohuah, rezaroah. Christian doctrine were lost. Yohueh mizah domingoz nochi in familiah mayordomiaz (2014-SMX). The men go to work: to Dominación sweep, to clean, and to pray. All the families 1. Dominación, Dominons (class of angels) and stewardships go to mass on Sundays. religious treatise (DC); time range: 1548 2. domingo, Dominican friar Auh in icoac yc motlecauitcinoya niman oualmo- annals (AJB); time range: 1565 temouique yn ixquichtin in ytlaçouan in ilhucac Jueves a 22 de março de 1565 a[ñ]os yquac chaneque in angeles/ arcangeles/ virtudes/ teopa[n] quinnahuatica in titiçi ynic tequitizquia dominaciones/ principatos/ potestates/ thronos/ ospital yehuatl q’[ui]nnahuatiaya in Domingo cherubines/ seraphines/ cēca miequintin amotla- quaxipetztic ctca yte[n]copa gou[ernad]or domingo de cuaresma 235

quinahuati (Anales de Juan Bautista 2001: Sanno ypa xihuitl yn oquimictique oncan san 308, 310). Thursday the 22nd of March of the franco caltenpan yc ca hermita bañohueloz auh year 1565, was when in the church the phy- yn oquimicti sestudiante ypanpa oquixtetlatzini sicians were ordered to work in the hospital; ypan yc se domingo de cuaresma. “In this same the one who gave them the order was a now year they killed him at the entry of the [convent deceased Dominican with a shaved head; he of] San Francisco, where the shrine of Bañue- gave them the order by command of the gov- los is. The one who killed him was a student, ernor. / auh y[n] gou[ernad]or ythualco huex- because he gave him a blow in the face; it was otitla[n] co[n]nonotz y[n] Domingo yn ipa[n] on the first Sunday of Lent” (Townsend ed. pa amo quitlahuelcaquiliq’[ue] yn iq[u]ac 2010: 116). / Axcan Domingo quaresma ynic .i. oquicac gouer[nad]or nima[n] quinnahuati mani metztli Abril de 1612. años. yhcuac opeuh alguazilesme quimanazque (Anales de Juan in ye quimana tliltique. “Today, a Sunday of Bautista 2001: 310). In the courtyard, next to Lent, the 1st of the month of April of the year the willow, the Dominican spoke with the gov- 1612, was when they began to arrest blacks” ernor because [the women] hadn’t accepted (Chimalpahin 2006: 212). / Axcan yc ce Domingo his request. When the governor heard it, then quaresma ynic 24. mani metztli febrero de 1613 he ordered the constables to seize them. años. huel ypan ylhuitzin Sant Matia, yc teotlac 3. domingotica, on Sunday, on Sundays ynic nican Mexico onmopehualti ynic ompa annals (AHT, AJB), municipal council records mohuica la ciudad de los Angeles cuitlax- (TA 129); time range: 1553–1580 (?) cohuapan yn tlahtohuani Señor El licenciado Oy sabado a 12 de março de 1569 a[ñ]os yquac Don Pedro de otalora Presidente yn audiencia yxquetzalloc in Miguel Garçia ynic quinmocui- real Mexico. “Today, the first Sunday of Lent, tlahuiz nepapa[n] offiçiales quinpohuaya in the 24th of the month of February of the year domingotica quimittaz in cacapitanme (Anales 1613, right on the feast day of San Matías, in the de Juan Bautista 2001: 180). Today, Saturday, afternoon, was when the lord señor licenciado the 12th of March of the year 1569, was when don Pedro de Otalora, president of the Royal Miguel García was charged with overseeing Audiencia of Mexico, set out for the City of the various officials; he registered them, and on Angels, Puebla” (Chimalpahin 2006: 236). Sundays he will see the respective captains. / Yhuan quitohua oc ceppa ypan metztli yc ix. Domingo de Ramos mani octubre Domingotica yn opeuh popocaya 1. Domingo de Ramos, Palm Sunday citlalli. “And they say that in this month, on annals (AHT, AJB, AT, ZM), petition (M 4), will the 9th of October, on Sunday, a comet began (TT 10); time range: 1564–1711 to appear again” (Chimalpahin 2006: 26). / yn yehica yn oncã quinmoquixtilizquia in yan- yehuan nochizehque ya yc mopoua yn innochiz cuicatzitzinti quinmochihuillique Mexica yn yn iquac domingotica yvan ylhuitl ipan aocmo imixiptlatzin S. Juan baptistatzin yhuan ymi- yavi teopan ynic misa quitazque yn iuh tena- quillitzin S. Diegotzin. in ye huiptla ypan Do- vatiya santa yglesia. “These cochineal owners mingo de ramos catca yn ihcuac oncan S. Joseph devote themselves to their cochineal on quinmoteochihuilliq̃. “Because they were going Sundays and holy days; no longer do they go to bring out the new images the Mexica made to church to hear mass as the holy church com- of San Juan Bautista and the death of San Diego mands us” (Lockhart, Berdan & Anderson eds. two days before that, on Palm Sunday, when 1986: 81). they blessed them at San Josef” (Chimalpa- hin 2006: 240). / Avin yalua ypan. Domingo domingo de Cuaresma De Ramos. otechtali. media ora otimotalique 1. domingo de Cuaresma, Sunday of Lent çano ypampa. maçeuali. yaz tequitiz ytic y annals (AHT, AP); time range: 1600–1679 yoti Atl (Dakin ed. 1996: 18). Yesterday, on 236 domínica [de] adviento

Palm Sunday, he put us [in prison]. Likewise for [the image of the Virgin Mary]. The hospital we were put there for half an hour so that a will be built on the former lands of a Spaniard, commoner would go to work inside the aque- Lope Sánchez, a secular priest, Martín Bernal, a duct. / ypan quarezma yhuan ypan espiritu Dominican friar, fray Jerónimo Vergara and an pasqua yhuan ypan domingo de Ramos melio older sister of his named Catalina Domínguez. quitemacazque nopilhuan. “At Lent and at the It was likewise in the year of 1671. / Auh yn ipan feast of the Holy Spirit, and Palm Sunday, my lunes yc omilhuitl yehuantzitzin yn teopixque children are to provide half a real” (Pizzigoni Dominigos oquimochihuililito missa Sancta. “On ed. 2007: 70). Monday, the second day, the Dominican friars went to say mass for the saint” (Chimalpahin domínica [de] Adviento 2006: 288). 1. domínica [de] Adviento, Sunday of Advent annals (AHT, ZM); time range: 1597–1627 doña fulana Ypa dominica atueto yacuican tlayahualo San- 1. doña fulana, prostitute ttissmo Sacramento y nican ciudad Tlaxcalla vocabulary (VM 1); time range: 1571 (Zapata y Mendoza 1995: 242). On the Sunday of Doña fulana. lo mesmo (Molina 1992, I: 47r). Advent for the first time the most holy Sacrament Prostitute, the same. went in procession here, in the city of Tlaxcal- lan. / Domingo a vii. de diziembre de 1597. años. donado yc ontetl Dominica aduien[t]o in yehuatzin fray 1. donado, lay brother Juan de castillo yc motemachtilli quimotecaquitilli annals (AHT); time range: 1598–1611 ynic momiquillique teopixque yn ompa a la china Yn ipan Julio yhuan xihuitl 98. aos. yquac chiquacemintin Sant. Franco ypilhuantzitzin des- hualla acico. amatl in yancuic mexico ynic calços teopixque. “Sunday, the 7th of December omaxitique teopixque Sant Franco fray Alonso of the year 1597, the second Sunday of Advent, martinez conmissario mochiuhtia, auh yhuan fray Juan del Castillo preached about and ce quihuicaque Donado amaquemecan ychan announced to the people that friars in China ytoca franco faustino quetzalmaçatzin. “In July [the Orient] had died, six Franciscan friars, Dis- of the year of 98 was when a letter came from calced” (Chimalpahin 2006: 62). New Mexico about how the Franciscan friars, with fray Alonso Martínez appointed as com- dominico missary, arrived there. And they took along a 1. dominico, Dominican friar lay brother from Amaquemecan named Fran- annals (AHT, AJB, ZM); time range: 1565–1671 cisco Faustino Quetzalmaçatzin” (Chimalpa- yn iquac ohaxihuato teopa[n] moch valquizq’[ue] hin 2006: 62). p[adrem]e dominicus yhua[n] manca cruz qui- yahuate[n]pa quiquetzaco (Anales de Juan dorar Bautista 2001: 228). When people arrived at the 1. doraroa, to gild church, all the Dominican fathers came out and will (TT 10); time range: 1711 raised the cross with its sleeve at the entrance. / yhuan yc omorodaro coRatelar no 10 pos onicte- achto quimoquechilico çe Santa Chros ynic oca mac. “And for gilding the side altar I also gave quimocaltilizque mochihuaz hospital yn itlal- 10 pesos” (Pizzigoni ed. 2007: 70). pan catca espanol Lupe Sachis çe clerigo Martin Bernal çe dominico Frey Jeronimo Bergara yhua dormidera çe yhueltiuh ytoca Cathalina Domiquez ça ye no 1. dormidera, poppy ypa xihuitl de 1671 años (Zapata y Mendoza 1995: vocabulary (VM 1); time range: 1571 474). Firstly, they came and erected a Holy Cross Dormidera. lo mesmo (Molina 1992, I: 47r. in the place where they will construct a home Poppy: the same. dosel 237

dosel yn oc cequintin tliltique. ye oquimomamacaca. 1. dosel, canopy yn ixquich nican altepetl yn oncan otlahto- annals (ZM); time range: 1666–1668 catizquia. ynic cequintin Duquesme yhuan ça mochi dolseles tlaçotl y motlali (Zapata y cequintin. marquesesme. yhuan cequintin Mendoza 1995: 366). All the canopies that were condesme omochiuhca. “And they had dis- set up were expensive. / yn ocçe calnacaztl tributed all the various altepetl here to other portales ytlama tlamelahuan San Sepastian blacks who would rule there; some had been sullar hoca quiquezque pulpito yhuan çe dolçel made dukes, some marqueses, some counts” quipiluque (Zapata y Mendoza 1995: 388). They (Chimalpahin 2006: 154). set up a pulpit and hung a canopy at another corner of the arcades, straight towards the lots durazno in San Sebastián. 1. durazno, peach annals (AP), municipal council records (TA duende 168), vocabulary (VM 1); time range: 1560–1661 1. duende, goblin Durazno la fruta. lo mesmo (Molina 1992, I: vocabulary (TCV); time range: 2016 47v). Peach, the fruit, the same. / Sanno ypan Rehuenteh quicuapoloh nopa quemman tlaix- xihuitl chicahuac omochiuh durasno se carga panoyaya ahuayoh (Sullivan et al. 2016: 412). ypatiuh se yhuā melio. “In this same year A goblin caused my father to get lost when it peaches yielded abundantly; the cost of a load appeared to him in the oak forest. was 1½ [reales]” (Townsend ed. 2010: 104). / yuan xochiqualli camohtli tzapotl chaohtli / dulce yuan menbrillos duraznos etc. “And their 1. dulce, candy fruits, sweet potatoes, sapotas, chayotes, and oral account (2014-P); time range: 2014 quinces, peaches, etc.” (Lockhart, Berdan & Entoz nochi tlen quitlaliah: dulcez, pan, refrez- Anderson eds. 1986: 104). coz... ¿Huan nouhquiya quitlalhuilia cerveza zo 2. durazno, peach tree axcanah? (2014-P). So, everything that is put there bill of sale (SAS), cultural encyclopedia (FC (as an offering to Chicomexochitl consists of) 11), will (TC 71); time range: 1577–1645 sweets, bread, soda… Do they also put beer there ynic v matli niquitohua yn cohuatlan nomil [as an offering], or not? yn ipan mani toraznos monamacaz yc missan nopan mitoz yn ça nixcoyan. “Fifth, I declare duque that my field in Coatlan, with peach trees on it, 1. duque, duke is to be sold in order for masses to be said for annals (AHT, AT, ZM); time range: 1609–1653 me, for me in particular” (Cline & León-Portilla yquac hualla bisoRey d: franco toque. “At this eds. 1983: 250). / Chichic patli, xivitl, tlacoton- time the viceroy don Francisco, a duke, came” tli: in ce tlanelhoatl, mjec in momana anoço (Townsend ed. 2010: 180). / miercoles 28 de çan ce moquetza, cēca momamatia; in jama- julio ypan nahui oras tlaca teotlac hualmo- tlapal xoxoctic, xipetztic, melactotonti, patlac- calaqui rey don Francisco Fernández de Albu- totonti: iuhquj in duraznos ixiuhio. “Chichic querque duque yhuan ynamic ychpochhuan patli. It is an herb, small and stalky, [with] yhuan huel miyeque yn itehuicalhuan (Zapata one root. Many [stalks] spread out, or only one y Mendoza 1995: 296). Wednesday, the 28th stands up. It forms many branches. Its leaves of July, at 4:30 in the afternoon, the viceroy are green, smooth, small and straight, a little don Francisco Fernández de Albuquerque, wide. Its foliage is like that of the peach tree” duke, entered together with his wife, his (Sahagún 1950–82, XI: 186). / yhuã yhua (sic) daughters and many of his servants. / yhuan yn omac mani notlal ypan icac dorazno yhuan 238 ecce agnus dei nochtli. “And a piece of my land on the other egipto side of the road on which there are peaches 1. egiptotlacatl, Egyptian person and fruit cactus” (Lockhart ed. 1991: 98). petition (PC); time range: 1637 3. duraznocuahuitl, peach tree auh xitechmopalehuili ma ytencopatzinco tto vocabulary (VM 1); time range: 1571 Dios in maca çan yoqui egiptotlaca in Rey faraon durazno arbol. duraznoquauitl (Molina 1992, I: ynic ymacpa maquixtiloque yn isRael ypilhuan 47v). Peach tree, [the] tree: peach tree. ytencopatzinco Dios. “Help us. [Let it happen] 4. xochipaldurazno, peach (lit. pink peach) by order of our Lord God, as with the Egyptians, vocabulary (VM 1); time range: 1571 that the children of Israel were freed from the Melocoton la fruta del. xuchipal durazno. cuztic | hands of the king pharaoh by order of God” durazno. xocotl melocoton (Molina 1992, I: 83v). (Olko, Sullivan, Szemiński eds. 2018: 271). Peach, the fruit thereof: peach; yellow peach; peach fruit. ejecutorio 1. ejecutorio, patent of nobility Ecce Agnus Dei Latin annals (AHT, AJB, CM, SP), petition (M 7); time 1. Ecce Agnus Dei, Behold the Lamb of God range: 1564–1624(?) religious treatise (EQ); time range: 1574 (?)– no ybā, otechcujlj, secutorio. yn oqchiuh. frezeno. early seventeenth century goxnador. ymamauh cōqstores. guatemaltecos ticmihtalhui. Ecce agnus dei: quihtoznequi, (Dakin ed. 1996: 34). And also he [Valdés] took yzcatqui in dios ichcaconetzin. “You said: Ecce from us the patent of nobility that the governor agnus dei. That is to say: Behold the Lamb of Brizeño had made, [it was] the document of the God” (Anderson & Schroeder eds. 1997, II: 162). Guatemalan conquistadors.

Ecce Homo Latin ejercicio 1. Ecce Homo, Behold the Man 1. ejercicio, exercise annals (AJB), religious play (LDS); time range: religious treatise (EQ); time range: 1574 (?)– 1569–seventeenth century (?) early seventeenth century Auh yn iquac mozcallitzino t[o]t[ecuy]o yq[ua]c Inin neiolnonotzaliztli yn teoyotica yxtlama- nez yn Heccehomo tlayahuallo a 10 abril 69 a[ñ]os chiliztli in itoca Exercicio. “These meditations, (Anales de Juan Bautista 2001: 182). When Our the acts of spiritually doing things with pru- Lord was resurrected [on Easter Sunday] was dence, which are called and Exercise” (Ander- when the Ecce Homo appeared; there was a son & Schroeder eds. 1997, II: 132). procession on the 10th of April of the year 69. / hualMoquixtis Yn xpo Yuhqui Ecce homotzin ejido Yhuan home Angeles se quihualhuicas Cruz 1. ejido, common land Yn oc cequih Qualhuicas lanza. “Christ enters oral account (2014-X); time range: 2014 as the Ecce Homo along with two angels. One Nihuallauh pa(n) Tlacuapa Primera Sección, brings a cross and the other brings a lance” catle melahua pan ehidoh Ixtacamel (2014-X). (Sell & Burkhart eds. 2004: 278). I come from Tlacuapa, First Section, which belongs to the Ixtacamel ejido. edad 1. edad, age, era el annals (AC); time range: ca. 1570 1. el, the [definite article] yc ome edad motenehua mitoa quinto sol edad. oral account (2014-X); time range: 2014 “The second age is told and related to be the El telpocatl huan ichpocatl quinuniroah para fifth sun, or age” (Bierhorst ed. 2011: 4). quincomprometeroah (2014-X). [The parents] bring the young man and [the] young woman elección 239

together in order to have them be formally mayor of the province of Tlaxcala, so that a engaged. new governor and alcaldes might be elected. The choices are as is customarily done each elección year: there are two hundred and twenty elec- 1. elección, election tors assembled” (Lockhart, Berdan & Ander- annals (AP, ZM), petition (CNH, PCC); time son eds. 1986: 112–113). range: 1610–1686 auh opa omochiuh cabildo auh yopayxti omo- elefante chiuh elecsion yn achtopa omochiuh oquis gor yn 1. elefante, elephant don felipe de s.tiago auh amo oquiseli yn alcalde vocabulary (VM 1); time range: 1571 mayor. “The cabildo met twice; both times an Marfil. maçatl elefante ycoatlan. tlan omitl election was held. The first time it was done, (Molina 1992, I: 82r). Ivory: fang of a deer ele- don Felipe de Santiago turned out as gover- phant. ivory [lit. tooth-bone]. nor, but the alcalde mayor did not accept him” (Townsend ed. 2010: 136). / ypāpan yn axcan elemento timitztocnotlatlahuhtillia yn ica ytlayecol- 1. elemento, element tillocantzin toteo dios yoan totlatlahtocauh mā annals (AHT), vocabulary (VM 1); time range: ximotlanahuatilli ma mopatla ytlatohuani ma 1571–1612 oc cecpan mixpatzinco mochihua yn eleccion. Elemento. lo mesmo. tlapeuhcayotl (Molina “Wherefore now we implore you by the service 1571 I: f. 49r). Element, the same, or origin of our Lord God and the Marqués, order that of something. / no yehuatl y nauhtlamantli the ruler be changed. Let the election be held yn huel peuhcayotl motenehua Elementos no again in your presence” (Karttunen & Lockhart quicoco quitlaocolti yn imiquiliztzin teoyotica eds. 1986: 101). / yn iquac oquichihuiqueleccio tlahtohuani Don fr. Garcia Guerra. “Also the çan oca oquichhuique [sic] ynztacia ometi huell- four separate things that are at the very begin- otlahuaque. “When they held the election, it ning, called elements, were hurt and moved to was only two people who were very drunk who pity by the death of the spiritual ruler don fray held it at the estancia” (Karttunen & Lockhart García Guerra” (Chimalpahin 2006: 206). eds. 1976: 106). elote11 elector 1. elote, ear of corn 1. elector, elector oral account (2012-Tep); time range: 2012 municipal council records (TA 178); time Huenoh, moztla tlamocuitlahuizceh cequinoc range: 1561 elotez, quinmotlazceh totomeh (2012-Tep). yquac mocentlalique yn nochin tlaxcalteca yn Okay, tomorrow they’ll look after things in navi atl tepetl ypan pipiltin yvan yxpan muy other corn[fields]. They’ll shoot birds. magco sro don felipe de arrellano allde mayor de la provinçia de tlxn / ynic pepenaloque yancuic embajador gouor yvan alldes / yn iuh mochivani cecexiuh- 1. embajador, ambassador tica tlapepenalo yn matlactecpantli ypan annals (AHT); time range: 1610–1614 centecpantly mocentlaliya electores. “There ce pilli ynteuhcyo yn quinhualhuicac. enbaxa- assembled all the Tlaxcalan noblemen of the dor. ynteuhctitlan yn huey tlahtohuani empe- four cities in the presence of the very mag- rador jabon. tlamatca yeliztli paz. quichihuaco. nificent lord don Felipe de Arellano, alcalde yn inhuicpa christianosme. “A noble, their

11 Backloan from elotl ‘ear of corn’. 240 emperador

lord, the ambassador, from the court of the yn itetlaocoliltzin emperador ynic yehuantin great ruler the emperor in Japan, who brought ofiçialesme maco yn alcaldeyotl auh amo nelti them, came to make peace with the Chris- çan yehua[n]tin yuh q’[ui]mochihuilia in nican tians” (Chimalpahin 2006: 170). / Axcan Lunes moyetzticate tlatoque (Anales de Juan Bautista Sancto ynic 24. mani Metztli Março de 1614 aos. 2001: 138, 140). I have seen the decrees, which ye quin ihcuac yn ŷ nican yhtic ciudad Mexico are courtesy of the emperor, by which the oancico ocallaquico yn omoteneuh teuhcti- officials are to be given the office of alcalde, tlantli Embaxador yn ompa Japon ohualla S. but they haven’t been implemented; only the Franco teopancaltitlan motlallico ce caltica. “It rulers who are here decide it. was only today, Holy Monday, the 24th of the 2. emperadorti, to serve as emperor month of March of the year 1614, that there annals (AHT); time range: 1614 reached Mexico here and entered it the said ypampa yn intlahtocauh tlahtocati Emperadorti lordly emissary, the ambassador, who came Japom ynic quinextia. ycniuhyotl tlamatcayeliztli from Japan; he was settled in a house next to cemihcac quihuallalia yn ihuicpatzinco Omote- the church of San Francisco” (Chimalpahin neutzino Rey moyetztica españa. “Because 2006: 274). / oncan ohualla yn Señor Sebastian their ruler who serves as emperor in Japan to vizcayno español ŷ nican Mexico yah onxiuh- show friendship has established eternal peace tica yn omocuepaco. yhuan no oncan ohualla toward the said king who is in Spain” (Chi- quihualhuica Yn teuhctitlantli in Embajador malpahin 2006: 276). yn ititlan yn quihualtitlani huey tlahtohuani 3. emperadornetlacuilli, imperial debt (lit. Emperador Jabon. “On it came the Spaniard debt of an emperor) señor Sebastián Vizcaíno, who left Mexico vocabulary (VM 1); time range: 1571 here two years ago, who has returned and Emprestido de reyes. vey tlatoca netlacuilli. also come bringing there the lordly emissary, empe|rador netlacuilli (Molina 1992, I: 51r). the ambassador, the messenger who was sent Debt of kings: debt of a great ruler; debt of an here by the great ruler the emperor in Japan” emperor. (Chimalpahin 2006: 236). emperatriz emperador 1. emperatriz, empress 1. emperador, emperor vocabulary (VM 1); time range: 1571 annals (AHT, AJB, AT, ZM), cultural encyclopedia Emperatriz. lomismo. vel. ynamictzin empera- (FC 6), municipal council records (TA 18, TA 84, dor (Molina 1992, I: 51r). Empress, the same or TA 103, TA 152), petition (M 3, JSA, TAC), religious emperor’s wife. play (LDS, TK), vocabulary (VM 1, VM 2, VT); time range: ca. 1540 (?)–seventeenth century (?) en ancas ca tiquito ma quimocaquiti. in tlatoani in 1. en ancas, on the rump VisoRey. ca yc quihualmihuali in tlacatl in totla- oral account (2012-Tep); time range: 2012 tocauh in Emperador ca titequihuã. “We say, Moaventaroh Juan Catorce pan anancaz pan let the ruler, the viceroy, be informed, for since cabayohciyah y al diabloh (2012-Tep). Juan the lord our ruler the emperor has sent him Catorce threw himself onto the [horse’s] rump here, we are in his charge” (Anderson & Schro- into the saddle and off he went like a bat out eder eds. 1997, II: 206). / Onechmotlauhtili of hell. in tlatocayotl in Roma Enperador Çesar de Agusto. “The Emperor of Rome, Caesar Augus- en cuanto tus, granted me the rulership” (Sell & Burk- 1. en cuanto, concerning hart eds. 2004: 126). / ca oniquittac in cedulas oral account (2014-X); time range: 2014 en grecia 241

Azta pan ni tlami nocamanal en cuantoh “Here in this year the foundation of [the hos- monamictianih o el matrimonioh. (2014–X). pital of] San Cristóbal was laid on [Encar- Here ends my conversation concerning those nación?], Palm Saturday” (Townsend ed. who get married or matrimony. 2010: 112). / Axcan ypan domigo yc 24 de março yhuan ypan xihuitl de 1675 años ypan ybisper- en Grecia atzin totlaçonatzin Yncarnaçio yn uquite- 1. en Grecia, Greece yxpahuique tetlachihui chane Santa Maria annals (AHT); time range: 1614 Acuitlapilco. (Zapata y Mendoza 1995: 532). ompa ohualmohuicaque yn italia. yhuan francia. Today, Sunday March 24 in the year 1675, on oc cenca ompa yn miequintin onmoyetzticate yn the eve of the Feast of Our Precious Mother of tonatiuh yquiçayampa motenehua en Grecia the Incarnation, they brought a formal accu- yhuan yn ipan ome tlalli motenehua Arme- sation against a sorceror who is a resident of nias. “They came from Italy and France, and Santa María Acuitlapilco. especially there are many in the east in what 3. Encarnación, image of Our Lady of the is called Greece and in two lands called the Incarnation Armenias” (Chimalpahin 2006: 292). will (TT 48); time range: 1735 nitanahuatia ninomaquiliatia totlasomaahui- en presente natzi ecarnasio Ca ynemaqi geronimo miguel –. 1. en presente, [to be] present “I order that I am giving our precious revered will (TT 51); time range: 1759 mother Encarnación to Gerónimo Miguel as nictzonquihtia nocochocatlatol Ca yMihpa his inheritance” (Pizzigoni ed. 2007: 153). notestigohua Ca nica mesticate en prensente Fiscal de Santa yGlecia D,n Gergorio d[...] Cruz encomendero Gouernador bernardo de lo ReYes Alde D,n 1. encomendero, a Spaniard that, early in the pedro de la Cruz. “I conclude my sick person’s colonial period, has received a grant if indige- statement before my witnesses, for they are nous tribute present here: fiscal of the holy church don annals (AHT); time range: 1613 Gregorio de la Cruz; governor Bernardo de los ynin otlayecoltilloya comendero ocatca. yn Reyes; alcalde don Pedro de la Cruz” (Pizzi- azcapotzalco tepanecapan yhuan tenantzinco goni ed. 2007: 159). ça yc yehuatl ytech otlamico ynic niman oqui- mocuilli ŷ Rey yn omoteneuh altepetl. “He was Encarnación served as the encomendero in Azcapotzalco 1. Encarnación, nunnery or church of the Tepanecapan and Tenancingo; with him it Incarnation came to an end, so that the king took [both] annals (AHT); time range: 1604 the said altepetl” (Chimalpahin 2006: 232). niman ye huillohua yn quixohuato conception monjas. niman Sto. Domingo. nimã Encarna- encomienda cio. Sancta catharina de Sena. tecpan quiya- 1. encomienda, badge, insignia huac yglesia mayor. “Then everyone went to annals (AHT, ZM), 1580–1622 (?)/second half the nunnery of Concepción, then to Santo of the seventeenth century Domingo, then to Encarnación, then to Santa ynin telpocapiltontli novicio ŷ hualla ayemo Catarina de Sena, and outside the palace at monetoltia yca ayemo quichihua profession çan the cathedral” (Chimalpahin 2006: 80). oqu ixquich quihualcuitehua vmpa comienda. 2. Encarnación, Feast of the Incarnation “He is a youngster, a novice, who came before annals (AP, ZM); time range: 1673–1675 taking his vows and professing; all he has done Nican ypa xihuitl y omotocac simiento san chris- so far is get his badge there before leaving” tobal ypan [en]canasion sabado de rramos. (Chimalpahin 2006: 230). / alcalde mayor don 242 eneldo

Luis de Santtiago quitlalia conmieda chichiltic (2014-P). Well, it’s [the planting season] that (Zapata y Mendoza 1995: 232). The chief mag- we now call tonalmilli, the one that we plant in istrate, don Luis de Santiago, wears the red January. / miercoles yc xiii Enero 1588 anos missa badge. / Axcan Lunes ynic .20. mani metztli ypan omito ana tiacapa. “Wednesday the 13th of octubre de 1614. años. ihcuac nican yhtic huey January of the year 1588 a mass was said for Ana altepetl ciudad Mexico ocallaquico yn Don Tiacapan” (Cline & León- Portilla eds. 1983: 224). Gaspar de albeal cauallero. quitlalia yComien- datzin yn Santiago. “Today, Monday the 20th enfermo of the month of October of the year 1614, was 1. enfermo, sick person when there entered the great altepetl and city petition (M 7); time range: 1572 of Mexico here don Gaspar de Alvear, a gen- nimā ye yc peba teqtl ypal su mag muchi. tleman who wears the insignia of Santiago” oteqti. yca teocuitl. Ey. Ehey tostones. ybā (Chimalpahin 2006: 290). media hanegas tlaoli. ybā, çe castillā totolim. mochi ycnotlacatl. biudo. y soltero. y Enfermo, y eneldo tolito, y ysordo, ayac aca ycnotlacatl, omocauh. 1. eneldo, dill yca ytequh Su mag (Dakin ed. 1996: 30). Then vocabulary (VM 1); time range: 1571 the tribute for His Majesty began. Everyone Eneldo. lo mesmo (Molina 1992, I: 53r). Dill, the paid the tribute with gold, three tostones, a same. half fanega of maize and one chicken: every poor person, widower and unmarried person enemigo and sick person and crippled person and deaf 1. enemigo, enemy person. No poor person was released from the annals (AP); time range: 1683 tribute of His Majesty. (-) yngleses (-) Sanno ypan xihuitl ynic matlactli omey 13 tonali mani metztli mayo yn ohuasico entierro tlanahuatili amatl ypan tonali Juebes yn iuh qui- 1. entierro, burial totihuitz ye Oca Enemigos yngleses yn beraCruz. will (TT 2, TT 62, TT 68, TT 74, TT 80); time “(-) Englishmen (-) In this same year, on Thurs- range: 1737–1783 day, the 13th day of the month of May, there yhua nitlanahuatia mucht[...] yeinti nupilhua arrived a dispatch saying that English enemies miguel, yhua leonisa manuela yhua pasquala were in Veracruz” (Townsend ed. 2010: 124). bisenta quiyecahuisque nechquimilusque yhua nechtucasque quixtlahu[...] yntierro. “And I enero order that all three of my children, Miguel, 1. enero, January Dionisia Manuela, and Pascuala Vicenta, annals (AHT, AJB, AP, AT, HCC, SP, ZM), cul- are to share shrouding and burying me and tural encyclopedia (FC 2, PM), legal statement paying for the burial” (Pizzigoni ed. 2007: 179). (TC 62), municipal council records (TA 168, TA / yhuan niquitohua yn noMortaxa yez, Ca qui- 178) oral account (2014-P), vocabulary (TCV, motemaquiliz, nocofradia Sangre de Christo VM 1), will (NI 6, TC 63, TMT); time range: de huauhtitlan yhuan ytech quizaz. Noentierro 1560–1810, 2014–2016 yhuan Nomissa. “And I say that my cofradía ynic. v. mani Metztli henero yhquac motlahtoca- Sangre de Cristo of Quauhtitlan will provide tlalli yn tlacatl Don xpoual de guzman cecepati- what is to be my shroud, and from it will catzin. “The fifth of the month of January, at that come [payment for] my burial and a mass for time the lord don Cristóbal de Guzmán Cece- me” (Pizzigoni ed. 2007: 55). / No yhua nitla- paticatzin was installed as ruler” (Anderson & nahuatia Ca Se tlaltontli niCa mani ytenco Schroeder eds.1997, II: 40). / Puez, tlen tohhuan- baRanca timoquaXuhhuiya Matheo Astasio tin ticliahya tonalmilli, tlen pan eneroh titocah V. o yhua yteh Calaqui Se almo tlauli yhua oc Se entonces 243

pedaso Solar niCan Mantica tiopantonCo yhua quittaz. Chamo quemman ye ce cutilizaroz Ca yehual Nicchihuilia Cargo noAlbaSea para (2013-SMX). No one has bought anything like quinaMacas para noentiero ihua para noMissa. that yet [a cellphone with internet access], so “In addition I order that there is a little piece one doesn’t yet know. No one has bought it of land at the edge of the ravine bordering yet... If someone buys it, who knows, one will on [land of] Mateo Anastasio, widower, into see it. Perhaps someday one will use it. which fits 1 almud of maize, and another piece of a lot here at Teopantonco; I charge my exec- entre utor to sell it for my burial and for my mass” 1. entre, between, among (Pizzigoni ed. 2007: 200). oral account (2014-X), will (TT 82); time range: 1762, 2014 entonces Nican poz, ticomentarozceh quentzin catli que 1. entonces, then tiempoh quemman ce matrimonio... quen mo... oral account (2011-Lin, 2012-Tep, 2014-P); time tlan monamictiah. Poz monamictiah, primero range: 2011–2014 —desde el año ochenta hacia para tlaica— Entoz nouhquiya motetlanehuih para quichi- primero que monotzah entre papahmeh hua (2014-P). And then they also ask for help tenananhuan (2014-X). Here then, we will to perform [the ceremony]. / entoncez ya ayoc- comment a bit on the time when a couple... canah ihzac nopa tlacatl, micqui (2011-Lin). [But] how they... when they get married. Well they then that man [was] no longer [able to] wake up: get married, and first —from the eighties going he died. / Tonz quitenbozaltia nican. Con ganas back—, the first thing is that the fathers and quicuamahcahua pan carretah como pilmiz- mothers consult among themselves. / yhua Ca tontzin (2012-Tep). Then he puts the muzzle on yni tlali Ca ticnacCahuia entre tinahuinti tiEr- [the tiger], here [on its mouth]. He forcefully manos. “The four of us siblings share this land throws it into the cart, as if it were a little cat. between us” (Pizzigoni ed. 2007: 222). 2. entonces, so oral account (2013-SMX, 2014-P); time range: Epifanía 2013–2014 1. Epifanía, Epiphany feast day Nomehhuantzitzin que nomontelpocameh, annals (ZM); time range: 1641 ahorita yequin nonmonyohuih para tlacpac, Yn iquac gobernador mochiuh don Valariano para nonconttazqueh miec cozaz. Ya quimi Quetzalcoyotzin yhuan yquac tetlatolehuiyaya ahorita in tehhuan ocachi ye tilamameh, otomi Tepeticpac tlaca yhuan ypa hualaque yocmo igual. Toncez, nomehhuantzitzin ocachi yn Xochipilla huiya yaoquizque yn açico ypan cualli nonconttazqueh in cozaz (2013-SMX). hepiphania (Zapata y Mendoza 1995: 146). It was You are young people; now you are just begin- when don Valeriano Quetzalcoyotzin became ning to get ahead and you’ll see many things. governor and at the same time the Otomí, resi- Now, since we women are getting older, it’s dents of Tepeticpac, brought a lawsuit. And the no longer the same. So you will see things soldiers who had gone to Juchipila returned, [with] a little bit [of a] better [perspective]. / they arrived on the Epiphany. Entonces, tictozceh tlan axcanah quiaxiliah para tlamanah, zan miyahuatl quicalaquiah epístola (2014-P). So let’s just say that if they don’t 1. epístola, epistle have enough resources to carry out the corn annals (AJB); time range: 1565 ear ceremony, they will just use corn tassels auh ce clerigo yn almatica co[n]maqui epistola [as a minor substitutive ceremony]. / Ayemo ce quimitalhui yhua[n] quimopallehuilli in fray couhtoc in quen non, tonz ayemo ce quimati. Melchior guardia[n] huel iquac in S[an] Balnabe Ayemo ce quicouh… tla ce cohuaz, a ver, ce ylhuitzin yc omilhuitl Pasqua Sp[irit]u Sancto 244 ermita

(Anales de Juan Bautista 2001: 320). One cler- ermitaño gyman wore a dalmatic, he said the epistle and 1. ermitaño, hermit the father guardian fray Melchor helped him; it annals (AHT, AJB); time range: 1564–1612 was precisely on the feast day of San Bernabé, Auh yc niman yehuantzitzin quimonmotoquiti- on the second day of the Pentecost. tiaque in cenca mahuiztililoni teopixque hermi- 2. epístola, subdeacon taños. yn iitlaçopilhuantzitzinhuan totlaçoma- annals (AHT); time range: 1610–1613 huiztatzin S. Augustin. Obispo Hiponia huey çan ce ynehuan yquac o no teochihualoc yteotlamatilizmatcatzin in Sancta yglesia. yca Epistula yn fray Thomas de libera Santo “Then followed after them the very reverend Domingo teopixqui. “At that time just one friars the Hermits, the precious children of our person was ordained together with him, as precious revered father San Agustín, bishop of subdeacon, fray Tomás de Ribera, a Domin- Hippo, the holy church’s great expert on theol- ican friar” (Chimalpahin 2006: 166). / yhuan ogy.” (Chimalpahin 2006: 204). / Auh no yquac yca vmpa yc moteochiuhtzinoz yn epistola tlaquiauhtzotzonaloc yn ospital del Rey ate[n]- yhuan Euangelio yhuan yn missa yc quimochi- co quiyomahuitine[n]ca yn hermitanio yn o[n]- huiliz. “And he is to be ordained as subdeacon, can nemia. tlamocuitlahuiaya (Anales de Juan Bautista deacon, and priest who can say mass” (Chi- 2001: 260). It was also when during the rain a malpahin 2006: 236). / ynic ompa omohuicaya lightning bolt fell upon the royal hospital, at omoteochiuhtzinoto la ciudad de los Angeles the edge of water. The hermit who lived there cuitlaxcohuapan yn ica epistola yhuan yca was taking care of it personally. Euangelio. yhuan yca yn missa oquimochihuilli. “Coming back from having gone to the City of escalera the Angels, Puebla, to be ordained as subdea- 1. escalera, ladder con, deacon, and full priest able to say mass” legal statement (TC 13), religious play (FJ); (Chimalpahin 2006: 248). time range: ca. 1580–seventeenth century (?) Auh nica momachiotia yn noya (sic) teopan ermita ontetl Caja yhuan çentetl Escritura tzaccayo 1. ermita, shrine yhuan mesa huey ahuehuetl yhuan escallera ce annals (AP), will (TT 1, TT 9, TT 10, TT 26, TT yhuan tlecuilli çentetl yhuan taça chichiltic yetetl. 35); time range: 1671–1735 “And here is manifested what there was in the Sanno ypa xihuitl yn oquimictique oncan san church: two chests, a (writing desk? scripture?) franco caltenpan yc ca hermita bañohueloz auh with a latch, a big table made of willow wood, a yn oquimicti sestudiante ypanpa oquixtetlatzini ladder, a (censer? brazier?), three red cups (with ypan yc se domingo de cuaresma. “In this same covers?)” (Cline & León-Portilla eds. 1983: 44). / year they killed him at the entry of the [convent motlecahuis xp͞o: ylħ.c nepantla escalera quinmol- of] San Francisco, where the shrine of Bañue- huiliztin NotetlayeColticahuane: ma xihualmo- los is. The one who killed him was a student, tlecahuican. “Christs ascends. In the middle of because he gave him a blow in the face; it was the ladder he says to them: O my servants, come on the first Sunday of Lent.” (Townsend ed. on up!” (Sell & Burkhart eds. 2004: 206). 2010: 116). / yhua noSepoltura yez canpa huey 2. escalera, stairs teopa ermita San Franco. “And my grave will be annals (AP); time range: 1689 at the great church, in the shrine of San Fran- yhuan yquac omochiuh yn escaleras yc titleco cisco” (Pizzigoni ed. 2007: 67) / yhua niqui- tlapanco no yquac y mochiuh ynn acocali. “And tohua yno tlamili ytlantzinco hermitatzin sano at that time the stairs were built by which nepantla moxelos. “And I say that the field next one goes up to the roof. Also at that time the to the shrine is likewise to be divided in the structure of the roof was made” (Townsend ed. middle” (Pizzigoni ed. 2007: 116). 2010: 146). escaño 245

escaño armas commaquique (Anales de Juan Bautista 1. escaño, bench 2001: 148). And when they had been seized, annals (AJB, ZM); time range: 1565–1674 then the guns were piled up in the palace, in Escaia q[itoz]n[equi] huilla[n]q’[ue] ycpalli the courtyard of the building, and the military (Anales de Juan Bautista 2001: 328). Bench, guards of the Spaniards armed themselves for it means a long seat. / y nican pipiltin Tlax- war, they donned all of the weapons. calan gobernador hopa yaque motlalique ypan escania quimahuistilique (Zapata y Mendoza escoplo 1995: 528). The nobles here and the governor 1. escoplo, chisel of Tlaxcallan went and sat on the bench. They will (TC 31, TT 42); time range: 1580–1654 honored them. Auh yn çe yscobo yhuan coyolomitl ii yhuan i xontera yhuan çentetl xera quauhteconi yhuan escapulario çentetl hacha quauhtlapanalloni yhuan çentetl 1. escapulario, scapular tehuilotl tazça iii ts ypatiuh yhuan çe yxiptlatzin annals (AHT); time range: 1596–1612 temaquixtiani cruçifixus yhuan iii tetl taplamasa auh nextic yn invandera yhuan nextic yn escapu- yhuan ome hezpetlatl yhuan iiii haquauhuitl lario cõtlalique ymelpan. “And their banner mochi monamacaz yn ipatiuh yez yc moxtla- is gray, and gray is the scapular they placed huaz tonetlacuil. “And as to a chisel and two on their chests” (Chimalpahin 2006: 56). / awls and a plane and a saw for cutting wood no yhuan oncã Yntlantzinco momaniltitiaque, and an axe to split wood and a glass cup worth yeintin teopixque trinidarios in quimopialia three tomines and an image of the saviour on ytech ca ymescapulariotzin yztac ce cruz the cross and three retablo images and two chichiltic yhuan xoxoctic. “And also three elaborately painted reed mats (petates) and Trinitarian friars went along among them; four wooden pipes for water, all of it will be they have a white scapular with a red and sold and with the proceeds our debts will be green cross on it” (Chimalpahin 2006: 204). paid” (Cline & León-Portilla eds. 1983: 104). / yhuan [...] ynemac Juseph de la Cruz yhuan se escaramán escoplo –. “And [a plow] is the inheritance of 1. escaramán, a kind of plow Josef de la Cruz, and a chisel” (Pizzigoni ed. will (TT 10, TT 14); time range: 1711–1732 2007: 137). yhuan çe huacax onicmacac yhuan çe esca- Rama yhuan çetzin Guadalope quimotequipa- escorpión nilhuiz. “And I gave him an ox with an escara- 1. escorpión, scorpion mán, and a Guadalupe that he is to serve” vocabulary (VM 1); time range: 1571 (Pizzigoni ed. 2007: 72). / Yhua niquitohua Ce Lagarto ponçoñoso. acaltetepon. Escorpion EsCaraman Para YCa motemos tle monequi (Molina 1992, I: 76v). Poisonous lizard: scor- Para tePitzi Candela. “And I say that [there is] pion. scorpion. an escaramán to seek out what is needed for a little candle” (Pizzigoni ed. 2007: 79). escribanía 1. escribanía, writing desk escopeta will (TC 31); time range: 1580 1. escopeta, shotgun yhuan Escriuania notlilteco yc onitlacuilohua- annals (AJB); time range: 1566 ya mochi monamacaz misa topan ic mitoz yn auh yn iquac ohanoque nima[n] moteten esco- ipatiuh tomintzin. “And my writing desk and peta in tecpan ythualco callitic yhua[n] yaotla- my inkpot with which I wrote, all of it is to be pixque españoles moyaochichiuhque moch sold in order for masses to be said for us with 246 escribano

the proceeds in money” (Cline & León-Portilla concluded my testament in the presence of my eds. 1983: 102). witnesses: the fiscal mayor of the holy church don Luis Isario and the fiscal don José Ramón, escribano today Wednesday the 29th of November of 1. escribano, notary the year 1809. Notary don Francisco Romero” annals (AHT, AJB, AP, AT, GA, ZM), bill of sale (Melton-Villanueva ed. 2012: 233). (LSD 2, SAS), legal statement (GSM, TC 23B, TC 27, TC 50A, TC 52A, TC 61, TC 62, TC 72, escribano de cabildo TC 83), municipal council records (TA 93, 1. escribano de cabildo, notary of the munic- TA 100, TA 129, TA 130, TA 131, TA 148, TA 168, ipal council TA 176, TA 178, TA 192, TA 207), petition (ANV 2, annals (ZM), bill of sale (LSD 2), municipal ANV 9, CH, IMA, LJJ, M 2, M 5, M 6, M 7, M 9, PC), council records (TA Appendix, TA 18, TA 84, religious play (Mer), vocabulary (VM 1), will (NI TA 90, TA 93, TA 100, TA 103, TA 121, TA 129, 1, NI 2, TC 3, TC 14, TC 16, TC 19, TC 21, TC 24, TA 130, TA 131, TA 140, TA 143, TA 145, TA 148, TC 29, TC 30, TC 31, TC 36, TC 39, TC 40, TC 42, TA 152, TA 168, TA 172, TA 174, TA 176, TA 178, TC 44, TC 52, TC 59, TC 63, TC 64, TC 65, TC 67, TA 187, TA 192, TA 207), petition (LJJ); time TC 71,TC 73, TC 74, TMT, TT 2, TT 3, TT 4, TT 5, range: 1548–1676 TT 6, TT 7, TT 8, TT 9, TT 10, TT 11, TT 12, TT 13, En la ciudad de tlax.a yc omilhuitl. metztli. de abril TT 14, TT 15, TT 18, TT 19, TT 20, TT 22, TT 23, de mill y seys.sientos y doçe an͡os. ymixpantz- TT 25, TT 27, TT 28, TT 29, TT 30, TT 31, TT 32, inco. yn yehuatzin. Don. Jua͡. diaz. don. mel.or TT 33, TT 34, TT 36, TT 37, TT 38, TT 44, TT 47, gallego. don. Juā. bauta. de monde alegre. don. TT 48, TT 49, TT 50, TT 52, TT 53, TT 54, TT 56, Jua͡. ponçe. de leon. y mendoça. all͞ d͞ es.͞ ordinario. TT 57, TT 60, TT 61, TT 62, TT 63, TT 64, TT 65, y nicā yn ciudad. yhua͡. probicia. de tlax.a por su TT 72, TT 73, TT 74, TT 75, TT 78, TT 82, TT 83, magͩd yhua͡. nixpā niesCrj.o de cabildo. nezque. TT 86, TT 88, T 90, TT 91, TT 92, TT 93, TT 94, testigos. yhua͡. yehua͡tin. fran.ca totoztic. yo͞a TT 97, WBA, WCF); time range: 1550–1822 ytelpoch. ytoca. Diego. de soto. nican chaneh- auh niman yn alcalde mayor oc sepa mochi- que. ciudad. tlax.a ypan. cabeçera. ocotelolco. huas cabildo san yecyotica oquititlan Josef “In the city of Tlaxcala on the second day of moscoso alhuasil de la guera yhua se escri- the month of April in the year 1612, the wit- uano ytoca abiles ynic ymixpan mochihuas yn nesses and Francisca Totoztic, along with her elecçion. “Then the alcalde mayor [said that] a adolescent son named Diego de Soto, all local cabildo meeting was to be held again without citizens of the city of Tlaxcala from the head dispute; he sent Josef Moscoso, as alguacil town of Ocotelolco, appeared before don Juan de la guerra, with a notary named Avilés, so Díaz, don Melchor Gallego, don Juan Bautista that the election might be held before them” de Montealegre [and] don Juan Ponce de León (Townsend ed. 2010: 136). / ni͞ m͞ a͞ ͞ tlanahvati y Mendoza, ordinary alcaldes here in the city y͞n͞ s͞e͞n͞o͞r al͞ l͞ d͞ e͞ yn Campa micvac umpa yaz and province of Tlaxcala for His Majesty, and çe escrivano y͞v͞a͞ alguaziles tlahtlanitihuj yn before me, notary of the municipal council” quenin micqui. “Then the lord alcalde issued (Olko, Sullivan, Szemiński eds. 2018: 108). / an order, ‘A notary will go with the constables Tepeticpac yacuican alcalde don Pedro de San to the place where the death occurred in order Miguel regidortin don Juan Bauhtista Hernan- to inquire into how he died’” (Olko, Sullivan, dez don Juan Martin escribano de cauildo Juan Szemiński eds. 2018: 98). / Ca yonictziquixti Bablo tesorrero don Juan Bauhtista de la Corona [sic] notestamento ymixpatziCo notestigos yn ocçepa ocaxitico çe ymamauh yn inahui fiscal mayo de la santa yglesia Dn luis Ysario cabiçerayxtin (Zapata y Mendoza 1995: 470). fiscal Dn Jose Ramon AxCa mierColes a 29 de In Tepeticpac, don Pedro de San Miguel was nouieBre 1809 aos esno Dn franco romero. “I have alcalde for the first time, the councilmen were escribano de la república 247

don Juan Bautista Hernández and don Juan Marcos de Velasco. Done before me, Alonso Martín. The council notary was Juan Pablo, the Dávila de Santiago, appointed notary” (Cline & treasurer was don Juan Bautista de la Corona. León-Portilla eds. 1983: 28). / Auh y nehuatl Juo Again they came and provided one document de s po escrio nubrado alvaçeas nicneltilia nican for all the four cabeceras. / yvan nispan Escri- nictlalia nican nictlalia (sic) notoca nofirman. vano de cabildo fabian rrodriguez mononotzque “And I, Juan de San Pedro, appointed notary quiçentlalique yn intlatolh ypanpa yn omo- and executor, verify it; I place here my name chihv cuenta yspan señor allde mayor tlascal- and signature” (Cline & León-Portilla eds. lan. “Before me, notary of the cabildo, Fabián 1983: 60). / Auh yn nehuatl Escrio nobdo nehuatl Rodríguez, consulted and deliberated about oniquicuillo yn testamento ytencopatzinco yn the accounting that has been given before the moy magco sen͞or don Juo Ramirez gobor yhuan lord alcalde mayor of Tlaxcala” (Lockhart, sen͞ores al͞l͞des yhuan sen͞or fiscal gabriel maldo. Berdan & Anderson eds. 1986: 120). “And I, the appointed notary, wrote the testament, by order of the very magnificent lord escribano de la república don Juan Ramírez, gobernador, and the lords 1. escribano de la república, notary of the alcaldes, and the lord fiscal Gabriel Maldo- commonwealth nado” (Cline & León-Portilla eds. 1983: 220). legal statement (CSE, LGC), will (TT 51, TT 55, TT 58, TT 59, TT 68, TT 85, TT 89, TT 95, TT 96, escribano público WNS); time range: 1717–1783 1. escribano público, notary public alcaldes Antto rrodrigues escriuo de Republica – will (TC 80, TT 84); time range: 1589–1760 nenhuatl Dn Juo maldonado gouor yn timochintin tixpan miguel Juseph diputado marcos jurge Escrio ŷ titlatequipanohua yn it[ec] yn altepetl omote- bopligo. “Before us: Miguel Josef, deputy. Marcos neuh. “Alcaldes, and Antonio Rodríguez, Jorge, notary public” (Cline & León-Portilla eds. notary of the commonwealth – before me don 1983: 272). / Julian Antonio testigo Nehual oni- Juan Maldonado and all of us who serve within tlaquili ytencopa CoCoxqui onextlatlac[...]que the aforesaid altepetl” (Lockhart ed. 1991: Pedro hernandez Essno pu.co. “Julián Antonio, 103). / ye nictzonquixtia yn nocoxcatlatol yxpa witness. I did the writing at the command of the testigo es͠no de republica Juan antonio de san- sick person; they asked me. Pedro Hernández, tiago. “I conclude my sick person’s statement notary public” (Pizzigoni ed. 2007: 225). before the witness, the notary of the commonwealth Juan Antonio de Santiago” (Pizzigoni escribiente ed. 2007: 235). / Niquitoa ynehuatl esno de la 1. escribiente, clerk repobliCan yhuan y testigos niquitoCatene- annals (ZM); time range: 1616 (?)–1666 huan pedro matias rexidor. “I declare that I y huel yehuatl quitlali quiyeyeco ytoca Josep am notary of the municipality and I name as Pazquez y scribiente Lupe Santchis Ninio (Zapata witnesses Pedro Matías, regidor” (Karttunen & y Mendoza 1995: 364). He truly arranged and Lockhart eds. 1976: 119). planned [the construction of the catafalque], the one named Josef Vázquez. The clerk was escribano nombrado Lupe Sánchez Niño. / escribano de cabildo 1. escribano nombrado, appointed notary Matheo Marçiales scrivientes Sepastian Sarrano legal statement (TC 7, TC 27, TC 76), will (TC 4, Buenaventura Salamanca Nicolas de Tolentino TC 9, TC 10, TC 14, TC 15, TC 16, TC 17, TC 25, TC 31, (Zapata y Mendoza 1995: 222). Mateo Marciales TC 60, TC 64, TC 79); time range: 1580–1589 was cabildo notary; Sebastián Serrano, Bue- frco florez al̅lde don Jhoan marcos de uelasco naventura Salamanca and Nicolás de Tolentino nixpan omochiuh aol davila de sanctiago eso were the clerks. / auh yhuan scribano mayor nonbrado. “Francisco Flores, alcalde. Don Juan mochiuh don Melchor de los Reyez Galliego 248 escritorio

cabildo auh y nehuatl Antonio Diego nizcriuite annals (AHT); time range: 1614 (Zapata y Mendoza 1995: 276). And don Melchor yniqu etlamãntli ytequitzin muchiuh Don Juan de los Reyes Gallego became the chief cabildo de ceruantes Cathedratico catca yn ica escrip- notary. As for me, Antonio Diego, I was his clerk. tura quiponhuaya ŷ nican de La Viversidad escuella Mexico – Ynic niman çatepan Obispo escritorio mochiuhtzino huaxacac. “The third office 1. escritorio, writing desk don Juan de Cervantes held was the chair annals (AHT); time range: 1614 of scripture in which he lectured here at the ynin quin ic oppa oncan Acapulco catenquix- university and school in Mexico, until later tico yn imacal Japonti çan muchi Tepuztli yn he became bishop in Oaxaca” (Chimalpahin quihualitqui yhuan escriturios. “This is the 2006: 282). second time that the Japanese have landed 3. escritura, writing desk one of their ships on the shore at Acapulco; legal statement (TC 13); time range: ca. 1580 they are transporting here everything of iron, Auh nica momachiotia yn noya (sic) teopan and writing desks” (Chimalpahin 2006: 274). ontetl Caja yhuan çentetl Escritura tzaccayo yhuan mesa huey ahuehuetl yhuan escallera escritura ce yhuan tlecuilli çentetl yhuan taça chichiltic 1. escritura, legal document yetetl. “And here is manifested what there was annals (ZM), municipal council records (TA in the church: two chests, a (writing desk? 131), religious play (Mer), will (TT 7, TT 8, TT scripture?) with a latch, a big table made of 10, TT 58, TT 94); time range: 1553–1759 willow wood, a ladder, a (censer? brazier?), Cuix ye nelli Melahuac yn quitohuan y nican three red cups (with covers?)” (Cline & ca topiltzin auh catli yn ezCrituran. “Is what León-Portilla eds. 1983: 44). our child here saying true and honest? What has become of the document [in question]?” escritura original (Sell & Burkhart eds. 2004: 254). / 3: tli: nitla- 1. escritura original, original notarial document nahuatia sano yehual nopiltzin Juan martin will (TT 7); time range: 1740 nicCahuilia se tlaltotli mani ynahuac altepel oncacqui escritura oriJinal mocacti memoria titoquanxunamiqui D.n Juan JoCp̅͞ h͞ ̅ Calaqui mocauhti para motamachihua. “There is an tlaoli om[...] almud notlaCual nicpie ome esCri- original notarial document; a memorandum tura. “Third I order that I likewise leave to my is being left for the measurement” (Pizzigoni child Juan Martín a little piece of land close ed. 2007: 63). to the altepetl, bordering [land of] don Juan Josef, where 2 almudes of maize fit; I bought it, escudilla and I have two notarial documents” (Pizzigoni 1. escudilla, bowl ed. 2007: 173). / auh ynic motlaxtlauiz español legal statement (TC 13); time range: ca. 1580 yvan ynic tequitiz ypan yhcuiliutica (sic) yn don Juo garçia ytomines ycc omoxtlauh çentetl escritura oncan neztica yn intlatol tlatoque ystaya plato yhuan çentetl yscouila no ystaya. ynic conpania mochiua ytechpa atl tepetl. “And “The money that was owed don Juan García how the Spaniard is to be paid and what his was paid with a plate made of tin and a duties are is written in a notarized document, bowl (or, brush) of his, also of tin” (Cline & in which appears the statement of the lords (of León-Portilla eds. 1983: 40). the cabildo) that a company is constituted on behalf of the city” (Lockhart, Berdan & Ander- escuela son eds. 1986: 87). 1. escuela, school 2. escritura, scripture annals (AHT, ZM); time range: 1614–1669 escuela real 249

auh teotlac ypan ome tzillini yn oquihualquix- ynyelitzin Excencia yuan mochi nicneltoca yn tique oncan escuellas ynic oquiteyttique. “And ixquich quimoneltoquitia yn sancta yglesia at 2 o’clock in the afternoon they brought him de romana. “I truly believe in the Most Holy out of the school and showed him in public” Trinity, Father, Son, and God the Holy Spirit, (Chimalpahin 2006: 272). / auh yn omoteneuh whose essence is just one, and I believe all Padre maestro fr. Goçalo de hermosillo ynic that the Holy Church of Rome believes” (Cline quicuic huel yaoyotica yn ayc yuhqui oyttoc in & León-Portilla eds. 1983: 20). ye yxquich ica onca escuella Mexico. “And the said father master fray Gonzalo de Hermosillo esfuerzo took [the post] with great strife, the like of 1. esfuerzo, effort which has never been seen ever since there oral account (2013-SMX); time range: 2013 has been a school in Mexico” (Chimalpahin Poz non cualli, ahorita que nonmontelpocameh. 2006: 270). / nima tlatzinpachoque caxtilteca A ver, xconchihuacan n ezfuerzoh para ver cocone quihuicaque Satachrios yn izquican y quenin ocachi ce yez, ce viviroz, ocachi cualtzin in yn izcuela mochi quizqui (Zapata y Mendoza tiempoh que huitz ocachi cualtzin o ocachi amo. 1995: 428). Then Spanish children who carried A ver quenin non (2013-SMX). Well [having a cell- the Holy Cross brought up the rear [of the pro- phone] is good, now that you’re all young. So, cession]. All of the schools, from each one of make an effort and we’ll see how one will fare, these places, participated. how one will live a little bit more... a little bit better in the times that come... a little bit better, escuela real or little bit worse. We’ll see how it will be. 1. escuela real, royal school annals (AHT); time range: 1609–1614 esmeril Axcan juebes. yc 9. mani metztli Julio de 1609. 1. esmeril, abrasive, emery años. yquac cathetratico omochiuhtzino yn cultural encyclopedia (FC 9); time range: escuelas real mexico in yehuatzin Padre 1578–1580 maestro. fray diego de contreras. prior Sant. Auh in iehoatl motocaiotia xiuhtomolli ca Augustin mexico. “Today, Thursday, the 9th no tlaquaoac, camo esmellir itech monequi, of the month of July of the year 1609, was inic michiqui, inic misteca, ioan inic mote- when Father fray Diego de Contreras, master metzhuia. “And the so-called round turquoise [in theology] and prior of San Agustín in is not hard. No hard abrasive is needed to Mexico, was given a chair at the royal school grind it down, to smooth its surface, to give in Mexico” (Chimalpahin 2006: 158). it a metallic luster” (Sahagún 1950–82, IX: 82). / in iuh chicaoac tecpatl, no iuh chicaoac esencia in tetl, inic monepan mictia: çatepan misteca 1. esencia, essence ica teuxalli, ioan motemetzhuia, ica esmelir. will (TC 4, TC 9, TC 15, TC 30, TC 31, TC 79); time “The rock was just as hard as the flint so range: 1580–1589 that together they cut each other. Afterwards Auh ca huel melahuac ynic nicnoneltotoqui- the surface was smoothed with abrasive and tia (sic) yn sanctissima trinidad tetatzin given a metallic luster with a [finner] abra- tepiltzin dios Es͞p͞u Sancto çan çe yn iyeliz- sive” (Sahagún 1950–82, IX: 81). tzin Ensecia. “And I believe in the Most Holy Trinity, Father, Son, and God the Holy Spirit, espada of just one essence” (Cline & León-Portilla 1. espada, sword eds. 1983: 50). / auh ca huel mellahuac ynic annals (AHT, AJB, AP, CM, ZM), legal statement nicnoneltoquitia yn santissima trinidad (TC 13), petition (CNH), religious play (LDS), tetatzin tepiltzin dios espirito sancto çan ce vocabulary (VM 1); time range: 1564–1675 250 español

niman oc ce tlacatl oquimicti oquimatetec yca Desenuaynamiento de espada. espada copi- espada. “Then he beat another person and cut naliztli. | espada analiztli (Molina 1992, I: 41r). his arm in several places with a sword” (Kart- Action of drawing a sword: action of drawing a tunen & Lockhart eds. 1976: 107). / hualquisas sword; action of drawing a sword. Miquistli Yhuâ home Ang,l quihualhuicasq.z 6. espadaquimiliuhcayotl, sword sheath (lit. espada Mictlan hualquisas Lusifer Yhuan a sword’s wrapping) Omentin Demonios-. “Death enters along with vocabulary (VM 1); time range: 1571 two angels. They bring a sword from the place Vayna de espada o cuchillo espada yquimi- of the dead [hell]. Lucifer enters along with two liuca. y|callo. espada quimiliuhcayotl (Molina demons” (Sell & Burkhart eds. 2004: 290). / 1992, I: 116r). Sheath of a sword or a knife: a Auh niman yc ce hualla español topille nima[n] sword’s sheath, its sheath, sheath. quicopin yn iespada tetotoca yhua[n] españoltin 7. teespadahuiliztli, a stab, a slash (lit. action cequi mestiçome onca[n] teyhittaya moch quico- of applying a sword to someone) pinque yn imespada tecece[n]mana (Anales de vocabulary (VM 1); time range: 1571 Juan Bautista 2001: 216). Then a Spanish con- Cuchillada. teuitequiliztli. te espadauiliztli. te stable came, he immediately unsheathed his cu-|chillo uiliztli (Molina 1992, I: 32v). A stab: sword and pursued the people. The Spaniards action of striking someone; a stab; action of and some of the mestizos who were observing knifing someone. the people there, all of them unsheathed their swords, dispersing the crowd. español 2. espadaana, to draw a sword (lit. to sieze a 1. español, Spaniard sword) annals (AC, AHT, AJB, AT, CM, GA, HCC, SP, ZM), vocabulary (VM 1, VM 2); time range: 1571 bill of sale (LSD 2), cultural encyclopedia (FC 1, Espada ana, n. desenuainar espada. preteri. FC 6, FC 8, FC 11, FC 12, PM), legal statement (TJ), onespada an (Molina 1992, II: 29r). I draw a municipal council records (TA Appendix, TA 93, sword: to draw a sword; past: I drew a sword. / TA 103, TA 129, TA 131, TA 140, TA 152, TA 172, TA Desenuaynar la espada. ni, espada ana. nicana 192, TA 206), petition (ANV 5, ANV 19, CMJ, JSA, yn espada. nic, copina yn espada (Molina 1992, M 4, M 9, TAC), religious treatise (DC), will (TC I: 41r). To draw a sword: I draw a sword; I draw 71, TT 12); date range: 1548–1737 a sword; I drew a sword. iuā ytēcopātcinco oualaque in españoltin nicā 3. espadaanaliztli, action of drawing a sword indiatlalpā (Doctrina Christiana… 1548: 15v). (lit. action of siezing a sword) And by his order the Spaniards arrived here in vocabulary (VM 1); time range: 1571 the land of the Indies. / yhua niquitohuā texipa Desenuaynamiento de espada. espada copi- omochihui notestamento testigo espānol Sr franco naliztli. | espada analiztli (Molina 1992, I: 41r). seRano. “And I say that my testament was made Action of drawing a sword: action of drawing a before people: the Spanish witness señor Fran- sword; action of drawing a sword. cisco Serrano” (Pizzigoni ed. 2007: 77). / Auh 4. espadacopina, to draw a sword (lit. to yn axcan ye yc omilhuitl yn ipan Martes Sancto detach a sword) omoteneuh ynic 17. mani Metztli Abril. yhcuac vocabulary (VM 2); time range: 1571 nican caltenco. S. Anton Xolloco ypan huey otli Espada copina. n. idem. preteri. onespada omotlallico miequintin yaotiacahuan Soldados- copin (Molina 1992, II: 29r). I draw a sword: the tin españoles yn oyaotlapiaco tlahuiztica. “Today same; past: I drew a sword. on the second day [of Holy Week], on the said 5. espadacopinaliztli, action of drawing a Holy Tuesday the 17th of the month of April, was sword (lit. action of detaching a sword) when here outside [the church of] San Antón in vocabulary (VM 1); time range: 1571 Xoloco many Spanish warriors, soldiers, came española 251

and were stationed on the highway to stand auh ynin ca cenca notech monequi in tinechmo- guard with their arms” (Chimalpahin 2006: 216). chicahuiliz in ipan motemachilocatzin in itoca 2. español, Spanish language Esperança. “And for this I urgently need You to oral account (2016-X2); time range: 2016 strengthen me with a feeling of confidence in Inihhuantin inca huehchiuhtinenqueh catli aman You, what is named hope” (Anderson & Schro- español: catli inincolhiuan inincamanal poro eder eds. 1997, II: 176). nahuatl (2016-X2). They didn’t speak Spanish, which [people do] today: only Nahuatl, which espíritu was their ancestors’ language. 1. espíritu, spirit 3. españolchihchihua, to dress as a Spaniard religious treatise (DC); time range: 1548 annals (AHT); time range: 1611 Auh ca uel motquitica yn spiritu tictocayotia yn ytloc quiquetztia. yn pilli Jabon in ye ytoca Don teuātin.q.n. ca amo tley yn inacayo yn iomio: Alonso. ye moespañolchichiuhtia. ynic mocuep yuā ca cenq̄zca chipauac: ca atley chipaua- ychan. “He placed next to himself the Japanese liztli nouiyā cemanauac ynic uel quineneuiliz nobleman whose name was now don Alonso yn icēquizca chipaualitcin yn toueytlatocauh and who now went dressed as a Spaniard, to yn dios (Doctrina Christiana… 1548: 15v). He return to his home” (Chimalpahin 2006: 174). is indeed pure spirit; [this is how] we name him, which means that he does not have flesh española and bones. And he is entirely pure. There is 1. española, Spanish woman nothing as beautiful in the whole world that annals (AHT, CM); time range: 1597–1621 (?) can compare to the absolute beauty of our ynin española yn inamic quihualhuicaya. great ruler God. / Auh yeuatin y ym omextin yn “[Don Martín] was bringing back his wife, itlachiualhuan yn dios in oq̄chtli yuan yn ciuatl: a Spanish woman” (Anderson & Schroeder ca nepaniuhticate nacayotica yuan spūtica: eds. 1997, I: 160). / yn izquintin ye y españoles auh ca çan noyuhq̄ nepaniuhticate yn yxq̄chtin ypampa yn innantzin in española, auh yn cemanauac tlaca yn q̄mochiuili: yuā yn axca omoteneuh ynttatzin ca castiço. “All are now q̄mochiuilia yn totecuio dios nacayotica yuā Spaniards, because their mother was a Span- spūtica (Doctrina Christiana... 1548: 28v). And iard and their aforementioned father a qua- these creatures of God, man and woman, are droon” (Anderson & Schroeder eds. 1997, II: woven with flesh and spirit. And all of the 110). / in tlamiequiyazquia moriscos. tin ma people in the world that our Lord God created quilnamicti yn cihuatica yn innanhuan ca and those that he creates today are likewise españolas. yn intech quiça mahuiztic xinach- woven with flesh and spirit. tli mahuiztic tlacamecayotl yn amo yuh mahuiztic quipia ytechpa yntahuan tliltique. Espíritu Santo “And when the moriscos increased, [they 1. Espíritu Santo, Holy Spirit were afraid] lest they remember that their annals (AHT), cultural encyclopedia (FC 1), mothers, on the female side, were Spanish petition (M 6), religious play (FJ, HLE), reli- women who came from splendid stock, gious treatise (DC, DCLM, EQ), sermon (S, SJA, splendid lineage, more splendid that they SJB), song (PX), vocabulary (VM 1), will (TC had on the side of their fathers the blacks” 21,TC 71, WCF); time range: 1548–1614/seven- (Chimalpahin 2006: 220). teenth century in mahuiztic itlamahuiçollotzin yn imisterios- esperanza yotzin tlahtocaychpochtli S.ta Maria ynic 1. esperanza, hope yehuatzin Sp͞i͞u Sancto, miec tlamantli ca religious treatise (EQ); time range: 1574 (?)– yqu expa oyezquia ŷ intla tlayahualoloni ye early seventeenth century ce xihuitl Yqu itechpantzinco quimopohtili- 252 espiritual

tzinohua, quimonenehuililia yn omoteneuh- espiritual tzino tlahtocaychpuchtli. “Splendid marvels 1. espiritual, spiritual and mysteries of the queenly maiden Santa oral account (2014-Tep), religious treatise María, – it would have been the third time (DC); time range: 1548, 2014 if it had been taken in procession a year Ynic cētlamantin nacayoque tiquintocayotia ago – by which the Holy Spirit equated and corporales. Ynic ontlamantin amonacayoque / compared for the said queenly maiden” (Chi- tiquītocayotia spirituales. Auh ynic yetlamantin malpahin 2006: 246). / ma yn toveintatocau neneliuhtoq̄ occequi nacayoq̄: auh in occequi mjtzmotlazopiyeli yzcatqui Señor Brizeño ti- amonacayoq̄ (Doctrina Christiana… 1548: 21v). mjtzelnamjqui tevantin timotlazopilvā pinolan The first kind have substance, we call them tlacat Sancta catarina ma toteco dios mochipa corporeal. The second kind do not have sub- quipia moanima ma ytic quitlali ygũa Espũ stance, we call them spiritual. The third kind Sancto (Dakin ed. 1996: 26). May our great are mixed: some have substance, but others ruler saferguard you with care. Behold, Lord have no substance. / Naman nicalactoc pan Bizeño, we your beloved children, the people ni pan tlamachtilli tiquilliah ezpiritual, na of Santa Catarina Pinola, remember you. May naman quemman niyauh, nicmachilia noyollo Our Lord God always care for your soul, may yehyectzin (2014-Tep). Now that I have become he fill it with the Holy Spirit. / ca nel itehtzinco involved in this teaching that we call spiritual, mehuiltiticatca in Spiritu Santo, in icuac oyuh now when I go, I feel that my heart is content. quimottilitzino in ixayotzin, in itlaçòConetzin ixpantzinco omopechtecatzino, icxitlantzinco espolear omomayauhtzino. “Truly, the Holy Spirit was 1. espolearoa, to use spurs on someone or inspiring her. When thus she saw the tears something of her precious child, she bowed before him, petition (PC); time range: 1637 she threw herself at his feed” (Burkhart ed. yhuan oc ce cihuatl huel oquitolini mochican 2001: 91). oquitetelicçac oquiyspuliado mochican. “And 2. Espiritu Santotica, by means of the Holy he really mistreated another woman: he Spirit kicked her repeatedly all over [her body], he sermon (S, SJA); time range: 1577–1614 used spurs on her all over [her body]” (Olko, auh inin motlaçòConetzin in Spiritu Santo- Sullivan, Szemiński eds. 2018: 271). tica mitictzinco omonacayotitzinoco, ticmo- ttiliz moztla moalcotzinco monolitoz ye omo- esponja miquili. “And this: your precious child, who 1. esponja, sponge by means of the Holy Spirit came to become annals (AJB), vocabulary (VM 1); time range: flesh inside you, tomorrow you will see him 1565–1571 lying on your neck, already dead” (Burkhart Oy Miercoles S[ant]o a 18 abril de 1565 a[ñ]os ed. 2001: 91). / Notlaçopilhuane ca ye oan- yquac ticchiuhq’[ue] Passio[n] ce[n]tecpa[n]tli quimocaquitique, ca in tomahuiztlaçonantzin Jesus Xpo Maria oncan q’[ui]momecahuite- sancta MARIA, ca Spiritu sanctotica in omotz- quiliq’[ue] t[o]t[ecuy]o cruz cruz [sic] q’[ui]- tili, yuan tlamahuiçoltica in moctlacahiuili, moquechpanihuitia t[o]t[ecuy]o tepeticpac aquen omochiuhtzino. “Oh my precious Hecce homo cruz tepeticpac ycac Carvario children, you have already heard that our yhua[n] lança espongia (Anales de Juan Bau- honored and precious mother, Saint Mary, tista 2001: 312). Today, Holy Wednesday, on became pregnant by means of the Holy Spirit the 18th of April of the year 1565, was when we and gave birth by means of a marvel” (Burk- made [the images] of the Passion, some twenty hart ed. 2001: 65). [pieces]: Jesus Christ, Mary, there where they whipped Our Lord; the cross, the cross that Our esposas 253

Lord went carrying on his shoulders to the top “The eating place of cattle, of horses, and of the mountain; the Ecce homo, the cross that of donkeys, there in what is called a stable” is on the top of Mount Calvario; and the lance, (Anderson & Schroeder eds. 1997, II: 138). the sponge. / Esponja dela mar. lomismo. vel. ylhuica apan mo-|chiua çonectic (Molina 1992, estaca I: 59v). Sea sponge: the same or a spongy thing 1. estaca, post, stake, pole made in heavenly water [the sea]. annals (AJB); time range: 1564–1565 Oy martes a 20 de hebre[r]o de 1565 a[ñ]os esposas yquac caa[n]que yn iestaca Rodrigo Ruyz yte[n]- 1. esposas, fetters copa Audi[enci]a ynic quiquixtico quimahuico annals (AP); time range: 1683 al[ca]ldesme regidoresme (Anales de Juan Bau- auh yn oquimaxilito onpa la billa de Cordova tista 2001: 306). Today, Tuesday, on the 20th of ynJenio conde de orisaban auh niman onpa February of the year 1565, was when by order oquimolpili oquimotzacuilili yn imahuan yca of the Audiencia they removed Rodrigo Ruyz’ esposas. “And he caught him in the town of posts; the alcaldes and regidores came and Córdoba, at the conde de Orizaba’s [sugar] mill, removed them, taking them away with their and he arrested him there and restrained his own hands. / A 12 henero ypa[n] y[n] motlal- hands with fetters” (Townsend ed. 2010: 128). macato españolesme in Tlalcocomocco yhua[n] estacas quitetetzo[n]tzonato (Anales de Juan esquina Bautista 2001: 298). On the 12th of January, 1. esquina, corner land was distributed to the Spaniards in Tlalco- legal statement (LGC), will (TT 1, TT 9, TT 10); comocco and they went and drove stakes into time range: 1671–1750 the ground. / Oy miercoles a 29 de novi[embr]e yhuan yc yhuicatlapan cali onca tepitzin tlali de 1564 a[ñ]os yquac estaca quitetzotzonque yc yzquina cosina niccahuilia yn itoca marçel S[an] Fran[cis]co otlica calnacazco argotitla[n] de moralez. “And behind the house there is a acalotenco yhua[n] tenex cruz co[n]quetzque y little land at the corner of the kitchen that I tepa[n]titech S[an] Fran[cis]co (Anales de Juan leave to the one named Marcel de Morales” Bautista 2001: 270). Today, Wednesday, on the (Pizzigoni ed. 2007: 68). / ye muchi onicchi- 29th of November of the year 1564, was when hua en nombre de Su Magd ynic onicpaxaluchti they drove a stake into the road, on the corner, ypan nahui esquinas. “I did it all in the name at the foot of the arch, next to the canal in San of His Majesty, causing him to stroll to the four Francisco. And they placed a lime cross on the corners” (Lockhart ed. 1991: 109). / yhua noço- wall of San Francisco. Brino. yn itonca SenBastia m̅in̅ ̅. Ocatqui Sentetl caltzintli ytztincac yn iquiçaanpan tonna- estación tiuh yzquina Otli canpa. yn iyaxca yez. “And 1. estación, station of the cross as to my nephew named Sebastián Martín, annals (AHT), will (TT 10); time range: 1612– there is a house facing east [at the corner of 1711 the road] that is to be his property” (Pizzigoni yhua çe estaçio onicchiuh onpa Caltenpa ayc ed. 2007: 54). quicahuazque nopilhuan. “And I set up a station of the cross at the entry [to my home]; establo my children are never to abandon it” (Pizzi- 1. establo, stable goni ed. 2007: 70). / o yhui yn yn quihualtzauhc religious treatise (EQ); time range: 1574 (?)– prouisor ynic niman ça mixcahuique in tlama- early seventeenth century ceuhque penitentes quizque yn momecahuitec- intlaquayan in quaquahueque yn caualloti que ynic yzquican teopan quiquiçato ynic esta- yhuan yn Asnoti in oncan motenehua Establo. ciones quichihuato. “This then is how the vicar 254 estancia

general blocked it, so that then the penitents iards who are everywhere around, the people just came out on their own [as individuals] of the estancias, assembled” (Chimalpahin and scourged themselves, going by each of 2006: 72). the churches and making the stations [of the cross]” (Chimalpahin 2006: 226). estandarte 1. estandarte, banner, standard estancia annals (AHT, AP, ZM); time range: 1612–1690 1. estancia, a farm maca yhuan mochi confratias estedarte mochi annals (AJB, ZM), municipal council records quizqui Sant Josep yhuan Sant Juan Yeuangelista (TA 140), petition (ANV 2, ANV 4, ANV 13, mohuicaque ynic quimanilito totemaquixticatzin CNH); time range: 1553–1670 Sant Francisco tlacpac (Zapata y Mendoza 1995: yhuan ce topiltzin ytoca franco de la cruz 420). The cross with its sleeve and all the con- vquititlanic v̅pa sanc miguel auh sanc niman fraternity banners departed from San Josef vquitepuchtucatc v̅can vcaxic estãcia sanc and San Juan Evangelista. [The people in the nimã v̅can quimictia vquiquaquatzayanac yca procession] went in order to put our Savior up quahuitl (Sullivan ed. 2003: 35). And he sent in San Francisco. / auh ynic oquitlaquentique one of our citizens, named Francisco de la quiltic bayeta yn imontera no quiltic niman se Cruz, there to San Miguel; then he followed crus chichiltic yxquac yCuitlan [sic] no chichiltic him. He reached him there at the estancia. ome estandarte oquiyecan Çe quiltic Çe chichiltic. Then he beat him there, he split his head “And they dressed him in green flannel; his cap open with a stick. / auh yn po menes [y?] was also green. Then there was a red cross on estançia no poliuiz oc castilla quichiua apelar. his forehead [and another one], also red, on his “And the estancia of Pedro (Meneses) is also back. Two standards preceded him, one green, to be abolished; he is first making appeal to one red” (Townsend ed. 2010: 150). / in ye mochi Castile” (Lockhart, Berdan & Anderson eds. mocenpohua ymaxca españoles cenpohualli. 1986: 89). / auh nima hualcalac jues mochi yehuatl tecenpohualca yn iesdantardetzin yn quicuiloco tlatoque don Gregorio mochi yn ivamderratzin totlaçonantzin S.ta maria nuestra iestazia yhuan trigo (Zapata y Mendoza 1995: Señora del rosario. “A total of twenty belong to 260). And then a judge entered here, he came the Spaniards; the twentieth is the standard and to register all of the lords, all of don Grego- banner of our precious mother Santa María, our rio’s farms and wheat. lady of the rosary” (Chimalpahin 2006: 202). 2. estanciapan, on the farm annals (ZM); time range: 1663–1672 estandarte real yc ocalaquito Quamatla ynic noyan yn estaçia- 1. estandarte real, royal standard pan yc ocalaquito Sant Juan Aychtepan huel annals (AHT, ZM); time range: 1612–1666 ohuecahuato yn opan ynic otepuhuato (Zapata nima motlayahualu yn estandarte real quitlatla- y Mendoza 1995: 464). [The census taker] then cohuitaque yn ome reyestin (Zapata y Mendoza went and entered Quamantla, such that all 1995: 366). Then the royal standard was taken the farms everywhere [were visited]. Then he in procession; the two kings went along with went and entered San Juan Aichtenpan and it between them. / quintocatia ome vamderra wound up spending a long time there count- ahnoço esdantarde real ytech icuiliuhtia yn ing people. itlahtocatlahuiztzin yn iarmastzin Rey ynin ca 3. estanciatlacatl, person from a farm tafetan tliltic. “Two banners or royal standards annals (AHT); time range: 1601 went following them, on which were painted Yhuan yn españolesme yn nohuian cate cen- the royal insignia, the arms of the king; they quiçaco yn estacia. tlaca. “And also the Span- were of black taffeta” (Chimalpahin 2006: 208). estaño 255 estaño estrella 1. estaño, tin 1. estrella, star legal statement (TC 13); time range: ca. 1580 oral account (2014-P); time range: 2014 don Juo garçia ytomines ycc omoxtlauh çentetl Nouhquiya de coyol quicualtlaliah eztreyaz ystaya plato yhuan çentetl yscouila no ystaya. huan quitlalhuiliah xochitl (2014-P). They also “The money that was owed don Juan García fashion stars with palm leaves, and they put was paid with a plate made of tin and a flowers on them. bowl (or, brush) of his, also of tin” (Cline & León-Portilla eds. 1983: 40). estudiante 1. estudiante, student estanque annals (AHT, AP); time range: 1614–1679 1. estanque, pond auh yn omoteneuh Padre fr. Goçalo de her- annals (ZM); time range: 1681 mosillo, ye omihto ca çan iceltzin quimo- auh çatepan ocaçique itec çicali ye omomiquilli palehuilli yn tlahtohuani Visurrey yhuan yn icutlaxcol yc ventana an [ilegible] otl oqui- miequintin clerigos estudiantes. “The said tocaque tech a la huerta yca yn estanque ypan father fray Gonzalo de Hermosillo, as was Pasqua (Zapata y Mendoza 1995: 588). Later already said, was helped only by the lord they found [the priest] in the corn bin, already viceroy and many secular priests who were dead. His guts toward the window [ilegible]. students” (Chimalpahin 2006: 270). / Sanno They buried him behind a pond next to the ypa xihuitl yn oquimictique oncan san franco orchard on Easter Sunday. caltenpan yc ca hermita bañohueloz auh yn oquimicti sestudiante ypanpa oquixtetlatzini esteva ypan yc se domingo de cuaresma. “In this 1. esteva, plough handle same year they killed him at the entry of vocabulary (VM 1); time range: 1571 the [convent of] San Francisco, where the Esteua de arado. lo mismo (Molina 1992, I: shrine of Bañuelos is. The one who killed 60v). Plough handle: the same. him was a student, because he gave him a blow in the face; it was on the first Sunday estoque of Lent” (Townsend ed. 2010: 116). / ynic ye 1. estoque, rapier, sword pehuan bigilia yn otlaqui nima tlecoc se esto- annals (AJB, ZM); time range: 1564–1666 diate yn ipiltzin don Franicisco de Pereya yn auh nima[n] yeehuatl yn itlatocatopil estuque icpac bulpito laticopa temachti (Zapata y cedro[n] yn justi[ci]a tlatocayotl ome[n]- Mendoza 1995: 372). After the vigil had begun tin españolesme quiquechpanotihui armas and ended, a student, the son of don Fran- teocuitlayo co[n]maquitiaque (Anales de Juan cisco Pereyra, climbed up to the pulpit and Bautista 2001: 224). Then two Spaniards, who preached in Latin. were wearing a golden coats of arms, went carrying [the deceased viceroy’s] staff of etcétera office, the rapier and the sceptor of justice, of 1. etcétera, and so forth, etc. rulership, on their shoulders. / hocan coluz- annals (AC, AJB, SP, ZM), cultural encyclopedia nepaniuhticatca setro yhuan estoque ypan (FC 1, FC 2, FC 4, FC 5, FC 6, FC 7, FC 9, FC 10, catca y cama auh yn izquime coratin sasan- FC 11, FC 12, PM), legal statement (TC 45A, topa mochitin hualaque ynic noya (Zapata y TC 76), municipal council records (TA 103, Mendoza 1995: 370). There was a sceptre and TA 129, TA 168, TA 172, TA 206), speech/oration a rapier laying crossed on the bed. And all (BD), religious play (TK), will (TT 39, TT 43, the priests of all the small towns came from TC 44, TT 45, TT 51, TC 55, TC 60, TT 84, TT 85, everywhere. TT 87); time range: 1550–1762 256 evangelio

nimã moquetz chocac concuic yn itlatqui mochi- Pedro de Otalora, president of the Royal chiuh yn yapanecayouh yn ixiuhxayac et. “Then Audiencia of Mexico, who has now become he halted and wept and gathered up his attire, a priestly ruler and a secular priest, entered putting on his head fan, his turquoise mask, Mexico here coming back from having gone and so forth” (Bierhorst ed. 2011: 12). / Sr to the City of the Angels, Puebla, to be San Josephe de gracia = Sr San Miguel arCan- ordained as subdeacon, deacon, and full gel Santo San grabiel yhuan mochintinzizin priest able to say mass” (Chimalpahin 2006: Santos yhuan Santas yn ompa yn ilhuiCatl ytic 248). / axcan sabado yc 28 Março de 1610 motemiltizinotiCaten ynic nopanpa quimotla- aos. yquac oteochihualoq̃. fr. augustin del s͞p͞u tlactilizinosque yn tto Dios yni momaquixtis y Santo yca Euangelio yhuã Don diego Sutelo noyoliantzin y noanimanzin etta. “And lord San yca misa. “Today, Saturday the 28th of March Josef de Gracia, lord San Miguel Arcángel, holy of the year 1610, was when fray Agustín del San Gabriel, and all the male and female saints Espíritu Santo was ordained deacon, and who fill heaven to pray on my behalf to our lord don Diego Sotelo was ordained priest” (Chi- God that he redeem my spirit and soul, etc.” malpahin 2006: 162). (Pizzigoni ed. 2007: 140–141). / ca tel tepitzin tic- tomàcèhuià in ītēchicāhualiztzin in īpalnemoāni evangelista in nican ōtechmocēpanilhuīco. Quēnin? Quin ye 1. evangelista, evangelist imman in tiquīztihuitz tocnīuhtze? etts. “Yes, we religious treatise (EQ); time range: 1574 (?)– are enjoying a bit of the health of the Giver of early seventeenth century life, who has united us here. How then? Only Jn izquitlamantli hin ca ipan sancto Euangelio. so late [not until now] you come by, our friend? ihcuiliuhtoc ca in nahuixtin in Euangelistasme Etc.” (Lockhart & Karttunen eds. 1987: 118). in moteoamoxnemiliztlacuillocatzitzinhuã. omitz- motenehuilitiaque. “All these things lie written in evangelio the Holy Gospels, for the four evangelists, who 1. evangelio, gospel went telling of you in the writings about your religious play (TK); time range: seventeenth life in the Holy Book” (Anderson & Schroeder century (?) eds. 1997, II: 160). / çan no ihui in amixquich- yhuā ipan Euangelio tla otlan in Credo quimo- tin yn amisanctohuan dios. in amapostolome, tlapalhuitzinosque in tlaSomahuisteopiltzin- yn amevangelistasme. yn anpatriarchasme. yn tli ÇeÇenyacan yca Oraçiones. “And in the anprophetasme yn andoctoresme yn anconfesso- Gospel, when the Creed is finished, they will resme. yn anvirginesme, yn amixquichtin ilhuicac greet the precious and wondrous sacred child, anchaneque cenca anmahuiztique. “Likewise all one at a time, with orations” (Sell & Burkhart of you who are God’s saints, who are apostles, eds. 2004: 134). who are evangelists, who are patriarchs, who are 2. evangelio, deacon prophets, who are doctors [of the Church], who annals (AHT); time range: 1608–1612 are confessors, who are virgins: all of you who yhcuac nican Mexico. mocallaquico ynic reside in Heaven are very admirable” (Anderson hualmocueptzino in yehuatzin cenca mahuiz- & Schroeder eds. 1997, II: 136). tililoni in ye teopixcatlahtohuani omochiuh- tzinoto clerigo Don Pedro de otalora Presidēte excomunión audiencia real Mexico. ynic ompa omohuicaya 1. excomunión, excommunication omoteochiuhtzinoto la ciudad de los Angeles vocabulary (VM 1); time range: 1571 cuitlaxcohuapan yn ica epistola yhuan yca Decomulgar a otro. tepan nictlaça excomunion. | Euangelio. yhuan yca yn missa oquimochi- tetech nictlalia excomunion (Molina 1992, I: 39v). huilli. “It was when the very reverend don To excommunicate someone: I cast excommuni- expectación 257

cation on someone; I impose excommunication order of our ruler, the king in Castile, to the on someone. king’s fiscal officer in Mexico to the effect that there would be no tithes, ‘first fruits’ Expectación [payments], nor [collections for] the church 1. Expectación, Our Lady of the Expectation building fund. They distributed 1000 pesos in annals (ZM); time range: 1673 Puebla. Axcan lunes a 17 de setienpre ypan ytlaçoyl- huitzin totlaçomahuisnatzin Espectaçio Cohua- faja çacapechpan yacuican moteochiuh yn icaltzin y 1. faja, sash, strip nican motenehuan Tepeytec (Zapata y Mendoza annals (AHT); time range: 1613 1995: 512). Today, Monday, on the 17th of Sep- ynin motenehua Palio. ynic tlachiuhtli yuhquin tember, on the precious feast day of our pre- ma çan nelpiloni ypan pohui yn motenehua cious mother of Expectation in Cohuazacapech- faxas tepitoton. “This item called a pallium is pan, her house in what is called here Tepeytec, made as follows: it can be looked upon almost was consecrated for the first time. as something you tie around you, [consisting of] what they call small sashes” (Chimalpahin extremaunción 2006: 266). / auh ynon yuhqui nelpilloni faxas 1. extremaunción, extreme unction quicepanpachohua yn acolli yn ica oc cequi petition (ANV 15, PC); time range: 1618–1637 faxas yn quiyahuallotoc ytepotzco quechtli. yquac ya micquiçnequi notlatzin don po quitla- “And that thing like a sash to tie around one tlania extrecmaonçion yguan teupixqui amo entirely covers the shoulders, with other strips vquinequi oquimaca (Sullivan ed. 2003: 38–39). that go around the back of the neck” (Chi- When my father, don Pedro, was on the verge malpahin 2006: 266). of death, he asked for extreme unction. And the priest didn’t want to give it to him. / toalte- falso peuh yehuatl quinyolcuitiz ypilhuan Dios yhuan 1. falso, door or gate made from wood and wire quimochihuiliz misa yhuan estrema uncion vocabulary (TCV); time range: 2016 quitemaca mochi yehuatl quitequipanoz. Idalia itotatah ihtlacauhqui ifalzoh pampa “He will confess the children of God and he tlahuel zozolticca nopa alampreh (Sullivan et al. will celebrate mass and he provide extreme 2016: 187). Idalia’s grandfather’s door is broken unction, he will perform all of that” (Olko, Sul- because the wire is very old and worn out. livan, Szemiński eds. 2018: 271). familia fábrica 1. familia, family 1. fábrica, church building fund oral account (2013-SMX, 2014-SMX, 2014-X, annals (ZM), census (TL); time range: 1659–1663 2016-X3); time range: 2013–2016 axcan yn ipanni xihuitli de 1659 anos tlacatl In tlacameh yohueh tequititihueh, tlachtocah, pohualliztli tlacanlaquilli yoā tanxacio yoā tlapohpohuah, rezaroah. Yohueh mizah domin- fabri can yo sancretarion. “Now in the year goz nochi in familiah mayordomiaz (2014- of 1659, the census for the tribute and quota SMX). The men go to work: to sweep, to clean, and church building fund and secretary” and to pray. All the families and stewardships (Karttunen & Lockhart eds. 1976: 108). / ytla- go to mass on Sundays. / Ihuan elizceh... como nahuatiltzin totlatocatzin rey Castilan quititito quen yazceh, tictozceh, ce familiah (2014-X). fiscal de rey Mexico ynic amo mochihuaz And they will become... in a way they will be, tiezmos primicias yhua bablica Cuitlaxcohua- as we say, a family. / Ya peuhqueh quichihuah pan mil pesos yn omotemacaya (Zapata y ininxahcal de xihuitl Peuhqueh tequipanoah Mendoza 1995: 330). They went to show the huan miaquixqueh ininfamiliah (2016-X3). They 258 fanega

now began to build their shacks with grass; yquac tlatlaco fray Rodrigo guardian hoc yohua- they began to work, and their families grew. tzinco 26 fefrero (Zapata y Mendoza 1995: 254). It was when fray Rodrigo committed a sin: the fanega 26th of February, at dawn. 1. fanega, bushel annals (AT), cultural encyclopedia (FC 11), Februarius Latin legal statement (TC 76), municipal council 1. Februarius, February records (TA 18, TA 192), petition (ANV 17, CHN), annals (AHT); time range: 1577 will (TT 39, TT 41, TT 56, WNS); time range: yn ipan in yn ipan metztli Januarius. xxxi. mani 1548–1736 necocollo. februarius. xxviii. mani necocollo, yhuan Da josepha de silban yn inamictzi Dn lureso Março xxxi. mani ypan ceuh yn cocolliztli. “In this de silban yhua Da Domiga de silban yhuan yna- year, in the month of January, 31 [days], there mitzin Dn Juan Gervansion de santiago auh niqui- was sickness; during the 28 [days] of February toa nicnopieli tlaltzintl tlilan quipie sen anega there was sickness; in the 31 [days] of March the senbradoran. “And doña Josefa de Silva spouse sickness abated” (Chimalpahin 2006: 26). of don Lorenzo de Silva, and doña Dominga de Silva and her spouse don Juan Gervasio de fecha Santiago: I declare that I have a piece of land 1. fecha, date at Tlillan where a fanega of grain can be sown” oral account (2014-P); time range: 2014 (Karttunen & Lockhart eds. 1976: 119). / 1662 1. Huan de nopayo, yanopa quillizza acquiya quiit- dochtl. xihuitli gor: D: Joa niS: [sic] cordes yQuac tati para quena, tlan quinequih, quena huallaz; mayanaloc ce xicalli melio ypatiuh çe anega 3 ps. huan ya no quitlalliz ce fechah (2014-P). After “1662 1 Rabbit year. The governor was don Juan that, [the ritual specialist] will tell the one who Nicolás Cortés. At this time there was a famine. goes to look for him, that yes, he will come A gourd [of maize] cost half a real; a fanega 3 [and perform the ceremony], if they want him pesos” (Townsend ed. 2010: 180). / hau yn tlah- to; and he will set a date. / Huacca quitlalizceh toque yn vel mocuiltonoua yn don juo xicohten- fechah; quitemoz ce tonatiuh quemmauhqui catl yvan don juo maxiscazin chichicoontetl moahxilia. Huacca huallaz, quehual acquiya hanegas quitemazque tlaolly. “And the rulers quiixmati (2014-P). Then they will set a date who are very rich, don Juan Xicotencatl and [for the ceremony], [the ritual specialist] will don Juan Maxixcatzin, are to present seven look for a day when he’s not busy. Then he will fanegas of maize each” (Lockhart, Berdan & come, as one who is knowledgable about [the Anderson eds. 1986: 68). ceremony]. febrero festividad 1. febrero, February 1. festividad, feast, festivity annals (AHT, AJB, AP, AT, CM, HCC, ZM), cul- oral account (2014-SMX); time range: 2014 tural encyclopedia (PM), legal statement (IRI), Cateh feztividadez de totiotzitzin, de tozantoz municipal council records (TA 143), vocabulary (2014-SMX). There are feasts of our saints, of (TCV), will (TC 42); time range: 1543–1686, 2016 our saints. Yn. y. ilhuitl qujçaya ipan ic cemjlhvitl hebrero. “This festival fell on the first day of February” fianza (Sahagún 1997: 56). / Pan ni metztli tlen febre- 1. fianza, bail roh nicamati niyaz nochan pampa nicnequi annals (ZM); time range: 1591 (?)–second half niquinittaz mecoz (Sullivan et al. 2016: 187). of the seventeenth century (?) In this month of February I like to go home çe xihuitl yhua tlaco tzacuiticatca y nican ohuan- because I want to see the Mecoz dancers. / çico fiasa ynic huelquizque juez quimacaco ficha 259

yn ixquichime oficiales mochihuaya ypan 1591 is very ugly, that’s why the girls don’t like años (Zapata y Mendoza 1995: 196). They had him. been locked up for one year when the bail was 6. fierotic, dirty paid and were released. All of the officials that vocabulary (TCV); time range: 2016 were installed in 1591 came and gave it to the Ne atl nelfierohtic pampa pan tlacuitlaxcolpah- judge. pactoqueh; naman nelmihyotia (Sullivan et al. 2016: 188). That water is very dirty because ficha they washed intestines in it; now it really 1. ficha, bottle cap smells. vocabulary (TCV); time range: 2016 7. fierotic, disrespectful Nochocho quicehcentilia miac fichaz pampa vocabulary (TCV); time range: 2016 teipan zan pehua ica mahuiltia (Sullivan et al. Herminio tlahuel fierohtic pampa yon icone- 2016: 187). My younger sibling collects a lot of huan axquintlepanitta (Sullivan et al. 2016: bottle caps because then he just starts to play 188). Herminio is very disrespectful because with them. he doesn’t even respect his children. 8. fierotic, ugly fiero vocabulary (TCV); time range: 2016 1. camafiero, foul-mouthed person Tlahuel fierohtic ne tlacatl huan yeca axnic- vocabulary (TCV); time range: 2016 nequi huanya nimihtotiz (Sullivan et al. 2016: Aracely quiahhuac iconeuh pampa tlahuel 188). That man is very ugly, and that’s why I camafieroh quemman quinahuatia ma quichi- don’t want to dance with him. hua ce tlamantli; zan tlenmach zanilli quiihtoa 9. nacazfiero, person with dirty ears (Sullivan et al. 2016: 57). Araceli scolded her vocabulary (TCV); time range: 2016 child because he/she is foul-mouthed when Nochocho quinpiyaya cocomeh pan inacaz someone tells him/her to do something; he/ huan quipiya nahui tonatiuh axmaltihtoc; she says all kinds of things. naman nelnacazfieroh (Sullivan et al. 2016: 2. fiero, dirty 323). My younger sibling had pimples on his/ vocabulary (TCV); time range: 2016 her ears and he/she hasn’t taken a bath in four Nochichi tlahuel fieroh pampa nochipa maxixa days; now he/she has very dirty ears. calihtic (Sullivan et al. 2016: 188). My dog is 10. nacazfierotic, person with dirty ears very dirty because it always urinates inside the vocabulary (TCV); time range: 2016 house. Pedro iconeuh eli nelnacazfierohtic quemman 3. fiero, disrespectful tlaceceya pampa axcanah quiahaltiah mohmoz- vocabulary (TCV); time range: 2016 tlah (Sullivan et al. 2016: 323). Pedro’s child Nomachicniuh tlahuel fieroh pampa quemman gets very dirty ears when it’s cold because he tlaoni tlahuel tlatehuia (Sullivan et al. 2016: doesn’t bathe him/her everyday. 187). My cousin is very disrespectful because 11. tlafiero, overgrown place when he drinks he fights a lot. vocabulary (TCV); time range: 2016 4. fiero, overgrown Notatah quemman axniman tlamehua, eli tla- oral account (2012-Tep); time range: 2012 fieroh; teipan tlapahtia (Sullivan et al. 2016: Zan tlahco quintzontectoc coameh. Potreroh 477). When my father doesn’t weed immedi- fieroh (2012-Tep). He has just cut the snakes in ately with a hoe, the land becomes overgrown; half. The pasture is overgrown. then he applies herbicide. 5. fiero, ugly 12. tlafierochihua, to make a mess of a place vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Edgar tlahuel fieroh, yeca axcanah quiamatih Notatah ipitzo zan tlafierohchihua ica iten- ichpocameh (Sullivan et al. 2016: 187). Edgar chopich campa quiilpiah (Sullivan et al. 2016: 260 filosofía moral

477). My father’s pig just makes a big mess fin with its snout where they tie it up. 1. fin, end 13. tlafierotic, overgrown place cultural encyclopedia (FC 8); time range: vocabulary (TCV); time range: 2016 1578–1580 Campa Mario quichihuaz ichan tlahuel tla- Auh intla ome cacitiuh in atlisco anoco vexo- fierohtic pampa axcanah tlaixhuitectoqueh tzinco ie ic centlamamauhtia icoac quimaca in cualli (Sullivan et al. 2016: 477). Where Mario is coztic tĕçacatl iiomesti quititlani in xoxouhqui going to build his house is overgrown because tĕçacatl. fin. “And if he went to take two [cap- they haven’t cut everything down well. tives] from Atlixco or Uexotzinco, then already he filled everyone with awe. Then they gave filosofía moral him a long, yellow labret; he required both 1. filosofía moral, moral philosophy the blue [and the yellow] long labrets. End” cultural encyclopedia (FC 6); time range: (Sahagún 1950–82, VIII: 77). 1578–1580 Nican vmpeoa: injc chiquancen amuxtli, vncan Finis Laus Deo Latin moteneoa in tlatlatlauhtiliztlatolli: injc qujn- 1. Finis Laus Deo, The End. Praise God. tlatlauhtiaia intevan catca: yoan in juh tecpilla- religious play (LDS, SI); time range: seven- tovaia, injc qujmatia rethorica, ioan in philoso- teenth century (?) phia moral. “Here beginneth the sixth book, Yc tlamis nexcuitilli finis Laus deo Amen. “Thus in which are told the various words of prayer comes to an end the moral example. Finis. with which they prayed to those who were their Laus Deo. [The end. Praise God]. Amen” (Sell gods; and how they made formal conversation, & Burkhart eds. 2004: 300). / finis Laus Deo, through which they displayed rhetoric and de 1678 As Oçencauh ini Neixcuitilli. “Finis. moral philosophy” (Sahagún 1950–82, VI: 1). laus Deo. (The End. Praise God). This moral example was prepared in the year 1678” (Sell & filósofo Burkhart eds. 2004: 162). 1. filósofo, philosopher annals (AHT); time range: 1611 firma ynin tlahtolli. ye omihto. ytech tlaquixtili. yn 1. firma, signature ilhuicatlamachiliz. amoxtli. ca yehuantin. annals (AJB), bill of sale (LSD 2, SAS), legal yntlatlalil. ŷtlanemilil. yn huey tlamatinime. statement (CSE, IDX, TC 7, TC 27, TC 28A, in Philosophosme. in Astrologosme. “This TC 45A, TC 54, TC 72, TC 76, TJ), municipal statement, which as was already said was council records (TA 18, TA 172, TA 187, TA 189, taken from a book about knowledge of the TA 192, TA 207), petition (ANV 2, ANV 3, ANV heavens, was composed and thought out 4, ANV 12), vocabulary (VM 1), will (TC 3, TC 4, by the great scholars, the philosophers and TC 14, TC 15, TC 16, TC 17, TC 19, TC 21, TC 25, astrologers” (Chimalpahin 2006: 180). / ca TC 29, TC 30, TC 31, TC 33, TC 36, TC 38, TC 41, çano ytech quimoquixtili. ytech quimanilli yn TC 43, TC 44, TC 45, TC 46, TC 48, TC 49, TC 50, intlahtol. yn ilhuicatlamatinime. in Philoso- TC 51, TC 55, TC 56, TC 58, TC 60, TC 64, TMT, phosme yn Astrologosme. yn oquihtotiaque. TT 45, WCF, WNS); time range: 1548–1736 yn quenin mochiuhtiuh. “For he also took it conitoq’[ue] mexica ynic pachihuiz toyollo from the statements of those who know the maquimotlalili yfirmatzin nima[n] valmofirmati heavens, the philosophers and astrologers yn ipan petiçion (Anales de Juan Bautista 2001: who had said how it happens” (Chimalpahin 242). The Mexicans said, ‘In order to satisfy our 2006: 178). hearts may you place your signature’. Then he made a signature on the petition. / yo͞a nehuatl franco. de st. mathias. Escrjo. tlaxa. ynic neli. ypa͡ firmar 261

nictlali. nofirma notoca. yc nicneltili // tlilhua- with justice will be carried out. That is all he hua͡qui amo no yehuatl ./. mihtoz. y seysçientos. ordered, and he signed” (Karttunen & Lock- “And I, Francisco de San Matías, notary from hart eds. 1976: 105). Tlaxcala, put my signature, my name on it in order to verify its authenticity. I confirmed it firmar with a cancelation mark [so that] no one will 1. firmaroa, to sign something contradict it. 1600” (Olko, Sullivan, Szemiński vocabulary (TCV), will (WNS); time range: eds. 2018: 147). / auh ynic nelli melahuac ca 1736, 2016 nican tictlalia yn tofirma. “Here we set down Lupita nochipa tlafirmaroa quemman quine- our signatures” (Lockhart ed. 1991: 104). qui ma quimacacan ce tlamantli canahya 2. firmatia, to sign a document (lit. to provide (Sullivan et al. 2016: 188). Lupita always something with a signature) signs when she wants people someplace to annals (AHT, AJB, ZM), bill of sale (LSD 1), give her something. / auh ynnaxn ipan tonali municipal council records (TA Appendix, TA [...] ynic Caxtoli yhua yey tonalli mani metztli 100, TA 103, TA 121, TA 130, TA 131, TA 145, TA sentien[...] yn ipan xihuitli de 1736 años yn 168, TA 174, TA 176, TA 189, TA 206, TA 207), onicchiuh ynotestamento ymixpantzinco yn petition (ANV 1, ANV 13, ANV 14, IMA, M 7, PC), aalCaltt horor por Sudad yhuatzin fiscal santa vocabulary (VM 1), will (TT 80, TT 94); time ygelcia yhuan ymixpantzinco y testigos yhuan range: 1550–1739 nicfirmarohua. “Today on the 18th day of yn quimati amatl cabildome ypan mofirma- the month of September of the year of 1736 I tique motocayotique. “The cabildo members made my testament before the alcalde ordi- who know writing set down their signatures nario through His Majesty and the fiscal of and names” (Lockhart, Berdan & Anderson the holy church, and before the witnesses, eds. 1986: 87). / Yhua ye nica titofirmatia y and I sign it” (Karttunen & Lockhart eds. 1976: tinahuitic ynic titlaneltilisque yn ixpātzincon 119). / yhua oniquitac yn itestanmetotzin y da y tt,o Dios. “And here we four sign, so that we maria jancoben yn iachpillitzin ytocayonCan will verify it before our lord God” (Pizzigoni XochmolCo auh ticfirmarohua mochi y testi- ed. 2007: 215). / auh yn o yuh hualmotlanahua- gos. “And I saw the testament of doña María tilli yn ohualmofirmatitzino Visurrey. yc niman Jacoba, his great-grandmother, from the place tlanque yn quiçalloque momuztli. “After the called Xochmolco, and all we witnesses sign orders had been issued and the viceroy had it” (Karttunen & Lockhart eds. 1976: 119). signed, they finished putting together the platform” (Chimalpahin 2006: 254). fiscal 3. firmayoh, signed (lit. something covered 1. fiscal, church steward with a signature) annals (AHT, AJB, AP, AT, CM, SP, ZM), legal vocabulary (VM 1); time range: 1571 statement (TC 13, TC 23, TC 23B, TC 45A, Firmada escriptura. firmayo. tocayo. tlanelti- TC 50A, TC 52A, TC 54, TC 72, TC 76), petition lilli (Molina 1992, I: 63r). Signed document: (ANV 11, ANV 15, CH, CNH, M 4), vocabulary signed; signed [lit. something covered with a (VM 1), will (NI 1, TC 42, TC 60, TC 64, TC 65, name]; verified. TC 67, TC 74, TC 75, TT 16, TT 20, TT 24, TT 30, 4. firmayotia, to sign something TT 37, TT 38, TT 41, TT 42, TT 88, TT 90, TT 91, petition (PLM); time range: 1613 TT 92, TT 93, TT 94, TT 95, WBA, WNS); time avh yn oquitemacac ynformaçion yquac motaz range: 1565–1809 neltiz yn tleyn jusa yc tlaytlani yxquich ynic Auh. fiscal yvan. liçençiado balDes Decarcamo. omotlanahvatilli avh oquimofirmayotilli. “And Ayac oquinequi. quineltia. çan oc tapanuia. tech- when she has presented proof, at that time tolinia. presidente vel quinequi. techtaçotaz yvan it will be seen, and whatever she requests Ayac tenica. techtolinia (Dakin ed. 1996: 18). The 262 fiscal teniente

fiscal and the licenciado Valdés de Cárcamo, Teocaltitlan de Santiago. Today I accuse our none of them wanted to verify [the question- father, Francisco Muñoz, of the sins that he naire]. They only take advantage and afflict has committed. I am familiar with [the sins] us. The president wants to love us a lot and because I work with him as the church steward. doesnʼt afflict us with orders. / Ca yonictziquixti [sic] notestamento ymixpatziCo notestigos fiscal teniente fiscal mayo de la santa yglesia Dn luis Ysario 1. fiscal teniente, deputy church steward fiscal Dn Jose Ramon AxCa mierColes a 29 de will (NI 6, TT 4, TT 11, TT 19, TT 23, TT 24, TT nouieBre 1809 aos esno Dn franco romero. “I have 26, TT 27, TT 37, TT 38); time range: 1716–1810 concluded my testament in the presence of my yn yehuantzitzi notestigos fiscal mayor Agustin witnesses: the fiscal mayor of the holy church Jose zerrno [sic] fiscal teniente alberto sisto y don Luis Isario and the fiscal don José Ramón, thopile mayor basilio antonio Es.no de la santa today Wednesday the 29th of November of yglesìa zebastían fabian Lopes. “My witnesses the year 1809. Notary don Francisco Romero” are the fiscal mayor Agustín José Serrano; (Melton-Villanueva ed. 2012: 233). / nahuatlato deputy fiscal Alberto Sexto [?]; chief topile Bernaldino Dabila auh yn ifiscal clerigos don Basilio Antonio; the notary of the holy church Francisco de la Corona (Zapata y Mendoza 1995: Sebastián Fabián López” (Melton-Villanueva ed. 272). Bernardino de Avila was interpreter. Don 2012: 257). / fiscal mayor don nicolas de olibares Francisco de la Corona was the church steward fiscal tiniente Juan de la cruz e.c.bano andres de of the secular priests. la Cruz. “Fiscal mayor don Nicolás de Olivares. 2. fiscalti, to become church steward Fiscal teniente Juan de la Cruz. Notary Andrés annals (AHT, AJB), will (TC 42); time range: de la Cruz” (Pizzigoni ed. 2007: 57). / onotzalo- 1566–1601 que testigos Dn seuastian fiscal teniente de la san yquac fiscalti Juo tellez toqualtecuhtli. “At that yglesia testigo señor Juo manuel serano yhuan time Juan Téllez Toqualtecuhtli was fiscal” yhuatzin yn noAluasea mesties ytocatzin nicolas (Cline & León-Portilla eds. 1983: 144). / Martín saluador. “The witnesses called were don xuarez. cozcaquauh fiscaltia St. Juan ychan. Sebastián, fiscal teniente of the holy church, “Martín Juárez Cozcaquauh, who had been and señor Juan Manuel Serrano as a witness, serving as fiscal, from San Juan” (Chimalpa- and the person named Nicolás Salvador is to be hin 2006: 70). / miec tlama[n]tli ynic q’[ui]tla- my executor” (Pizzigoni ed. 2007: 75). tolchichiuitiaya in quitalhuique al[ca]ldesme regidores[m]e yn iq[ua]c oyxpanquihuicaque in flandense p[ro]uisor nima[n] quilhui aço mitznahuati in 1. flandense, Flemish tifiscalti yuan in ticxellotinemi teoyotl (Anales annals (AHT); time range: 1615 de Juan Bautista 2001: 146). The judges and ypampa omachiztico nican Mexico oncan ohual- councilmen said and spoke many slanderous laque yn tlahueliloque ŷ motenehua landenses, things when they accused the church steward yhuan pichilinquez, ychtecque huey apan nemi. before the eclesiastical judge. Then [the judge] “Because it became known here in Mexico said to him, ‘Did [the priest] perhaps order you that the wicked people called the Flemish and to act as church steward and go about spread- pirates, thieves who go on the sea, had come ing dissension in spiritual matters?’ there” (Chimalpahin 2006: 296). 3. fiscaltia, to work as a church steward petition (ANV 19); time range: 1618 flauta teucaltitan te santiago axcan nicteyzpavia 1. flauta, flute totatzin franxicgo monyoz ypampa ytatacol annals (AHT); time range: 1612 ten quicihua ypampa nicmatitica ca ypampa yhuan ome onca quipitztiaque bipano ahnoço nimopizcaltia ynahuac (Sullivan ed. 2003: 44). blaotas, tliltique cacatzacti amo no cenca qui- flota 263

caquiztilitiaque amo huel quinahuatiltitiaque. Axcan sabado ynic .7. mani metztli Março de 1615. “And two blacks played fifes or flutes, which años huel ipan ilhuitzin santo, thomas de Aquino they did not play very loudly or clearly either” ihcuac nican Mexico quimonehualtilique ma- (Chimalpahin 2006: 208). tlacpohualli ipan chiuhcnahui tlacatl in forçados. “Today, Saturday the 7th of the month of March flota of the year 1615, right on the feast day of Santo 1. flota, fleet Tomás de Aquino, was when they set out from annals (AHT); time range: 1615 Mexico here taking 209 people condemned to auh çã no ihcuac yn ipan in omoteneuh cemil- forced labor” (Chimalpahin 2006: 296). / Axcan huitl Jueues ipan ilhuitzin tto. dios Assencion martes inic .5. mani metztli Março de 1613 años. ynetlecahuilitzin ihcuac ic oppa motlacuilhui quaresma yhcuac quimonpehualtique nican ŷ yn españa. fr. augustin del esp͞i͞u sancto, ynne- china quinhuicaque españoles cequintin mestiçoti huantzin doctor antonio Roque ipan flotas i ya yhuan cequĩtin mulatoti ome tliltic. ey macehualli cartas. “And likewise on the said day of Thurs- yn çan tecuitlahuiltiliztica yc hui motenehua day, on the feast day of the rising up of our forçados. “Today, Tuesday the 5th of the month lord God, Ascensión, was when fray Agustín of March of the year 1613, during Lent, was when de Espíritu Santo together with doctor Antonio they caused to depart from here those whom Roque wrote to Spain again; the letters went in they took to China [the Philippines]: Spaniards, the fleet” (Chimalpahin 2006: 300). some mestizos, some mulattoes, two blacks, and three commoners, who went by force, called foco forzados” (Chimalpahin 2006: 236). / ce tlacatl 1. foco, flashlight, lantern Capitan mochiuhtia Comission quihuicac. ynic vocabulary (TCV); time range: 2016 nohuiyan quintemozque. yn ocholloto forçados. Nicnequi ma quitlatican ce focoh pampa nictlah- “One person went appointed as captain; he tzoma huan axnitlachiya (Sullivan et al. 2016: carried a commission to seek everywhere the 188). I want them to turn on a lantern because condemned to labor who had run away” (Chi- I’m sewing and I can’t see. malpahin 2006: 296). folio fraile 1. folio, page 1. fraile, friar legal statement (TC 57A); time range: ca. 1580 annals (AHT, SP, ZM), petition (M 3); time auh yn itestamento ypan motaz yzqui ypan ca yn range: ca. 1572–1652 tlapohualli yn folio 78. “And (his wife’s) testa- axca vupa xicmotlatlauhtili toveytlatocauh ment will be seen on folio number 78” (Cline & ynperator yuan Sancto papa roma maçe tev- León-Portilla eds. 1983: 206). yotica totlaçin frayle Sancto tomjco tehmahtia çemicac yca tevtlatolçin yn dios (Dakin ed. fondo 1996: 12). Now plead there to our great ruler 1. fondo, slip (women’s undergarment) the emperor and to the Holy Father in Rome so vocabulary (TCV); time range: 2016 that our spiritual father, a Dominican friar, will Nochocho quizoquiyotih ifondoh tlen nopipi always teach us by means of the divine words campa quipatlauhtoya (Sullivan et al. 2016: of God. / Yhuan ocçequi tlatoque moquayate- 188). My younger sister got my older sister’s quique yn iquac hualaque yeyme yntoca frayles slip dirty where she had laid it out to dry. ome misachiuhque (Zapata y Mendoza 1995: 96). And other rulers were baptized when the forzado three, known as friars, came; two of them per- 1. forzado, condemned to forced labor formed masses. / yehuatzin yn Padre commi- annals (AHT); time range: 1613–1615 ssario. quinmocuaatequilli, auh yn teoyotica 264 francia

tettahuan yn Padrinos mochiuhtzinoque çanno secular priests, and the Theatines went to meet yehuantzitzin yn huehuetque tottatzitzinhuan it” (Chimalpahin 2006: 28). frayles Francos. “The father commissary baptized them, and it was likewise the eldest Francisco among our fathers the Franciscan friars who 1. Francisco, Saint Francis became the spiritual fathers, the sponsors” annals (AJB); time range: 1564 (Chimalpahin 2006: 276). dezi[embr]e 564 ypa[n] peuh ynic motlala[n] Sanct Antonio ynic moquetz yteocal Fran[cis]co Francia (Anales de Juan Bautista 2001: 278). In Decem- 1. Franciatlacatl, person from France, French- ber of the year 1564 the trenches began to be man opened in San Antonio in order to raise the annals (AJB); time range: 1568 church of [San] Francisco. Auh lunes ypan peuh yaotlatolcomo[n]tli in 2. Francisco, Franciscan friar Mexico mito ouallaque Françia tlaca yhua[n] annals (AHT); time range: 1599–1615 morosme (Anales de Juan Bautista 2001: 174). Auh yn ipan Sabado ynic chicomilhuitl yehuan- On Monday began the war agitation in Mexico; tzitzin yn teopixque Francos descalços. yn quiit was said that there came Frenchmen and molhuichihuililito Sancta. “On Saturday, the Moors. seventh day, it was the Discalced Franciscan friars who went to celebrate the feast of the franciscano saint” (Chimalpahin 2006: 288). / Yquac oncan 1. franciscano, Franciscan friar mochallanique yn teopixque yn clergios. Domini- annals (AHT, AJB); time range: 1564–1614 gos. Franciscos. “At that time the priests—the Auh yn ipan Martes ynic eylhuitl yehuãtzitzin secular priests, Dominicans, and Franciscans— yn teopixque Francos. quimochihuililito missa argued” (Chimalpahin 2006: 64). Sancta. “On Tuesday, the third day, the Fran- 3. Franciscoé, oh, Francisco ciscan friars went to say mass for the saint” religious play (DA); time range: eighteenth (Chimalpahin 2006: 288). / collegio pipiltototin century (?) agustinus, dominicus, franc[iscan]os clerigosme Auh quen palatone, ma titoyollalican Ca ye oti- moch almatica co[n]maq’[ui]tiaque yhua[n] tlaquaque. “And now, O Paquito, are we to cruz ma[n]ca y[n] quihuicatiaque (Anales de liven things up since we have already eaten?” Juan Bautista 2001: 224). The boys from the (Sell, Burkhart & Poole 2006: 72). convent school, the Augustinians, the Domin- icans, the Franciscans and the clergymen, they frazada all went wearing dalmatics and they went car- 1. frazada, blanket rying the cross with a sleeve. / No yquac hual- annals (AJB), legal statement (TC 28A), will mohuicac crucifixo yn ompa monextitzino totoll- (TC 15, TC 28, TC 41, TC 56, TC 82); time range: apan +. Sant guilermo. ça iuh huiptla de ramos 1564–1599 Sant Pablo maxitico auh çatepan hualmohuicac. Niquitohua yn oncan onoc chinampa nicmaca yn Sant. augustin. xolloco quimonamiquillito yn ana tiacapan yn nohueltiuh yhuan çentetl yn ixquichtin teopixque augustinos. francos, notilma nofreçada nicmacatiuh. “I declare that Dominigos clerigos. teatinos. “It was also when I give what is planted on the chinampa to Ana the crucifix was brought that appeared in San Tiacapan, my older sister, and I give her a mantle Guillermo Totolapan; it arrived in San Pablo of mine, a blanket” (Cline & León-Portilla eds. two days before Palm Sunday and later was 1983: 200). / ...breçada ii pos quauhtectli ypatiuh brought to San Agustín Xoloco; all the Augus- yhua y mochi quauhtotonti yhua ye yxquich tinian, Franciscan and Dominican friars, the yntlatquitzin ocatca yn omimiquilique. “...blanket frontal 265

for two pesos, and the price of the wood and yn azetonasquahuitl, yn ahuehuetl, yn tlatzca. all the kindling and all the (movable) property yn tezcatl. yn castillan tulpatlachuitztecolxo- that belonged to those who died” (Cline & León- chitl lilio. yn xuchitl Rosa. yn quilmiltepancalli Portilla eds. 1983: 90). / auh y[n] tla itla niquit- huerto. in huel tzauctica, yn ameyalli fuente in taz aço tilmatli anoço freçada noco[n]namacaz huel tlatzauhctli. “They went in procession with yc hualneçiz y[n] motlacalaquil (Anales de Juan all the different ones: first, the commemoration Bautista 2001: 260). If I see anything, perhaps of the sign and the announcement of [God’s] a cloak or a blanket, I will sell it and thus will purely taking on the form of flesh and being appear your tribute. born, called the immaculate Conception, to which belong the sun, the moon, and the great frontal star that comes out close to dawn [Venus], when 1. frontal, altar hanging the gate of our lord God’s temple is closing, as a annals (ZM), petition (ANV 3, ANV 4), will (TT ladder to heaven; the palm tree; the olive tree; 10); time range: 1618–1711 the cypress; the mirror; the Spanish flower from yhuan oc çe palio nicnomaquilia çe palio yhuan a broad-leafed water plant, the lily; the rose; the çe frontal chichiltic damasco yntla oc nech- enclosure for a field of green plants, a garden, monemiltilis dios. “And I am giving it another entirely closed; a spring or fountain, fully canopy, and an altar hanging of crimson enclosed” (Chimalpahin 2006: 246). damask, if God allows me to live a while longer” (Pizzigoni ed. 2007: 70). / ça nima mochi quimo- fuera de cohuilitacico yn teotlatquitl casollia frotal capan 1. fuera de, aside from, apart from candelerostin se docena (Zapata y Mendoza will (TT 81); time range: 1738 1995: 244). Immediately they arrived and bought yhua Ca Nitlanahuatia Mactlactli yhua se Mel all of the sacred items: a chasuble, an altar Juera de yno tepitzitzi Ca yehual nicCahuilia hanging, capes and a dozen candlesticks. notelpoh Martin leon yhuan tla d.s quiMohua- pahuilis ynon tepitzitzi metotonti. “And I order frontalera that I leave 11 magueyes, aside from the little 1. frontalera, borders for an altar hanging ones, to my son Martín León, and if God should annals (ZM); time range: 1674 let those little magueyes mature” (Pizzigoni ed. Yquac mochiuh maca yhuan frontalera açol 2007: 217–218). yhuan Resorrecçiontzin yacuic Quiahuizteca (Zapata y Mendoza 1995: 518). It was when at fuerte the behest of the people from Quiahuiztlan, 1. fuerte, strong new cross sleeves, blue borders for the altar oral account (2012-Tep); time range: 2012 hangings and a Resurrection scene were made. Pero ombreh tlacatl tlen cabron, huerteh (2012- Tep). But the man is a tough guy, strong. fuente 1. fuente, fountain fuerza annals (AHT); time range: 1613 1. fuerza, force, strength ypan yc tlayahualoloc ynic centlamantli yehuatl oral account (2012-Tep, 2013-SMX), vocabulary yn imachiyoilnamicocatzin yn inezcatlahtollo- (TCV); time range: 2012–2016 tzin yn ichipahuacanenacayotiliztlacatililocatzin Ah, poz cualli, dioz ma mitzmomaquili ocachi motenehua limpia concepcion yn itech pohui ye fuerzah huan ocachi vidah para tontequitiz cual- in tonatiuh. in Metztli. yn huey citlalli tlathuina- tzin (2013-SMX). Ah, okay, may God give you huac hualquiça. in tlatzacuilotl tzauhctiuh, yn ite- more strength and more life so that you work ocaltzin tto. dios. ynic ahuaztli ylhuicac. in çoyatl. well. / Juan nocca cuecuetztzin huan quipiya 266 fundador

miac fuerzah (Sullivan et al. 2016: 188). Juan is Sancto. S. Antontzin. “The very reverend father, still very young and he has a lot of strength. / fray Agustín del Espíritu Santo, religious and ¡Carambas, Juan! Ticpiya huerzah. Juan, zan founder in the religious order of lord San Antón, quemman, zan quen tiquinmictihtoc coameh who now likewise becomes patron there and is (2012-Tep). Wow, Juan! You’re very strong. Juan, in charge of the church building of the saint just in this [short] time you’ve killed the snakes. San Antón” (Chimalpahin 2006: 172). / yehuan- 2. fuerza, a strong blow tin tlatzintileque fundadores quimochihuillique oral account (1985-IxM); time range: 1985 yn cihuateopixcacalli Monasterio monjas San Zan ce fuerzah quitl quitlaltiliz (1985-IxM). He lurenço. “They were the founders of and built will apply only one strong blow [to the hill]. the nunnery of San Lorenzo” (Chimalpahin 3. fuerza, force, obligation 2006: 290). petition (M 4); time range: 1572 yvan. quichiualtia. quinamacazque vevey tama- fundadora mal cuauitl. yvan y çacatl. caballo. yca fuerça De - 1. fundadora, female founder quiuhtilo. Alldes (Dakin ed. 1996: 18). And they annals (AHT); time range: 1601 make them sell big loads of wood and fodder for chiquacemintin yn hualmohuicaque monjastin horses. The alcaldes are obliged to work. ce ytocatzin Doña ana Sotelu de moteuhcçoma 4. fuerzamaca, to make a great effort to some- yn fundadoras. mochihuaco. “Six nuns came; thing the one named doña Ana Sotelo de Mocte- vocabulary (TCV); time range: 2016 zuma came as one of the founders” (Chimalpa- Ne pitzotl tlahuel mofuerzamaca quemman hin 2006: 70). tlaxahua; hueliz yacatzolahhuayoh (Sullivan et al. 2016: 189). That pig really makes a great effort fuste when it is rooting; perhaps its snout itches. 1. cuauhfuste, saddle 5. fuerzayoh, difficult, laborious vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Nopa icuafozteh tlahuel zozolticca; naman qui- Nochipa quemman yohui nomimi millah quiih- ihtoa quicohuaz ceyoc yancuic (Sullivan et al. toa, ‘Tlahuel fuerzahyoh tequitl tlen quichihuah 2016: 134). My father’s saddle is very old and nopayoh’ (Sullivan et al. 2016: 188). When my worn out; now he says he will buy another older brother goes to the field, he always says, new one. ‘The work done there is very difficult’. 6. fuerzayotl, someone’s strength fustero vocabulary (TCV); time range: 2016 1. fustero, saddle-maker Nototatah ifuerzahyo quence notatah pampa petition (M 4); time range: 1572 axciohui quemman tlamehua (Sullivan et al. Juo De çisa fustero Juo De figueroa sillero p.o 2016: 189). My grandfather’s strength is like myn pintor (Dakin ed. 1996: 20). Juan de Zisa, my father’s because he doesn’t get tired when fustero, Juan de Figueroa, sillero, Pedro Martín, he weeds with a hoe. pintor. fundador gachupín 1. fundador, founder 1. gachupín, Spaniard annals (AHT); time range: 1611–1615 annals (AP); time range: 1691 Padre fray Agustin del Spi͞ u͞ Sancto. yteopix- auh 19 de abril yn oquimotlaliliyaya ypan altar catzin. yhuan fundador. yn iteopixcatlatecpan- auh amo quixt[e]caque oquihualmotepexihui- pantzinco. yn ireligiontzin. Señor. S. Anton. lique nimā oxixitin auh yn axcan moyetztica yn axcan oncan ye no yehuatzin Patron mo yancuican oquimicuilhuilique oc çepa huel chiuh- tzinotica. quimopiallia. yn iteopancaltzin miyec tomin opopoliuh çe cachopopin y[n] galgo 267

quimoquixtilia ytoca diego de la siera. “On the auh yn incac. yamanqui tlayamanilli cuetlaxtli 19th of April they were placing [the statue] Yn Motenehua gamoça. yuhquin ma çã xocpal- on the altar, but they didn’t get it level; they vandes. ypan pohui. yc caquia. ymicxic. “And dropped it and it came apart. They painted their footwear is soft, softened leather called anew the one that is there now. Again a very chamois, counting just like foot-gloves that great deal of money was spent. It was a gach- they put on their feet” (Chimalpahin 2006: 170). upín named Diego de la Sierra who did the likeness” (Townsend ed. 2010: 152). gañán 1. gañán, hired man galgo petition (CNH); time range: 1634 1. galgo, greyhound oquitlali çequicayanis ynhua tzahuiqui. He placed annals (AP); time range: 1685 [his] hired man and weaver” (Karttunen & Lock- Sāno ypan xihuitl yn oylhuichiuh alcalde mayor hart eds. 1976: 106). ytoca D. juo ysidro pardiñas onpa tianquisco achtopa omahuiltique toroz niman oquisque gancho galgos. “In this same year the alcalde mayor, 1. gancho, hooked stick named don Juan Isidro Pardiñas, celebrated oral account (2012-Tep); time range: 2012 [his] feast day in the market place. First, they Quinin tlatzontequi Juan ca ganchohmeh amused themselves with bulls, and then grey- (2012-Tep). Juan weeds like this, with hooked hounds came out” (Townsend ed. 2010: 134). sticks. 2. ganchohuia, to hang an article of clothing galleta on a hook 1. galleta, cookie vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Beto axquinequi quiittaz iyoyon zan tlamonto- Alex quiamati quicuaz gayetah pampa quem- niuhtoc, yeca quinganchohhuia para axcanah man cuecuetztzin zan ica yainon quitlama- ma cuehcuemochihui (Sullivan et al. 2016: 189). cayayah (Sullivan et al. 2016: 189). Alex likes Beto doesn’t want to see his clothing all piled to eat cookies because when he was little that up, that’s why he hangs them on a hook so that was all they fed him. they don’t get wrinkled. 3. ganchohuia, to hook weeds with a hooked gallina stick while cutting them down 1. gallina, hen vocabulary (TCV); time range: 2016 annals (AHT); time range: 1595 Notatah quemman tlaixhuitequi millah quin- Miercoles a vii. de Junio. de 1595 aos. yquac tian- ganchohhuia xihuimeh pampa queuhquinon quizco Sant ipolito. yc tzatzihuato yn ipampa ax canah ohuihti (Sullivan et al. 2016: 189). When totollin tictequitizque ynic mexico yn timaco- my father cuts weeds in the field, he hooks them que totequiuh chicome mill. y quatro cientos y with a hooked stick because that way he doesn’t tantos. gallinas. “Wednesday the 7th of June have a hard time. of the year 1595 was when a proclamation was 4. ganchohuia, to snag something with a hook made at the San Hipólito market about how vocabulary (TCV); time range: 2016 we are to pay tribute in chickens in Mexico; we Catalina quiganchohhuia iapilol pampa huetzqui were assigned a tribute of 7400-odd chickens” pan amelli (Sullivan et al. 2016: 189). Catalina is (Chimalpahin 2006: 52). snagging her water bucket with a hook because it fell in the well. gamuza 1. gamuza, chamois, suede garbanzo annals (AHT); time range: 1610 1. garbanzo, chickpea 268 garrafón

vocabulary (VM 1); time range: 1571 was a long time before my grandmother bought Garuanços. lo mismo (Molina 1992, I: 65r). her kerosine there in the market because she Chickpeas, the same. didn’t use it very much. 1. gastecomitl, gas lamp (lit. gas gourd) garrafón vocabulary (TCV); time range: 2016 1. garrafón, carboy Nohaztecon tlapanquiya, yeca zan toyahui oral account (1985-IxM); time range: 1985 quemman niccui huan nicteca ceccoyoc (Sullivan Ce, zaniuhqui igarrafontzin (1985-IxM). A thing, et al. 2016: 189). My gas lamp is now broken, as if it were his small carboy. that’s why it just drips when I take it and put it someplace else. garrocha 1. garrocha, cattle prod gastar legal statement (GSM); time range: 1583 1. gastaroa, to spend money y tlaocole xihualauh juatze xocona (sic) y oral account (2014-P); time range: 2014 caRocha momatica xictamachihua. “Come, good Poz nopayoh, nouhquiya quizomaroah qué tanto Juan, take the cattle prod in your hands and maz o menoz quigaztarozceh. Huan nopayoh measure it out” (Lockhart ed. 1991: 73). / jua quiittahya quehquezqui quintocaroz para cehce migeltzin xocomanili y mocaRochatzin ca no tica- vecinoh (2014–P). Well from there, they also add caya noxti yc motamachihuaz. “Juan Miguel, take up how much they will spend. And then they your cattle prod ... to measure it with” (Lockhart now figure out how much each neighbor will ed. 1991: 73). have to contribute. garrote gasto 1. garrote, garrote 1. gasto, expense annals (AP); time range: 1684 oral account (2014-P), will (TT 39); time range: Sanno ypa xihuitl ynic chicuey tonali mani 1691, 2014 metztli nobiembre ypan miercoles yoac oqui- amo aqui tlen quimilhuis y nopilhua . yn quema- maque [sic] garrote ytec y telpiloyan se ychtequi nia ca onca Ca : mochi llibrō y canpa mōmomach- chololtecatl ytoca Juan caretero. “In this same iontitiuh . yn tlen gasto – opopoliuh. “No one is year, on Wednesday, the 8th day of the month ever to say anything to my children, for all the of November, at night, they executed a robber, books are there in which is recorded what was a Cholulan named Juan Carretero, in the prison spent as expenses” (Pizzigoni ed. 2007: 130). / with the garrote” (Townsend ed. 2010: 132). Anque quichihuaz nopa tlatlacual tiliztli ya no 2. tepozgarrote, metal club quiihtoz nopayoh miac gasto mochihuaz, miac vocabulary (TCV); time range: 2016 tlenhuelli mocohuaz (2014-P). The one who will Tomas quemman yohui imillah nochipa quinemil- direct the rain petition ceremony will also tell tia itepozgarroteh pampa ica yainon momana- them that there will be many expenses there, huia (Sullivan et al. 2016: 443). When Tomás many things will be bought. goes to the field he always carries his metal club because he defends himself with it. gato 1. gato, cat gas cultural encyclopedia (FC 11), oral account 1. gas, kerosine, fuel for a gas lamp (2012-Tep); time range: 1578–1580, 2012 vocabulary (TCV); time range: 2016 Huan tlan tiquinittaz nopa gatoh, nopa pil… Notonanan tlahuel huahcahuayaya quionco- nopa miztomeh huallohuih, amo xiquinchihuilli huayaya ihaz ne tianquiz, pampa axcanah nel- cuentah (2012-Tep). And if you see that cat, that quitequihuiyaya (Sullivan et al. 2016: 189). It little... those cats come, don’t pay attention to gavilán 269

them. / Nopa gatitoz, miztomeh, huihuitiqueh: either. People, our friends, indigenous people cuatitlan tigres (2012-Tep). Those little cats, are here at [church] just, just to be here: they cats, are dumb: mountain tigers. / Injc maci really don’t want to know anything, they don’t qu jmjchin: mjzton, gaton qujnmjctia: momõvia, want anything. mot lapevia: moqujmjchpavia. “Thus is a mouse caught: the cat kills it; it is snared, it is trapped; gentil it is poisoned with quimichpatli” (Sahagún 1. gentil, heathen, pagan 1950–82, XI: 18). annals (AHT, SP), religious treatise (EQ); time range: 1574 (?)–1611 gavilán No yhuan oticmochihuili yancuic citlalin yn qui- 1. gavilán, sparrowhawk moyacanilitia eintin tlahtoque, ynic no yhuan cultural encyclopedia (FC 11); time range: quimatizque yn tlateotocanime gentilesme. 1578–1580 “Besides that, You made a new star that guided Itztlhotli: anoço Acatlhotli, in jtoca cavillan. Injc the three rulers so that, in addition, the idola- motocaiotia Acatlhotli: anoço itztlhotli, ipampa ters, the gentiles, should know it” (Anderson & çan piaztontli: in jtĕ iuhqujn itztli. “Obsid- Schroeder eds. 1997, II: 152). / yehuatl inyn ian falcon. Or else [it is called] “reed falcon”. intlapohual huehuetque tocolhuan catca gen- Its name is [also] gavilán. It is named “reed tilesme motenehua. “This was the count of the falcon” or “obsidian falcon” because its bill is ancestors, our grandfathers, called heathens” quite long and narrow, like an obsidian point” (Anderson & Schroeder eds. 1997, II: 126). / (Sahagún 1950–82, XI: 44). auh yn tachcocolhuan. yn huehuetque. yn oc tlateotocanime yn motenehua Gentilesme catca general atle huel quimattiaque. yn itechpa in. “And our 1. general, general (military rank) forefathers, the ancients who were still idola- annals (AHT); time range: 1611 ters, called pagans, were not able to find out Axcan lunes. yc .7. mani metztli Março de 1611 anything about this” (Chimalpahin 2006: 180). años. yhquac nican mexico. quiz. onpeuh. yn se bas tian vizcayno. vezino. mexico. general gloria mochiuhtia. yn a la china acalli yc yah vmpa a 1. gloria, glory la china. “Today, Monday, the 7th of the month religious play (FJ, LDS, STE), religious treatise of March of the year 1611, was when Sebastián (DC, EQ), sermon (SJA), will (TT 51, TT 77, TT Vizcaíno, citizen of Mexico, set out and left 78); time range: 1548–1759 Mexico here, appointed general of the China yhuan No yechuatzitzin NoAbogado niqimotla- boats going to China [the Philippines]” (Chi- tlahutilia S r S n P, o yhua S r S n Pablo yhua No-tlasoAngl malpahin 2006: 174). de la Guarda Nopanpa qimotlatlahu-tzilisq̄ in tt oyo Jexpto para NechMotlapopolhuis in Notlatla- gente Col ihuan NechmoMaquilis Gloria yhuan ilhuiCac 1. gente, people papaqilistli Amen –. “And I also implore as my oral account (2014-Tep); time range: 2014 advocate lord San Pedro and the lord San Pablo Nepa xochicalli Chicomexochitl axcanah miac and my precious guardian angel to pray on my yohuih. ni pan tiopan nouhquiya axcanah behalf to our lord Jesus Christ to pardon me my miac monechcahuiah. Itztoqueh ni pan gentez, sins and give me glory and heavenly rejoicing. tohuampoyohuan, macehualmeh zan, zan iuh- Amen” (Pizzigoni ed. 2007: 207). / Ypampa y, in quinonon: axcanah tlen quinequih quimatizceh, amaquique yn amotech ca in tlatlaculli, ma xicca- axtlen quinequih (2014-Tep). Not many go there huacan ma xictelchiuacan im amocatzahuaca im to the ceremonial house [where] Chicomexo- amotliltica, ynic teoyotica vel antetlanextilizque, chitl [is]. Not many gather here in the church yuā ynic vel anquicnopilhuizque in nican tlal- 270 glorificador

ticpan yn igraciatzin totecuiyo DIOS, yuan in chiuh.q.n.glorious/ ympassible: ca amo yc que- ompa yn ilhuicac yn igloria. “Therefore, those of mochiuani (Doctrina Christiana... 1548: 68v). you with whom there is sin, may you abandon, And if it was truly entering into flames it would may you scorn your dirtiness, your blackness, so not get burned, because it was made eternally that in a sacred way you will be able to shed light joyful, that means glorious, impassive; no harm for people, and so that you will be able to obtain could be done to it. the grace of our lord God here on earth and his glory there in heaven” (Burkhart ed. 2001: 67). / gobernación Ca quinmohuiquiliz yn onpa yn itlatocachantz.co 1. gobernación, authority, governance ȳ Semicac ne-Sentlamachtiloyan. y gloria. yn inne - annals (AHT, SP, ZM); time range: 1596–1670 Sentlamachtiaya. yn ixquichtin S.tos S.tas. “He will Yacuican mochiuh jues gobernador don Fran- take [them] to his royal home, the place of eternal cisco Ruiz huehue tlacatl ypan cabiçera Tepe- and utter bliss, glory, the place of utter bliss of all ticpac caxtoli xihuitl omey yn aocmo hopa the male and female saints” (Sell & Burkhart eds. quichihuaya gobernaçio yn ixquichica yacui- 2004: 190). can yn ialcalde mochiuh don Martin Perez don Nicolas Salavador de Toletino don Francisco glorificador Martin regidortin yn omoteneuhque tlacpac 1. glorificador, glorifier, provider of riches (Zapata y Mendoza 1995: 436). For the first religious treatise (DC); time range: 1548 time, don Francisco Ruíz, an elderly man, Ynic chicōtetl neltoconi anquimoneltoquitizq̄ became the judge-governor of the headtown in totecuyo in Dios cemicac tetlamachtiani.Q.n. of Tepeticpac. No longer, during the entirety of glorificador (Doctrina Christiana... 1548: 53r). the past eighteen years had [a judge-governor] Seventh article of faith: you will believe that exercised authority there. For the first time, God is the eternal provider of riches, which don Martín Pérez became his judge; the afore- means glorifier. / Auh ca ypāpa y tiquitoa inyc mentioned don Nicolás Salvador de Tolentino chicontetl neltoconi nicneltoca yn icel teutl in and don Francisco Martín were the council- Dios cemicac tetlamachtiani.q.n.glorificador: men. / mochiuh Juez de residencia. ŷ quiceli yn ca ytēcopatcinco mozcalizq’ in ixquichtin in onmotlalli ypan ytepacholiz. yn Gouernacio. yc mimicque/ yuan uel quimotlaxtlauiliz yn q’ltin onmo-tlalli mani metztli Julio. yn ipan xihuitl in yectin: yn ilhuicac cēpapaq’liztli in gloria de 1526. auh amo huel quitzonquixti yn itetla- yehica uel oquipieliq’ in itenauatiltcī (Doctrina tetemoliliz. yn Residencia yehica. niman õmo- Christiana... 1548: 49v). For this reason we say miquillico. çan quexquichcauhtica. “He was [that] the seventh article of faith [is]: I believe made judge of the residencia and received and in one God, provider of riches, which means was placed in charge of the government on the glorifier, for by his order all of the dead will 2nd day of the month of July in the year of 1526, come back to life and he will indeed reward but he could not complete his investigation, the righteous ones with heavenly happiness the residencia, because he died right away, and glory because they kept his command- within a short time” (Chimalpahin 2006: 146). ments. / auh çatepan nican Mexico tenuchtitlan ye no ye conpehualtico y gouernacion. “And he later glorioso [reestablished legitimate] government here in 1. glorioso, glorious Mexico Tenochtitlan” (Anderson & Schroeder religious treatise (DC); time range: 1548 eds. 1997, II: 100). Auh yntla nel tlecomocalaquiani ca amo uel 2. gobernación, governorship, position of gov- motlatizq̄a yehica tlacempapaquiltili omocho- ernor gobernador 271

annals (AHT, AP), municipal council records “I conclude my sick person’s statement before (TA 176); time range: 1560–1691 my witnesses, for they are present here: fiscal yquac in pehvquih gouernaçion yn nican tlax- of the holy church don Gregorio de la Cruz; gov- callan niman no oncan onçenpehv yn inneto- ernor Bernardo de los Reyes; alcalde don Pedro liniliz tlatoque pipiltin in maçevalleque. “When de la Cruz” (Pizzigoni ed. 2007: 159). / yehua- the governorship was established here in Tlax- tzin oquitemacaco Juezotl yhuan oquitemacaco cala was when the afflictions of the lords and caualloti oquinmacaco gouernadoresti. “He gave noblemen who have commoners all began” [important Mexica] the office of judge, and he (Lockhart, Berdan & Anderson eds. 1986: gave them horses. He gave these to the gover- 110). / 1691 NiCan ypan xihuitl yn ocanqui nors” (Anderson & Schroeder eds. 1997, I: 236). / gobernacion yn don diego de leon. “1691 Here ma yn toteco dios quimotlalli yn ytech yyolo rey in this year don Diego de León assumed the mitzvaltitaniz nican ma zepa timochivaz tupsi- governorship” (Townsend ed. 2010: 150). / ynin dente ma timochivaz tugovernador nican (Dakin yehuatl yn gouernador catca azcapotzalco. çan ed. 1996: 28). May our Lord God predispose the quicahultique yn igouernacion ynic niman con- king’s heart to sending you here that you may patlato Don Antonio Valeriano telpochtli. “He again become our president, may you become was governor of Azcapotzalco, but they made our governor here. him relinquish his governorship so that then 2. gobernador, governorship don Antonio Valeriano the younger replaced municipal council records (TA 152); time him” (Chimalpahin 2006: 228). range: 1556 3. gobernacióntequitl, duties of governor ya yuh macho yn ohonxiuhtica mopatlatiuh annals (AHT); time range: 1605 gouor yn tonauhtepeixti ypan. “And it is well auh ynic momiquillico. ye iuh nepa. matlacxi- known that every two years the governorship huitl. quimocahuilica ymac yn Don Juan min. goes along being exchanged among all of our yn igouernaciotequitzin catca. huehue Don four cities” (Lockhart, Berdan & Anderson eds. Antonio Valeriano. “When he died, it had been 1986: 100). ten years since don Antonio Valeriano the elder 3. gobernadorti, to become governor, to become had left his duties as governor in the hands of ruler don Juan Martín” (Chimalpahin 2006: 84). annals (AHT, SP), municipal council records (TA 178, TA 187), petition (PCC); time range: gobernador 1561–1614 1. gobernador, governor ynic aocmo yehuantin gouernadorti nican annals (AHT, AJB, AP, AT, CM, GA, SP, ZM), cul- chaneque. “Thus no longer did local residents tural encyclopedia (FC 8, PM), legal statement become governors” (Anderson & Schroeder (CSE, IRI, TC 61, TJ), municipal council records eds. 1997, II: 42). / Yn tehuantin titelpopochtin (TA Appendix, TA 18, TA 84, TA 93, TA 100, yoan mochitin ymazcehualtzintzinhuā toteo dios TA 103, TA 121, TA 129, TA 130, TA 131, TA 140, yoan totlahtocauh marques del vale mixpan- TA 143, TA 145, TA 148, TA 152, TA 168, TA 172, tzinco tintonestia yoan tinquitohuā ca cencan TA 176, TA 178, TA 187, TA 189, TA 190, TA 192), titotollinia cencan titotequipachohua tinetlah- petition (ANV 1, CH, CNH, JSA, M 6, M 7), reli- matin tleycan tleypapan yn oc cecpa yehuatl gious treatise (DC), will (TC 55, TC 60, TC 63, gobernadortiz don balthasar garcia. “We nobles TC 64, TMT, TT 10, TT 16, TT 39, TT 42, TT 43, and all the vassals of our Lord God and our ruler TT 51, TT 56, TT 80, TT 87); time range: 1543–1762 the Marqués del Valle appear before you and nictzonquihtia nocochocatlatol Ca yMihpa notes- declare that we are very afflicted, concerned tigohua Ca nica mesticate en prensente Fiscal de and unhappy because don Baltasar García is to Santa yGlecia D,n Gergorio d[...] Cruz Gouernador be governor again” (Karttunen & Lockhart eds. bernardo de lo ReYes Alde D,n pedro de la Cruz. 1976: 101). / Auh in gouor niman tlananquili quito 272 gobernador pasado

ma yeh quichiva in cabo ma quixquetza in aquin & Anderson eds. 1986: 117) / yquac moyolcuepaya gouortiz. “Then the governor replied and said tlatoque yca gobernadoryotl (Zapata y Mendoza ‘Let the cabildo do it; let it appoint the one who 1995: 264). At that time the lords were changing is to serve as governor’” (Lockhart, Berdan & their minds regarding the governance. Anderson eds. 1986: 117). 4. gobernadortihua, for the governorship to gobernador pasado proceed 1. gobernador pasado, former governor municipal council records (TA 152); time annals (AP, ZM), legal statement (LGC), will (TT range: 1556 45, TT 46, TT 76, TT 82); time range: 1670–1750 yn gouortiva ohonxiuhtica mopatlatiuh in Sanno ypan xihuitl yn oquicuilique yn don tonauhtepeixtipan. “The governorship goes miguel de loz santoz gobernador pasado ynic along being alternated among each of our four obrero oCatca san Juan de rio yey bobedas cities every two years” (Lockhart, Berdan & oquintzacuh. “In this same year they took from Anderson eds. 1986: 100). don Miguel de los Santos, former governor, 5. gobernadortlalia, to install someone or to the position of obrero he had held. He com- be installed as governor pleted the three vaults at [the church of] San annals (AHT); time range: 1608 Juan del Río” (Townsend ed. 2010: 142). / ynic auh çan niman iquac yn ipan omoteneuh chiquaSentlam[...]li, nitlanahuatitias, Sentel xihuitl. motlahtocatlalli mogouernadortlalli yn machon, nechhuiquilia, don Juo de la crus Gor tlacatl. Don diego d S t franco tehuetzquititzin. pasado, Calimāya, quixtlahuas, quinmacas tlahtohuani tenochtitlan. “And right then in the nopilhua –. “Sixth I am ordering that don Juan said year the lord don Diego de San Francisco de la Cruz, past governor of Calimaya, owes me Tehuetzquititzin was installed as ruler and a male mule; he is to pay for it and give [the governor in Tenochtitlan” (Chimalpahin 2006: money] to my children” (Pizzigoni ed. 2007: 136). / yn ipan vii. tochtli xihuitl. 1539. años. yn 149). / yhuan nehual quenami juez y gor oniquin- omotlahtocatlalli yn omogouernadortlalli yan- mosentlalili muchtintzitzi altepehuacatzitzinti cuican yn huel achto yn tlacatl Don diego de señores gres pasados yhuan señores alcaldes aluarado. huanitzin. tlahtohuani tenochtitlan. pasados yca muchi comun yhuan oniquinmo- “In the year 7 Rabbit, 1539, that the lord don caquistilili ynon amatzintli. “And I as judge/ Diego de Alvarado Huanitzin was installed as governor assembled all the town citizens, the ruler in Tenochtitlan and its very first gover- honorable past governors and past alcaldes, nor” (Chimalpahin 2006: 136). with all the ordinary people, and I had the doc- 6. gobernadoryotl, governorship ument read to them” (Lockhart ed. 1991: 108). annals (AT, ZM), municipal council records (TA 152, TA 187); time range: 1556–1673 gobernadora 1536 5. Tecpaxihuitl. yhquac peuhqui gor:yotl 1. gobernadora, female governor nican tlaxa: conpehualti Don Luis xicotencatl yuā annals (CM); time range: ca. 1609–1621 allde. “1536 5 Flint-knife year. At this time the ynin ychpochtzin in ŷ Don Jorge de aluarado in yoyontzin governorship began here in Tlaxcala. Don Luis tlahtocapilli tetzcoco ypiltzin y neçahualpiltzintli Xicotencatl began it, along with the alcaldes” oncã otlacatque Doña Magdalena gouernadora (Townsend ed. 2010: 162). / yn iquac valmocue- catca yn itztapalapan. “She was a daughter paz pablos de galizia oc cepa quicuiz ynic gouor / of don Jorge de Alvarado Yoyontzin, a great noble of auh yn baltasar cortes quicavaz in gouoryotl. Texcoco, a son of Neçahualpiltzintli. From this “Then Pablo de Galicia will return and again were born doña Magdalena, who was governor take up being governor, and Baltasar Cortés will of Itztapalapan” (Anderson & Schroeder eds. relinquish the governorship” (Lockhart, Berdan 1997, I: 166). gobierno 273

gobierno çentetl tliltic = çentetl chichiltic = auh ontla- 1. gobierno, governorship, government, admin- mantli cactli çapatos = çe cuchillo = centetl istration sombrero yhuã çentetl gorra = yhuan çentetl annals (AHT, ZM); time range: 1612–1671 paño = yhuan çentetl taça. “And here are the Axcan ypan xihuitl ynic pehuan yn ipan xihuitl greeting gifts the Christians presented to de 1670 yhuan yn ipan xihuitl 1671 años ynic Moteuczomatzin: one green cassock; and two oxihuitl quihuica Tepeticpac pipiltin yn ite- capes, one black, one red; and a pair of shoes; quitzin gobierno (Zapata y Mendoza 1995: 462). a knife; a hat; also a cap; also a piece of cloth; Today, from the year it began, in the year 1670 also a drinking cup” (Bierhorst ed. 2011: 84). / and in the year 1671, for two years [now] the auh capita[n] mochiuh in don P[edr]o Xiconoc noblemen of Tepeticpac have been in charge auh in Melchior Diaz vandera q’[ui]napallo of the office of the administration. / huala ycorra co[n]maq’[ui] terçiopello (Anales de Mexico yn iamauh ynic macuc gouierno (Zapata Juan Bautista 2001: 152). Don Pedro Xiconoc y Mendoza 1995: 324). His document, by which was made captain. Melchor Díaz carried the he was given the governorship, came from banner; the cap that he wore was velvet. Mexico. / Auh nican teneuhtica yn intocatzin yn izquintin tlahtoque Oydores. yhuan alcaldes gracia de corte ingouierno ypan moyetzticatca yn huel 1. gracia, grace quimixcahuitzinoticatca tlahtocayotl Mexico annals (AHT), cultural encyclopedia (FC), peti- yn oquic ayac catca ce tlahtohuani visurrey yn tion (M 6), religious play (FJ, HLE, Mer, TK), quimochihuilique Justicia. ynpan omoteneuhq̃ religious treatise (CC, DC, EQ), sermon (SJA), tliltique. “Here are given the names of all the song (PX), will (TT 46); time range: 1548–1681 lords civil and criminal judges of the Audien- Auh Ca huel Çenquistoc in motlaçomahuis- cia in the time of whose government it was and Graçiatzin in onpa in ilhuicatl itic y.huan who ruled all by themselves in Mexico, who as nohuian Cm̄c. “And your precious and won- long as there was no lord viceroy administered drous grace lies gathered all together there in justice regarding the said blacks” (Chimalpa- heaven and everywhere in the world” (Sell & hin 2006: 222). Burkhart eds. 2004: 142). / Ma ximopaquilti- tie, timotemiltitica in gracia, Dios inantzine, goloso techpuchtle. “Oh, may you rejoice! You are 1. goloso, glutton full of grace, oh mother of God, oh maiden!” vocabulary (TCV); time range: 2016 (Burkhart 2001: 68). / nicnotlaltactilia y notla- Pablo tlahuel colozoh pampa quemman quiil- somahuisnatzin Sata maria, natibitas ma qui- liah ma quicui tlacualli canahya, ya quinequi motlatlactilitzinnoc yn itlasomahuitzSente- quitlamicuaz meuhcatzan axhueli (Sullivan et Conetzin, Jesu Christo ma quimohuiquilitzino al. 2016: 117). Pablo is a real glutton because y noyolian y naniman, yn itlatoCachantziCo yn when he is somewhere and they tell him to ilhuiCactlitic, yn ōpan SemiCac, quimoyectene- take some food, he wants to eat all of it, even huilis. yn igraciatzin. y tto dios ma y mochihuan. if he can’t. “I implore my precious revered mother Santa Maria Nativitas to pray to her precious revered gorra only child Jesus Christ to take my spirit and 1. gorra, cap soul to his royal home in heaven, where it will annals (AC, AJB); time range: 1566–ca. 1570 eternally praise the grace of our lord God. May auh yz catqui yn intetlapallohuaya xpianotin it be done” (Pizzigoni ed. 2007: 148). yehuatl yn yn quimacaco moteucçomatzin = 2. teyectilizgracia, purifying grace (lit. grace çentetl xayo xoxoctic auh ontetl capatli = that purifies people) 274 gramática

religious play (HLE); time range: seventeenth Granada, fruta deste arbol. lo mismo. vel century (?) granada|xocotl (Molina 1992, I: 66v). Pomegran- y çençenmilhuitl y çeçenyohuali tiquimo- ate, fruit of this tree: the same or pomegranate maquilia yn ixquich y moteyectililizgraçiatzin. fruit. “Every day and every night you give them all your restoring grace” (Sell & Burkhart eds. granizo 2004: 230). 1. granizo, dark-colored with white spots will (TT 82); time range: 1762 gramática no yhua nitlanahuatia Ca ome baCas granisos 1. gramática, grammar yhua Ca Se Conanas JoSephe SeRano yhua oc Se cultural encyclopedia (FC 6); time range: Conanas ASensio de S,ntiago. “In addition I order 1578–1580 that as to two dark-colored cows with white intla itla ça itech titopiloa, tictocujtlavia: ça vel spots, Josef Serrano is to get one and Asencio de ticmati, macivi in ovi: in juhquj quauhximaliztli, Santiago is to get the other” (Pizzigoni ed. 2007: tetzotzoncaiotl, anocitla oc centlamantli tulte- 222–223). caiutl: auh anoce itla tlamatiliztli, cujcatl, gram- matica. etc: “If we persevere in something, [if grano we] give it our care, we become able in it even 1. grano, grain if it is difficult, like wood carving, stone sculp- legal statement (LGC); time range: 1750 turing, or still other crafts, or something in the quenami mitlania se pedaso tlali para campa arts – song, grammar, etc.” (Sahagún 1950–82, quitucas ome yey grano tloli. “And he requests VI: 220–221). a piece of land where he can plant two or three grains of maize” (Lockhart ed. 1991: 108). granada 1. granada, pomegranate grapa vocabulary (VM 1); time range: 1571 1. grapa, staple Flor de granada. granada yxochiyo. granada vocabulary (TCV); time range: 2016 ycue|ponca. granada yxotlaca. Y asi delas de Santos quicohuato ce quiloh grapah pampa mas (Molina 1992, I: 63v). Pomegranate flower: tlatzacuaz imillah (Sullivan et al. 2016: 189). pomegranate flower; pomegranate blossom; Santos went to buy a kilo of staples because he’s pomegranate flower. And so on with the going to fence his field. rest. / Granada, fruta deste arbol. lo mismo. vel granada|xocotl (Molina 1992, I: 66v). Pomegran- greco ate, fruit of this tree: the same or pomegranate 1. greco, Greek fruit. vocabulary (VT); time range: ca. 1540 (?) 2. granadacuahuitl, pomegranate tree Remedar al griego. gręciſſo. as. aui. | niquintlaie- vocabulary (VM 1); time range: 1571 iecalhuia grecome (Vocabulario trilingüe: 137v). Granado arbol. granada quauitli (Molina 1992, To mimic a Greek: graeciso, -a, -aui; I mimic the I: 66v). Pomegranate tree, the tree: pomegran- Greeks. ate tree. 3. granadapeyotl, pomegranate membrane grillos vocabulary (VM 1); time range: 1571 1. grillos, shackles Tela de granada. granada peyotl (Molina 1992, annals (AHT); time range: 1612 I: 112r). Pomegranate membrane: pomegranate ey tlacatl yn omictiloque ome españolti ce alcayde membrane. ynic ome bastonero. yn iqu ey tlacatl mulato 4. granadaxocotl, pomegranate fruit yehuatl in quintlatlaliliaya tepoztli crillos ŷ tla- vocabulary (VM 1); time range: 1571 tlacolleque quincallaquia oncar carcel. “Three guadalupe 275

people were killed: two Spaniards, one a jailer, guadaña and the second one a jailer’s assistant; the third 1. guadaña, scythe was a mulatto who used to put shackles on the vocabulary (VM 1); time range: 1571 criminals they put in the jail” (Chimalpahin Guadaña. lo mismo (Molina 1992, I: 67r). Scythe: 2006: 248). the same.

Guadalupe guante 1. Guadalupe, image of the Virgin of Guada- 1. guante, glove lupe annals (AHT); time range: 1612 annals (ZM), will (TT 10, TT 56); time range: yhuan maquiltitiuh in cassula morada, yhuan 1664–1711 cenca tlaçotli yn icpactzinco actiuh Mitra, coztic yhuan çe huacax onicmacac yhuan çe escaRa- teocuitlaycpatica yectlamacho. yhuan tlaçoteyo ma yhuan çetzin Guadalope quimotequipanil- epyolloyo. ymactzinco onotiuh yn ichcapixca- huiz. “And I gave him an ox with an escaramán, topiltzin baculo, macitica coztic teocuitlayo yn and a Guadalupe that he is to serve” (Pizzigoni iztac teocuitlatl, auh no yhui yn imatzin haac- ed. 2007: 72). / yhuan quichipauh retablo ocan tiuh vandes. yhuan matzatzaztli anillos. “Then tlaco quimoquechili totlaçonatzin Huadalupe he had on the purple chasuble, and on his (Zapata y Mendoza 1995: 336). And he cleaned head a very precious miter, finely embroidered the altarpiece, in the central part of which he with golden thread and covered with precious set our precious mother Guadalupe. / Nitlana- stones and pearls, and in his hand lay his shep- huatia oc se nochpuch ytuCa Martina beatris herd’s staff, the crozier, solid silver gilded, and Nicahuilia se tlali mani opa tepetuco sacamuli likewise he had gloves on his hands, and rings” Calaqui tlaoli ome almo yhua se totlaçonatzin (Chimalpahin 2006: 206). huadalupe yhua se bueye yhua se baCa. “I 2. xocpalguante, asagutsu, leather footwear order that I leave to another daughter of mine worn by Japanese royalty and nobility named Martina Beatriz a piece of land at Tepe- annals (AHT); time range: 1610 tonco, recently cleared, where 2 almudes of auh yn incac. yamanqui tlayamanilli cuetlax- maize fit, and an Our precious mother of Gua- tli Yn Motenehua gamoça. yuhquin ma çã dalupe, and an ox and a cow” (Pizzigoni ed. xocpalvandes. ypan pohui. yc caquia. ymicxic. 2007: 167–168). “And their footwear is soft, softened leather 2. Guadalupe, brotherhood (?) of the Virgin of called chamois, counting just like foot-gloves Guadalupe that they put on their feet” (Chimalpahin will (TT 38, TT 39); time range: 1691–1737 2006: 170). yhua niquitohua oc se mili Sa nica quaxochtenco Senpohualmani nicnomaquilia notlasonantzin guardián guadalupetzin. “And I say that I give another 1. guardián, father guardian cultivated field here at Quaxochtenco, of 20 annals (AHT, AJB, AT, ZM), municipal council quahuitl, to my precious mother Guadalupe” records (TA 103, TA 140, TA 152), petition (JSA), (Pizzigoni ed. 2007: 123). / yhuā onicōuh. will (TT 48, TT 49, TT 50, TT 85); time range: chirimeas – ca niquicahuilitīuh nopilhua can- 1550–1736 tores – yquimotequipanilhuitzinnosque notla- yn iquac Señor Don luys de velasco visorrey, çomahuisnatzin huadallope. “And I bought ytettzinco quiualmocauili Jusa amototlaçotatzin some chirimías. I am giving them to my chil- fray diego de olarte guardian yvan in señor Jorge dren the cantors; with them they are to serve Ceron Allde mayor yn ipã. 1558. aos. “When señor my precious revered mother Guadalupe” (Piz- don Luis de Velasco, the viceroy, had entrusted zigoni ed. 2007: 130). justice to your beloved Father the guardian fray 276 guatemalteco

Diego de Olarte and to the alcalde mayor señor Guillermita Jorge Cerón, in 1558” (Anderson & Schroeder 1. Guillermita, Gulielmite eds.1997, II: 234). / Ca no yahua nopaleahuiloca annals (SP); time range: ca. 1593–1624 (?) noanimatzi centel misias yahua ce reposos nopa ipan inyn omotlayancuillili yn omotlapahpatilli motlatoltzinno padre guardia nica ypan ialte- ipan Teopixcayotl S. Augustin yn S. Vuilhelmo. petzi Satun sa lucas Ebagelita. “Also for the help hermitano. Duque de Aquitania yn oquimoteputztoqui- of my soul, the father guardian is to say a mass llique Teopixque oquimotocayotihque Vuilher- with a responsory prayer for me here in the alte- mitas. “When St. William the Hermit, Duke of petl of holy San Lucas Evangelista” (Pizzigoni Aquitaine, renewed and reformed the priesthood ed. 2007: 153). / auh yn toguardian mochiuh of St. Augustine; they called the priests who ytoca fray Aloso de Pas de Motarey (Zapata y followed him Gulielmites” (Anderson & Schro- Mendoza 1995: 246). And the one named fray eder eds. 1997, II: 24). Alonso de Paz de Monterrey became our father guardian. guión 1. guión, ensign, small banner guatemalteco annals (AHT, AP, ZM), will (TT 10); time range: 1. guatemalteco, Guatemalan 1604–1711 petition (M 7); time range: 1572 yhuan niquitohua yehuatzin SantiSimo onicno- no ybā, otechcujlj, secutorio. yn oqchiuh. maquili çe palio damasco chichiltic yh – uan frezeno. goxnador. ymamauh cōqstores. gua- çe gio yca cruz dorado. “And I say that I gave temaltecos (Dakin ed. 1996: 34). And also he to the Santísimo Sacramento a canopy of [Valdés] took from us the patent of nobility that crimson damask and an ensign with a gilded the governor Brizeño had made, [it was] the cross” (Pizzigoni ed. 2007: 69–70). / ynin document of the Guatemalan conquistadors. / omoteneuh vanderra tepitzin Quiyon ca yehuatl tevantin, dio pz. y po descobar alcaldes horde- in quimoyacaniliaya yn ihcuac moquixtiaya yn narios, ybă franco pz. y anton gomez. de ortega. ixquich ica omotlahtocatili ynic visurrey omo- y po săcho. y andres lopez y franco morales. y chiuhtzinoticatca mexico yn oquic mochica- gŏçalo vazquez. y andres gemenez. prinçipales, hualtitinenca omoteneuhtzino arçobispo. “This naturales, guatemaltecas, nicā altepetl Santa said small banner or ensign was the one that ma concepçiõ. almolonga. çaqualpa (Dakin ed. preceded him whenever he would come out 1996: 30). We, Diego Pérez and Pedro Escobar, in public as long as he ruled as the viceroy ordinary alcaldes, along with Francisco Pérez, appointed in Mexico, as long as the said arch- and Antonio Gómez de Ortega, and Pedro bishop was still in good health” (Chimalpahin Sancho, and Andrés López, and Francisco 2006: 208). / auh onpa yn catedral omoquix- Morales, and Gonzalo Vásquez and Andrés titzino y sanctissimo sacramento yc mochi yn Jiménez, nobles, natives, Guatemalans, here quexquich andas guiones rreligiosos canonigos in the altepetl of Santa María Concepción regidores yn oquihualmohuiquilique yn prose- Almolonga Zacualpan. sion. “The most holy Sacrament was brought out of the cathedral, with all the various litters guayín and standards, and the religious, canons, 1. guayín, cart and regidores, who went in the procession” oral account (2012-Tep); time range: 2012 (Townsend ed. 2010: 118). Mula quitilanaz huayin como cuacarroh. Lasos 2. guión, a [processional?] cross tichuicaz huan tenazaz para tiquilpiz animalez annals (AHT); time range: 1604 (2012-Tep). The mule will pull the cart, [which yei yn invandera oncan quiquixtique. huehuey. is] like a wooden car. You will take rope and cruz. soledad. guion cruz. yhuã cruz manca. pliers in order to tie up the animals. “They brought out three of their large banners, guitarra 277

a cross of Soledad, a [processional?] cross, and new order named and called after San Antón, a decorated cross” (Chimalpahin 2006: 82). whose sign is the Tau or the green cross that the priests who have taken vows in this order guitarra of priestly living display, wear, and attach to 1. guitarra, guitar their outfits, their garments, their habits” (Chi- vocabulary (TCV); time range: 2016 malpahin 2006: 280). Telesforo nelyehyectzin quitzotzona iguitarrah pampa yahqui momachtito ce caltlamachtiloyan hacendero nahui xihuitl (Sullivan et al. 2016: 189). Teles- 1. hacendero, a rancher who ownes much foro plays his guitar very beautifully because he land and livestock and has many workers went to study for four years at a school. vocabulary (TCV); time range: 2016 Hacienderoh tlen Tecomate tlahuel axcualli haba tlacatl pampa quinchihua macehualmeh quen ya 1. haba, bean, broad bean quinequi (Sullivan et al. 2016: 189). The rancher will (TT 25); time range: 1728 from Tecomate is a very bad man because yhua niquitohua Se Carga tlaOtli yhua se Carga he treats the indigenous people however he Anbas ninohuetias para SatiSimo Sacrameto. wants to. “And I say that I am making an offering for the Santísimo Sacramento of a load of shelled maize hacha and a load of beans” (Pizzigoni ed. 2007: 100). 1. hacha, axe legal statement (TC 13), will (TC 31, TT 14, TT hábito 45, TT 46, TT 48, TT 49); time range: 1580–1736 1. hábito, habit Dona Jua de st gabriel çentetl acha ycc otlayxp- annals (AHT, AJB, CM, SP, ZM), will (TT 1, TT tlayotililoc teopan ocallac siera quauhteconi 29, TT 32, TT 42); time range: 1564–1736 ytencopatzinco yn prior fray Jo nonez. “To doña yhua[n] oniquittac in totlatol ca qualtitica ynic Juana de San Gabriel an axe in exchange for no nehuatl ninixquetza yehica cayuhq’[ui]n a[n]- a saw for cutting wood which was given to notiachcahua[n] ca yç onitlacat ca amixpa[n] the church; (done) by order of the prior fray yn onimacoc yn abiton etc (Anales de Juan Bau- Juan Núñez” (Cline & León-Portilla eds. 1983: tista 2001: 140). And I have seen that our words 42). / ynic chicnahuitlamantli, nitlanahuatitias. are good, that is why I offer [to speak to the Sentel, achan. onecpolhuili, felipe de la Crus, visitador]: for it is as if you were my older broth- quistlahuas, ynemac, yec, n notelpos anto de la ers; for I was born here; for in your presence Crus –. “Ninth I am ordering that Felipe de la I took the habit, etc. / yhua niquitoa vncatqui Cruz is to pay for an axe of mine that he lost; it noquim[...]uhca yn yaBitotzin la virJen del carme is to be the inheritance of my son Antonio de la yhua niqui[...]a y nosepultura yez yxpantzin Cruz” (Pizzigoni ed. 2007: 149). / nitlanahuatia tersera orden ep[...] oc se puerta. “And I say Ce machio ninomaquilia Agustin de los ageles that I have a shroud, the habit of the Virgen del yehua ome acha yhua asasado –. “I order that I Carmen, and I say that my grave is to be in front give a male mule to Agustín de los Angeles, and of the Tercera Orden [next to another door?]” two axes and a hoe” (Pizzigoni ed. 2007: 153). (Pizzigoni ed. 2007: 107–108). / yancuic teopix- 2. hacha, taper catlatecpantli horden ynic notzallo tocayotillo annals (AHT); time range: 1609 S. Anton yhuã yn imachiyo Tau ahnoço cruz vncan conmotlapalhuiaya yxpantzinco onmo- xoxoctic yn quinemiltia quitlalia quihualhuica pachohuaya yn tlahtohuani moch tlacauallohuia ytech ŷnechichihualtzin yntlaquentzin ymhabi- candelas achas yn inmac tlatlatlatiuh. “There totzin in yehuantzitzin teopixque nehtolleque they greeted the ruler and bowed down before yn ipan in teopixcanemiliztlatecpantli. “This him, and everything was on horseback, with 278 hacienda

burning candles and tapers in their hands” in Alcon. Injc motocaiotia hecatlhotli: ipampa (Chimalpahin 2006: 160). in jxaiac, ic mjixtlã mjti iztac. “Ecatlotli It is 3. hachatica, with torches the same as the falcon. It is named ecatlotli annals (AJB); time range: 1564–1568 because the face is shot across with white” auh no yquac quimotlalilito in Sacrame[n]to (Sahagún 1950–82, XI: 44). / In ixqujch omjto Santa Catharina tlayahualoloc huel mahuiztic ipan Alcon: çan no iuhquj. çanjo in hivio. vel ynic mochiuh yhua[n] mochintin p[adr]esme ynic nextic, iuhqujn tocujlcoiotl hivio. “All said of the nauhcan moyetzticate mochintin motecpa[n]- falcon is the same [as to the ayauhtlotli] except tzinotiaque achatica tlahuilotia yhua[n] yxquich- that its feathers are quite ashen, like the brown tin espanolesme motecpa[n]q’[ue] (Anales de crane’s feathers” (Sahagún 1950–82, XI: 44). Juan Bautista 2001: 178). It was also when they went to place the Sacrament in Santa Catarina; halconero there was a procession, it was done in a marvel- 1. halconero, falconer lous fashion; and all the fathers who reside in petition (ANV 15); time range: 1618 the four parts, all of them went in order; the way nican oguala se tlacatl motolinia vnechilguic was illuminated with torches and all the Span- sor ma ypanpa dios ma çinetzguica nican ychan iards lined up. alconero oncan onca nochiguauh motlatiticate omentin yguan ymecau (Sullivan ed. 2003: 39). hacienda Here came a poor man and he said to me, ‘Sir, 1. hacienda, property, possession for God’s sake, take me here to the falconer’s petition (ANV 12); time range: 1618 house. My wife is there. They are both hiding, timichmotlatlanilia mojustiçia ytechcopa to- [he] and his lover’. / niman vnetznocha teupis- tlatzin franco muños ypanpa ticsacuilis mochi qui vquito çigua[la] diego basques teca tiauh ytadquiu yhacienda (Sullivan ed. 2003: 34). We ticquistia çiguatl ychan sor alconero mac[h] ask you for your justice in relation to our father onpa yc motequiu titequistilis temecauh (Sulli- Francisco Muñoz, so that you will confiscate van ed. 2003: 39). Then the priest summoned all of his possessions, his property. me and said, ‘Come, Diego Vásquez. Why do 2. hacienda, ranch you go and take the woman from the Sir fal- oral account (2012-Tep); time range: 2012 coner’s house? Is it your job to separate lovers Juan Catorce quitlanqui ce haciendah con there?’ todo ganadoh, terrenoh; nochi mocahuih Juan Catorce (2012-Tep). Juan Catorce won a ranch hamaca with all of its cattle and land. Juan Catorce 1. hamaca, hammock ended up with everything. vocabulary (TCV); time range: 2016 Tohhuantin timocuahuizoyayah pan amacah, halcón teipan cotonqui (Sullivan et al. 2016: 21). We 1. halcón, falcon were swinging on the hammock, then it broke. cultural encyclopedia (FC 11); time range: 1578–1580 harina Quauhtlotli: yoan tloquauhtli, achi vei in cioatl: 1. harina, wheat flour auh in oqujchtli çan chi tepiton. In cioatl cenca vocabulary (TCV); time range: 2016 ie tlamanj: itoca Alcon. “Quauhtlotli. Likewise Tiocuayoh toahui ayoccanah panchihua pampa [it is called] tloquauhtli. The hen is somewhat nopa arinah tlahuel patiyoh elquiya (Sullivan et large, and the cock somewhat small. The hen is al. 2016: 29). My aunt from Tiocuayoh no longer a great hunter. It is called a falcon” (Sahagún makes bread because flour has now become 1950–82, XI: 43). / Hecatlhotli: çan no iehoatl very expensive. hasta 279

hasta front of everyone, until he just chased her off 1. hasta, even and he didn’t hear her confession. / Azta pan annals (AP), oral account (2012-Tep, 2013-SMX), ni tlami nocamanal en cuantoh monamictianih petition (ANV 10), vocabulary (TCV); time o el matrimonioh. (2014-X). Here ends my con- range: 1618–1683, 2012–2016 versation concerning those who get married or yhuan aocac ypan caballo onenemia ypanpa matrimony. muchi quintecuiliyaya ma yaxca quixtiano ma 3. hasta, as far as, down to, up to aquī yaxca asta axnotzitzin quintecuiliyaya. annals (AP), oral account (1985–IxM, 2012-Tep, “And no one went about on horseback any 2013-SMX, 2014-P), vocabulary (TCV), will (TT longer, because all [the horses] were taken 10, TT 42); time range: 1666–1711, 1985–2016 away from people, whether they belonged to Sanno ypa xihuitl yc ome 2 tonali mani metztl a Spaniard or to anyone else. They even took agosto yn opeuhqui mosaca vigas omotecata the poor little donkeys from them” (Townsend palasio asta santa calina ypan calotli omotecato ed. 2010: 126). / Para ce chuicatinemiz azta asta ycatenpan y señor Obispo asta yglesia itech in ohtli, itech in pamitl, ihtec in camion mayor yn omotecac vigas. “In this same year, (2013-SMX). So that one goes along carrying on the 2nd day of the month of August, began [a cellphone] even on the street, in the field, the carting of beams. They were laid out from on the bus. the palace as far as [the convent of] Santa Cata- 2. hasta, until, by the time lina. They were laid on the street going along as annals (AP, ZM), oral account (2012-Tep, 2013- far as the entry to the lord bishop’s home, and SMX, 2014-Tep, 2014-X, 2016-X3), petition the beams were laid as far as the cathedral” (ANV 1, ANV 9, ANV 12), vocabulary (TCV), (Townsend ed. 2010: 108). / yhuan ytoca felipe will (TT 80); time range: 1618–1739, 2012–2016 Cabrera nicmaca tepitzin tlali ysquina CoRal auh yn imostlayoc yn ye quimoquixtilis ycuac asta otli. “And to the one named Felipe Cabrera conmoteteposotili ytech ycxihuan ynic oquimo- I give a bit of land at the corner of the corral as huiquili yn onpa mexico asta oc omotlatitlanili far as the road” (Pizzigoni ed. 2007: 72). / Azta caxtillan. “And the next day when he was elhuicac, huan quitl peuhqueh yohuih tlen ne going to take him out he put irons on his feet axquinequih teittazceh (1985-IxM). Up into the to take him to Mexico City until word should sky, and those [sorcerers] who did not want to be sent to Spain” (Townsend ed. 2010: 128). / be around other people began to go. Quicuamahcahua pan carretah como pilmiztontzin, otro, ceyoc huan ceyoc huan ceyoc, hay veces azta caxitih nahui tigriz pan nopa carreta 1. hay veces, sometimes (2012–Tep). He tosses it onto the highway as oral account (2015-SAH); time range: 2015 if it were a little cat... then another, another Hay vecez nicquixtia, hay vecez amo nicquixtia and another, until he had four tigers on that (2015-SAH). Sometimes I make a profit, some- highway. / totech monequi amo ticpegual- time I don’t. tis ynforemaçiones ytechcopa totlatzin franco muños asta mototocas (Sullivan ed. 2003: heno 33–34). We need you to not begin the inquiries 1. heno, Spanish moss in relation to our father Francisco Muñoz until vocabulary (TCV); time range: 2016 he has been expelled. / yhua yni teopixqui amo Notatah tlahuel quitemoa enoh pan navidad yyolo pachihui san teyspan quihuilantinemi pampa ica yainon yehyectzin ica tlachih- asta sa yoqui oquitotocac yhuan amo oquiyol- chihua (Sullivan et al. 2016: 184). My father cuitic (Sullivan ed. 2003: 28). And this priest really searches for Spanish moss at Christmas wasn’t satisfied, so he was dragging her in because he adorns things beautifully with it. 280 heredero

heredero oconna tlaco yhuā oc no tlaco ocona yhermanā 1. heredero, heir Jusepa de la Crus –. “[My wife dofia Josefa annals (AHT), bill of sale (LSD 2), will (TT 51); Francisca] took half, and her sister Josefa de time range: 1611–1759 la Cruz took the other half” (Pizzigoni ed. niquitua o se mili manti Sano opa mantica barra- 2007: 128). / 5 – tli nitlanahuatia oc Se tlali Catitla omonotihca ytla Dios Cualquepas Se mani ynahuac tel yc quactla ontli yaxCa noer- eredero ytehCaCopa yni tlalin San CualYotica mana maria niColaSa Calaqui tlaoli nahui almu mocahuilis yni Lucas baina nusu aCa ypiltzin. anmaqui quipien Se yCone. “5th I order that “I say that as to another cultivated field that there is another piece of land close to a rock is likewise next to the ravine [or in Barrancati- on the Quauhtla road that is the property of my tlan. or at the place called Barrancatitlan], if sister María Nicolasa, into which fit 4 almudes God takes back an heir to this land [that is, if of maize; she had no children” (Pizzigoni ed. the heir to the land dies or there is no heir], it is 2007: 172). / yhuaniquitoa ynohermanatzin Da properly to be left to Lucas Vaina, or some child madanlenna de silban ommonamictitzinno of his” (Pizzigoni ed. 2007: 159). / Don Franco santiago ayanpanCo Ca ye panCa yoCoxca de velasco. yn ompa momiquilli españa. ŷ no omtotlaxelhuique ynnometermanos donico- vmpa quincauhtia ypilhuan. yn huel yehuantin las de silvan yn achto titepilhuan yn ipan sen yezque erederos. nemaQueque. yezque. yn mar- matrimoni yn totatzin Dn domigo de silban yn quesado de Salinas. “Don Francisco de Velasco inamitzin Da madalenna Buena. “And I declare who died in Spain, who also left behind there that as to my sister doña Magdalena de Silva, his children, the very ones who will be heirs who married in Santiago Ayapanco, we two of the marquesado of Salinas” (Chimalpahin siblings, she and I, don Nicolás de Silva, being 2006: 176). / ma concuí. ma conana. yn sular. yn children of the first marriage of our father don oc huel yehuatl. çihuapili. dona. fran.ca Maxix- Domingo de Silva, his spouse being doña Mag- catzin. yhua͡ ypilhua͡. yxhuihua͡. ytlacamecayo- dalena Buena, already amicably made divi- hua͡. yherederoshua͡. yn itech quiztazque. ynic sion between us” (Karttunen & Lockhart eds. temotaz tlacatiliztli. “May doña Francisca Ma- 1976: 118). xixcatzin, she who is indeed a noblewoman, take the house lot, along with her children, hermanillo her grandchildren, her descendants, her heirs, 1. hermanillo, little brother those who will issue from her as the genera- will (TT 40); time range: 1693 tions will go along descending” (Olko, Sulli- ynic ontlamantli nitlanahuatia: ynin calli: van, Szemiński eds. 2018: 109). nicmacatiuh: nohermanillo: ytoca ynasio de la crus. “Second I order that I am giving this hereje house to my little brother named Ignacio de la 1. hereje, heretic Cruz” (Pizzigoni ed. 2007: 132). annals (AHT); time range: 1615 yn quintocayotia inglesestin inglatera tlaca hermanita tlahueliloque chicotlaneltocanime motenehua 1. hermanita, younger sister Eregesme. “They call them Englishmen, people will (NI 1); time range: 1809 from England, wicked people, wrong believers yhua niq̄tohua mostratetitlan hopohualpa niquiCa- called heretics” (Chimalpahin 2006: 304). huiliti nocone luciano martin yhua yermanita si - priana Gronima. “And I say that I am leaving 40 hermana next to the place where the mostrante grows to my 1. hermana, sister child Luciano Martín and his younger sister Cipria- will (TT 10, TT 20, TT 26, TT 29, TT 41, TT 44, TT na Gerónima” (Melton-Villanueva ed. 2012: 232). 57, WNS); time range: 1703–1762 hermanito 281

hermanito was still only empty plain when the parish 1. hermanito, younger brother priest named Sebastián de Pedraza laid the will (NI 2, NI 3); time range: 1822 foundation, along with his brother Miguel de ynhua niquitohua oc se tlali Ca tepatitla de Pedraza, on the feast day of María Magdalena, nahui tomipa sa ye no utehmoCahuilitia no- a Wednesday” (Townsend ed. 2010: 98). / tlasutatzi metztiCaPCa sanohe noermanito yhua oc senpuamani conanas noermanotzi difoto lle nestiCa tle tollaxCa. “And I say that don pedro martin. “And my brother don as to another piece of land at Tepantitlan, of 4 Pedro Martín is to take the other 20” (Melton- reales, that my same late father left to me and Villanueva ed. 2012: 256). my same deceased younger brother, it is appar- 2. hermano, brother (in religious order) ent what is our property” (Melton-Villanueva annals (AHT); time range: 1613 ed. 2012: 238). / oc ume tomipa Conanas oc auh yn ihcuac ŷ ca çan oqu icel ye quipia ye se noCone ytoCa Reymodo julia yc Calimalla- quimaquia yn habito yn quitocayotia hermano Conpa Conanas nepatla quimopanisque [sic] Alfonso la Tercera horden de S. Franco. ynin yllermanito. “My other son named Raimundo hualla españa. “At present there is still only Julián is to take the other 2 reales, toward Cali- one person who has and wears the habit, maya. He [Manuel Siriaco] and his younger whom they call brother Alfonso of the Tercera brother are to divide it equally” (Melton- Orden de San Francisco; he came from Spain” Villanueva ed. 2012: 244). / ynhua nitohua [sic] (Chimalpahin 2006: 268). oCa Ca se pedasu sular yno utehmoCahuilitia 3. hermano, brother (member of a brotherhood) notlasutatzi metztiCaPCa Dn Luresu tribocio annals (AHT), will (TT 39, TT 80); time range: difoto noermanito difoto Andres de la Cruz. 1612–1739 “And I say that there is a piece of solar there Auh yc niman yehuantin quimontocatiaque in that my deceased precious father don Lorenzo çã no motenehua hermanos yn ipilhuantzitzin Tiburcio left to my deceased younger brother Beato Juan de dios. in çano quimocuitlahuia Andrés de la Cruz and me” (Melton-Villanueva hospital desmamparados. “Then after them ed. 2012: 237). followed those likewise called Brothers, the children of the beatified Juan de Dios, who in hermano the same fashion take care of the hospital of 1. hermano, brother Desam-parados” (Chimalpahin 2006: 202). / annals (AHT, AP, ZM), will (NI 6, TT 10, TT 11, ca yehuatzintzin quimomachiltitzinohuā : yn TT 14, TT 28, TT 29, TT 33, TT 37, TT 39, TT 45, ermanōs . ca ytech nipohui Santo Confrandia – TT 47, TT 53, TT 57, TT 68, TT 72, TT 87, TT 89, yhuā ca nicnomaquilitiuh . macuili metl – Santo WNS); time range: 1613–1810 San a[...]toniotzin –. “The brothers [of the cof- auh Sano yonqui yn ipartetzin ynohirman- radía] are responsible for it, for I belong to the atzin quimomaquilis medianegan senbradoran holy cofradía [of San Antonio], and I am giving onpan tlanpechhuanCan yn otocatenehualon- five magueyes to holy San Antonio” (Pizzigoni que tlacpac tohermanos ynic ye moyonlalia. ed. 2007: 129). / Ynic natlamatli no nitlanahua- “And likewise my sister is to give him her tia Ca nihermano opā quactitla ca opā hualas part, (land) where half a fanega can be sown nomortaJa yhua tomi para noytierro yhua at Tlapechhuacan. With this our brothers candela. “Fourth I also order that I am a member whose names were mentioned above are sat- [of a cofradía] in Quauhtitlan; from there is to isfied” (Karttunen & Lockhart eds. 1976: 118). / be brought my shroud, money for my burial, Sann oc yxtlahuacan catca yn quimotoquili candles” (Pizzigoni ed. 2007: 214). Simiento cura ytoca Sebastian de pedrasa 5. hermanos, siblings yhuan yhermanotzin migel de pedrasa ypan annals (AP), will (TT 10, TT 82, WNS); time ylhuitzin maria magdalena ypan miercoles. “It range: 1688–1762 282 hermano mayor

yhua Ca yni tlali Ca ticnacCahuia entre tinahuinti all the judges of the Royal Audiencia” (Chi- tiErmanos. “The four of us siblings share this malpahin 2006: 232). land between us” (Pizzigoni ed. 2007: 222). / auh paCa yoCoxca ontitonotzque ynohermanatzin Da hermanos y hermanas madalenna de silban ytechcacopan ynic ompā 1. hermanos y hermanas, siblings, brothers tohermanotzintzinhuan yn omotenech quitlani and sisters tlen onqui[...]Cahuilitehuac yn totatzin Dn domigo will (TT 39); time range: 1691 de silban Canel amo [...] mochihuili testamento yhuā niquitohuã niqutohuā ca niquipie no- auh quitlani yn tlennimaxCan [...]. “And my sister yermanos y ermanas – yacapantli y noermano doña Magdalena de Silva and I agreed amicably melchior . fraco. “And I say that I have brothers about how our aforementioned second sib- and sisters; the eldest is my brother Melchor lings demand what our father don Domingo de Francisco” (Pizzigoni ed. 2007: 127). Silva bequeathed them at death; since he did not make a will, they demand what belongs to hierbabuena them” (Karttunen & Lockhart eds. 1976: 118). / 1. hierbabuena, mint yn se ytoca Juo pacheco achto opiloloc niman vocabulary (TCV); time range: 2016 franco domingues satepan Josef domingues ome Piyotlacualli tlen quichihchiuhqui Sandra hermanoz ypan cuaresma semana de ramoz. tlahuel ahhuiac pampa quitlalhuilih alahhue- “One was named Juan Pacheco. He was hanged noh huan xonacatl (Sullivan et al. 2016: 18). first. Then Francisco Domínguez, followed by The chicken dish that Sandra makes is very Josef Domínguez, two brothers” (Townsend ed. tasty because she seasons it with hierbabuena 2010: 142). and onion. hermano mayor higo 1. hermano mayor, senior brother (in a reli- 1. higo, fig gious order) vocabulary (VM 1, VM 2); time range: 1571 annals (AHT); time range: 1612 Higo fruta. lo mismo. vel hicox (Molina 1992, I: yhuan ce capa quitlalitia. yehuatl in hermano 71r). Fig, a fruit: the same, or fig. / Hicox. higo, mayor. ahnoço fundador. sacerdote, yhuan fruta conocida (Molina 1992, II: 32r). Fig: fig, a ytloc mantiaque ome diagonos almaticas qui- well-known fruit. tlallitiaque. no sacerdotes, çanno hermanos 2. higo, fig tree yn itlatecpampa yn itlaçotzin tto. Juan de dios. cultural encyclopedia (FC 11), will (TC 17); time “The senior brother or founder, a priest, wore range: 1578–1580 a cape, and at his side went two deacons Poçavizpatli, xivitl mapatlaoac, iuhquj in higos wearing their vestments, also priests and like- in jamatlapal ic catquj: çan ie tepitotõ, xoxoc- wise brothers of the order of the beloved of our tic, tentzitziqujltic, quavitztoton. “Poçauiz- lord Juan de Dios” (Chimalpahin 2006: 202). patli. It is a broad-branched herb. Its leaves 2. hermano mayor, the most senior member, are like those of the fig trees – small, green, the eldest brother (in a brotherhood) serrated along the edge, small and pointed on annals (AHT); time range: 1612 the ends” (Sahagún 1950–82, XI: 157). / yhuan 12. monetoltiq̃ profession quichiuhq̃. ymac yn yn xocotl yn peras yhuan yn icos yn ithualco intiachcauh hermano mayor ypan missa yohua- mani mochi monamacaz auh yn ipatiuh misa yc tzinco yxpantzinco visurrey yhuã mochi audien- topan mitoz yn teyxti. “And also the fruit trees, cia real tlaca oydores. “Twelve of them took the pears and the figs that are in the patio, all vows and made profession to their most senior will be sold, and with the proceeds masses member, the eldest brother, at a mass early in will be said for all three of us” (Cline & León- the morning in the presence of the viceroy and Portilla eds. 1983: 58). hijo 283

3. higoscuahuitl, fig tree hijo vocabulary (VM 2); time range: 1571 1. hijo, child Hicoxquauitl. higuera (Molina 1992, II: 32r). Fig annals (AJB); time range: 1564 tree: fig tree. Auh ce alguazil español ytoca Sancho Lopez 4. higoscuauhtlah, fig orchard (lit. forest of quito hijo amo xicahuaca[n] a[m]o xiqualla- fig trees) nica[n] amo quimati visorrey aço tiablo hitic vocabulary (VM 2); time range: 1571 ocalac yn amotlatocauh ayac quimati amo Hicoxquauhtla. higueral (Molina 1992, II: 32r). xiqualanica[n] ça[n] ye xihuiya[n] in ixpa[n] Fig orchard: fig orchard. tlatohuani xoco[n]molhuiliti (Anales de Juan 5. higoshuacqui, dried fig Bautista 2001: 218). And one Spanish con- vocabulary (VM 1, VM 2); time range: 1571 stable [alguacil] named Sancho López said, Higo seco fruta. hicoxuatzalli. hicoxuacqui. ‘Child, do not scold him, do not get angry at hicox|tetzolli (Molina 1992, I: 71r). Dried fig, him, the vi’ceroy doesn’t know it, perhaps the a fruit: dried fig; dried fig; dried fig. / Hicox devil has entered your ruler. Nobody knows it, uacqui. higos passados, o secos (Molina 1992, II: do not get angry at him, just go before the ruler 32r). Dried fig: dried or dry figs. and tell him.’ 6. higoshuatzalli, dried fig vocabulary (VM 1, VM 2); time range: 1571 hijo bastardo Higo seco fruta. hicoxuatzalli. hicoxuacqui. hicox- 1. hijo bastardo, bastard son |tetzolli (Molina 1992, I: 71r). Dried fig, a fruit: annals (SP); time range: ca. 1593–1624 (?) dried fig; dried fig; dried fig. / Hicox uatzalli. ytoca Miguel tlilpotonqui mihtohua hijo natural, idem (Molina 1992, II: 32r). Dried fig: the same. / quinnenehuilia yn teoyotica chihuallo Tepil- Higos enserados. hicoxuatzalli tlatepitztentli. tla- huan, tel amo huel mihtoz hijo bastardo. “He |pacholli (Molina 1992, I: 71r). Waxed figs: dried was named Miguel Tlilpotonqui, said to be a fig, waxed, pressed. natural son. [Since] he resembled the legiti- 7. higostetzolli, dried fig mately begotten sons, he nevertheless could vocabulary (VM 1, VM 2); time range: 1571 not be called a bastard son” (Anderson & Higo seco fruta. hicoxuatzalli. hicoxuacqui. Schroeder eds. 1997, II: 116). hicox|tetzolli (Molina 1992, I: 71r). Dried fig, a fruit: dried fig; dried fig; dried fig. / Hicox hijo de la mala tetzolli. higos passados (Molina 1992, II: 32r). 1. hijo de la mala, son-of-a-bitch! [exclama- Dried fig: dried figs. tion] 8. higostexoxoctli, unripe fig (lit. green stone oral account (2012-Tep); time range: 2012 made of fig) Ihhuemalah, ¿tlachquetl eltoc nopa nocuatla- vocabulary (VM 1, VM 2); time range: 1571 pechtzalan? (2012-Tep) Son-of-a-bitch! What’s Higo antes que madure. hicox xoxoctetl. hicox- that under my bed? te-|xoxoctli (Molina 1992, I: 71r). Fig before it ripens: unripe fig; upripe. / Hicox texoxoctli. hijo de puta higos verdes, y por madurar (Molina 1992, II: 1. hijo de puta, son-of-a-bitch! (exclamation) 32r). Unripe fig: green and still unripe figs. oral account (1985-IxM); time range: 1985 9. higosxoxoctetl, unripe fig (lit. green stone Huta, yanopa techtlahtla[ca]huih (1985-IxM). made of fig) Wow, that [toad] really screwed us. vocabulary (VM 2); time range: 1571 Hicox xoxoctetl. higos verdes, por madurar hijo natural (Molina 1992, II: 36v). Unripe fig: green and 1. hijo natural, illegitimate son still unripe figs. annals (SP); time range: ca. 1593–1624 (?) 284 hilo

oncan tlacat yn Don Miguel tlilpotonqui car- stitched Karla’s blouse came loose because it sadero hijo natural. “Whence don Miguel Tlil- snagged on a thorn. potonqui Carsetero, an illegitimate son, was born” (Anderson & Schroeder eds. 1997, II: historia 104). / ytoca Miguel tlilpotonqui mihtohua hijo 1. historia, history natural, quinnenehuilia yn teoyotica chihuallo oral account (2014-P); time range: 2014 Tepilhuan, tel amo huel mihtoz hijo bastardo. Bueno nopaya tohhuantin tlen ne comunidad “He was named Miguel Tlilpotonqui, said La Pagua, no ticpiya como ce historia (2014-P). to be a natural son. [Since] he resembled the Well, we there, who are from that community legitimately begotten sons, he nevertheless of La Pagua, also have sort of a history. could not be called a bastard son” (Anderson & Schroeder eds. 1997, II: 116). historia general 1. historia general, general history hilo cultural encyclopedia (FC 10); time range: 1. hilo, thread 1578–1580 vocabulary (TCV); time range: 2016 Inic matlactli amostli, itechpa tlatoa in histo- Nonanan quipoloa zan ce iloh chichiltic para ria general: Iin vncan moteneoa in nepapan quitzontlamiz ce huei tlaxcalyoyomitl (Sullivan virtudes qualtiuani, iectiuani: ioan in nepapan et al. 2016: 241). My mother is only missing red tlatlaculli in tonacaiotica chioalo ioan in ica thread in order to be able to finish a large tor- toiollo i çaço aquique quichioa. “The tenth book tilla napkin. which treateth of the general history, in which 2. hilohuia, to thread a person’s ear in order to are told the different virtues and vices which put on an earring were of the body and of the soul, whosoever vocabulary (TCV); time range: 2016 practised them” (Sahagún 1950–82, X: 1). Nimoillamiqui quemman nieliyaya nicuecuetztzin, nonanan quiilohhuiyaya nopipi pan inacaz, hoja de maíz huan teipan tlapipilolhuiyaya (Sullivan et al. 1. hoja de maíz, corn husk 2016: 242). I remember when I was little, my oral account (2014-P); time range: 2014 mother [pierced and] threaded my older sister’s Nopa ya quicui de cehcentlatzquintli xochitl, ears and then put in earrings. cempohualli huan quihuipana ica ne toto- 3. hilotilana, to remove or pull at stitchings mochtli, hojas de maiz tohhuantin tiquilliah vocabulary (TCV); time range: 2016 (2014-P). One grabs bunches of marigolds and Juana quiilohtilana icueh pampa tlahuel cototz- ties them together with totomochtli, we call tzin huan quinequi quizaloz (Sullivan et al. 2016: them corn husks. 242). Juana is removing the stitching in her skirt because it is very short and she wants to add a hola piece to it. / Marcos quemman mahuiltia inanan 1. hola, hi, hello inechca zan quiilohtilana huan axquicahua ma oral account (2012-Tep); time range: 2012 tlahtzoma (Sullivan et al. 2016: 242). When Hola señor, nican nichuallica ce cartah tlen Marcos plays next to his mother, he just undoes mocompadreh (2012-Tep). Hello sir, I bring here her stitchings and doesn’t let her sew. a letter from your compadre. 4. hiloyotl, thread or stitching of an article of clothing hombre vocabulary (TCV); time range: 2016 1. hombre, man Karla icoton quizqui iilohyo campa quiihtzon- oral account (2012-Tep); time range: 2012 toqueh pampa cuatacanqui pan huitztli (Sulli- Ombreh Juan, ¿Huan nelliya zo tinechcahcaya- van et al. 2016: 242). The thread from where they hua (2012-Tep). Man, Juan, and are you truly honras 285

deceiving me? / ¿Huan axticpiya tequitl, ombreh? 2. campanahoramachiyotiloni, striking clock (2012-Tep). And don’t you have work, man? / (lit. an instrument for providing hour signs by Ombrez, tlan tlanquiya intlacuah, xiyacanya means of a bell) campa inquimattoquehya, tlen primeroh potreroh vocabulary (VT); time range: ca. 1540 (?) titlachilitoh, huan xicpehualtican zampa yancuic Relox de campana. horologiū nouum. | cam- nopa potreroh ce cuadrilla, dice patron (2012- panahora machiotilóni (Vocabulario trilingüe: Tep). ‘Men, when you have finished eating, go 137r). Bell clock: horologium novum; striking to the place that you’re already familiar with, the clock. first pasture that we went to check on, and begin 3. hora, hour [to work on it] again from the beginning [with] a annals (AHT, AJB, AP, AT, ZM), bill of sale (LSD team of workers,’ says the boss. 1), cultural encyclopedia (FC 2, FC 8, FC 11), legal statement (TJ), petition (IMA), religious honras play (FJ), vocabulary (TCV, VM 1, VT); time 1. honras, obsequies, funeral rites range: ca. 1540 (?)–second half of the seven- annals (AHT, ZM); time range: 1599–1668 teenth century, 2016 yn oquixohuac oncan tecpan palacio otlayahua- niquintlalnamictis: yn ipan çeçen ora quil- llolotia ynic ocallacohua tohueyteopan iglesia namiquisque: yn tley quichihuasque. “I will mayor. ynic yhonrras yvigiliatzin omochihuilli remind them each hour [so that] they will ynic omomiquilli tohueycihuatlahtocatzin Doña remember what they will do” (Sell & Burkhart Margarida de Austria Reyna de españa moyetz- eds. 2004: 194). / Pan macuilli orah tiotlac niyaz ticatca yn inamictzin ocatca tohueytlahtocatzin tianquiz (Sullivan et al. 2016: 349). At five in the Don Felipe Tercero Rey españa yn axcan moyetz- afternoon I’m going to the market. / Auh niman tica. “Then a group came out of the palace and motlananquilili yn señor don juo de guzman went in procession to enter our great church, the quimitalhui. Ca yn nican naçico ypan domingo cathedral, to perform the obsequies and vigil for ynman nahui oras motzilinia. “And then señor the death of our great queen doña Margarita de don Juan de Guzmán answered and said: I Austria, late queen of Spain, who was the spouse arrived here on Sunday when the bells were of our great ruler don Felipe III, king of Spain, ringing four o’clock” (Lockhart ed. 1991: 81). who now rules” (Chimalpahin 2006: 212). / Auh 4. hora, time axcan Juebes yc .8. mani metztli Março. de 1612. annals (AHT); time range: 1611 años. yhcuac in honrras ymissatzin omochiuh auh yehica. ypampa. ca ye oquipanahui yn oncã iglesia mayor. in teoyotica tlahtohuani Don fr. ypan hora quiteneuhque. omochihuazquia. ynic Garcia Guerra arçobispo yhuan visurrey moyetz- otlayohuazquia. “And since it was already past ticatca Mexico. “Today, Thursday the 8th of the the time they predicted for it to happen that it month of March of the year 1612, was when the would become dark” (Chimalpahin 2006: 180). obsequies were held and a mass was performed 5. horas, book of hours in the cathedral for the spiritual ruler don fray will (TC 31, TC 69); time range: 1580 García Guerra, late archbishop and viceroy in yhua cetetl oras tepito yhua otetl doctrina y Mexico” (Chimalpahin 2006: 210). ça ye mochi naxca mochi yntech pouhqui y nopiltzin. “And a minor (book of) hours, and hora two doctrines, all of which is my property, all 1. atlhoratamachihualoni, water clock (lit. a belongs to my child” (Cline & León-Portilla water instrument for measuring hours) eds. 1983: 244). / auh yn oras i tetl yhua nobre- vocabulary (VT); time range: ca. 1540 (?) viario i tetl yhua iii tetl nahuatlatolli yhuan i Relox de agua. clepſydra. ę. | atl horatamachi- tetl cofessionario monamacaz quimocohuizque ualóni (Vocabulario trilingüe: 137r). Water clock: teopantlaca. “And a book of hours, a breviary clepsydra, -ae; water clock. of mine, three (breviaries?) in Nahuatl, and a 286 horno confessional manual are to be sold” (Cline & hospital León-Portilla eds. 1983: 104). 1. hospital, hospital 6. horatica, after, in, for [number of] hours annals (AHT, AJB, AP, ZM), oral account (2013- annals (AP, AT), cultural encyclopedia (FC 11); SMX), petition (ANV 12, ANV 16, LJJ, M 4), will time range: ca. 1578/1580–1684 (TC 60, TC 71, TT 1, TT 8, TT 25, TT 26, TT 27, auh yn se teopixqui yn iquac oquimochihuiliyaya TT 28); time range: 1560–1735, 2013 sermon san huel omixtetlatlatziniaya san huel Catqui ce tofamiliah mococoa. Puez niman ce omomictiaya niman mosotlahualtiaya ytec yn quinotztihuitziz in ozpital. Huan occequi cozaz pulpito huel se oratica omozcaliaya. “And one para ce tlahtoz niman (2013-SMX). [Perhaps] friar, as he was delivering the sermon, would there is a member of our family who is sick. give himself blows in the face; he was really Well, then one immediately calls the hos- beating himself up. Then he fainted in the pulpit. pital. And [a cellphone is good] so that one After a full hour he revived” (Townsend ed. can talk immediately [about] other things. / 2010: 130). / aço ome horatica, in nepa milpan, yhuan hospital motemacaz 1 ts. “And a real ipan acito in coiotl, in tiacauh, in oquimomaqujx- is to be given for the hospital” (Pizzigoni tili: “In perhaps a couple of hours, farther on in ed. 2007: 65). / yn iuh tlamanitia mochintĩ the maize field, the coyote went to look for the comendadores yn ompa yc nohuian moyetz- warrior who had rescued it” (Sahagún 1950–82, ticate francia, Italia. españa. yn izquican XI: 7). / oc cepa ipa sabado de gloria otlalolin yc quimopielilia yteocaltzin yn ihospitaltzin tlaco oratica a 8 de abril. ”Again on Holy Satur- yntlaçottatzin S. Antonio Abbad. canel ylhui- day, April 8, there was an earthquake that lasted cacpa tlamahuiçoltica yc quinhualmotlalili half an hour” (Townsend ed. 2010: 190). yhuelitilizticatzinco yn tto. dios. “As is done 7. horatonaltamachihuani, sundial (lit. some- by all the comendadores who are all around thing that measures hours with the sun) France, Italy, and Spain, wherever they are in vocabulary (VT); time range: ca. 1540 (?) charge of the churches and hospitals of their Relox del ſol. horologiū. ſolariū. | horatonal- precious father San Antonio Abad, for by a machiuáni (Vocabulario trilingüe: 137r). Sundial: miracle from heaven he established them horologium solarium; sundial. with the authority of our lord God” (Chi- malpahin 2006: 278). horno 2. hospitalcaltitlan, close to the hospital 1. horno, oven annals (AHT); time range: 1607 annals (ZM), vocabulary (TCV); time range: Auh yn mexica no yquac quipehualtique in ye 1675, 2016 quipatlahua. tetenamitl. yn oncan hospital calti- Axcan lunes a 20 de junio yn upeuhqui yn uni- tlan. Sant. Lazaro. “At the same time the Mexica pehualtin yn urnu ypan ilhuitzin Sant Silue- began to widen the dikes close to the hospital of rio papa martil yn peuh çimento (Zapata y San Lázaro” (Chimalpahin 2006: 106). Mendoza 1995: 534). Today Monday, the 20th of 3. hospitaleh, hospital owner June, it began, I initiated [the construction of] annals (AHT); time range: 1614 the oven; the foundation began [to be laid] on Auh ynin yc peuh yancuic teopixcatlatecpantli the feast of Saint Sylvester, pope and martyr. / horden yn itetzinco pohui S. Antonio ca hospi- [y] iquac onic[c]hiuh or[n]u nican [no]chan talleque oncan pahtililo in tlecocoliztli ahnoço (Zapata y Mendoza 1995: 534). It was when I ytletzin mihtohua S. Antonio. “With him built the oven here at my home. / Chalino qui- began the new priestly order dedicated to San cualchihua ce ornoh pampa icihuauh quiamati Antonio; they have hospitals where those who quichihuaz pantzin (Sullivan et al. 2016: 349). suffer from the fire-sickness, or what is called Chalino is making an oven because his wife Saint Anthony’s fire, are treated” (Chimalpa- likes to make bread. hin 2006: 280). hostia 287

4. hospitalquiyahuac, outside of the hospi- De 1566 años § Oy miercoles a 2 dias del mes de tal, at the entrance of the hospital henero de 1566 años yquac quincuilique invara annals (AJB); time range: 1564 yn oydorme dotor Villanueva dotor Poga ome[n]- auh nima[n] ye ic huilohua yn iglesia mayor tin (Anales de Juan Bautista 2001: 134). The year Sancto Augustin quixohuato hospital q’[ui]- 1566 § Today, Wednesday, the 2nd day of the yahuac auh ynic tlayahualoloc ypa[n]pa amo q’[ui] month of January of the year 1566 was when yahuiya (Anales de Juan Bautista 2001: 228). they took their staff of office from both of the Then the procession went to the main church, royal inspectors doctor Villanueva and doctor [passing by] San Agustín; it wound up outside Puga. / Oy lunes a 14 de mayo de 1565 a[ñ]os the hospital. There was a procession because it yquac ylhuicatitech hualmonexti yauhcoçama- wasn’t raining. lotl (Anales de Juan Bautista 2001: 316). Today, Monday, the 14th of May of the year 1565, was hostia when a misty rainbow appeared in the sky. 1. hostia, (communion) host religious treatise (EQ); time range: 1574 (?)– huarache12 early seventeenth century 1. huarache, sandal auh yn teopixque ynnahuatil yn iontlamanixti in vocabulary (TCV); time range: 2016 quicelizque yn ipan yn caliz yn ipan yn hostia. Nopa ihuaracheh macotonquiya pampa tlahuel “And it is the obligation of the priests to receive ica yohui millah (Sullivan et al. 2016: 198). The both kinds with the chalice and the host” strap on my father’s sandal broke now because (Anderson & Schroeder eds. 1997, II: 178). / Jn he always goes to the field with them. aquin quitta missa in ihquac ynic oppa hualma- coctzinohua hostia in itlaçonacayotzin totecuiyo. huérfano “Whoever hears Mass, when for the second time 1. huérfano, orphan the host, the precious body of our Lord, is raised” petition (M 7), will (TT 95); time range: 1572–1730 (Anderson & Schroeder eds. 1997, II: 180). yc omicuilo. yn ixqch. otiqtoq. ypā m ybā /oqtla- 2. hostiacalli, pyx (lit. host house) tlani. Enferfanos. qnamacazqa. oticpaleviq. y vocabulary (VM 1, VM 2); time range: 1571 mamacuili. Reales. (Dakin ed. 1996: 30). Thus Ostario de ostias. ostia calli (Molina 1992, I: 91r). were registered all whom we had mentioned. Pyx for hosts: pix. / Ostia calli. ostiario para And [Valdés] asked for the orphans whom he ostias (Molina 1992, II: 78r). Pyx: pyx for hosts. was going to sell. We helped them [by paying] 3. hostiatecomatl, pyx (lit. clay pot for the host) five reales for each one. / ynic ontlamatly nitla- vocabulary (VT); time range: ca. 1540 (?) huatia yehual Nopiltzin Ju;o P;o mocahua [ypa Oſtiario donde ſe guardā. pyxis. ho:|ſtiaria. o∫- naci? ypan aci?] nehual para quimocuitla- tiatecomatl (Vocabulario trilingüe: 124v). Pyx huitzinos S;tos Santas yhuan Caltzintly yCa where (hosts) are kept: pyxis hostiaria; pyx. solar yhuan quinhuapahuaspahuas ome hue- 4. hostiatoptli, pyx (lit. chest for a host) fanos yhuan quicalis nosobirno D;n Sebastian vocabulary (VM 2); time range: 1571 ynahuac yChan nahuy Surco –. “Second I order Ostia toptli. idem (Molina 1992,571 II: 78r). Pyx: that my child Juan Pedro is to be left [...] to the same. take care of the male and female saints and the house with lot, and he is to raise two orphans, hoy and he is to leave to my nephew don Sebastián 1. hoy, today four furrows close to his home” (Pizzigoni ed. annals (AJB); time range: 1564–1567 2007: 243).

12 Huarache ‘sandal’ comes from the Purépecha kwarachi ‘sandal’. 288 huerta huerta announcement of [God’s] purely taking on 1. orchard, garden the form of flesh and being born, called the annals (AHT); time range: 1580 (?)–1615 immaculate Conception, to which belong the Auh no yquac maxitico yn padreme Sant franco sun, the moon, and the great star that comes descalços yn moyetzticate uerta yhuan huitzi- out close to dawn [Venus], when the gate of llopochco. “And this was also when the Dis- our lord God’s temple is closing, as a ladder calced Franciscan fathers arrived, who are to heaven; the palm tree; the olive tree; the at the orchard and in Huitzilopochco” (Chi- cypress; the mirror; the Spanish flower from a malpahin 2006: 26). / Auh çãno ipehuayan broad-leafed water plant, the lily; the rose; the in yn omoteneuh metztli Junio de 1615. años. enclosure for a field of green plants, a garden, ihcuac. ompa cuyohuacan ynahuac San jacinto entirely closed; a spring or fountain, fully cecni huerta. omotlalitzinoto. in tlaçoteupixque enclosed” (Chimalpahin 2006: 246). yn itlaçopilhuantzitzin totlaçomahuiznantzin nuestra Señora del carme in motlacxipanhuilia huevera ahnoço mocxipetlahuiltihtinemi moteneuhtzi- 1. huevera, egg container nohua descalços. “Likewise at the beginning oral account (2015-SAH); time range: 2015 of the said month of June of the year 1615 was Huan NI pato para hueveroh (2015-SAH). And when the precious friars who are precious chil- this [clay] duck is an egg container. / Nicchi- dren of our precious revered mother Nuestra hua nican ni hueveroz (2015-SAH). Here I am Señora del Carmen, who go on foot, or rather making these egg containers. go about with bare feet called Discalced, went to establish themselves in Coyoacan near San huíngaro Jacinto, in an orchard” (Chimalpahin 2006: 1. huíngaro, short, curved machete 302). / yn oncan motlalitzinoto. yhuerta catca vocabulary (TCV); time range: 2016 in cuyohuacan tlahtohuani catca Don Juan de Nohuincaroh ayoctlatequi pampa quitenmih- guzman itzllolinqui. “They established them- mictihquiya tetl huan yeca ayocquitequi xihuitl selves in an orchard that used to belong to the (Sullivan et al. 2016: 211). My huíngaro machete late ruler in Coyoacan don Juan de Guzmán is no longer sharp because rocks have now Itztlolinqui” (Chimalpahin 2006: 302). dulled its blade and that’s why it no longer cuts weeds. huerto 2. huíngarotic, hook-shaped 1. huerto, garden vocabulary (TCV); time range: 2016 annals (AHT); time range: 1613 Hilario quemman tlamehua imillah quitequi- ypan yc tlayahualoloc ynic centlamantli yehuatl huia ce macheteh huincorohtic pampa ica yn imachiyoilnamicocatzin yn inezcatlah- yainon chicahuac tequiti huan niman tlami tollotzin yn ichipahuacanenacayotiliztlacatili- (Sullivan et al. 2016: 211). When Hilario weeds locatzin motenehua limpia concepcion yn itech his field, he uses a hooked machete because pohui ye in tonatiuh. in Metztli. yn huey cit- with it he works hard and finishes soon. lalli tlathuinahuac hualquiça. in tlatzacuilotl tzauhctiuh, yn iteocaltzin tto. dios. ynic ahuaz- id est Latin tli ylhuicac. in çoyatl. yn azetonasquahuitl, yn 1. id est, i.e., that is ahuehuetl, yn tlatzca. yn tezcatl. yn castillan cultural encyclopedia (FC 2, PM); time range: tulpatlachuitztecolxochitl lilio. yn xuchitl Rosa. early 1560s–1578/1580 yn quilmiltepancalli huerto. in huel tzauctica, queyanoca oyatonaquj. id est. onoca tonac onoca yn ameyalli fuente in huel tlatzauhctli. “They tlatvic. “queyanoca oyatonaqui: ‘I.e. because of went in procession with all the different ones: me the sun has shone, the day has dawned’” first, the commemoration of the sign and the (Sahagún 1997: 130). / Inin topilhoantzitzin nican idemidem latin 289 tiqujmitta intla macujl, matlacoalmjto, tehoatl ídolo tlachinolli, id est iaoiutl, cujx oc mocuepaqujuj. 1. ídolo, idol “These are our beloved sons whom we see here. cultural encyclopedia (FC 1), religious treatise If in five days, in ten days, the sea, the confla- (EQ); time range: 1574 (?)–early seventeenth gration are announced, that is, war, will they century perhaps come returning?” (Sahagún 1950–82, Auh no cenca otonehuac ochichinacac in II: 123–124). / ytemillo id est. ixquatzon. “His monacayotzin in moyollotzin inic tiquinmotti- frontal hair, that is, his hair is arranged in the liaya in tlateotocanime inic quinnotzaya quin- form of a column” (Sahagún 1997: 99). tlayecoltiaya in quahuitl yn tetl in Ehuillome in diablosme yn ydolosme, auh in nelli dios. yn idem Latin iceltzin teutl. amo quimiximachiliaya amo qui- 1. idem, the same monochiliaya. “And also much did your body, cultural encyclopedia (FC 2, PM); time range: your heart, suffer torment and pain when you early 1560s–1578/1580 saw how the idolaters called to and served Vme tochtli idem. “The same ome tochtli” wood, stones, figures made of sticks, devils (Sahagún 1950–82, II: 211). / tezcatzoncatl. and idols, and did not know or call to the true Octlj / yyauhtencatl idē. “Tezcatzoncatl. Pulque. God, the only Deity” (Anderson & Schroeder Yauhtecatl. The same” (Sahagún 1997: 122). / eds. 1997, II: 154). / Jn iehoantin vel achto oquj- tzitzilli oyovalli. idē. contlaliticac, icxic. “He has tzintique, in tlateutoqujliztli, in ydolosme, ix- placed bells, the same as pear-shaped bells, on tzinco icpactzinco, oeoaque, onenque in dios: ic his legs” (Sahagún 1997: 99). cĕca omoqualanalti in dios, ca cenca miequjn- tin ic omotlapololtique. “Those who first intro- idem est Latin duced idolatry [and] idols dishonored and 1. idem est, the same as offended God; thereby they angered God, for cultural encyclopedia (FC 10); time range: thus were very many confused” (Sahagún 1578–1580 1950–82, I: 58). Cotztli: idem est cotztetl. “Calf of leg (cotztli) is the same as calf (cotztetl)” (Sahagún 1950–82, iglesia X: 126). / Quechomitl: idem est quechquauhiotl. 1. iglesia, church “Neck bones are the same as cervical bones” annals (AHT, AJB), municipal council records (Sahagún 1950–82, X: 114). (TA 206), religious treatise (DC), vocabulary (VM 1), will (TC 5, TC 74, TC 79); time range: idólatra 1548–1596 1. idólatra, idolater no yhquac nican ypan in oyecauh yn teocalli S. religious treatise (EQ); time range: 1574 (?)– Pablo yn çan omotlapacho yn iglesia. “Also at early seventeenth century this time the church of San Pablo was finished; auh in yehuantin in tlateotocanime in quiteo- the church was just roofed over” (Chimalpahin toca in quiteomati miec tlamantli yn amo teotl. 2006: 58). / Auh yuan ōcan yglesia uel anqui- in çan tlachihualli. motenehua idolatrasme. mocunelilmachitizq̄ uel anquimotlaçocam a... quihtoznequi çan quichtequi yn imahuizçotzin. ipampa yn ixquich yectli yn q̄lli in oamechmo- auh quinmaca. in tlachihualti. “But those who maquilli (Doctrina Christiana... 1548: 41r). falsely think things are gods, who worship And there in church you will truly be grateful idols, who pray to many things that are not the to him and give him thanks because of every- Deity but merely [His] creations, are known as thing good that you received. / vel inyollo idolaters; that is, they only steal God’s honor tlahmatiz yn altepevahque chanehque ynic and give it to [His] creatures” (Anderson & mochivaz yglesias yvan monestos yn nohuian Schroeder eds. 1997, II: 136). tlaxcaltecatlallipan. “The town fathers and 290 iglesia mayor

citizens are most willing that churches and yoquitlalihqueh? Porque nantez amo tlen oyiya monasteries be built all around the land of de non (2013-SMX). What do you think? Is it the Tlaxcalans” (Lockhart, Berdan & Ander- the same with the bus? Because there wasn’t son eds. 1986: 123). anything of that in the past. / Non igual cualli 2. iglesiatetlatzacuiltiliztli, ecclesiastical para ce modivertiroz; ce quittaz in nochi in tlen censure (lit. action punishing someone in a panohua; ce quittaz para ce huehuetzcaz choco- way proper to the church) chi... nochi non cozaz (2013-SMX). [Television] vocabulary (VM 1); time range: 1571 is also good for one to enjoy oneself; one will Censura, pena ecclesiastica. yglesia tetlatzacuil- see everything that is happening; one will see tiliz/tli (Molina 1992, I: 33v). Censure, an ecclesi- it in order to laugh a bit... all of those things. astical penalty: ecclesiastical censure. 2. igual, the same oral account (2013-SMX); time range: 2013 iglesia mayor Acmo igual, cachi bueno, acmo ce ciohui. Zan 1. iglesia mayor, cathedral (lit. main church) ce tolohtiuh (2013-SMX). It’s no longer the annals (AHT, AJB, AP, HCC, ZM), petition same, it’s better, one no longer gets tired [from (M 2); time range: 1564–1687 walking to work]. One just goes hunched over yn çatepan conittato yn Tenuchtli yn oncan [on the bus]. / Yocmo igual, ce nehnemi quimi axcan yc yglesia mayor, ycpac yhcac yn quauhtli in antez (2013-SMX). It’s no longer the same: oncan tlacua. “Later they found the stone cactus one walking as before. / Nomehhuantzitzin (where the cathedral now is) on top of which an que nomontelpocameh, ahorita yequin non- eagle stood eating” (Anderson & Schroeder eds. monyohuih para tlacpac, para nonconttazqueh 1997, I: 210). / mochi toantas tomāca tlayavalova miec cozaz. Ya quimi ahorita in tehhuan ocachi yn ipā corpos xpi yn opa yglesia mayor yc ticto- ye tilamameh, yocmo igual. Toncez, nomeh- tlacamachitia yn tto J. yvā tomaviztlatocatzin de huantzitzin ocachi cualli nonconttazqueh in su mag (Dakin ed. 1996: 8). All our carrying plat- cozaz (2013-SMX). You are young people; now forms and our cross sleaves [are used] during you are just beginning to get ahead and you’ll the procession of Corpus Christi there in the see many things. Now, since we women are cathedral. In this way we obey Our Lord Jesus getting older, it’s no longer the same. So you Christ and our honored ruler of His Majesty. / will see things [with] a little bit [of a] better auh nimā omocalaqui y señor obispo yn yglesia [perspective]. mayor niman oquitlatlapoque yn puertas ynic omotlatlatlauhtilique yhuan otlatzilin ynic no- imagen huiyan teopan. “Then the lord bishop went into 1. imagen, image the cathedral and they opened the doors for annals (AHT, AJB), will (TC 29); time range: prayer, and the bells were rung everywhere in 1565–1599 the churches” (Townsend ed. 2010: 140). Auh oyuh yalhua micuiloque in pintoresme ynmage quichivani auh ynic micuilloque ypa[n]- igual pa in tequitl letabro (Anales de Juan Bautista 1. igual, the same with, also 2001: 232). The day before, the painters who oral account (2013-SMX); time range: 2013 always make the images registered them- Puez a ver, ce quittaz, primero dioz... cachi cual- selves; they registered themselves because of tzin ce chanchihuaz, huan igual n tecnolohiyah. the work concerning the altarpiece. / Domingo ¿Xamo ocachi hueyiyaz? (2013-SMX) Well, who de ramos a 4. de abril de 1599. años. yquac knows, one will see... One will live a little bit mochalli in letablo Sant. augustin ynic moman better, and the same with technology.... Will cenca mahuiztic magen yn iuh neztimani axcan not the technology develop as well? / ¿Quen moch tlacamani yn Sanctosme yhuan in Corona tcontta? ¿Igual in tepozboteh? ¿Cox cualli tlen pilar. “Palm Sunday, the 4th of April of the year impasible 291

1599, was when the altarpiece at San Agustín called incense” (Sell & Burkhart eds. 2004: was inaugurated; very splendid images were 138). / yhtic oquimoquixtilique yn inhuentzin in set up, as they appear today, with the saints cuztic teocuitlatl in mirrha in chichic pahtzintli, yhuã in all like people, and the columns or pillars” Encienso in tecopalli. “From within they took (Chimalpahin 2006: 66). / quimocaltillizque yn out their gifts, gold, myrrh (a bitter unguent), and tteo hixiptlatzin ynmase. “And with it a house incesce, fine incense” (Anderson & Schroeder (chapel?) will be built for the image of our eds. 1997, II: 146). / In quauhiaiaoal: xivitl tla- Lord” (Cline & León-Portilla eds. 1983: 94). cotic: ixchichiltic in panj in jtlacoio: xoxoctic in jamatlapal, iaoaltotonti, amo tilaoac, no impasible achi ixtomjo tentzitziqujltic: monequj in jxiuhio 1. impasible, impassible çan encienso moneloa ic nepopochvilo. “The religious treatise (DC); time range: 1548 quauhyayaual. It is an herb. It is stalky. Its stem Auh yntla nel tlecomocalaquiani ca amo uel is chili-red on the surface. Its leaves are green, motlatizq̄a yehica tlacempapaquiltili omo- small and round, not thick; also they are some- chochiuh.q.n.glorious/ ympassible: ca amo yc what hairy, serrated on the edges. Its foliage is quemochiuani (Doctrina Christiana... 1548: required; it is just mixed with incense. With this 68v). And if it were truly entering into flames there is incensing” (Sahagún 1950–82, XI: 166). it would not get burned; for this reason it was made eternally joyful, which means glorious, India impassive, no harm could be done to it. 1. Indiatlalli, land of the Indies cultural encyclopedia (FC 1), religious treatise incensario (DC); time range: 1548–1580 1. incensario, censer iuā ytēcopātcinco oualaque in españoltin nicā annals (AHT); time range: 1593–1602 indiatlalpā (Doctrina Christiana… 1548: 15v). Domingo a xxv. de abril yquac moteochiuh in And by his order the Spaniards arrived here custodia yn imaxca tepetlatzinca natiuidas to the land of the Indies. / In amehoantin, in tlaca niman yhuan Yn icehualcaltzin yn palio njcan antlaca, in nueua españa: in anmexica, yhuan teocuitlatlecaxitl sesario. “Sunday, the in antlaxcalteca, in ancholulteca, in anmjch- 25th of April, was when a monstrance belong- oaque, yoan in amjxqujchtin in anmacehoaltin, ing to the Tepetlatzinca, the people of Nativi- in njcan annemj in india tlalli ipan. “Ye who are tas, was blessed, as well as a structure to give natives in New Spain, ye Mexicans, ye Tlax- it shade, a canopy, and a golden fire-bowl, a calans, ye Cholulans, ye Michoaca, and all censer” (Chimalpahin 2006: 42). ye who are vassals dwelling in the land of the Indies” (Sahagún 1950–82, I: 55). incienso 1. incienso, incense india cultural encyclopedia (FC 11), religious play 1. india, indigenous woman (TK), religious treatise (EQ); time range: 1574 annals (ZM); time range: 1673 (?)–seventeenth century yn inatzin ça ydiatzin yn ita çanu molato chane Auh noteotzinen Ca huel nimitznotlatlauhtilitzi- Apitzaco (Zapata y Mendoza 1995: 500). His nohua ma huel xicmoçelilitzino in noyolia in mother was just a native woman, his father noaniman ihuan in nonemilis inic huel mochi- was likewise a mulatto, a citizen of Apitzaco. huas ynic nimitznohuenChihuililitzinohua inin Copaltzintli itocan inÇiençɨo. “And, O my deity, indio well do I beseech you, receive well my spirit, 1. indio, indigenous person, indigenous man my soul, and my life, so that it may be done, so annals (AHT, ZM), municipal council records that I may make an offering to you of this copal (TA 121), will (NI 2); time range: 1552–1822 292 indulgencia

Abril 14 de 1822 San Bartolome Mariano Rafael infanta Yndio Viudo de Maria Valentina Misa resada 1. infanta, princess Jesus Maria Y Josepe. “April 14, 1822. San Bar- annals (AHT); time range: 1615 tolomé. Mariano Rafael, Indian, widower of ynin omoteneuh tlahtocacihuapilli infanta Doña María Valentina. Low mass. Jesus, Mary, and isabel tecuichputzin de Muteuhcçuma, huel Joseph” (Melton-Villanueva ed. 2012: 232). / ichputzin in huey tlahtohuani catca Muteuhcçu- yc mononotzque quicentlalique yn intlatol / matzin xocoyotl. “This said royal noblewoman ypanpa yn omen tlacohtin yndiome ytech pouih or infanta doña Isabel Teucichpochtzin de atl tepetl ytlacoualhuan. “They consulted and Moteucçoma was the true daughter of the former deliberated about the two Indian slaves who great ruler Moteucçomatzin the younger” (Chi- belong to the city and were bought by it” malpahin 2006: 298). (Lockhart, Berdan & Anderson eds. 1986: 78). / auh y quicuilo yn itocan Francisco yntiotzin infierno chane Sant Juan Huactzinco yn quipehualtin 1. infierno, hell Quiahuiztlan mayordomo don Juan Çapata religious treatise (DC); time range: 1548 yn idebutado don Grabiel Santchis (Zapata y Ynic occā oquimotlalili yn toueytlatocauh Mendoza 1995: 432). The one who had painted yn dios nican tlaltic tçacuitica: yehuatl ito- it was named Francisco, an indigenous cayucā infernos. Ca ompa uiyn inyolia yn person, citizen of San Juan Huactzinco. The imanima yehuātin in amo uel tlaneltoca in amo majordomo in Quiahuiztlan, don Juan Zapata xp̄ianome: yuan in aqualtin yn ayectin xp̄anome and his deputy, don Gabriel Sánchez, began it. yn amo uel quipiyā yn itenauatiltcin i dios (Doc- trina Christiana… 1548: 12v). The second place indulgencia our great lord God put here, closed up inside 1. indulgencia, indulgence the earth: its name is hell. There go the souls annals (AHT); time range: 1612–1613 of those who do not truly believe, who are not oncan mochi tlacatl contennamiquia yn Christians, and who are bad Christians, who imatzin, ynic õcan ytechtzinco mocnopilhuiaya do not completely keep the commandments of onpohualilhuitl yn tecentlapopolhuiliztli indul- God. / Auh ca mochintin tlateutocanime ompa genacias. “Everyone there was kissing his quimotlaxiliz in mictlā infiernos/ ynic ompa hands, so that thereby they would attain forty intlan tlatlazq̄ in tlatlacatecolu in oquintla- days of general pardon, indulgences” (Chi- yecultique in oquimoteutique / ī tlacamo tlama- malpahin 2006: 200). / no yehuatzin in tlatzin- ceuaca nicā tlalticpac in oquic tlalticpacnemi tile fundador omochiuhtzino. ynic mochi tlacatl (Doctrina Christiana... 1548: 41r). And he will oncan onmoteochihua yn ipan chicome viernes throw all of the idolaters into hell, so that quaresma ynic amo çan quexquich oncan õmoc- they will burn there next to the demons who nopilhuia tecentlapopolhuiliztli yndulugencias. they served, who they worshipped, if they do “He too became a founder, so that everyone not do penance while they still live here on goes there to pray on the seven Fridays of Lent, earth. / iuā in tanima ca ticneneuilia i ce tlacatl so that a great many general pardons, indul- micq̄ in icoac ōpa yauh in aīa mictlā infierno gences, are earned there” (Chimalpahin 2006: ytlatlacul ypampa ca cēca quinequi in ma cēca 296). / cenca miec tetlapopolhuiliztli indul- miecpa miq̄ni nicā i camo ompa yazquia in gencias. oncan quihualmotlalilia in Sancto infierno (Doctrina Christiana... 1548: 62v). And Padre Paulo Quinto. yn ipan tlayahualoliztli. we compare our soul to a man who has died. “The Holy Father Paul V granted very many Because when a soul goes to hell because of pardons, indulgences, for the occasion of the sin, [one would rather] wish to die here many procession” (Chimalpahin 2006: 216). times, and not to have gone to hell. información 293 información & Anderson eds. 1986: 86). / yn iuh omoteneuh 1. información, formal proof, declaration yuh chihuililoque informacion quil ypan Juebes annals (AHT), petition (ANV 1, PLM); time Sancto yn ihcuac tlayahualolo ynnehuitequian range: 1615–1618 yn españoles quinmictizquia yn iuh quihtoque yc macomanq̃. mochintin in teupixq̃. dominigos. testigostin. “According to the investigation made yhuan Francos. yn ompa quimopielia altepetl of them they were reportedly going to kill the yhuan ompa vezinos españoles. yc formacion Spaniards on Maundy Thursday when they were quichiuhque in macehualtin yn quenin huell going in procession scourging themselves, as the imaxca tepetl. “All the Dominican and Francis- witnesses said” (Chimalpahin 2006: 218). can friars who are in charge of altepetl there, and the Spanish residents there, were upset ingenio by it, so that the commoners provided formal 1. ingenio, [sugar] mill proof of how the mountain is really their prop- annals (AP); time range: 1683 erty” (Chimalpahin 2006: 302). / avuh yn oqui- auh yn oquimaxilito onpa la billa de Cordova motily juez gor ynin petiçion omotlanahvatilly ynJenio conde de orisaban auh niman onpa quineltiliz yca ynformaçion yn ineteylhuil. “And oquimolpili oquimotzacuilili yn imahuan when the judge-governor had seen this peti- yca esposas. “And he caught him in the tion, he gave orders that she verify her com- town of Córdoba, at the conde de Orizaba’s plaint by formal proof” (Karttunen & Lockhart [sugar] mill, and he arrested him there and eds. 1976: 105). / yca toinformasion oncan restrained his hands with fetters” (Townsend timizmachilizque yn quexquich miech ytlatlacol ed. 2010: 128). yca titotocas nican toaltepetl yguan titechmo- maquilis yn tomauisteopixqui jaspar te rriuera Inglaterra (Sullivan ed. 2003: 19). With this declaration 1. Inglaterratlacatl, Englishman of ours we will inform how numerous his sins annals (AHT); time range: 1614 are, so that you expel him from here, from our yn quintocayotia inglesestin inglatera tlaca altepetl, and give us our revered priest, Gaspar tlahueliloque chicotlaneltocanime motenehua de Rivera (Sullivan ed. 2003: 19) Eregesme. “They call them Englishmen, people 2. información, inquiry, investigation from England, wicked people, wrong believers annals (AHT), municipal council records (TA called heretics” (Chimalpahin 2006: 304). 130), petition (ANV 12); time range: 1553–1618 totech monequi amo ticpegualtis ynforemaçiones inglés ytechcopa totlatzin franco muños asta mototo- 1. inglés, English language cas quenami teguatzin uticmonaguatili ypanpa vocabulary (TCV); time range: 2016 guel techmautia yguan testigos yeguanti quime- Celia quena cualli zaniloa ica inglez (Sullivan et laguasq̄ ytechcopa ynformaçion (Sullivan ed. al. 2016: 243). Celia really speaks English well. 2003: 33-34). For us it is important that you don’t 2. inglés, Englishman begin the inquiries in relation to our father Fran- annals (AP, AT, AHT); time range: 1615–1683 cisco Muñoz until he is expelled, just as you Sanno ypa xihuitl yn oquinhualhuicaque ordered, because he greatly frightens us. The yepuali yhuan chicui yngleses ypan matlactli witnesses will confirm it in relation to the inquiry omome tonali mani metztli febrero. “In this (Sullivan ed. 2003: 33–34) / avh niman yspanti- same year they brought 68 Englishmen here, lloc yn señor corror alonso de galdo ahu quito for- on the 12th day of the month of February” macion mochivaz niman ce nictlaliz auto. “Then (Townsend ed. 2010: 118). / 1683 a 17 de mayo it was put before the lord corregidor Alonso de ocalaque yncleses Beracrus 83 año. “1683 On Galdós, who said, ‘An inquiry is to be made; May 17 in the year of ‘83 the English entered then I will issue a decree’” (Lockhart, Berdan Veracruz” (Townsend ed. 2010: 186)./ yn quin- 294 inglesa tocayotia inglesestin inglatera tlaca tlahuelilo- Inquisición que chicotlaneltocanime motenehua Eregesme. 1. Inquisición, the Inquisition “They call them Englishmen, people from annals (AHT); time range: 1606 England, wicked people, wrong believers auh machiztito. yn ompa ynquisicio. yn amo called heretics” (Chimalpahin 2006: 304). tlateochihualli. anoc. yn ompa Sancto oficio. 3. ingléstlacatl, Englishman ypan. “It became known at the Inquisition that annals (AHT, AJB); time range: 1568–1649 he was not ordained; he was arrested [and Auh huallathui viernes yquac açico yn imalhua[n] held] in the [building of] the Holy Office” (Chi- visorrey yn ingleses tlaca 16 (Anales de Juan Bau- malpahin 2006: 90). tista 2001: 176). On Friday morning was when 2. Inquisición, Inquisition building the prisoners of viceroy came, the 16 English annals (AHT); time range: 1601 people. / Auh in yevatl al[ca]lde çan Itztapa- quihto ca oc onca yn tleyn quimocuitiz. yc oc lloca[n] hualmocuep yquac mito ye mohuicatz ceppa quicuepque ynquisiciõ. “He said he still in tlacatl visorrey mayçiuhca tlace[n]cahuallo had something to confess, for which reason auh in uallaque ingleses tlaca (Anales de Juan they took him back to the Inquisition [build- Bautista 2001: 174). Only from Itztapallocan did ing]” (Chimalpahin 2006: 74). the alcalde return. Then it was said, ‘The lord viceroy is already coming. May it be adorned inquisidor quickly. And the English people came. / ludera- 1. inquisidor, inquisitor nos yn temictique yhuan ingleses. tlaca in temictiq̃ annals (AHT); time range: 1612–1614 auh ypampa y nohuiã ynpampa tlatlatlauhtiloc. oncan yn tecpan quiahuac portales. motlalli “Lutherans and English people were the killers, quauhtlepechtli yn õcan motlallitzinoque tlah- and for that reason there were prayers every- toque ynquisidores. yhuã visurrey yhuã oc where for [those killed]” (Chimalpahin 2006: 58). cequintin tlahtoque yhuan teopixque. “Outside the palace, at the arcades, a wooden plat- inglesa form was set up, where the lords inquisitors 1. inglesa, Englishwoman and the viceroy and other lords and friars annals (AP); time range: 1691 took their seats” (Chimalpahin 2006: 72). / yc Sanno yquac ypan ytlamian metztli abril quin motlanahuatilli yn quimopiallia Sancto Oficio quinhualicaque [sic] matlactli omome Çihuame inquisidor, descumonion yc huetz cahualtillo- ynglesas yca ynpipilhuā quintzitzquique onpa que yn çoquichiuhque. “The inquisitor of the san [sic] domingo caracas. “At the same time, Holy Office ordered that it be observed on pain at the end of April, they brought here twelve of excommunication. The potters were forbid- English women with their children. They seized den [to make them]” (Chimalpahin 2006: 64). / them at Santo Domingo Caracas” (Townsend Yn ipan axcan Domingo a tres dias del mes de ed. 2010: 152). octubre de 1593. años in yehuatzin teoyotica tlahtohuani ynquisidor Sanctos garcia qui- Inocentes mocuilli in teoyotica ytlahtocayotzin ynic 1. Inocentes, Feast of the Holy Innocents obispo mochiuhtzino. “Today, Sunday, the 3rd annals (ZM); time range: 1640–1641 day of the month of October of the year 1593, hualathuic biernes ye mochihua missa yhuan the ruler in divine matters, the inquisitor oquimotlalilique Santtissimo Sacrameto ypa Santos García, took up his divine rulership, nosetes a 28 de setiepre (Zapata y Mendoza being made bishop” (Chimalpahin 2006: 46). 1995: 270). Already on Friday, at dawn, the mass was performed, and they set out the interés most holy Sacrament on [the feast day of] the 1. intereses, accrued interests Innocents, the 28th of September. bill of sale (LSD 2); time range: 1612 interino 295

auh. yntla quenmania yuh ticchihuazque. ca yuh tigos. omochiuh. ycuac otictemacaque ynter- ticmotenehuilia. Timotlatlalilia. mochi tehua͡tin rogatorio (Dakin ed. 1996: 18). All this is by tuconixtlahuazque. yn danos. yhua͡. costas. yn order of the licenciado Valdés de Cárcamo. dereçes. yni[c] nenemiz. neteylhuili. “But if at It is not a lie, fray Juan de Castro, the head some point we do so, we promise and declare of province, and the Franciscan fathers and that we will pay for all the expenses of the rep- Mercedarian fathers know it well because arations, judicial costs and accrued interest they were witnesses of what happened when as the complaint proceeds” (Olko, Sullivan, we issued the questionnaire. Szemiński eds. 2018: 109). inventario interino 1. inventario, inventory 1. interino, acting, interim will (WNS); time range: 1736 annals (AP), legal statement (CSE); time range: quimomaquilis Cu[...]pilhua yhuan yn oc nesis 1686–1720 ypan yBentario yhuan [...]chipanhuasque. auh yn yancuic xihuitl muchin in metztli Enero “He is to give it to [...my] children, along with amo catca gor: san yxquich se enterino oquitla- whatever else appears in the inventory, and litehuac yn alcalde mayor ytoca don melchor. [...] they are to clear [the title?]” (Karttunen & “And in the new year, all of the month of Lockhart eds. 1976: 119). January, there was no governor; there was only an acting [governor] named don Melchor whom invierno the alcalde mayor had installed” (Townsend 1. invierno, winter ed. 2010: 136). / Dn Antto mexia ynterino alcalde religious treatise (EQ); time range: 1574 (?)– tlayxpan Antto rrodriguez escriuo Republica. early seventeenth century “Don Antonio Mejía, interim alcalde for Tlaix- Ehuatoc yn iuhqui chiltecpan Ecatoco itztiliztitlan pan. Antonio Rodríguez, notary of the com- yn itoca Jnvierno. “It was as if hot peppers rose to monwealth” (Lockhart ed. 1991: 104). be carried by the wind in the cold called winter” (Anderson & Schroeder eds. 1997, II: 138). internet 1. internet, internet invitatorio oral account (2013-SMX, 2015-TS); time range: 1. invitatorio, invitatory 2013–2015 annals (ZM); time range: 1631 Pero n tehhuatzin, ¿internet ayemo tconquitta? yn domingo vitatorio mochiuh capilia yhuan ¿Ayemo compiya moyeyantzin? (2013-SMX) But missa (Zapata y Mendoza 1995: 250). The Sunday you still haven’t seen the Internet? You still don’t invitatory was performed in the chapel, together have it at your place? / Bueno, campa, de campa with the mass. nihuitz, amo catqui n non internet (2013-SMX). Well, where... where I come from, there is none Israel of that Internet. / Techtlacacquiliah pan internet 1. Israeltlacatl, Israelite, person from Israel (2015-TS). They listen to us on the Internet. religious treatise (EQ), sermon (SJA); time range: 1574 (?)/1577–early seventeenth century interrogatorio ca ymachiyo in ca ye omotlacatili omêcahui omotlal- 1. interrogatorio, questionnaire ticpacquixtitzino. in chialoya in intlahtocauh petition (M 4); time range: 1572 Israellaca in christo. “The sign that Christ, the ynin mochi. ytencopa. liçençiado. baldes awaited ruler of the Israelites, had already Decarcamo Amo yztacatilizti. cauel. quimati. been born, had come on earth” (Anderson & fray. Juo Decastro. prouinçial. yva padres sanct Schroeder eds. 1997, II: 146). / Auh in ihquac oc fran.co yvan. padres. Delamerçed ypampa. tes- ceppa otimocueptzino in Jsrraellaca intlalpan 296 jabón

in itencopatzinco in Angel. çã timomauhcane- 5. jabónhuia, to apply soapy water to someone mititinenca ipampa ca oc tlahtocatia yn ixiptla or something yn inecauhca herodes. yn ipiltzin catca yn itoca vocabulary (TCV); time range: 2016 Archelao. “And once again you returned to the Quemman nicaltia nochichi tlahuel cualli nicxa- land of the people of Israel at the command of pohhuia pampa tecpinyoh (Sullivan et al. 2016: the angel, you only lived in fear because there 584). When I bathe my dog I put a lot of soapy still lived the representative, the remains and water on him because he is covered with fleas. son of Herod, named Archelaus” (Anderson & 6. jabónxihuitl, soap plant Schroeder eds. 1997, II: 156). / Ypampa in oqui- vocabulary (TCV); time range: 2016 molhuili sant Ioseph, in tehuantin ca monequi Noma huahcauhquiya tlachicueniyaya ica yn ticpiazque in inahuatil Israellaca, macihui in xapoxihuitl pampa axcanah quicohuayayah amo totech pohui. “Therefore she said to Saint xapohcuechtli (Sullivan et al. 2016: 584). A long Joseph, “As for us, it is necessary that we keep time ago my mother washed clothes with soap- the commands of the people of Israel, even plant because she didn’t buy powdered soap. though they do not pertain to us” (Burkhart 7. jabónyoh, covered with soap ed. 2001: 65). vocabulary (TCV); time range: 2016 Nochocho ihhuiya maltito huan axcualli moahate- jabón quih pampa cececuiya, huan naman xapohyoh 1. jabón, soap (Sullivan et al. 2016: 584). My younger sibling vocabulary (TCV); time range: 2016 had gone to bathe and he/she didn’t rinse him/ Janeth axmaltia pampa axquipiya xapoh tlen herself off well because he/she was cold, and cualli mihyotia (Sullivan et al. 2016: 584). now he/she is covered with soap. Janeth isn’t bathing because she doesn’t have 8. majabónyoh, person with soapy hands soap that smells nice. vocabulary (TCV); time range: 2016 2. jabónalahua, for an article of clothing to Bertha maxapohyoh pampa quipaca iyoyon have soap residue (Sullivan et al. 2016: 301). Bertha has soapy vocabulary (TCV); time range: 2016 hands because she is washing her clothes. Nocoton tlahuel xapoalahua pampa noma 9. tlajabónyoh, for a place to have a lot of soap tlahuel quitlalhuilih miac xapoh quemman qui- in/on it pacqui; naman axnicamati quen neci (Sullivan et vocabulary (TCV); time range: 2016 al. 2016: 584). My shirt has a lot of soap residue Ne atlauhco tlahuel tlaxapohyoh pampa cihua- because my mother put a lot of soap on it when meh axquimocuitlahuiah (Sullivan et al. 2016: she washed it; now I don’t like how it looks. 532). That stream is very soapy because the 3. jabónatl, soapy water women don’t take care of it. vocabulary (TCV); time range: 2016 Pan mayoh nochi macehualmeh atzehtzeloah jalma ica xapoatl pampa ayoccanah oncah atl (Sul- 1. jalma, stocks [instrument of public punish- livan et al. 2016: 584). In May all of the indig- ment] enous people sprinkle soapy water on their annals (ZM); time range: 1672 patio because there isn’t any (clean) water. canaco alcalde de Almada quiteylhuiya çan 4. jabóncuechtli, powdered soap opa ychatlaca Santa Ana chaneque y quinequia vocabulary (TCV); time range: 2016 ypan xalma yasquia (Zapata y Mendoza 1995: Na nictemoto xapocuechtli cacatlani pampa 492). The alcalde de Almada came to take him. nicnequi nitlachicueniz (Sullivan et al. 2016: The people of his very hometown, the citizens 584). I went to look for some powdered soap in Santa Ana, were suing him, they wanted because I want to wash some clothes. him to go into the stocks. januarius 297

Januarius Latin arrived and entered here in the city of Mexico” 1. Januarius, January (Chimalpahin 2006: 170). annals (AHT), vocabulary (VT); time range: ca. 4. Japóntlacatl, Japanese person 1540 (?)–1577 (?) annals (AHT); time range: 1610–1615 yn ipan in yn ipan metztli Januarius. xxxi. mani Axcan Martes ynic .4. mani Metztli Março de necocollo. februarius. xxviii. mani necocollo, 1614 años. yhcuac ye no ceppa ahcico callaquico Março xxxi. mani ypan ceuh yn cocolliztli. “In ŷ nican ihtic ciudad Mexico. in yehuantin Japon this year, in the month of January, 31 [days], tlaca pipiltin tlacauallohuia ynic callaquico ypan there was sickness; during the 28 [days] of matlactlomome tzillini nepantla ca yn tonatiuh. February there was sickness; in the 31 [days] of “Today, Tuesday the 4th of the month of March March the sickness abated” (Chimalpahin 2006: of the year 1614, was when again there arrived 26). / Enero mes. ianuarius. ii. | meţtli itoca jan- here and entered inside the city of Mexico those uario (Vocabulario trilingüe: 74r). January, the Japanese nobles; they came in on horseback at month: januarius, -ii; the month named January. 12 o’clock noon” (Chimalpahin 2006: 272). / çan oc otlipan quinhualcauhtiquiz yhuiantzin yati- Japón huitze ŷ nican huitze Jabun tlaca yn ompa quin- 1. Japónacalli, Japanese ship huallehuiti Jabun. yn o yuh atenquiçaco oncan annals (AHT); time range: 1614 al puerto acapolco. “He left behind on the road no oncan in ohualla yn ihtic omoteneuh Jabon the Japanese who were coming here and leaving acalli yn Señor Sebastian Vizcayno español Japan to come at their leisure after they had vezino Mexico. “On the said Japanese ship came landed at the port of Acapulco” (Chimalpahin also señor Sebastián Vizcaíno, a Spaniard, 2006: 168). / yn ihquac auh ynic ome moquatequi citizen of Mexico” (Chimalpahin 2006: 274). Jabon tlacatl. ytoca mochiuh. lurenço. teoyotica 2. Japónacalli, Manila galleon ytatzin mochiuh. yn Don Pedro altamirano. annals (AHT); time range: 1613 “Lorenzo became the name of the second Jap- Axcan miercoles ynic 13 mani metztli Março de anese person baptized; don Pedro Altamirano 1613 años. Quaresma yhcuac omachiztico nican became his godfather” (Chimalpahin 2006: 174). Mexico vmpa tlahtolli hualla yn acapolco yn quenin ye yc onxiuhtica yc oppa oncan oquiçaco japonés yn Jabon acalli. “Today, Wednesday the 13th 1. japonés, Japanese person of the month of March of the year 1613, during annals (AP); time range: 1614 Lent, was when it became known here in NiCan ypa xihuitl Oquisaco japones yc matlac- Mexico and news came from Acapulco of how tli omey tonali mani metztli mayo. “Here in this in the second year [of its voyage] the Manila year a Japanese passed through on the 13th day galleon landed there for a second time” (Chi- of the month of May” (Townsend ed. 2010: 88). malpahin 2006: 236). 3. JapónChinatlacatl, person from Japan or jarana the Orient 1. jarana, jarana annals (AHT); time range: 1610 vocabulary (TCV); time range: 2016 Axcan Juebes. teotlac. yc 16. mani metztli de Huetzqui noharanah huan tlahcotlapanqui (Sul- diciembre de 1610. años. yhquac ye chiqua- livan et al. 2016: 189). My jarana fell down and centzillini. nican yhtic ciudad Mexico. ahcico. broke in half. yc callaquico. aço huel caxtollonnahui tlacatl. yn Jabon china tlaca. “Today, Thursday in the jarro afternoon, the 16th of the month of December of 1. jarro, jar, jug the year 1610, at 6 o’clock, was when perhaps as cultural encyclopedia (FC 9), oral account many as nineteen people from Japan, in China, (2015-SAH); time range: 1578–1580, 2015 298 jerga

ic niman itech motlalia, itech moçalohoa in tla- that he goes about wearing with very thick tlalilli, çoquitl inic mocopinaz teucuitlatl: in çaço [fabric], just like sackcloth” (Chimalpahin 2006: tlein mochioaz, in aço Jarro, anoço tlapopoch- 234). / ynic chicontlamantli nitlanahuatitias, huiloni, in quitocaiotia perfomador. “Forthwith Sr Juo de dios, onictlanecti, macho, oquihuicac it is placed upon – joined to – the clay object to toloCaC, oquipoloc aparejo, yhuan Costalmen, form the shape of the gold, whatsoever is to be Cargan, yhuan arriatan yhuan llanso, yhuan made, perhaps a jar or an incense burner, which silleyan omen yanquic, yuan aparejo, yanquic, they call perfumador” (Sahagún 1950–82, IX: gerga. “Seventh I am ordering that I rented a 77). / ni harroz ica itentzaucca (2015-SAH). These male mule to señor Juan de Dios; he took it to jugs with their lids. Toluca and lost the tackle, the sacks, the load, 2. jarro, jarful the lead rope [lariat], the tying rope [lasso], and cultural encyclopedia (FC 11); time range: two new saddles with new tackle of sackcloth” 1578–1580 (Pizzigoni ed. 2007: 150). mjec in jnelhoaio: motzatzaiana, amo moteci: poçonj quaqualaca in atl vme jarro injc tzoio- jeringa njz ce jarro mocaoaz. “Its roots are many. It 1. jeringa, syringe is chopped, not ground up. It is cooked; it is cultural encyclopedia (FC 10); time range: boiled in water. It should cook in two jar[fuls] 1578–1580 of water; one jar[ful] of water should remain vnuetzi in tocujtlapampa, in jtoca cococpatli, [after cooking]” (Sahagún 1950–82, XI: 170). tzontecomaxuchitl ineloaio quauhtepec, ioan in 3. jarro, mug campa ixtlaoacan in mochioa: auh in jtevilotca, vocabulary (TCV); time range: 2016 aço vme tepuztli gerinca vnvetzi in tixpampa. Noxaloh tlahuel nicamati pampa nelalaxtic “[An infusion of] the roots of [the herbs] huan axcanah niman cehui nocafen quemman named cococpatli [and] tzontecomaxochitl, pan niconi (Sullivan et al. 2016: 583). I really like which grow in Quauhtepec, and where it is my mug because it’s extremely smooth and my desert, is given as an enema. And the liquid of coffee doesn’t get cold quickly when I drink it [these roots], perhaps two syringes of it, is put in it. in one’s member” (Sahagún 1950–82, X: 159). 4. jarrotica, in a jug, a jugful annals (AJB); time range: 1566 Jerusalén y ce[n]ca moneq’[ui] xichuatzacan in teçiuhoctli 1. Jerusalén, the Jerusalem fund, supporting yc a[n]maquiçazque yn iquac antzatzililozque yn Christianity in Jerusalem Chapoltepec salotica amoxillan ycatiaz (Anales will (TT 7, TT 28, TT 45, TT 57, TT 58, TT 59, de Juan Bautista 2001: 158). It is very necessary TT 60, TT 61, TT 62, TT 63, TT 64, TT 65, TT 66, that you dry the teciuhoctli13; with it you will be TT 81); time range: 1695–1762 saved when you are summoned to Chapultepec; yhuan ypalehuiloca yes yn noAnimantzi se a jugful [of teciuhoctli] will stand on your bellies. misa cantada mocchihuas deliJensia yhuan motemacas meliotzin Jerusalen. “And the help jerga of my soul will be a high mass; steps are to be 1. jerga, sackcloth taken. And half a real is to be given for Jeru- annals (AHT), will (TT 46); time range: 1613–1681 salem” (Pizzigoni ed. 2007: 62). / huel achtopa ynin tottatzin cenca tillahuac ça çan queninami nitlanahuatia motemacas Se tomitzin JeruSalen Xerga quimotlatlamanililia yn ihapitototzin qui- yhua se misa nopa mintos yhua se rresponso Ca motlallilitinemi. “This priest fixes up his habit yehual ypalehuiloCa noanimantzin noyoliantzin

13 To our knowledge, no one has explained the meaning of teciuhoctli, literally ‘hail-pulque’. jesucristo 299

yes. “First of all I order that a real is to be given ing them, it is considered as nothing, because for Jerusalem, and a mass with a responsory mortal sin is with them” (Burkhart ed. 2001: prayer is to be said for me; that will be the 65). / No yhuan ye yuh nepa ontzontli ypan help of my soul and spirit” (Pizzigoni ed. 2007: matlacpohualli ypan Epohuallonnahui xihuitl 173). / ynic nactlaMantli nitlanahuatia noSepul- motlacatillitzino ŷ nelli Teutl Dios. ytlaçopiltzin tura onpa Motlapos tiopanquiahuac yhua nic- Jesu xpo. yn ihquac ypan inyn hualtecauhque. teMaCa Se tomi – huentzintli JeruSalen. “Fourth “And also it was one thousand and sixty-four I order that my grave is to be opened outside years after Jesus Christ, beloved son of God the church, and I give a real as an offering for the true deity, was born that they left [to come] Jerusalem” (Pizzigoni ed. 2007: 217). hither” (Anderson & Schroeder eds. 1997, 1. Jerusaléntlacatl, person from Jerusalem I: 182). / muy magco señor Ma evatzin y dot- religious play (TK); time range: seventeenth lahçomaquixticatzin jesu xpo [m]otlahcincõ ye century (?) dotlahçonmaviztlahtõcahçinne çan achiçin yc macamo titotlapololtican in tixquichtin timotlaca dicnepechteqlia y mojosticiatzin. “Very mag- huan in timomaçehualhuan in tiJerusalem tlaca. nificent lord: May our precious redeemer Jesus “Let us not become confused, all of us, we who Christ be with you, our dear honored ruler; it is are your servants, we who are your vassals, with only a small matter that we bow down to we people of Jerusalem” (Sell & Burkhart eds. you justice” (Lockhart ed. 1991: 94). 2004: 126). Jesús Jesucristo 1. Jesús, Jesus 1. Jesucristo, Jesus Christ annals (AHT, AJB), bill of sale (SAS), petition annals (AHT, AJB, CM, HCC, SP), municipal (M 9), religious play (DA, FJ, HLE, LDS, Mer, council records (TA 206), petition (CMJ, M 2, STE), religious treatise (CC, DC, EQ), sermon M 8), religious play (DA, FJ, HLE, LDS, Mer, TK, (SJA), song (PX), will (NI 1, NI 6, NI 8, TT 1, STE), religious treatise (CC, DC, DCB, DCLM, TT 2, TT 5, TT 7, TT 8, TT 9, TT 10, TT 13, TT 19, EQ), sermon (S, SJA, SJB), song (PX), vocabu- TT 28, TT 33, TT 35, TT 75, TT 77, TT 83, TT 98); lary (VM 1, VM 2), will (NI 1, TC 4, TC 6, TC 9, time range: 1548–1810 TC 12A, TC 13A, TC 14, TC 15, TC 17, TC 20, TC 26, Ca yn iquac in yc oquiz in ompoalylhuitl. yn ye TC 30, TC 31, TC 79, TC 80, TMT, TT 22, TT 46, yuh omotlacachiuili: niman yquac omohui- TT 47, TT 48, TT 49, TT 50, TT 52, TT 53, TT 54, catzino in ompa teopan quimonapalhuitia yn TT 55, TT 59, TT 68, TT 72, TT 75, TT 77, TT 78, itlaçoconetzin Iesvs, quimouenchiuilia yxpan- TT 81, TT 85, TT 86, TT 87, TT 90, TT 92, TT 98, tzinco in totecuio Dios, ytetzinco quimopohu- WNS); time range: 1548–1809 ilito: yuan oncan quimouenchiuili onteme vilo- ca vel yc quimouellamachtilia yyehuatzin cocone. “When forty days had passed since sancta Maria, yuā yn itlaçoconetzin Iesv Christo. she had given birth, there-upon she went to Auh in tlatlacultica catzahuaticate, ca amo qui- the temple, carrying in her arms her precious mouellamachtilia yn totecuiyo Iesv Christo, amo child, Jesus. She went to make an offering of no yn itlaçonantzin: ym manel ymmac tehuuan him before our lord God, she went to turn him tlatlatiuh quitquithui in tlateochiualli candela, over to him. And there she made an offering ca atel ypan pohui, ypampa ca temictiani tlatla- of two dove chicks” (Burkhart ed. 2001: 64). / colli intech ca. “Thus they really please Saint Jesuz tle tiquitohua Cuix amo ticminmaCaxilia Mary and her precious child, Jesus Christ. But y motatzin yhua y monatzin. “Jesus! What are those who are dirty with sin do not please our you saying? Don’t you fear your father and your lord Jesus Christ, nor his precious mother. mother?” (Sell & Burkhart eds. 2004: 226). / Ma Even if in their hands, along with the others, mocenquizcayectenehua yn itlaçomahuizto- the blessed candles go burning, they go carry- catzin in Dios tetahtzin yhuan Dios ytlaçoPiltzin 300 jesús nazareno

yhuan Dios. Es͞p͞u Santo Ma in mochihua Amen D,n Juan de la Cruz yhuan NicCahuili Sen S,nto Jesus. “May the precious revered name of God xp͞to yhua S,nta maria mada[...]Na yhua N,ra S,ra the father, God his precious son, and God the la cosecsion yhua Jesus Niño yhu[...] Mochin Holy Spirit be entirely praised. May it be done, NiquiMocahuililia Para quiMoteq[...]Panilhuis. amen. Jesus” (Pizzigoni ed. 2007: 78). “And it measures 25 varas in width; I leave it to my brother-in-law named don Juan de la Cruz, Jesús Nazareno and I leave him a Santo Cristo, Santa María 1. Jesús Nazareno, image of Nazarene Magdalena, Nuestra Señora de la Concepción, annals (ZM), will (TT 29, TT 36, TT 39); time and Jesús Niño. I leave them all to him to serve range: 1676–1737 them” (Pizzigoni ed. 2007: 211). / yhuā onicno- nima ytlaytlaniliz mochiuh bicario cora ynic maquilli Jesus nasarenotzin . yhuā Jesus niyo. motlayahualultin Jesos Nazareno mopia San “And I gave him Jesús Nazareno and Jesús Josep (Zapata y Mendoza 1995: 330). Then the Niño” (Pizzigoni ed. 2007: 128). request of the vicar, the priest, was made, so that Jesus Nazarene image that is kept in San joder Josef would go in procession. / yûa – niquitoâ 1. tlajoderoa, for someone to really be a pain ca mocalaquisque Stos teopan Sto oesiomo jezos oral account (1985-IxM); time range: 1985 nasareno la birge del carme Sta ynes Sn marti ¡Tlahoderoa! (1985-IxM). She’s really being a Snn isidro. “And I say that the saints are to be pain! put in the church, holy Ecce Homo, Jesús Na- zareno, the Virgen del Carmen, Santa Inés, San José Martín, and San Isidro” (Pizzigoni ed. 2007: 1. José, Saint Joseph 119). / nicnocahuilia noermanatzin vrsula m[...] religious play (EPM); time range: eighteenth yehuatzin quimocuitlahuitzinos yhua yehuatzin century (?) Jesus nasa[...]no yhuatzin la virgen de gua- Auh macihui oacit cahuitl Ca omonamicti- dalupe yhua yehuatzin Sann antonio yhua oc tzinotta, Ycatzintica Yehuatzin Yoze, ca hue- setzin la Virgen de guadalupe linso. “I leave my capanolca MahuiztheochalchiuhTelpochtli Yn sister Ursula María to take care of them, along omottillitznotta: Aqueman ipampa innon Ocom- with Jesús Nazareno, a Virgen de Guadalupe, mopolhuitzinocat Yzuapiltlatlacayotzin. “And a San Antonio, and another Virgen de Guada- although the time arrived for her to go marry lupe on canvas” (Pizzigoni ed. 2007: 108). With him, Joseph, the exalted, who was con- 2. Jesús Nazareno, brotherhood of Nazarenes sidered a splendid, holy, jade of a young man, will (TT 41); time range: 1710 never, for that reason, did she lose her noble- no niCa nicmachiotia nicnomaquilitia ome mel woman’s goodness” (Sell, Burkhart & Poole notlaçomahuistatzin Jesus de Naçareno yhua eds. 2006: 110). oc ome mel nicnomaquiliti notlaçomahuistatzin santo san antonio. “Also here I record that I am Juan giving two magueyes to my precious revered 1. Juantzin, (fire deity) father Jesús Nazareno, and I am giving two vocabulary (TCV); time range: 2016 more magueyes to my precious revered father Namantzin quena tlahuel tlicuitoc xihuantzin holy San Antonio” (Pizzigoni ed. 2007: 134). (Sullivan et al. 2016: 586). Now the fire [deity] is very well lit. Jesús Niño 1. Jesús Niño, image of the Child Jesus Juan Bautista will (TT 39, TT 79); time range: 1691–1734 1. Juan Bautista, Saint John the Baptist yhua yc Patlahuac qui[...]ye Senpohuali Bara religious treatise (EQ); time range: 1574 (?)– yhua maquili NicCahui[...] Nocuyado ytoca early seventeenth century juan de dios 301 ayac tlalticpac tlacatl ayac tlalticpac oquichtli jubón oquimopanahuili inic huei ynic mahuiçauhqui 1. jubón, doublet (clothing) in yehuatl Juan baptista. “No person on earth, annals (AJB), vocabulary (VM 1); time range: no man on earth, is greater, is more admirable, 1564–1571 than John the Baptist” (Anderson & Schroeder Iubon. lomismo. vel. tlacuipilli (Molina 1992, eds. 1997, II: 162). I: 73r). Doublet: the same, or torse shirt. / totlatocatzine ca ce[n]ca ye titolinia ca tle manel Juan de Dios ce[n]tetl cacavatl ticpia auh y[n] yehua[n]tin 1. Juan de Dios, blessed John of God y[n] momacehualtzitzinva[n] yn oficialesme yn annals (AHT); time range: 1612 inmarquexota yn injubon (Anales de Juan Bau- yehuatl in hermano mayor. ahnoço fundador. tista 2001: 276). Oh our ruler, we are greatly sacerdote, yhuan ytloc mantiaque omediagonos afflicted, we have nothing, not even a cacao almaticas quitlallitiaque. no sacerdotes, çanno bean. And they, your vassals, the artisans hermanos yn itlatecpampa yn itlaçotzin tto. [don’t have] their high collar and their doublet. Juan de dios. –. “The senior brother or founder, 2. jubónchiuhqui, doublet maker a priest, wore a cape, and at his side went two vocabulary (VM 1); time range: 1571 deacons wearing their vestments, also priests Iubetero, sastre que los haze. jubonchiuhqui. and likewise brothers of the order of the jubō-|itzunqui. tlacuipilchiuhqui (Molina 1992, beloved of our lord Juan de Dios” (Chimalpa- I: 73r). Doublet maker, tailor who makes them: hin 2006: 202). doublet maker; person who sews doublets; person who makes doublets. jubileo 3. jubónihtzonqui, doublet maker (lit. someone 1. jubileo, jubilee, plenary indulgence who sews doublets) annals (AHT, AJB, AP, ZM), vocabulary (VM 1); vocabulary (VM 1); time range: 1571 time range: 1566–1681 Iubetero, sastre que los haze. jubonchiuhqui. yhuan quimotocayotiliaya el Pontifice chi- jubō-|itzunqui. tlacuipilchiuhqui (Molina 1992, quito. yehica ypampa Ca huey tetlaocoliliztli I: 73r). Doublet maker, tailor who makes them: Jubileos. quimotenemactiliaya ypampatzinco doublet maker, doublet maker, doublet maker. yca ytocatzin yn Sancto Padre. ŷ nican Mexico. “And they called him the little pope because he judía used to bestow great indulgences, the jubilee, 1. judía, Jewish woman on people here in Mexico on behalf of and in annals (AHT); time range: 1601 name of the holy Father” (Chimalpahin 2006: Yhuan yquac oncan teyttitiloc yn isabel machada 284). / Iubileo, año de remission. lo mesmo. | Judia ychpochtli ychpoch catca yn omoteneuh vel. tetlapopolhuiliz xiuitl (Molina 1992, I: 73r). antonio machado sastre Judio. “And at that Jubilee, year of remission of sins: the same, time Isabel Machado was displayed, a Jewish or year of forgiveness [lit. destroying things woman, young and unmarried, who was the for people]. / muchi yn semana motemachti- daughter of the said Antonio Machado, the lique ynic mochi tlacatl moyolcuitisque Jewish tailor” (Chimalpahin 2006: 72). mocencahuasque tlaselisque ynic tlanisque 2. judíatlalpan, the land of Judea, Jewish land yn hui tlacnopilhuistli yn itoca Jubileo. “They religious play (TK); time range: seventeenth preached all week that everyone should century (?) confess, should prepare themselves, and take ic neçis in tlacatl tlatohuani ca onpa Otlacat communion, in order to gain the great bless- yn ipan in Betlem in Judiatlalpan. “By this it ing called plenary indulgence” (Townsend would appear that the personage, the ruler, ed. 2010: 120). has been born there, in Bethlehem, in the land 302 judiazo

of Judea” (Sell & Burkhart eds. 2004: 130). / 5. judíoteopixqui, Jewish priest auh in tehuatl tiBelem in tiJudiatlalpan Camo religious play (TK); time range: seventeenth titepiton in ipan yn iteyacancahuan in pipiltin century (?) in Judia. “And you, Bethlehem, you land of oJo niman oncan quintocas in ERodes in Judio. Judea, you are not small among the governors teopixque. “Note Then at that point Herod and nobles of Judea” (Sell & Burkhart eds. drives out the Jewish priests” (Sell & Burkhart 2004: 130). eds. 2004: 130). / oncan tlatemosque ipan in teoamoxtli in Judio teopixque. “At that point judiazo the Jewish priests will search in the sacred 1. judiazo, rotten Jew book” (Sell & Burkhart eds. 2004: 128). religious play (TK); time range: seventeenth 6. judíotlacatl, Jew (lit. Jewish person) century (?) vocabulary (VM 1, VM 2); time range: 1571 Judiasos Diablo ipilhuan iÇiuhcan xontlatemo- Iudio. judio tlacatl. judio oquichtli (Molina can xinechyolpachihuitican. “Rotten Jews, chil- 1992, I: 73r). Jew: Jewish person; Jewish man. / dren of the devil, quickly, go find out, satisfy Iudio tlacatl. judio o judia (Molina 1992, II: me” (Sell & Burkhart eds. 2004: 128). 44v). Jewish person: Jewish man or Jewess. 7. judíoyotl, something pertaining to Jews judío vocabulary (VM 1, VM 2); time range: 1571 1. judío, Jew Iudiega cosa. judioyotl. judiocayotl (Molina 1992, annals (AC, AHT, AJB, AP, ZM), religious play I: 73r). Something pertaining to Jews: some- (TK), religious treatise (DC), vocabulary (VM 1, thing pertaining to Jews; something pertaining VT); time range: ca. 1540 (?)–1649 to Jews. / Iudioyotl. idem (Molina 1992, II: 44v). Pixa de judio retajado. tlaxipintectli judio Something pertaining to Jews; the same. tepulli. | tlaxipintectli judio ytotouh (Molina 1992, I: 95r). Penis of a circumcised Jew: penis jueves of a circumcised Jew; penis of a circumcised 1. jueves, Thursday Jew. / no ypã ỹ xihuitl tepeuh Santo Domingo annals (AHT, AJB, AP, AT, SP, ZM), bill of sale yhuan granada yhuã totocaq̃ ỹ judiosme. “And (SA), legal statement (TC 51A, TC 52A), reli- in the same year, Santo Domingo was routed, gious treatise (EQ), vocabulary (VM 1, TCV), also Granada. And the Jews fled” (Bierhorst will (TC 25, TC 44, TC 48, TC 73, TC 79, TC 82, ed. 2011: 72). TT 7, TT 9, TT 12, TT 13, TT 15, TT 34, TT 61, 2. judíocayotl, something pertaining to Jews TT 63, TT 70, TT 73, TT 77, TT 78, TT 87); time vocabulary (VM 1, VM 2); time range: 1571 range: 1548–1762, 2016 Iudiega cosa. judioyotl. judiocayotl (Molina Jzcatqui Juebes. ipan molnamiquiz. Inic moyol- 1992, I: 73r). Something pertaining to Jews: nonotzaz in tlateomatini. “Here is what will something pertaining to Jews; something per- be remembered on Thursday as the pious one taining to Jews. / Ivdiocayotl. cosa judie-|ga meditates” (Anderson & Schroeder eds. 1997, (Molina 1992, II: 44v). Something pertaining to II: 150). / Axcan Jueues ye ic Macuili tonatiuh Jews; something pertaining to Jews. mani Metztli Marzo, yhuan Xiuhtlapohualli de 3. judíocihuatl, Jewess (lit. Jew woman) 1733 años Nicchihua. noMemoria yn Nehuatl, vocabulary (VM 1); time range: 1571 Adrian Joseph. Casado yca Maria Josepha. Iudia. judio ciuatl (Molina 1992, I: 73r). Jewess: “Thursday the 5th day of the month of March in Jewess. the year count of 1733, I Adrián Josef, married 4. judíooquichtli, Jew (lit. Jew man) to María Josefa, make my memorandum [of vocabulary (VM 1); time range: 1571 testament]” (Pizzigoni ed. 2007: 78). / Hoevez Iudio. judio tlacatl. judio oquichtli (Molina nicchihchihuaz chiltlacualli pampa niquinpiyaz 1992, I: 73r). Jew: Jewish person; Jewish man. paxaloanih (Sullivan et al. 2016: 190). Thurs- jueves santo 303 day I’ll prepare a chilli dish because I’ll have juez visitors. 1. juez, judge 2. juevestica, on Thursday annals (AHT, AJB, AP, AT, CM, ZM), cultural annals (AHT), vocabulary (VT); time range: ca. encyclopedia (FC 8, PM), municipal council 1540 (?)–1588 (?) records (TA 140), petition (ANV 1, ANV 9, ANV Auh çanno ypan yn xihuitl yn omoteneuh ma- 15, ANV 17, ANV 19, LJJ, M 6), religious play (FJ, xitico Juez visitador comisario quihualmihualli LDS, STE), sermon (S), will (TC 36, TC 37, TC 43, papa ynic quintlatetemollico St. franco teopix- TC 64, TC 71); time range: 1553–1672 que auh yn maxitico ypan yc xix. mani octubre NiCan ypan xihuitl tepouh jues don antonio Juebestica. “And in this same said year the de miranda solis. “Here in this year judge commissary arrived as a judge inspector sent don Antonio de Miranda Solís took a census” by the pope to investigate the Franciscan (Townsend ed. 2010: 94). / Auh in omic friars, and he arrived on Thursday the 19th of Teuetzquititzin auh oxiuitl ça cactimãca vncã October” (Chimalpahin 2006: 30). / Iueues. catca Juez. “And Tehuetzquititzin died, and for dies inuis. feria qnta. no. | iueuestíca (Vocabu- two years [rulership] just remained vacant; a lario trilingüe: 98v). Thursday: dies Iovis; feria judge was there” (Sahagún 1997: 188). / yehuatl quinta, no[vum]; on Thursday. quittaco frco verdugo tepeyacac coror juez mochihuaco yehuatl quipolo cequi estançias. Jueves Santo “Francisco Verdugo, corregidor in Tepeyaca, 1. Jueves Santo, Maundy Thursday appointed as judge here, came to look into this annals (AHT, AJB, AP, ZM), religious treatise matter and abolished some estancias” (Lock- (EQ); time range: 1564–1669 hart, Berdan & Anderson eds. 1986: 89). In Sancto Euangelio ipan ihcuiliuhto tlapallo- 2. juezhuia, to judge something toc tlillotoc in tlahtolli inic oquinmononochili annals (ZM); time range: 1670 in totecuiyo Jesu xpo. in itlamachtiltzitzinhuan Axcan martes yc 17 de junio yhuan ypan xihuitl in ihquac Jueues sancto. in ihquac omochiuh in de 1670 años yn oyaque pipiltin Mexico yn cochcayotl. yn ihquac otzintic opeuh in sancti- itechpa yn iztac octl yni quixoyezhuiya ynic ssimo sacramto. “In the Holy Gospel there lies techcuitiznequi moxtlahuaz yn oyaque ynoma written in the red and black [ink of ancient jues gobernador Tepeticpac (Zapata y Mendoza records] the discourse with which our Lord 1995: 450). Today, Tuesday, the 17th of June Jesus Christ addressed His disciples when it and in the year of 1670, the noblemen went was Holy Thursday, when there occurred the to Mexico regarding the white pulque, to get supper, when there started and began the most a judgement regarding their wish to impose Holy Sacrament” (Anderson & Schroeder eds. payment [for the pulque] on us. Those who 1997, II: 164). / Auh no ypan yn axcan. omote- went were the judge-governor from Tepeticpac neuh quaresma. yn ipan Juebes Sancto. yquac in person [and others]. yancuican. achto. oquizque. yn ipilhuantzitzin 3. juezti, to act as judge Sancta Catharina Martyr. “Also in the just now annals (AHT, AJB, CM, SP, ZM), municipal mentioned Lent, on Maundy Thursday, was council records (TA 129); time range: 1553–1621 when for the first time the children of Santa (?) Catarina Mártir came out” (Chimalpahin 2006: amo ymixpan don dgo de silva mococoua / 90). / Sanno yquac yn oquichihuasquia yaoyotl lucas gra juezti coyouahcan. “Not (done) before tliltique ypan jueves santo onpā mexico. “At don Domingo de Silva, who is sick, and Lucas this same time some blacks were about to García, acting as judge in Coyoacan” (Lock- make war in Mexico City on Holy Thursday” hart, Berdan & Anderson eds. 1986: 81). / auh (Townsend ed. 2010: 88). macihui yn ipan hualcallacca Don diego de S+. franco tehuetzquititzin yn iquac momiquilli ce 304 juez gobernador

Juez huitza ytoca Don esteuan de guzman xochi- 8. ocjuez, pulque judge milco ychan ca çan Jueztico quintlatemollico yn annals (ZM); time range: 1671–1680 mexica. “Although at the time that don Diego de Axcan sabado 30 de março yhuan yn ipan San Francisco Tehuetzquititzin had died there xihuitl de 1618 [sic] años yn ohuala mexoyez had entered a judge named don Esteban de yhuan hocxoyez yn itoca Melchor de Salasar Guzmán, a native of Xochimilco, he came only nican chaneque yn ocçe ytoca Josep. (Zapata y as a judge to examine the Mexica” (Anderson & Mendoza 1995: 576). Today, Saturday, May 30 Schroeder eds. 1997, I: 176). / yn iquac onxihuitl of this 1618 [for 1680] the maguey judge and ypan macuiltetl metztli yn Jueztito acolman yn the pulque judge came, they are from here: his Don Juan m͞in yn ompa tlahtocatito. “It was two name is named Melchor de Salazar along with years and five months since don Juan Martín Josep. / Axcan martes yc 22 de febrero yhuan had gone to serve as judge in Acolman and rule ypan xihuitl de 1671 años yn oquimictizquia yn there” (Chimalpahin 2006: 58). ocxojes ynic omoxtlahuazquia yn meme (Zapata 4. juezyotl, the office of judge y Mendoza 1995: 462). Today, Tuesday, the 22nd annals (GA); time range: ca. 1593–1630 (?) of February of the year of 1671, they intended to yehuatzin oquitemacaco Juezotl yhuan oquitema- kill a pulque judge, because [it was proposed caco caualloti oquinmacaco gouernadoresti. “He that] magueyes were to be paid for. gave [important Mexica] the office of judge, and 9. tlacajuez, census taker he gave them horses. He gave these to the gov- annals (AT, ZM); time range: 1671–1701 ernor” (Anderson & Schroeder eds. 1997, I: 236). ycatzinco yn Santisima Trinidad oquisaco 5. mejuez, maguey judge tlacajues otepohualCo namiqque yhuā telpo- annals (ZM); time range: 1680 pochtin ychpopochtin pipiltzitzin. “On the feast Axcan sabado 30 de março yhuan yn ipan day of the Santísima Trinidad a people-judge xihuitl de 1618 [sic] años yn ohuala mexoyez [census taker] came. He came to count people: yhuan hocxoyez yn itoca Melchor de Salasar married people, youths, maidens, and chil- nican chaneque yn ocçe ytoca Josep. (Zapata y dren” (Townsend ed. 2010: 182). / Axcan ypan Mendoza 1995: 576). Today, Saturday, May 30 meztl de mayo yc 13 yn oquizqui yn tlacaxoyez of this 1618 [for 1680] the maguey judge and ynic noya probiçia otetlacapohuato (Zapata y the pulque judge came, they are from here: his Mendoza 1995: 464). Today, in the month of name is named Melchor de Salazar along with May, on the 13th, a census taker appeared in Josep. order to make a census in the entire province. 6. melahuacajuez, true judge (God) religious play (FJ); time range: seventeenth juez gobernador century (?) 1. juez gobernador, judge-governor, a pro- y qualtin yecti. yn oquimotlayecoltilique. ȳ mela- fessional indigenous governor named by the huacaJuez motlatzontequililiani D.s Ca quinmo- vicerroy huiquiliz yn onpa yn itlatocachantz.co. “The good annals (AHT, CM, GA, SP, ZM), legal statement and proper ones who served the just judge, the (TC 7, TJ), municipal council records (TA 207), sentencer, God, he will take to his royal home” petition (PLM), will (TT 44, WCF); time range: (Sell & Burkhart eds. 2004: 190). 1572–1762 7. metzonjuez, maguey judge (?) (lit. maguey- iij. tecpatl xihuitl 1560 años ihcuac ypan yc 4 root judge) mani metztli Nouiembre motlalli Juez gouernador annals (AT); time range: 1670 Stiago. ytoca Don esteuan xochimilco ychan. “The yhuā motlali netzonxoes ypan corpus jueves Cue- year Three Flint, 1560, was when, on 4 Novem- tlaxcohuapan. “And a [...?] judge was established ber, one named don Esteban, whose home was on Thursday, Corpus [Christi day], in Cuitlaxco- in Xochimilco, was installed as judge-governor huapan” (Townsend ed. 2010: 182). of Santiago [Tlatelolco]” (Anderson & Schroeder juez rey 305

eds. 1997, I: 236). / yc xviii mani metztli de março nica tiguitenehua yn isguichti yspantzīco nezin- mill y quios y ochenta anos y muy magcos señores guihui y tonhueytlatoncatzi tijurey. “Here we don Juan marcos de uelasco goor juez yoan all̅d̅es mention everyone who will come to appear yn ipan omoteneuh altepetl yxpantzinco onecico before our great ruler, you the judge-king” yn don aol ximenez migl de sanctiago aluaceas. (Olko, Sullivan, Szemiński eds. 2018: 257). “The 18th of March of the year 1580, before the very magnificent lords don Juan Marcos de juicio final Velasco, juez-gobernador, and the alcaldes of 1. juicio final, final judgement (title of reli- the said town, appeared don Alonso Jiménez gious play) and Miguel de Santiago, executors” (Cline & religious play (FJ); time range: seventeenth León-Portilla eds. 1983: 28). / yxpantzinco don century (?) constano huizmingari juez gor nican ypan alte- Nexcuitilmachiotl. motenehua Juiçio final. “Ex - petl yuan ixquich ytlauilanalpan ycatzinco xtobal em plary model called Final Judgement” (Sell & de molina pisa tinite yxiptla marques del valle Burkhart eds. 2004: 190). omopouh ynin petiçion yn oquiteyxpanti nican tenevhtica. “Before don Constantino Huitzimén- julio gari, judge-governor here in the altepetl and all 1. julio, July its dependency through Cristóbal de Molina annals (AHT, AJB, AP, CM, HCC, SP, ZM), cul- Pisa, lieutenant and representative of the tural encyclopedia (FC 11, PM), legal statement Marqués del Valle, was read this petition which (CSE), municipal council record (TA 100), the here mentioned presented” (Karttunen & vocabulary (TCV, VM 1), will (NI 8, TC 13, TC 14, Lockhart eds. 1976: 105). TC 15, TC 17, TC 30, TC 67, TMT, TT 17, TT 23, 2. juezgobernadorti, to be judge-governor, to TT 48, TT 49, TT 51, TT 52, TT 53, TT 74, TT 88, serve as judge-governor TT 90, TT 92, WBA, WCF); time range: 1550– annals (AHT, CM, SP); time range: ca. 1593 1809, 2016 (?)–1621 (?) Atotolin: intlatocauh, imachcauh, in jxqujch- yehuatl conpehualtico ynic ça mochintin alte- tin totome: atlan nemj. In cacanauhti: in jquac pehuaque ye hualJuezgouernadorti tenuchti- oalhuj, nepapan totome: çan no iquac oallauh, tlan. “He began [the practice] that all who were quinoalhujca: iquac sanctiago ilhujtzin, ipã judge-governors of Tenochtitlan were citizens metztli Julio. “Pelican. It is the ruler, the leader [of other cities]” (Anderson & Schroeder eds. of all the water birds, the ducks. When the 1997, II: 42). / auh yn Juez gouernadortic chi- various birds come, this is when it comes; it quacen xihuitl. “He had been judge-governor brings them here at the time of the feast of San- for six years” (Anderson & Schroeder eds. 1997, tiago, in the month of July” (Sahagún 1950–82, I: 176). / auh yn theniente catca Don Juan m̅i̅n̅ XI: 29). / auh yn ipan tonali oquipilo miercoles mestiço yn tenochtitlan. ynic quipallehui Don yc matlactli omome 12 tonali mani metztli Julio Antonio. valeriano. onxihuitl ypan chicuetetl auh yn oasico yn itzontecō ypan tonali sabado metztli. ynic niman õpa yah tlatilolco Juez yc caxtolli 15 tonali mani metztli Julio. “It was on gouernadortito ompa. “And don Juan Martín, Wednesday, the 12th day of the month July, that mestizo, who had been deputy in Tenochti- he was hanged; his head arrived on Saturday, tlan, aiding don Antonio Valeriano for 2 years the 15th day of the month of July.” (Townsend and 8 months, then went to Tlatelolco to be ed. 2010: 132). / Conemeh tlen momachtiah judge-governor there” (Chimalpahin 2006: 142). caltlamachtiloyan moilhuiquixtiah pan metztli tlen holioh (Sullivan et al. 2016: 190). The juez rey children who study at the school have a party 1. juez rey, judge-king in July. petition (CH); time range: 1580 306 julius latin

Julius Latin And again on the day of the Sacrament she beat 1. Julius, July me and ripped my blouse (huipil) and became annals (AHT), bill of sale (SA); time range: like a crazy woman” (Karttunen & Lockhart eds. 1548–1581 (?) 1976: 105). Ypan in yn iquac ypan metztli ynic xii. mani Julius. ypan ylhuitzin Sancta maria magdalena Junius Latin yquac acico yn aotli Sant Juan. “In this year, 1. Junius, June on the 22nd of the month of July, on the feast annals (AHT); time range: 1583 (?) day of Santa María Magdalena, was when the yquac ypan metztli ynic xxix. Junius. ypan aqueduct reached San Juan” (Chimalpahin ylhuitzin St. Pedro yhuan St. Pablo apostoles. yn 2006: 26). / axcā onitlacuillo jueves ypan metztli omomiquilli tlahtohuani Don lurenco [sic] xuarez jolius xii 1548 años nehuatl pedro. “I, Pedro, did de mẽdoça Cõde de coruña. visurrey. “This was the writing today, Thursday, on the 12th of the when, on the 29th of the month of June, on the month of July of the year 1548” (Karttunen & feast day of San Pablo and San Pedro Apóstoles, Lockhart ed. 1976: 93). the ruler don Lorenzo Suárez de Mendoza, Count of Coruña, viceroy, passed away” (Chi- junio malpahin 2006: 28). 1. junio, June annals (AHT, AJB, AP, AT, CM, HCM, SP, ZM), junta cultural encyclopedia (PM), legal statement 1. junta, meeting (TC 43A, TC 52, TC 52A, TC 61), municipal council vocabulary (TCV); time range: 2016 record (TA 93, TA 131, TA 145, TA 172), oral Naman oncah hontah pampa hualtoc tepah- account (2014-P), petition (PC, PLM), vocabu- tihquelt tlen Tuxpan (Sullivan et al. 2016: 190). lary (TCV, VM 1), will (TC 43, TC 44, TC 52, TC 64, Today there is a meeting because the healer TC 73, TT 20, TT 43, TT 47, TT 65, TT 78, TT 87); from Tuxpan has come. time range: 1550–1762, 2014–2016 2. juntachihua, to call for a meeting yn ipan yc. 25. mani metztli Junio yhquac nican vocabulary (TCV); time range: 2016 mexico tenuchtitlan hualcallac yn don esteuan Abelardo hontahchihua pampa quinequi ma oh- de guzman xuchmilco chane nican Jueztico. tlapocan campa cuatitlan (Sullivan et al. 2016: “On the twenty-fifth of the month of June, don 190). Abelardo calls for a meeting because he Esteban de Guzmán, a resident of Xochimilco, wants them to open a road where the forest is. then came here into Mexico Tenochtitlan. He came to be judge” (Anderson & Schroeder eds. juntera 1997, II: 40). / Ipehuayan metztli tlen honioh, 1. juntera, plane ichan Cornelio tlatlacualtizceh para ma huetzi will (TC 31); time range: 1580 atl (Sullivan et al. 2016: 190). At the beginning Auh yn çe yscobo yhuan coyolomitl ii yhuan i of the month of June, at Cornelio’s house they xontera yhuan çentetl xera quauhteconi yhuan will hold the Tlatlacualtiah ceremony so that çentetl hacha quauhtlapanalloni yhuan çentetl it will rain”. / yn ipan lunes caxtonlli yn ipan tehuilotl tazça iii ts ypatiuh yhuan çe yxiptlatzin metztli ynin junio atlauhco onechtzacuilli onech- temaquixtiani cruçifixus yhuan iii tetl taplamasa micti onechtetelicçac yhuan nechpalostahuiya yhuan ome hezpetlatl yhuan iiii haquauhuitl nechquatlatlapanaz yhuan no ceppa Sacramēto mochi monamacaz yn ipatiuh yez yc moxtlahuaz ylhuitzi onechmicti nohuipil onechtzatayanili tonetlacuil. “And as to a chisel and two awls [sic] yuhqui ce loca omocu[y?]. “On Monday, the and a plane and a saw for cutting wood and an 15th of this month of June, she intercepted me axe to split wood and a glass cup worth three at the ravine and beat me, repeatedly kicked me tomines and an image of the saviour on the and gave me blows that almost split my head. cross and three retablo images and two elab- jura 307

orately painted reed mats (petates) and four vocabulary (VM 1, VM 2), will (TT 94); time wooden pipes for water, all of it will be sold and range: 1548–1703 with the proceeds our debts will be paid” (Cline ahu n͞i͞m͞a͞ Juramentv quicuic ynic nellj quihtv & León- Portilla eds. 1983: 104). ytlahtol quitēnamic ȳ cruz+ quinepano yn ima yte͡pa͡ q͞u͞i͞m͞a͞ ytechcvpa monehtvlti yn tto dios jura yvan nochipa huel ichpochtlj çoapillj santa 1. jura, oath maria. ynic melahvac quihtvz. “Then he took annals (AP, AT, ZM); time range: 1665–1668 an oath. And so he spoke his words truly, he Auh yn omochiuh jura ypapatzinco y piltzintl kissed the cross, and he put his hands together macuili xihuitl quimopilia yn itocatzin don Carlos against his lips, in order then to swear by Our Segundo (Zapata y Mendoza 1995: 366). The oath Lord God and the Holy Lady Mary, Eternal regarding a child who is 5 years old and whose and True Virgin, to speak the truth” (Olko, name is don Carlos II was taken. / Sanno ypa Sullivan, Szemiński eds. 2018: 91). / Ca mela- xihuitl yn omochiuh Jura ynic ome 2 tonali mani huac y nimitzilhuia ca huel neltiliztli nicchihua metztli Julio ypan ylhuitzin Santa ySabel. “In this mixpan Juramēto niquentza Crus nictenamiqui same year the oath was taken, on the 2nd day of ypaltzinco dios ca amo tle nicmati. “What I am the month of July, the feast day of Santa Isabel” saying to you is correct, it is the very truth. I (Townsend ed. 2010: 106). / yuā omomiquili Do- make an oath before you [by] raising up the tlahtocahtzin Rey pelipeh terçero omochiuh Jora cross, kissing it [and affirming that] by the ypan agosto. “And our ruler King Philip III died. love and respect of God I know nothing” (Sell An oath was taken in August” (Townsend ed. & Burkhart eds. 2004: 250). / Domingo a xiiii. 2010: 182). de março de 1599. años. yqu etetl Semana quaresma. yquac mochihuezquia Joramento juramento ynic tlatennamicozquia yn ipampa omotlahto- 1. iztlacajuramento, false oath catlallitzino yn tlahtovani Don Philipe tercero cultural encyclopedia (FC 1), religious play (Mer); telpochtli Rey españa yhuã nican nueua españa. time range: 1578/1580–seventeenth century (?) “Sunday, the 14th of March of the year 1599, the auh yn imiztlacateuhoan, cenca qujmauizti- third week of Lent, was when the oath was lique. Auh in iztlaca juramento, cenca itech going to be taken in which [the cross] was to be omomatque, injc teca omocacaiauhque: auh in kissed because the ruler don Felipe the Third, melaoac iusticia atle ipan qujttaque. “But they the younger, was installed as king in Spain and greatly honor their false gods. And they are here in New Spain” (Chimalpahin 2006: 64). much given to false oaths in order to deceive 3. juramentotica, by oath one. But they esteem no true justice” (Sahagún petition (PLM), vocabulary (VM 1, VM 2); time 1950–82, I: 60). / nimā yztlancanJurāmēto: range: 1571 Onquichiuh ynic Otlaneltili ynic Oquixpancho auh ypanpa ynin noquerella juramētotica nic- Teaxca Tetlatquin-. “Then it was a false oath he neltillia camo niccocoliya amo nictentlapiquiya made when he verified that he had [not] con- ca çan justicia motlathocatequitzin noconten- cealed other people’s property and goods” (Sell namiqui ytech ninopilohua. “I attest to my com- & Burkhart eds. 2004: 258). plaint by oath. I do not hate her, I am not fabri- 2. juramento, oath cating it about her, it is simple justice. I salute annals (AHT, AJB, ZM), cultural encyclopedia your office as a ruler and cling to it” (Kart- (FC 1, FC 2, PM), legal statement (IDX), munici- tunen & Lockhart eds. 1976: 105). / Iuramento- pal council records (TA 100, TA 152, TA 178, TA tica. obligarse con jura|mento. pre. juramen- 207), petition (ANV 14, LJJ, M 7, M 9), religious totica oninotlatlalili (Molina 1992, II: 44v). I play (LDS, Mer, STE), religious treatise (DC), swear by oath: to swear by oath; past: I swore by oath. 308 jurisdicción

4. mojuramentotomani, person released from ANV 13, CMJ, IMA, JSA, LJJ, M 4, M 5, M 6, PCC, an oath PLM, RMJ), religious play (HLE, LDS, Mer), will vocabulary (VM 1, VM 2); time range: 1571 (TC 36, TT 15); time range: 1555–1732 Suelto del juramento. mojuramento tomani. ma huel ytech ximixCuintica yn tetech antla- jura-|mento tonqui (Molina 1992, I: 111r). Person xitlapanani macamo yuhqui Amopā mochihuaz released from an oath: person released from an yn iJusticiatzin yn tt.o dios. “You who are mon- oath; person released from an oath. / Mo jura- eylenders, really take an example from it, let mento tumani. suelto de juramento (Molina 1992, not the same justice of our lord God happen to II: 58v). Person released from an oath: person you” (Sell & Burkhart eds. 2004: 242). / yhuan released from an oath. yxpantzinco mochihuaz yn alguacil mayor auh 5. juramentotonqui, person released from an ynn aquin ytla quitoz jusa chihuilliloz telpillo- oath yan tlalliloz. “And it will be done before the vocabulary (VM 1); time range: 1571 alguacil mayor, and whoever says anything Suelto del juramento. mojuramento tomani. (counter to it) will have justice done him and jura-|mento tonqui (Molina 1992, I: 111r). Person will be put in jail” (Cline & León-Portilla eds. released from an oath: person released from an 1983: 160). / yn iquac Señor Don luys de velasco oath; person released from an oath. visorrey, ytettzinco quiualmocauili Jusa amoto- 6. juramentoxinia, to break an oath tlaçotatzin fray diego de olarte guardian yvan vocabulary (VM 2); time range: 1571 in señor Jorge Ceron Allde mayor yn ipã. 1558. Iuramento xinia. tito. soltar el juramento. prete. aos. “When señor don Luis de Velasco, the otito juramento xinique (Molina 1992, II: 44v). viceroy, had entrusted justice to your beloved We break an oath: to break an oath; past: we Father the guardian fray Diego de Olarte and to broke an oath. the alcalde mayor señor Jorge Cerón, in 1558” (Anderson & Schroeder eds. 1997, II: 234). jurisdicción 3. justicia, symbol of justice 1. jurisdicción, jurisdiction annals (AJB); time range: 1564 will (TT 51); time range: 1759 auh nima[n] yeehuatl yn itlatocatopil estuque nica nocha notlaxilaCalpa Santo S. Lucas EV,ta cedro[n] yn justi[ci]a tlatocayotl ome[n]tin nudotrina S,r S. pedro y S, pablo Calimaya nuJu- españolesme quiquechpanotihui armas teocui- ridicio metepec. “My home is here in my tlaxi- tlayo co[n]maquitiaque (Anales de Juan Bau- lacalli of holy San Lucas Evangelista; my doc- tista 2001: 224). Then two Spaniards, who went trina [parish] is lord San Pedro and San Pablo wearing golden coats of arms, went carrying Calimaya, my jurisdiction Metepec” (Pizzigoni on their shoulders his rulerly staff of office, the ed. 2007: 158). sword, the scepter, the [symbol of the] justice of the rulership. justicia 4. justicia, judge, officer of the law 1. cenjusticia, entire justice annals (AHT, AJB, AP, ZM), bill of sale (LSD 2), petition (CMJ); time range: ca. 1570 municipal council records (TA 90), petition canel ic ça cenjostiçia yn amomactzincõ cã. (M 4), religious play (LDS, Mer), will (TC 40, “Since entire justice is in your hands (or since TT 94, WCF); time range: 1550–1703 that would be entire justice and it is in your auh Jusa quitlacoxello yxquich quimacaque hands?)” (Lockhart ed. 1991: 95). yn nonantzin catca. “And the judge divided it 2. justicia, justice in half and gave one part to my late mother” annals (AHT, AJB, GA), cultural encyclopedia (Cline & León-Portilla eds. 1983: 132). / yn cequi (FC 1, FC 3, FC 6), legal statement (TC 45A), ytech puviz yn camara e fisco de su mgt av in oc municipal council record (TA 143), petition no ysquich itech poviz yn justa. “One part will (ANV 1, ANV 6, ANV 7, ANV 8, ANV 11, ANV 12, belong to the treasury and exchequer of his justicia 309

majesty, and an equal amount will belong to 7. justiciapixqui, keeper of the law the judge” (Lockhart, Berdan & Anderson eds. annals (ZM); time range: 1681 1986: 71). / ynic huecauh. tzonquiça iuh. tiquin- yn ipan sabado yni quitlatolti yni pipiltin yc maca. ynin ixquichime. Justincias. yhua͡ Jueçes. mochitin justiçiapixque nican Tlaxcalan (Zapata de su maḡ+. yn canpa necitiuh. ynin dotlanam- y Mendoza 1995: 586). Saturday, he heard the aquiliz.amauh. yn.tla nica ͡ . ytec. altepetl. anoço testimony of the nobles, of all those who were cana. quiyahuacpa. ma quimotzonquixtilizque. in charge of justice here in Tlaxcallan. yca sentecia. Difinidiba. ynic huel neltiz. yn 8. justiciatequitl, duties of justice tlanamaquiliz.amatl. “In order that it may be annals (AHT); time range: 1612 upheld in the future, we give [the document] mochi quimotequitiaya in huehuey Justiciate- to all the officers of the law and judges of quitl, yn amoyac oc ce teopixqui yuhqui nican His Majesty. Wherever this bill of sale of ours oquichihuaco yn izquĩtin ye quihualpia quihual- appears, whether here in the city or anywhere mocuitlahuia capilla S. Joseph. “He took all the outside, may they ratify it with a definitive great duties of justice upon himself, as no other sentence, so that indeed the bill of sale may friar of all those who came here to be in charge be confirmed” (Olko, Sullivan, Szemiński eds. of and take care of the chapel of San Josef did” 2018: 109–10). (Chimalpahin 2006: 196). 5. justicia, law 9. justiciatica, by law, by legal order annals (AHT, AP), petition (RMJ); time range: annals (AHT, AJB), will (TC 19, TC 41); time ca. 1570–1686 range: 1565–1649 auh yn aquin amo quitlacamatiz Justicia yn fray Al[ons]o de Molina q’[ui]mitalhui descomu- iuh tlanahuatia quicuiliz yn omoteneuh nahui. nio[n] tetelchihualiztli ytech nictlaliz yhua[n] “For whoever would not obey the law it was justi[ci]atica niq’[ui]ntlatzacuiltiz (Anales de ordered that the said four be taken from him” Juan Bautista 2001: 322). Fray Alonso de Molina (Chimalpahin 2006: 214). / ma xicmocaquiti- said, ‘I will impose excommunication [on the tzinno tlatohuanie ca niz cate y nechteixpahuia infractor] and I will punish them by means yn ixpatzinco justicia. “Listen, O lord, here of justice’. / yhuan niquitohua ynn omoxtlauh are the names of those who are accusing me ts ytztapallapan Jusatica ynn oquixtlauh auh before the law” (Lockhart ed. 1991: 96). / auh mopia telpilloyan vi pos. “And I say that as to the yn teopixqui bicario ytoca gaspar tamayo auh money that was paid in Ixtapalapa, (someone) satepan oc sepa ochicauh D. miguel de los sātoz paid it by legal order; six pesos are (still being) ynic oyaqui yXpā Justisia oquitlanito lisēsia kept at the jail” (Cline & León-Portilla eds. 1983: ynic tzinquisas ŷ teopā. “But the vicar, a priest 140). / yn ipãpa iuh mochiuh yc motlanahuatilli named Gaspar Tamayo, and later another time yn audiencia Real yhuã ciudad al͞ldes horo. cerar don Miguel de los Santos took courage, went corregidor mayor huey pena quitlalli yn aquin before the law to obtain a license for the church amo mahuiltiz. Justiciatica tlatzacuiltilozque. to be torn down” (Townsend ed. 2010: 138). “The reason it was done that way is that the 6. justiciacalli, courthouse Royal Audiencia along with the alcaldes ordi- bill of sale (SAS); time range: 1645 narios of the [Spanish] city and the corregidor auh yn aquin tlatoz y quenmania ca quixtla- mayor at the municipal building ordered it and huaz huaz (sic) matlactli pesus tominez ytech set a big fine for whoever should not take part monequiz yn ijusticiacaltzin tohueytlatocatzin in the celebration; they would be punished by Rey nstro senor yn techmopielia. “Whoever the officers of the law” (Chimalpahin 2006: 42). should sometime make objections is to pay 10. justiciatica, by the court, in a trial 10 pesos in cash to be used for the courthouse annals (AHT, CM); time range: 1608–1621 (?) of our ruler the king our lord who guards us” auh oc Justiciatica nahuatilloque. yn ataqualca yn (Lockhart ed. 1991: 100). oquic mottaz monemilliz. yn quenĩ mochihuaz. yn 310 justicia mayor

Pleyto. achi quexquichcauh yn oquiuhcauhticatca. caquitiaya yn ipan Sermon. yuhqui ma yehuatl “The Atzaqualca were ordered by the court that Justicia mayor yhuan yuhquin quisidor mochiuh- while it was being looked into and considered ticatca. “In some cases it was for real sins that how the suit was to be conducted, for a while he would shame people and stand them up things would stay as they were” (Chimalpahin in public; he would say it all in the pulpit, he 2006: 108). / auh yn Don fernando quauhti- would announce it in the sermon, as though he moctzin yhuan don P.o tetlepanquetzatzin yn oiuh had been appointed chief justice or inquisitor” quinquatequique niman quintlatzontequilli Justi- (Chimalpahin 2006: 194–196). / auh niman quite- ciatica yn marques. ym omextin yn tlahtoque. quimacac don Garçia Sarmiendo de Sotomayor “And when they had baptized don Hernando Salvatierra ytoca don Juan de Lliano conregidor Quauhtemoctzin and don Pedro Tetlepanquetza- ynic nican Justicia mayor mochihuaco Tlaxcal- tzin, then in a trial the Marquis condemned both lan tlatzintocaco hualan juebez a 28 de nobiepre rulers” (Anderson & Schroeder eds. 1997, I: 168). (Zapata y Mendoza 1995: 286). Then don García 11. justiciatlacatl, officer of the law Sarmiento de Soto Mayor Salvatierra gave the annals (AP); time range: 1680–1682 office of corregidor to the one named don Juan de auh niman yn justisia tlaca oquinnotzque yn Arellano so that he came to be made chief justice masehualtzitzintin ynic quinquixtilisque ŷ tlax- here in Tlaxcallan. He came to make an inquiry calchihualistli oncan oquinpenatique ynic tonalli on Thursday, the 28th of November. / En la leal oquimacaque termino ynic amo quichihuas yn çibdad de tlaxcalan caxtolilhuitl omey metztli pantzin. “The [Spanish] law officials summoned de dezienbre yn ixiuh in toto jhu xo / yetzontli the indigenous people [and told them] that they oncaxtolpouali ypan onpoualli oncaxtolli ozce were going to take bread-making from them. xivitl / yn nican cabildo ypan ualcalac yn magco They set a penalty on them, giving them a dead- sro franco verdugo corror yvan justa mayor yn nican line of a day not to make bread” (Townsend çiudad yuan prouia de tlaxcalan por su magt. ed. 2010: 122). / huel muchi tlacatl yn otlalquixti “In the loyal city of Tlaxcala on the eighteenth ypampa yntencopa yn Justisia tlacatl alcalde day of the month of December, year of our lord mayor alcaldes regidores. “Absolutely every- Jesus Christ 1556, the magnificent lord Francisco one removed earth, because it was by order of Verdugo, corregidor and chief magistrate here in the [Spanish] officers of the law, the alcalde the city and province of Tlaxcala for his majesty, mayor, alcaldes, and regidores” (Townsend ed. entered into the cabildo here” (Lockhart, Berdan 2010: 116). & Anderson eds. 1986: 99). 12. justiciatopilli, staff of justice vocabulary (VM 1, VM 2); time range: 1571 katana Iusticia topilli. vara de justicia (Molina 1992, II: 1. catana, katana, cutlass 49v). Staff of justicia: staff of justicia. annals (AHT); time range: 1610–1612 oncan quitecatihui ce gadana tepoztli yuhqui justicia mayor yn imespada ypã ponhui. yhuan çan iuhqui tla- 1. justicia mayor, chief magistrate of a large mantillahuia. “There they place a catana [Asian district cutlass] of metal, which counts as their sword, annals (AHT, ZM), municipal council records and they wear something like a mantilla” (Chi- (TA 152); time range: 1556–1658 malpahin 2006: 170). / oncan yn ichan yhuino in cequi ca huel tetlatlacoltica in tepinauhtiaya anoço yvinonamacayan Morexon temaztitlan yn ynic teyxpan tequetzaya. porbito quihtohuaya quimictique çan quicocohuiteq̃ yca ce gadana. ypan Sermon in tleyn tetlatlacol oquitemachili yn “He was killed at the home and wine tavern aço pinahuiztic yhuan yn manel camo pinahuiztic of Morrison at Temaztitlan. His throat was cut mochi oncan quihtohuaya yn ipan porbito, quite- with a cutlass” (Chimalpahin 2006: 230). kilo 311 kilo belongs to our great ruler the king don Felipe 1. kilo, kilo III, who is in Spain” (Chimalpahin 2006: 92). / oral account (2015-SAH), vocabulary (TCV); yhuan no yquac yn ipan in xihuitl omoteneuh time range: 2015–2016 yquac ompa momiquilli yn La china. yn oncã Josefina nochipa quinamaca tamaxocotl ica manilla. yn gouernador. momiquilli. ompa ynte- quiloh pampa axquipiya litroh (Sullivan et al. pachocauh catca yn ixquichtin christianosme 2016: 410). Josefina always sells plums by the yn ompa onoque. quizqui. yn x. tochtli xihuitl. kilo because she doesn’t have a liter measur- “And also at that time in the said year was ing box. / Para timopalehuizceh ticcouazceh when the governor of the Philippines, who ce quiloh cintli o ce quilo de minsa (2015-SAH). governed all the Christians who dwell there, To get by, we’ll buy a kilo of corn and a kilo of passed away in Manila. End of 10 Rabbit year” Minsa corn flour. (Chimalpahin 2006: 92). / no yquac vmpa ya ŷ mariscal la china. “Also at that time the la Audiencia marshal went to China” (Chimalpahin 2006: 1. la Audiencia, high court of New Spain 162). petition (M 2); time range: 1572 2. la China acalli, the ship from the Philip- Auh yn axca ma quimomachiti yn ovalmovicaq pines tlatoq nicā ypā altepetl Sanctiago quauhtema- annals (AHT); time range: 1615 lan yn oquivalvicaq laodiencia (Dakin ed. 1996: yuh omihto ca quichiaco oncan in la china acalli 4). Now may you know that the rulers [oidores] ye huitz. “It was said that they came there to came here to the altepetl of Santiago de Gua- wait for the coming of the ship from China [the temala, in order to bring the Audiencia court. Philippines]” (Chimalpahin 2006: 304). la cárcel de corte la ciudad de Los Ángeles 1. la cárcel de corte, in the court jail 1. la ciudad de los Ángeles, to the City of annals (AHT); time range: 1612 Angels [Puebla] ypan Sermon quinmachtiaya yn oncan quimanaco annals (AHT); time range: 1613 Justicia ynic quincallaquique La carcel de Corte. Axcan yc ce Domingo quaresma ynic 24. mani “The sermon was being preached to them when the metztli febrero de 1613 años. huel ypan ylhuitzin officers of the law came to arrest them and put them Sant Matia, yc teotlac ynic nican Mexico in the court jail” (Chimalpahin 2006: 212). onmopehualti ynic ompa mohuica la ciudad de los Angeles cuitlaxcohuapan yn tlahtohuani la China Señor El licenciado Don Pedro de otalora Presi- 1. la China, from the Philippines, in the Phil- dente yn audiencia real Mexico. “Today, the ippines, to China first Sunday of Lent, the 24th of the month of annals (AHT); time range: 1606–1615 February of the year 1613, right on the feast day Auh çan no ypan in yn izquilhuitia. omote- of San Matías, in the afternoon, was when the neuh metztli octubre. yquac ohualla. tlahtolli lord señor licenciado don Pedro de Otalora, in La china. omachiztico. ye oquitlanque. in president of the Royal Audiencia of Mexico, españolesme. yn altepetl. yn oncan ytocayocan set out for the City of the Angels, Puebla” (Chi- Maluco. ye ytechtzinco. ponhui. in yehuatzin. malpahin 2006: 236). tohueytlahtocauh Rey Don Felipe. Tercero. yn ompa españa moyetztica. “And on the same la ciudad de Los Ángeles de la day in the said month of October was when Puebla news came from China [the Philippines] and it 1. la ciudad de los Ángeles de la Puebla, to became known that the Spaniards had gained the City of Angels, Puebla the altepetl called Malucca, which already annals (AHT); time range: 1613 312 la fe

çan niman quihualmihualli yn Rey çan oqu yquac macuilcan onpeuhque in Joldadosme iuhqui hualmacallaquitzino ynic Sacerdote a la china, / gallifornia, / yancuic huehue ynic niman omohueyatenquixtico auh yc niman mexico = la uaaña / a la florida yhuicpa Sant oncan maxitico in la ciudad de los Angeles de Juan de lua yc macuilcan yn yaoquiçato cas- la puebla cuitlaxcohuapa. “The king just sent tilteca. “In the months of February, March, him right away, and he was still unconsecrated and April of this year soldiers set out for five when he went on board ship, and as a priest he places: China [the Philippines], /California, / landed on the seashore [of New Spain]. Then New Old Mexico, = Havana, and / Florida, in he reached the City of the Angels, Puebla” the direction of San Juan de Ulúa, the fifth (Chimalpahin 2006: 260). place where the Spaniards went off to war” (Chimalpahin 2006: 56). la fe 1. la fe, the Catholic faith la isla Santo Domingo annals (AHT); time range: 1613 1. la isla Santo Domingo, at the island of Santo auh çãno ycuac yn mochintin hualmocenhui- Domingo, on the island of Santo Domingo caque yn españa in cēca mahuiztililo teotica tlah- annals (AHT); time range: 1613–1615 tohuani Doctor Juan gutierrez flores ynquisidor Axcan Domingo ynic 24. mani metztli Nouiembre menor ytemanahuicatzitzinhuan yn cenquizca- de 1613 años. yhcuac oncan teopan S. Augustin cualtlaneltoquiliztli La fee in nican Mexico. “And omacoc palio yn cenca mahuiztililoni teoyotica at the same time there came all together from tlahtohuani maestro Don fr diego de contreras Spain: the very reverend spiritual ruler doctor arçobispo yn ompa ayhtic S. Domingo la ysla. Juan Gutiérrez Flores, lesser inquisitor, [one of “Today, Sunday the 24th of the month of Novem- the] protectors of the perfect right belief, the ber of the year 1613, was when in the church of faith, here in Mexico” (Chimalpahin 2006: 264). San Agustín the very reverend spiritual ruler the master of theology don fray Diego de Contreras, la Florida archbishop out in the ocean, at Santo Domingo 1. la Florida, to Florida de la Isla, was given a pallium” (Chimalpahin annals (AT); time range: second half of the 2006: 266). / auh yehuatzin oncan motemachtili seventeenth century (?) ŷ Don fr. diego de cõtreras Electo arçobispo yn yquac yaque yaoquisque la prorida ypan tlah- la isla S. Domingo ayhtic auh S. Padre ytenco- tolnahuac. “At this time warriors went to patzinco yn iuh mochiuh. “The person who Florida, about which they had been [urged?]” preached was don fray Diego de Contreras, arch- (Townsend ed. 2010: 164). bishop elect of the island of Santo Domingo out in the ocean. It was done by order of the Holy la Havana Father” (Chimalpahin 2006: 232). 1. la Havana, at Havana, to Havana annals (AHT, AT); time range: 1596–second la Santa Trinidad half of the seventeenth century (?) 1. la Santa Trinidad, the Holy Trinity 1583 13. Acaxihuitli gor: D: anttonio mocallio annals (AHT); time range: 1612 yquac yaoquisque haJabana sando domingo in motenehua ytlaçopilhuantzitzinhuã yn ieyti- yuā momiquili Rey D: Lurenso. “1583 13 Reed litzin tto. dios. la Sancta Trinidad, ca no yc notza- year. The governor was don Antonio Moca- llo de la Redemption de captiuos. “these said llio. At this time they went to war at Habana precious children of the three-part nature of and Santo Domingo, and viceroy don Lorenzo our lord God, the Holy Trinity, are also called died” (Townsend ed. 2010: 170). / Yn ipan [by the name of] the Redemption of Captives” metztli febrero yhuan março abril yhuã xihuitl. (Chimalpahin 2006: 204). la santísima trinidad 313 la Santísima Trinidad lado 1. la Santísima Trinidad, the Most Holy Trinity 1. lado, side will (TT 27, TT 98); time range: 1735–1760 oral account (2014-P); time range: 2014 Ma mosequiscayectenehualo ȳn itlaçoMahuis- Tlen cetzin iixco, zan ce lado quipiya color tocatzin ȳ la satiMa trinidad ȳhua dios tetatzin (2014-P). The [kind of paper] that has a single ȳhua dios ȳn itlaçopiltzin ȳhua dios espiritu sato. face, that has color on just one side. “May the precious revered name of the most holy Trinity, and God the father, God his pre- lámina cious son, and God the Holy Spirit be entirely 1. lámina, sheet metal praised” (Pizzigoni ed. 2007: 103). oral account (2016-X1); time range: 2016 Calmeh eltoyah de cuahuitl huan de carton huan la Veracruz de lamina porque inca quicontarohtinenqueh ca 1. la Veracruz, to Veracruz tlapalehuilli (2016-X1). The houses were [made municipal council records (TA 192); time of] sticks and from cardboard and from sheet range: 1562 metal because they didn’t have help [from the yvan no cenca miec y micque onpa via la vela- government]. rruz in maçevaltin yvan tlatoque pipiltin cona- naya yaotlatquitl oc cequih yn intech monec lámpara Españolme. “And also very many were those who 1. lámpara, lamp died of the commoners and rulers and nobles annals (AJB, ZM), vocabulary (VM 1); time who went to Veracruz and took war equipment range: 1565–1654 and other things for the Spaniards to use” (Lock- auh yquac mopillo lambra yn o[n]ca[n] tlatla hart, Berdan & Anderson eds. 1986: 121). açiete yn ixpa[n] pilcac S[an] Joseph (Anales de Juan Bautista 2001: 146). It was also when a la villa de Córdova lamp in which the oil burns was hung, the one 1. la villa de Córdoba, in the town of Córdoba that hangs in front of San José. / Lampara. lo annals (AP); time range: 1683 mismo (Molina 1992, I: 76v). Lamp: the same. / auh yn oquimaxilito onpa la billa de Cordova yhuan ypan xihuitl quitlali setetl artar Hezteva ynJenio conde de orisaban auh niman onpa Ballestero capitan tlachayahualtitlan Sant Josep oquimolpili oquimotzacuilili yn imahuan yca yhuan çetetl lapara mopilo (Zapata y Mendoza esposas. “And he caught him in the town of 1995: 262). And in the same year the captain Córdoba, at the conde de Orizaba’s [sugar] mill, Esteban Ballesteros set up an altar next to the and he arrested him there and restrained his handrail at San Josef and a lamp was hung. hands with fetters” (Townsend ed. 2010: 128). langosta labrador 1. langosta, lobster 1. labrador, farmer vocabulary (VM 1); time range: 1571 petition (M 6); time range: 1572 Lagosta dela mar. lo mismo (Molina 1992, I: yvan mandamjento mjyec quimaca ypal labra- 76v). Ocean lobster: the same. tores ytech mazeval yca vel timotolina ayac vel quichival ymili yvan ayac vel mochiva togo- lanza munjdad (Dakin ed. 1996: 26). And he gives 1. lanza, lance, spear many orders to the commoners that benefit the annals (AHT, AJB, ZM), religious play (LDS); farmers, through which we are greatly afflicted. time range: 1564–1666 No one can work their fields and no one can Oy Miercoles S[ant]o a 18 abril de 1565 a[ñ]os contribute to the community. yquac ticchiuhq’[ue] Passio[n] ce[n]tecpa[n]tli 314 lápiz

Jesus Xpo Maria oncan q’[ui]momecahuitequi- Bautista 2001: 218). In order to take [the prison- liq’[ue] t[o]t[ecuy]o cruz cruz [sic] q'[ui]moquech- ers], the Spanish alguaciles and judges, along panihuitia t[o]t[ecuy]o tepeticpac Hecce homo with the governor, alcaldes and regidores, pre- cruz tepeticpac ycac Carvario yhua[n] lança pared them well. The Mexicas went together espongia (Anales de Juan Bautista 2001: 312). under close watch, each bound. Don Martín Today, Holy Wednesday, on the 18th of April of Cereço and Luis Pinelo Covilla along with three the year 1565, was when we made [the images] lancers guarded them. of the Passion, some twenty [pieces]: Jesus 3. lanzatica, with a lance Christ, Mary, there where they whipped Our sermon (S); time range: 1614 Lord; the cross, the cross that Our Lord went Ca oticmotequipachilhui, yuhquin lançatica carrying on his shoulders to the top of the oticmixixili in itlaçòyollotzin in motlaçòNantzin. mountain; the Ecce homo, the cross that is on “You caused your precious mother anguish, as the top of Mount Calvario; and the lance, the if you stabbed her precious heart with a lance” sponge. / hualMoquixtis Yn xpo Yuhqui Ecce (Burkhart ed. 2001: 91). homotzin Yhuan home Angeles se quihualhuicas Cruz Yn oc cequih Qualhuicas lanza. lápiz “Christ enters as the Ecce Homo along with two 1. lápiz, pencil angels. One brings a cross and the other brings vocabulary (TCV); time range: 2016 a lance” (Sell & Burkhart eds. 2004: 278). / yn Anna ilapiz axcanah cualli pampa quemman necoccampa motecpanque ynic tlayahualolo- ica tlahcuiloa zan yacapoztequi (Sullivan et al. tia mocuecuentilique ynic tecpanyahque. çan 2016: 269). Anna’s pencil is no good because inmac quitetecatiaque yn imarcaboz, yhuan no when she writes with it, the tip just breaks off. cecen lanças. inmac quihuicacaya, çan tlalpan quihuillantiaque. “They lined up on both sides las ánimas of the procession; the lines they went in were 1. las Ánimas, brotherhood of the Holy Souls not straight; they left their muskets just lying in of Purgatory their arms, and the lances that each one carried will (TT 6, TT 7, TT 26, TT 27); time range: in their arms they just dragged on the ground” 1731–1735 (Chimalpahin 2006: 208). y mocahuan se mel santisimo yhuan santa 2. lanza, lancer omel nicnocahuililia santa chara se mel sangre annals (AJB); time range: 1564 de cristo se mel yhuan santo monimento oc se auh nima[n] ye ic no q’[ui]huica gou[ernad]or mel san franco oc se mel las animas oc se mel. q’[ui]cahuazque yn icha[n] quilhui Cerenço yzca “And one maguey is left to the Santísimo mitzhuica Pinello Couilla yhua[n] occe alguazil [Sacramento] and Santa [...], and I leave [two] yhua[n] ce la[n]ça chimalli ychcahuipilli (Anales magueyes to Santa Clara, one maguey to the de Juan Bautista 2001: 220). Then they also took Sangre de Cristo, and another maguey to the the governor in order to take him to his home. Santo Monumento, to San Francisco another Cereço said to him, ‘Here are those who will maguey, to Animas another maguey” (Piz- take you: Pinelo Covilla and another alguacil, zigoni ed. 2007: 64). / ȳhua niquitohua ca along with a lancer, a squire and the one with nichuechiuhtias Se tlatlasqui ȳnahuactzinCo cotton padded armor’. / inic quinhuicaque huel las aniMas. “And I say that I am making an quice[n]cauhq’[ue] yn alguazilesme yhua[n] offering of an egg-laying hen to [the cofradía españolesme topilleque yhua[n] gou[ernad] of] Animas” (Pizzigoni ed. 2007: 101) or, al[ca]ldes, regidoresme huellacahitic y[n] 2. las ánimas, soul (?) ma[n]-tiaque mexica yhilpitihui auh q[ui]npix- will (TT 34); time range: 1757 tiaque in do[n] M[art]in Cereço[n] Luis Pinello yhua ca huel nicnotlatlatilia nonamictzin Dṇ Couilla yhua[n] yehi lança[n] (Anales de Juan Andres de goadalope ca llehuatzin ypan motla- las mañanitas 315

toltis yn las animas. “And I greatly implore my teopixqui latinmatini catca clerigo. “Likewise husband don Andrés de Guadalupe to speak in December of the year 1600, as we arrived on behalf of [the soul of Mateo de Luna]” (Piz- at the birth of our lord God, was when the zigoni ed. 2007: 116). lord maestrescuela don Sancho Sánchez de Muñón, a great priest and knower of Latin, Las Mañanitas who was a secular priest, passed away” (Chi- 1. Las Mañanitas, Las Mañanitas [birthday malpahin 2006: 70). song] 4. latínnetlahtolmachtiloni, Latin grammar vocabulary (TCV); time range: 2016 (lit. an instrument for teaching Latin language) Pan mahtlactli tonatiuh tlen mayoh na nochipa vocabulary (VM 1); time range: 1571 nictocarhuilia Las Mañanitas nonanan (Sul- Gramatica, arte dela lēgua latina. latī netlatol- livan et al. 2016: 545). On the tenth of May I mach|tiloni. Et sic de alijs (Molina 1992, I: 66v). always play Las Mañanitas for my mother. Grammar, art of the Latin language: Latin grammar; and so on. latín 5. latíntlahtolcopa, in the Latin language 1. latín, Latin language annals (AHT); time range: 1614 annals (AHT), cultural encyclopedia (FC 6); omoteneuh Domingo yn oquitlallique oncan time range: 1578/1580–1615 escuellas real ynic oquimacaque yn latintlahtol- yn oncan incolegiotzin quimochihuilique yc copa yn teoamoxtemachtilamapohualiztli yn motlatocamaquilique San Angel Martyr. yn Padre maestro fr. Gonçalo de hermosillo. teopix- oncã quimomachtitzinohua latin telpopuchtin qui S. Augustin ynic Cathedradico de escriptura teupixque. “They build their colegio there, omochiuh. “At the royal school they installed giving it the name of San Angel Mártir, where the father master fray Gonzalo de Hermosillo, they teach Latin to young ecclesiastics” (Chi- Augustinian friar, and gave him the lecturing of malpahin 2006: 302). / ie ne qujmomachtia the holy book in the Latin language, so that he latin, ano vel qujchioa: ie ne castillan tlatolli became holder of the chair of scripture” (Chi- qujmomachtia, amo no vel qujmati. “A little malpahin 2006: 270). later he studies Latin; neither can he master 6. latíntlahtoliztli, latinity (lit. act of speak- it. A little later on he studies the Castillian ing Latin) tongue; neither can he master it” (Sahagún vocabulary (VM 1, VT); time range: ca. 1540 1950–82, VI: 228). (?)–1571 2. latíncopa, in Latin Latinidad desta lengua. latin tlatollotl. latin annals (ZM); time range: 1666 tlatoliz|tli (Molina 1992, I: 77r). Latinity of this ynic ye pehuan bigilia yn otlaqui nima tlecoc se language: latinity; latinity. / Latinidad deſta estodiate yn ipiltzin don Franicisco de Pereya lengua. latinitas. atis. | latintlatolíztli (Vocabu- yn icpac bulpito laticopa temachti (Zapata y lario trilingüe: 103r). Latinity of this language: Mendoza 1995: 372). After the vigil had begun latinitas, -atis; latinity. and ended, a student, the son of don Fran- 7. latíntlahtolli, Latin language cisco Pereyra, climbed up to the pulpit and annals (CM), vocabulary (VM 1, VT); time preached in Latin. range: ca. 1540 (?)–1621 (?) 3. latínmatini, knower of Latin amo pilli çan huey momachtiani colegial latin annals (AHT); time range: 1600 tlahtolli quimatia. “He was not a nobleman but Auh çanno ypan in deziembre de 1600 aos. Ye a great scholar, a collegian, who knew the Latin iuh tihuallaci, ytlacatilizpantzinco tto. Dios. language” (Anderson & Schroeder eds. 1997, yquac momiquilli yn tlahtohuani maestres- I: 172). / Romance eſta meſma lengua. ſermo | cuela Don Sancho Sanchez de muñon huey latinus. latintlatolli (Vocabulario trilingüe: 140r). 316 laus deo

Roman, this very language: sermo latinus; lazo Latin. / Latin, lengua latina. latin tlatolli (Molina 1. lazo, lasso, rope 1992, I: 77r). Latin, Latin language: Latin lan- oral account (1985-IxM, 2012-Tep), vocabulary guage. (TCV), will (TT 46); time range: 1695, 1985–2016 8. latíntlahtollotl, latinity (lit. something per- Pedro nochipa quiilpia ichichi ica lazoh pampa taining to Latin) tlahuel teahhua huan tetlanquechia (Sullivan vocabulary (VM 1); time range: 1571 et al. 2016: 269). Pedro always ties up his dog Latinidad desta lengua. latin tlatollotl. latin with a rope because it really barks at people tlatoliz|tli (Molina 1992, I: 77r). Latinity of this and bites them. / Mula quitilanaz huayin como language: latinity; latinity. cuacarroh. Lasos tichuicaz huan tenazaz para 9. latíntlamachiliztica, in Latin lore tiquilpiz animalez (2012-Tep). The mule will annals (AHT); time range: 1614 pull the cart, [which is] like a wooden car. You ynin huel yehuatl macozquia yn omoteneuh la will take rope and pliers in order to tie up the catedra. ypampa muchintin ypan mocuepaya animals. / nic chicontlamantli, nitlanahuatitias, quimopalehuiliaya. yn audiencia real tlaca Sr Juo de dios, onictlanecti, macho, oquihuicac tlahtoque oydores. ynic yehuatl yez. cualli ynic toloCaC, oquipoloc aparejo, yhuan Costalmen, tlapouh latintlamachiliztica. “It was really Cargan, yhuan arriatan yhuan llanso. “Seventh he who was going to be given the said chair, I am ordering that I rented a male mule to because all the people of the Royal Audiencia, señor Juan de Dios; he took it to Toluca and the lords judges, went over to him and were lost the tackle, the sacks, the load, the lead aiding him so that he would be the one, so rope [lariat], the tying rope [lasso]” (Pizzigoni well did he lecture in Latin lore” (Chimalpahin ed. 2007: 150). 2006: 270). 10. molatintlahtolmachtihqui, person scho- leal ciudad oled in Latin grammar 1. leal ciudad, loyal city vocabulary (VM 1, VM 2); time range: 1571 municipal council record (TA 192); time range: Gramatico enseñado enella. molatin tlatolmach- 1562 ti-|qui (Molina 1992, I: 66v). Person schooled ytencopa in leal çiudad niquicuillo fabian rros in Latin grammar: person schooled in Latin Escrivano. “I wrote it by order of the loyal city. grammar. / Mo latin tlatol machtiqui. gramatico Fabián Rodríguez, notary” (Lockhart, Berdan & o latino (Molina 1992, II: 59v). Person schooled Anderson eds. 1986: 121). in Latin grammar; grammarian or Latinist. lección Laus Deo Latin 1. lección, lesson 1. Laus Deo, Praise God annals (ZM); time range: 1685 religious treatise (DC); time range: 1548 yhuan ometi quitlalique almaticas misachiuh- Auh ynic chicontetl neltoconi/yc tictiximachilia qui yn quipuh y ebagelio Miguel de Pereya lecsio yuan tictocuitia: ca çā yceltcin in Dios cemicac Agostin de los Santos (Zapata y Mendoza 1995: tetlamachtiani: ca quīmotlaxtlauiliz yuan 618). And the two who said mass wore dalmat- quīotlamachtiliz in q’ltin yiectin in ompa yn itla- ics: Miguel de Pereyra read the Gospel and tocachantcinco ilhuicac. Laus deo. Amē (Doc- Agustín de los Santos, the lesson. trina Christiana... 1548: 49v). And by means of the seventh article of faith we know and leche acknowledge that the only God is the eternal 1. leche, milk provider of riches, because he will pay and oral account (2016-X4); time range: 2016 he will enrich the righteous ones there in his Mariana iconeuh cemilhuitl quioni lechih huan royal house in heaven. Laus deo. Amen. yeca axmaz tlacua (2016-X4). Mariana’s child lechuga 317

drinks milk all day and that’s why he/she and be banished twenty leagues [from the doesn’t eat very much. city]” (Townsend ed. 2010: 134). / in cenca vel motlamaoaltia aço ome leguas in ovih movitztla- lechuga lia, aço quauhtla, aço ixtlaoacan, aço atlan. 1. lechuga, lettuce “Those [before whom] one was much fright- cultural encyclopedia (FC 11), vocabulary (VM ened might go as far as two leagues to place 1); time range: 1571–1578/1580 the maguey spines -perchance into the forest, QUANACAQUJLITL: qujn onez, iuhqujn coiocue- or on the desert, or into the water” (Sahagún chi, qujl itlatla in lechugas. “QUANACAQUILITL 1950–82, III: 63–64). When it appeared, it was like the coyocue- chi herb. They say it is some form of lettuce” león (Sahagún 1950–82, XI: 139). / Lechuga. lomismo. 1. león, lion vel. quilechuca (Molina 1992, I: 77r). Lettuce: the annals (AHT), oral account (2012-Tep); time same or lettuce greens. range: 1612, 2012 2. lechugatectli, small lettuce (lit. cut lettuce) yc yah. quihuicac quitquitia yn vamderra mote- vocabulary (VM 1); time range: 1571 neuh Quiyon çan huel tetepitzin ytech icui- Lechuguino. lechugatectli. tepiton lechuga liuhtia yn iarmastzin Rey. yehuatl yn castillo (Molina 1992, I: 77r). Small lettuce: cut lettuce; yhuan leon. yn itlahtocatlahuiztzin. “As he small lettuce. went he took and carried a banner called an 3. quillechuga, lettuce (lit. lettuce greens) ensign, very small, on which was painted the vocabulary (VM 1, VT); time range: ca. 1540 king’s coat of arms, a castle and a lion, his (?)–1571 royal device” (Chimalpahin 2006: 208). / Tla- Lechuga. lomismo. vel. quilechuca (Molina 1992, tilanah tigriz. Quinequihya quicuazceh. Y león I: 77r). Lettuce: the same or lettuce. no huallauh itepotzco leon, tigrih. Pero leon ya qui-manahuia criztianoh (2012-Tep). The lego tigers are pulling [at their bindings]. Then now 1. lego, lay brother want to eat [Juan]. And the lion also comes up annals (AHT); time range: 1615 behind him, the lión [behind] the tiger. But the auh ypan omotlahtolti ypan huel omochi- lion, he is defending the person. cauhtzino yn Padre fray Alonso de Molina lego quateçontzin S. Franco teopixqui yntepantlahto- letanía catzin in animas. “And father fray Alonso de 1. letanía, litany Molina, a lay brother, a Franciscan friar, the annals (AHT, ZM); time range: 1611–1675 intercessor for the souls of the dead, also spoke auh yn ipan matlactl oras ye pehuan tlayahua- in favor of it and really urged it” (Chimalpahin luliztl hocan Sant Josep moquixtin Sant Sepas- 2006: 296). tiantzin yc mohuicac yn ichatzinco yca letanias mohuicac (Zapata y Mendoza 1995: 390). At 10 legua o’clock there begins the procession at San Josef. 1. legua, league (unit of length) [The image of] San Sebastián was taken out so annals (AP), cultural encyclopedia (FC 3); time that it went to its home. It went with litanies. / range: 1578/1580–1685 atle conmitlahui, Yn ma tlatlatlauhtilo. yn ma au yn caxtilteca o no quinpenatiq yn aquitlatis noço tlayahuallolo ma mihto letania. yn ipampa masehualtzintli quitlahuas [sic] pena macuil- yuh omochiuh cenca temamauhti tlallolinaliztli. puali pesoz yhuan totocoz senpuali leguas. “He did not say that there should be prayers “And the Spaniards also imposed a punish- or processions or that a litany should be said ment on anyone who would conceal an indig- because such a very frightening earthquake enous person: he was to pay a fine of 100 pesos had taken place” (Chimalpahin 2006: 188). 318 letra letra 6. letratlahcuilolli, a written letter [of the 1. letra, letter (character in the alphabet) alphabet] (lit. something painted, in the sense vocabulary (VM 1); time range: 1571 of a letter) Letra. lo mismo. vel. machyotl. tlatecpanoni. vocabulary (VT); time range: ca. 1540 (?) machi|otlatoliztli (Molina 1992, I: 77v). Letter: Letra quando ſe eſcriue. littera. e. nota. | e. letra- the same or a sign; instrument for putting things tlacuilólli (Vocabulario trilingüe: 104r). A letter in order; sign speaking. when it is written: littera, -ae; nota -ae; a written 2. letra, sound, phoneme letter [of the alphabet]. cultural encyclopedia (FC 10), vocabulary (VT); 7. letratlaliliztli, form of a letter (lit. letter time range: ca. 1540 (?)–1578/1580 placing) Uocal letra q ſuena por ſi. vo|calis. is. letra itoca vocabulary (VM 1); time range: 1571 caquiztíni (Vocabulario trilingüe: 156v). Vowel, Forma de letra. letra tlaliliztli. letra chiualiztli letter which makes a sound for itself: vocalis, -is; (Molina 1992, I: 63v). Form of a letter: form of a letter whose name is ‘sounding one’. / Injque in letter; letter making. toluque injoan intoca matlatzinca, ca popoloca, tel 8. letraxochihcuiloa, to illuminate books (lit. vncate in naoatlatoa auh in jntlatol, cequj qujpo- to paint letters in a flowerly fashion) lonja injc qujtenqujxtia, in jntlatolpan, vnca in vocabulary (VT); time range: ca. 1540 (?) letra. R. “These Toloque – along with them those Luminar libros. minio. as. aui. | niletraxochicui- named Matlatzinca – spoke a barbarous lan- lóa (Vocabulario trilingüe: 107r). To illuminate guage, but there were those who spoke Nahuatl. books: minio, -as, -avi; I illuminate books. The way they pronounced their language made 9. letraxochihcuiloani, illuminator of books (lit. it somewhat unintelligible; in their language was person who paints letters in a flowerly fashion) the letter r” (Sahagún 1950–82, X: 182). vocabulary (VT); time range: ca. 1540 (?) 3. letrachihualiztli, form of a letter (lit. letter Luminado de libros. miniator. oris. | letraxochii- making) cuiloáni (Vocabulario trilingüe: 107r). Illumi- vocabulary (VM 1); time range: 1571 nator of books: miniator, -oris; illuminator of Forma de letra. letra tlaliliztli. letra chiualiztli books. (Molina 1992, I: 63v). Form of a letter: letter 10. letraxochihcuiloliztli, illumination of placing; letter making. books (lit. action of painting letters in a flow- 4. letrachihualoni, ink made from Caesalpinia erly fashion) coriarea resin (lit. medium for making letters) vocabulary (VT); time range: ca. 1540 (?) cultural encyclopedia (FC 11); time range: Luminacion de libros. miniatio. onis. | letraxo- 1578–1580 chiicuilolíztli (Vocabulario trilingüe: 107r). Illu- tlatlilpalonj, tlavitztecolpalonj, ipaloca in vitz- mination of books: miniatio, -onis; illumination tecolli, in iapalli. tlacujlolonj, letrachioalonj of books. “[Caesalpinia coriarea resin] is a medium for 11. letrayoh, a written notice (lit. something dyeing things black, for dyeing with huitz- covered with letters) tecolli. It is a solvent for huitztecolli, for vocabulary (VM 1); time range: 1571 yapalli. It is a medium for painting, a medium Letrero de letras. letrayo. tla letrayotilli. tlatlatol- for making letters” (Sahagún 1950–82, XI: 241). lo|tilli (Molina 1992, I: 77v). A written notice: a 5. letramacholoni, grammar (lit. an instru- written notice; something provided with letters; ment for learning letters) something provided with words. vocabulary (VT); time range: ca. 1540 (?) 12. tlaletrayotilli, a written notice (lit. some- Grāmatica arte. ars litteralia. | grāmaticę. letra thing provided with letters) macholóni (Vocabulario trilingüe: 90v). Grammar, vocabulary (VM 1); time range: 1571 book of grammar; ars litteralia; grammaticae; Letrero deletras. letrayo. tla letrayotilli. tlatla- grammar. tollo|tilli (Molina 1992, I: 77v). A written notice: letrado 319

something covered with letters; something teocali. “I also order that my brother Roque provided with letters; something provided with de Luna is to go along providing a pound of words. wax candles every year for the temple” (Pizzi- goni ed. 2007: 235). letrado 2. tlahcolibra, half a pound 1. letrado, learned counsel, lawyer vocabulary (VM 1); time range: 1571 annals (AJB, ZM), municipal council records Media libra. tlaco libra. centlacollatamachiua- (TA 192); time range: 1562–1670 loni (Molina 1571 I: f. 83r). Half a pound: half quitazquia letrado yn ihuicopan yn iztac octl a pound; one half of an instrument for mea- yhuan çe scriuano caxtiltecatl yn itoca Miguel suring. de Ordeca yhuan nahuatlato Lureso Hortiz de Arro (Zapata y Mendoza 1995: 440). They were libre going to see a lawyer regarding white pulque, 1. libre, free along with a Spanish notary named Miguel de annals (AHT), petition (M 7); time range: 1572– Ortega and an interpreter, Lorenzo Ortiz de 1612 Arro. / av in ixquich onpa poliviz yntech procora- oncan tetlan yhcuac huicoc yn Anton de loya dor letrado hano amatl yc moquistiz yn tomines tliltic çãno ymalguacil catca yn tliltique libres onpa ycuilihvtoc yn onpa yc mihcuilova ytlatqui yn tlacallaquia. “At that time Antón de Loya, atl tepetl ytech çentetl liblo. “All the money that a black, was also taken with the rest; he had is spent there for a solicitor, learned counsel, been the constable of the free blacks who pay or getting documents issued will be recorded tribute” (Chimalpahin 2006: 226). where the city’s assets are registered in a book” (Lockhart, Berdan & Anderson 1986: libreta 121). / auh ynin yciuhca xiquintlaxtlahuican 1. libreta, notebook yn llice[n]ciadome yhua[n] letradome yn iqui- vocabulary (TCV); time range: 2016 ciuhca mochihuaz ynic amopa[n] tlatozque Yalhuaya notatahhuan nechcohuilihqueh ce yciuhca amechtlatlalnamictilizque (Anales nolibretah, pampa nechtlahtlaniliah campa de Juan Bautista 2001: 294). Quickly pay the nimomachtia (Sullivan et al. 2016: 271). Yester- licenciates and the lawyers so that it will be day my grandparents bought me my notebook done quickly, so that they will plead your case. because they are asking me [for it] where I go to school. libra 1. libra, pound libro vocabulary (VM 1), will (TT 10, TT 39, TT 89); 1. libro, book time range: 1571–1737 annals (AHT, AJB), legal statement (TC 61), yhuan ypan ylhuitzin mochihuaz çe miSa municipal council records (TA 192), oral ReSada yhuan quimomaquilisque çe libra account (2014-Tep), petition (M 5), will (TT 39); Candela. “And on his feast day a low mass time range: 1562–1691, 2014 is to be performed, and they are to give him ypan in ȳ xihuitl oquimihcuilhui yamoxtzin libro a pound of candles” (Pizzigoni ed. 2007: in itoca d las moradas ȳ la madre Teresa de 70). / Libra, peso de onze onças. lo mesmo. Jesus [...] car[...]. “In this year mother Teresa vel. tlatama-|chiualoni. tlapexouiloni (Molina de Jesús [...] wrote her book named ‘De las 1992, I: 77v). Pound, weight of eleven ounces: moradas’” (Chimalpahin 2006: 26). / Ahci the same or an instrument for measuring; tonatiuh, ahcico tlamachtilli itoca católicah; instrument for weighing something. / no tlahcuilolli libro tetiochihualli technextilih yhuan nitlanahuatia noermano roque de luna catlinya melahuac totiotzin (2014-Tep). The quitemaCatias censexihuil Se libra Cera ypan day came when the doctrine, called Catholic, 320 licencia

arrived; the blessed book taught us which one Sanno ypā xihuitl yn omotocac simiento calis the true God. / av in ixquich onpa poliviz bario oquimotoquilique san franco teopixque yntech procorador letrado hano amatl yc yhuan omenti clerigos se ytoca lisensiado moquistiz yn tomines onpa ycuilihvtoc yn onpa martin fernandes yn oc se lisensiado don diego yc mihcuilova ytlatqui atl tepetl ytech çentetl de bargas ypan lunes ybisperas san pedro yc liblo. “All the money that is spent there for a puali yhuā chiCui 28 Junio. “In this same year solicitor, learned counsel, or getting docu- the foundations for the Calvario was laid. ments issued will be recorded where the city’s Franciscan friars and two secular clerics, one assets are registered in a book” (Lockhart, named licenciado Martín Fernández and the Berdan & Anderson eds. 1986: 121). other licenciado don Diego de Vargas, laid it, on Monday, the 28th of June, the eve of licencia San Pedro” (Townsend ed. 2010: 104). / auh 1. licencia, license, order of permission ca yspātzinco tictotlalilia yn itetlaçotlalizti annals (AHT, AJB, AP, AT, ZM), petition (ANV yn tomaviztlatocatzi yn iquac oquivalmivali 16); time range: 1564–1686 ovalmovicac señor liceciado brizeno nicā ypā ma xicmocaquilti topeticion timopilvan ypanpa altepetl quauhtemalan (Dakin ed. 1996: 4). oguito totlatzin yntla nicnegui nicmacas licen- We mention, before our revered ruler, the love cia partolome loys guichivas missa (Sullivan ed. [that he showed us], when he sent him, when 2003: 42). May you hear the petition of us, your the lord licenciate Brizeño came here to the children, because our priest said, ‘If I want, I altepetl of Guatemala. / yc mononozque ipanpa will give permission to Bartolomé Luis to cele- yn oc omen moquezazque escros yn iuh tenavatih brate mass’. / auh ye yuhqui. ye quixohuazquia licdo santillan. “They determined to set up two quiquixtizquia yn ipassiõtzin tto. dios. auh yece more notaries as Licenciate Santillán ordered” in yehuatl prouisor Don Juan de Salamanca oc (Lockhart, Berdan & Anderson eds. 1986: 74). polihuia yn ihuelitiliz yn itlanahuatil licencia amo tle quitlanilique ynic çan quihualtzacuilli lienzo tlayahualoliztli. “Everything was ready, they 1. lienzo, painting on canvas were going to come out and bring out the annals (ZM), will (TT 29); time range: 1669– Passion of our lord God, but the order of per- 1737 mission of the vicar general don Juan de Sal- nicnocahuilia noermanatzin vrsula m[...] yehu- amanca was still lacking, they had not asked atzin quimocuitlahuitzinos yhua yehuatzin him for any, so that he blocked the procession” Jesus nasa[...]no yhuatzin la virgen de gua- (Chimalpahin 2006: 226). / auh yn teopixqui dalupe yhua yehuatzin Sann antonio yhua oc bicario ytoca gaspar tamayo auh satepan oc setzin la Virgen de guadalupe linso. “I leave sepa ochicauh D. miguel de los sātoz ynic oyaqui my sister Ursula María to take care of them, yXpā Justisia oquitlanito lisēsia ynic tzinquisas along with Jesús Nazareno, a Virgen de Gua- ŷ teopā. “But the vicar, a priest named Gaspar dalupe, a San Antonio, and another Virgen Tamayo, and later another time don Miguel de de Guadalupe on canvas” (Pizzigoni ed. 2007: los Santos took courage, went before the law 108). / Axcan juebes a 30 de otobre yhua ypan to obtain a license for the church to be torn xihuitl de 1670 años yecauh yn animatzintzin down” (Townsend ed. 2010: 138). yn iretablo ynic ocan moma tocapilia yhuan yquac yecauh lieso yn animatzintzin (Zapata y licenciado Mendoza 1995: 454). Today, Thursday, the 30th 1. licenciado, licenciate of October in the year of 1670, the altarpiece annals (AHT, AJB, AP, ZM), municipal council of the Souls was finished so that it was put in records (TA 100), petition (M 2, M 4, M 5, M 7, our chapel. And at that time the painting of the M 8, M 9); time range: 1550–1665 Souls was finished. lima 321

2. lienzo, length of cloth (Sullivan et al. 2016: 20). When my aunt and cultural encyclopedia (FC 10); time range: uncle had gone to Tecomate, they brought a lot 1578–1580 of limes back to my mother’s house. Tlacôcoalnamacac: tlacemãqui, tlacecemanqui, 3. lima, sweet lime tlacĕcuini tlacôcoani, quinamaca tepuztli, amatl, vocabulary (TCV); time range: 2016 tixeras, cuchillos, uitzmallotl, paños, lienços, Berta axmaz quiamati quicuaz limah pampa tlatentli, macuestli. “The peddler [is] a retailer; achi chichic (Sullivan et al. 2016: 271). Berta a retailer of diverse objects: one who procures doesn’t like to eat limes very much because they things in wholesale lots, who peddles them. are a bit bitter. He sells metal, paper, scissors, knives, needles, 4. lima, lime cloth, lengths of cloth, bands of cloth, brace- vocabulary (VM 1); time range: 1571 lets” (Sahagún 1950–82, X: 91). / Luna la fruta deste arbol. lo mismo. vel, xocotl. 3. lienzo, a stretch [of land] li-|ma (Molina 1992, I: 78r). Lime, the fruit of oral account (2012-Tep); time range: 2012 this tree: the same, or, lime, lime. Huenoh, tlan tiyaz, zan tlahco xicmaquili 5. limacuahuitl, lime tree ni potreroh, tlen tlahco quicauhteuhqueh ni vocabulary (VM 1); time range: 1571 amigos. Nicanica huan ni nochi xicmaquili: pan Lima el arbol. lima quauitl. xoco quauitl ni lienzoh xictzincui (2012-Tep). Well, if you go, (Molina 1992, I: 78r). Lime, the tree: lime tree; just work half of this pasture, the half that these lime tree. friends left [undone]. Go to work over here and 6. tzipilima, sweet lime (lit. navel lime) on all of this: begin this stretch. vocabulary (TCV); time ranage: 2016 4. lienzotica, with a cloth bandage Ichan noahui oncah miac tzipilimah huan iucci cultural encyclopedia (FC 10); time range: yehyectzitzin coztic (Sullivan et al. 2016: 571). 1578–1580 At my aunt’s house there are many sweet limes Intla aca mocxipoztequj: iehoatl ic pati, in aco- and they ripen to a beautiful yellow. cotli ineloaio, monamjctia, in jneloaio nopalli moteci vncan vnmotema, in vncan omocxipuztec: limbo auh in vnmotemacac, çatepan lien,cotica moquj- 1. limbo, limbo (one of the afterlife destina- mjloa. “If someone breaks a leg, it is cured in this tions in Catholic theology) way. Acocotli root is added to nopal root, [and] religious treatise (DC); time range: 1548 they are ground. They are placed there where Auh in q̄ltin y iectin ca amo ompa quicoya y cētla- the leg is broken. And when they are placed on, ihiouiloya y centlani ca: ça cecni achi tlacpac then [the leg] is wrapped with a cloth bandage” itocaiuca Limbo in ompa catqui in tlalli ytic (Sahagún 1950–82, X: 161). (Doctrina Christiana... 1548: 65r). And the good ones were not carried to the place of absolute lima suffering, that was at the very bottom: rather, 1. alima, file to another place a little higher called Limbo, vocabulary (TCV); time range: 2016 that is inside the earth. Notatah quinequi ma concohuilitih ce alimah pampa tlen quipixtoya tlanqui itlatequiyo (Sul- limeta livan et al. 2016: 20). My father wants them to 1. limeta, glass bottle go and buy a file for him because the blade of legal statement (TC 13); time range: ca. 1580 the one he has is dull (and no longer usable). barthasal leon tlatzoncatopille oquicouh limeta 2. alima, sweet lime chichiltic ypatiuh 1 ts. “Baltasar León, topile of vocabulary (TCV); time range: 2016 tailors, bought a green glass bottle; it cost a Quemman notlayihuan ihhuiyah Tecomateh, tomín” (Cline & León-Portilla eds. 1983: 40). quihuallicaqueh miac alimah ichan nonanan 322 limón limón younger sibling is fashioning an arch with 1. ilimón, lime murraya. vocabulary (TCV); time range: 2016 Nonanan imillah tepeuhtoc miac ilimon huan limosna axacah quipehpena, yeca zan ihtlacahui (Sulli- 1. limosna, alms van et al. 2016: 241). In my mother’s field there annals (AP), petition (ANV 15); time range: are many limes strewn about and no one col- 1618–1689 lects them, so they just rot. Sanno yquac ypan metztli de nobiembre yn 2. ilimónatl, limeade ohualmohuicac çe obispo onpa ohualmehualti vocabulary (TCV); time range: 2016 ynahuac Jerusalen ypanpa oquimonechical- Ilimonatl tlahuel chichic pampa quipatzcaqueh huico huentzintli oquimitlanilico limozna. “At ica nochi ipotocyo (Sullivan et al. 2016: 241). this same time, in the month of November, a Limeade is very bitter because they squeeze it bishop came who was from near Jerusalem. along with all of the oil from the rind. He came to collect offerings and request alms” 3. ilimóncuahuitl, lime tree (Townsend ed. 2010: 146). / yguan yquac ya vocabulary (TCV); time range: 2016 motocasnequi sepa teupixqui vquitoc amo guel Na nicnahuatih ce tlacatl ma nechmaximili ne motocas tlacpac san nican motocas tiyes[mo] ilimoncuahuitl pampa tlahuel huitztzoh (Sulli- motocas tlacpac cus cristiano cus quitzigua van et al. 2016: 241). I had a man trim that lime limosna (Sullivan ed. 2003: 39). And when they tree for me because it has a lot of thorns. were about to bury him, once again the priest 4. ilimóntzalan, under the lime tree said, ‘He cannot be buried in the upper [vault], vocabulary (TCV); time range: 2016 he will be buried over here. [Only those who Nochocho mochahcoh ilimontzalan pampa give] the tithe will be buried above. Was he nopayoh mahuiltiyaya; naman quicocoa iicxi indeed a Christian? Did he give alms?’ (Sullivan et al. 2016: 241). My younger brother[‘s foot] got punctured under the lime tree limpiar because he was playing there; now his foot 1. limpiaroa, to keep the area around a plant hurts. free of weeds 5. limón, lemon oral account (2014-P); time range: 2014 vocabulary (VM 1); time range: 1571 Despues de nopa, quimocuitlahuihtozceh: Limon la fruta. lo mismo. vel, xocotl limon quiquixtilizceh xihuitl, quilimpiarozceh. Poz ya (Molina 1992, I: 78r). Lemon, a fruit: the same, mozcaltia toctli (2014-P). After that, they will be or lemon fruit. taking care of the tender maize plants, they will 6. limóncuahuitl, lemon tree weed [the area around it]. And now the plant vocabulary (VM 1); time range: 1571 is growing. Limon el arbol. limon quauitl. xocoquauitl (Molina 1992, I: 78r). Lemon, a tree: lemon lino tree; lemon tree. 1. castillalinoxinachtli, flaxseed (lit. Castil- ian flax seed) limonaria vocabulary (VM 1); time range: 1571 1. ilimonaria, murraya Linaza, simiente de lino. castillan lino xinachtli. vocabulary (TCV); time range: 2016 li-|no iacho. lino xinachtli (Molina 1992, I: 78r). Ne ilimonariah huaquiya hueliz pampa quipo- Linseed, flaxseed: flaxseed; flaxseed; flaxseed. loa atl (Sullivan et al. 2016: 241). That murraya 2. lino, flax is drying out, perhaps because it needs more vocabulary (VM 1); time range: 1571 water. / Nochocho quichihchihua ce arcoh ica Linaza, simiente de lino. castillan lino xinachtli. ilimonariah (Sullivan et al. 2016: 271). My li-|no iacho. lino xinachtli (Molina 1992, I: 78r). linterna 323

Flax seed, flax seed: Castilian flax seed; flax citlalli tlathuinahuac hualquiça. in tlatzacuilotl seed; flax seed. tzauhctiuh, yn iteocaltzin tto. dios. ynic ahuaz- 3. linopochina, to card flax tli ylhuicac. in çoyatl. yn azetonasquahuitl, yn vocabulary (VM 1); time range: 1571 ahuehuetl, yn tlatzca. yn tezcatl. yn castillan Rastrillar lino. ni, lino pochina (Molina 1992, I: tulpatlachuitztecolxochitl lilio. yn xuchitl Rosa. 101v). To card flax: I card flax. yn quilmiltepancalli huerto. in huel tzauctica, 4. linoxinachtli, flax seed yn ameyalli fuente in huel tlatzauhctli. “They vocabulary (VM 1); time range: 1571 went in procession with all the different ones: Linaza, simiente de lino. castillan lino xinachtli. first, the commemoration of the sign and the li-|no iacho. lino xinachtli (Molina 1992, I: 78r). announcement of [God’s] purely taking on Flax seed, flax seed: Castilian flax seed; flax the form of flesh and being born, called the seed; flax seed. immaculate Conception, to which belong the sun, the moon, and the great star that comes linterna out close to dawn [Venus], when the gate of 1. linterna, lantern our lord God’s temple is closing, as a ladder annals (AP, ZM); time range: 1669–1689 to heaven; the palm tree; the olive tree; the Axcan yc 15 de julio yhuan ypan xihuitl de cypress; the mirror; the Spanish flower from a 1670 años yn tlaqui yn toteopan medio naraja broad-leafed water plant, the lily; the rose; the yn icpac catqui yn itoca landerna (Zapata y enclosure for a field of green plants, a garden, Mendoza 1995: 430). Today, the 15th of July in entirely closed; a spring or fountain, fully the year of 1670, what is called the lantern, that enclosed” (Chimalpahin 2006: 246). is on top of the church dome, was finished. / yhuan inic omotlali yn açulexo yn icpac lanterna lista yn icpac ca yn media naranxa yn omomacac yn 1. lista, attendance list ipatiuh matlactli omome pesos yhua chiquasen vocabulary (TCV); time range: 2016 tomin. “And when the glazed tiles were placed Norma quemman quinequi quipanoltiz liztah on the top of the linternilla that is on top of the tlen momachtianih ya axcanah quiahci iamauh, dome, 12 pesos and 6 reales were given for their nochipa quicuapoloa (Sullivan et al. 2016: 271). price” (Townsend ed. 2010: 146). When Norma wants to take her students’ attendance, she can’t find her list, she always loses it. linternilla 1. linternilla, small roof lantern listón annals (AP); time range: 1689 1. listón, ribbon Sanno ypan xihuitl yn omotlali lanternilla yn vocabulary (TCV); time range: 2016 icpac ca yn media naranja yn teopantli san Juo Notonanan yehyectzin neci icueh pampa de rio. “In this same year the linternilla that is quitlalhuilqui eyi ixnezcayotl lizton (Sullivan on top of the dome of the church of San Juan del et al. 2016: 271). My mother’s skirt looks beau- Río was set in place” (Townsend ed. 2010: 146). tiful because she put three different colors of ribbons on it. lirio 1. lirio, lily litro annals (AHT); time range: 1612 1. litro, liter ypan yc tlayahualoloc ynic centlamantli vocabulary (TCV); time range: 2016 yehuatl yn imachiyoilnamicocatzin yn inezca- Javier quicouhqui zan ce litroh aholin pampa tlahtollotzin yn ichipahuacanenacayotiliztla- tlahuel patiyoh eliyaya (Sullivan et al. 2016: catililocatzin motenehua limpia concepcion yn 271). Javier bought just one liter of sesame itech pohui ye in tonatiuh. in Metztli. yn huey seeds because they were very expensive. 324 llanta

llanta macuilcan quitlalique altar yn caxtilteca y 1. llanta, tire macuilcanixti tlatzotzoque yhuan cuicaque vocabulary (TCV); time range: 2016 yhuan luhua quichiuhque ynic quimonochilique Notequixpoh yalhuaya quipatilih ce yantah ite- totlaçonatzin (Zapata y Mendoza 1995: 332). pozcacalach pampa cuitlatzayanqui (Sullivan The Spaniards set up altars in five places. In all et al. 2016: 608). Yesterday my buddy changed five they played drums and sang and offered a tire on his car because it split open. praise in order to invoke our precious mother. 3. cuauhllanta, wooden wheel vocabulary (TCV); time range: 2016 loca Modesto quichiuhqui ce cuayantah para qui- 1. loca, crazy woman ahuiltiz imachconeuh (Sullivan et al. 2016: petition (PLM); time range: 1613 165). Modesto made a wooden wheel for his yn ipan lunes caxtonlli yn ipan metztli ynin junio nephew/niece to play with. atlauhco onechtzacuilli onechmicti onechte- telicçac yhuan nechpalostahuiya nechquatla- llave tlapanaz yhuan no ceppa Sacramēto ylhuitzi 1. llave, key onechmicti nohuipil onechtzatayanili [sic] yuhqui annals (AHT, ZM); time range: 1611–1670 ce loca omocu[y?]. “On Monday, the 15th of this omoquixti cabildo totlaçomahuiznatzin altepetl month of June, she intercepted me at the ravine mopia Sant Francisco teopan ymactzinco yeta çe and beat me, repeatedly kicked me and gave me liabi teocuitlayo (Zapata y Mendoza 1995: 320). blows that almost split my head. And again on Our precious and revered mother [of] the alte- the day of the Sacrament she beat me and ripped petl who is kept in the church of San Francisco my blouse (huipil) and became like a crazy emerged from the cabildo building. She was woman” (Karttunen & Lockhart eds. 1976: 105). going along with a golden key in her hand. / omochiuh huey pahpaquiliznetimaloliztli. yhuan loco hueyilhuichihualiztli, ÿ nican ciudad. yn ipan 1. loco, crazy, deranged person hualmocallaqui ynic quihualmohuiquillique annals (AHT), cultural encyclopedia (FC 11), reli- hualmoyetztitia ypan ce cauallo, ynic maxitico. gious play (LDS, Mer), vocabulary (TCV); time yn oncan huey puerta motlalliani, tlacuillolo, yn range: 1578/1580–seventeenth century, 2016 ixpan teopancalli. S. Domingo, yn oncan quin- Xihualhuian Nonencahuane xiquixtican i.y loco maca, tlatlapolloni llaues. yn tlahtoque visu- yn tlahuaquin. “Come, my servants, eject this rreyes. ynic quitlapohua. puerta. ciudad Mexico crazy drunkard” (Sell & Burkhart eds. 2004: yn ihquac yancuica yc huallaci, ynic hualcallaq̃. 250). / Pablo zan locoh pampa zan nentinemi yhuan Juramento. oncan quimanillia. “There huan axcanah melahuac tequiti (Sullivan et al. was great rejoicing and celebration of a great 2016: 272). Pablo is just crazy because he just feast day here in the city when he entered, as roams around and doesn’t really work. / Yoan they bought him riding on a horse, when he got in aqujn itech quineoa, in juhquj loco mochioa to where a great painted door that is usually set qujqua ic pati. “And one who is possessed, up facing the Dominican church, where they who becomes as if deranged, eats it; thereby give the keys to lords viceroys to open the door he recovers” (Sahagún 1950–82, XI: 190). of the city of Mexico when they first arrive here, 2. locochichi, rabid dog in order to enter, and they take the oaths from vocabulary (TCV); time range: 2016 them there” (Chimalpahin 2006: 186). Pan mayoh oncah miac locochichimeh pampa tlahuel tlatotoniya (Sullivan et al. 2016: 272). loa In May there are many rabid dogs because it 1. loa, praise is very hot. annals (ZM); time range: 1663 loma 325

3. locomaca, for a farm animal to spook and fine style as they were being taken, called very not be able to calm down stylish people” (Chimalpahin 2006: 236). vocabulary (TCV); time range: 2016 Molocohmacac nocahuayoh quemman niyohui- Lucifer yaya tianquiz pampa quiittac tepozcacalachtli 1. Lucifer, Lucifer huan nechtlahuizoh (Sullivan et al. 2016: 272). cultural encyclopedia (FC 1), religious treatise My horse spooked when I was going to the (DC); time range: 1548–1578/1580 market because it saw a car and it threw me. Auh in oc cetlamantin in Angelesme cecni 4. locoti, for an animal to get rabies catca: ca ympan ycaya ce angel cenca uey vocabulary (TCV); time range: 2016 yn ichipaualiz yuan ytlanextiliz: ca cēca qui- Victor ichichi quicuapolotoh cuatitlan pampa panauiaya yn occequītin angelesme: ca yehuatl locohtiyaya (Sullivan et al. 2016: 272). Víctor ytoca catca Lucifer (Doctrina Cristiana… 1548: went to leave his dog in the forest because it 24r). And as for yet other kinds of angels got rabies. who were in another place, over them stood one angel of great beauty and radiance, who loma greatly exceeded the other angels: his name 1. loma, slope was Lucifer. / Jnin tlaueliloc tezcatlipuca, will (TT 17, TT 52, TT 78); time range: 1712–1759 ticmati ca iehoatl in lucifer, in vei diablo, in No nitlanahuatzia Ca nichCahuilia NocOchpoh vmpa ilhujcatl itic, vel iancujcan oqujpeoalti, ytoca Visenta Antonia Calaqui Maquili Almu in iaujutl in tecuculiliztli, in teuhtli, in tlaçolli. tlaoli Ompa mantiCa ypan loma chimalhuacCa. “This wicked Tezcatlipoca, we know, is “I also order that I leave to my daughter named Lucifer, the great devil who there in the midst Vicenta Antonia [land] in which fit 5 almudes of Heaven, even in the beginning, began war, of maize, on the slope of Chimalhuacan” (Piz- vice, filth” (Sahagún 1950–82, I: 68). zigoni ed. 2007: 208). / nitlanahuatian ose mili mati[...] ytzitla loman san yeual nopos ytoCa lugar miquelan gerniman. “I order that another cul- 1. lugar, place tivated field that is below the slope I likewise oral account (2014-P, 2015-HX1, 2016-X3); time [give] to my daughter named Micaela Gerón- range: 2014–2016 ima” (Pizzigoni ed. 2007: 161). Tohhuantin zan ticcactoqueh, quipohuah toahueloz tlen nopa Chicomexochitl quihualli- los demás caqueh para nicanica ica ce lugar, quilliah 1. los demás, the others Laguna (2014-P). We have just heard from our petition (ANV 15); time range: 1618 grandparents, they have told us that that Chico- san ysquich ynique ypilguan los demas ayac mexochitl was brought to these parts from a vnca ocequi ynaguac paqui toteupiscau tofene- place they call Laguna. / Ya quitemohqueh inin- biçiado (Sullivan ed. 2003: 40). Only these are lugar canque mocahuazceh (2016-X3). They now his confidants. There are no others with whom searched for their place, where they would stay. our priest, our incumbent, is at ease. luminaria lucido 1. luminaria, small paper lantern 1. lucido, stylish annals (AHT); time range: 1609–1613 annals (AHT); time range: 1613 yhuan yn oncã tecpan tlapantenco y nohuian auh yn españoles cequintin huicoque huel moma- cenca miec yn õcan tlatlac sepocandelas. ynic huiztillitihui ynic huicoq̃ motenehua huel luzidos. mochiuh yn motenehua luminarios. yhuan no “Some of the Spaniards who were taken went in cenca miec yn oncan quitlatlazque couetes. “And on the palace roof everywhere very 326 lunes

many tallow candles burned, making what are Monday, at night, it was proclaimed every- called luminarios, and they also set off many where in the city of Mexico that there were rockets there” (Chimalpahin 2006: 160). to be no processions anywhere during Holy Week” (Chimalpahin 2006: 216). / Nican ypā lunes xihuitl yanCuican oquisqui prosesion animas 1. lunes, Monday ypan lunes santo yc chicuey tonali mani metztli annals (AHT, AJB, AP, AT, SP, ZM), legal abril. “Here in this year for the first time the statement (TC 27, TC 50A, TC 52A), municipal procession [of the cofradía of] Animas came council records (TA 174), petition (M 5, PLM), out on Monday of easter week, the 8th day religious play (EPM), religious treatise (EQ), of the month of April” (Townsend ed. 2010: vocabulary (TCV, VM 1), will (NI 3, TC 33, TC 42, 92). / auh y quitequicahualtique ypan meztl TC 51, TC 74, TT 2, TT 3, TT 5, TT 17, TT 22, TT 30, de março yc 19 ypan ylhuitzin Señor San Josep TT 49, TT 66, TT 71, TT 84, TT 86, TT 98); time lunes santo yehuatl oconan don Juan Martin range: 1560–1822, 2016 yehuatl huel tlapepenali yn ipa elecçio yacuic Izcatqui lunes ipan molnamiquiz. “Here is what xihuitl. (Zapata y Mendoza 1995: 514). And they is to be thought about on Monday” (Anderson suspended his appointment on the 19th of the & Schroeder eds. 1997, II: 132). / ypan in ynic month of March, on the feast of the lord Saint xviiij. mani metztli henero lunes y huallacalla- Joseph. On Holy Monday, don Juan Martín, quico mexico tenuchtitlan Juez gouernador who was chosen in the new year’s election, mochihuaco ytoca franco ximenez. “At this time, assumed the appointment. on the nineteenth of the month of January, on Monday, one named Francisco Jiménez entered luterano here into Mexico Tenochtitlan. He came to be 1. luterano, Lutheran made judge-governor” (Anderson & Schroe- annals (AHT); time range: 1596 der eds. 1997, II: 42). / Lonez tlaixpiyaz notlayi luderanos yn temictique yhuan ingleses. tlaca pampa monamictiz iichpocauh (Sullivan et in temictiq̃ auh ypampa y nohuiã ynpampa tla- al. 2016: 272). Monday my uncle will put on a tlatlauhtiloc. “Lutherans and English people dance because his daughter will get married. were the killers, and for that reason there were 2. lunestica, on Monday prayers everywhere for [those killed]” (Chi- annals (AHT), vocabulary (VT); time range: ca. malpahin 2006: 58). 1540 (?)–1611 ynic huallathuic lunestica. ye omochiuh yn luto tlallo-linaliztli yohualtica. “At dawn on Monday 1. luto, mourning the earthquake at night was already over” annals (AHT); time range: 1612 (Chimalpahin 2006: 176). / Lunes dia. dies auh yhuan oc no ce tlacatl yn oncan yntlah lune. feria ſecūda. | lunestíca (Vocabulario tri- ycatia tlanepãtla, no luto yn quihuillantia lingüe: 106v). Monday, a day; dies lunae; feria quitquitia yehuatl ce quauhpitzactli hueyac yn secunda; on Monday. icuac tlanepanolli tlacruztlalili. “And another person who went standing among them, in Lunes Santo the middle, also carried and dragged a sign 1. Lunes Santo, Holy Monday, Monday of of mourning, which was a narrow long pole Easter week crossed toward one end to make a cross” (Chi- annals (AHT, AP, ZM); time range: 1612–1689 malpahin 2006: 208). auh ynic çã niman ipan in omoteneuh lunes 2. luto, mourning cloth Sancto ye yohua ynic otzatzihuac nohuiyan annals (AHT, AP, ZM); time range: 1599–1672 yhtic ciudad mexico. ynic acan tlayahualoloz. amo cenca caquiztia amo huel nahuatia auh Semana Sancta. “Right then on the said Holy yehica ypampa tlilpalli luto yc quiquimiliuhtia. macero 327

“They did not sound loudly or very clearly with all the noblemen. Everyone wore mourn- because they were wrapped in black mourning clothes and everyone carried candles. / auh ing cloth” (Chimalpahin 2006: 208). / auh yn iquac mociuh yn ipan sabado yquac peuqui niman mochi luto omosouh yn itec yn pontifical. mochi tlacatl molutotin (Zapata y Mendoza “Then mourning cloth was displayed inside 1995: 362). It happened on Saturday, when the chamber of the ornaments” (Townsend ed. everyone began to dress in mourning. 2010: 126). / huel huey yn tobulo motlali yn ocan 5. lutotica, in mourning cloth Sant Josep huecapan y maçi mochiuh monimeto annals (AHT); time range: 1612 motlalia quarezma huel miec candela motlali Auh ynic ontetl cauallo quimontocatia çãno amo ça tlapuhuali mochi luto in quimiliuhti- yuh chichiuhtia quimiliuhtia lutotica. “A second catca (Zapata y Mendoza 1995: 490). A very horse went following them, likewise outfitted large tumulus was set up in San Josef, as high with and wrapped in mourning cloth” (Chi- as the monument which is set up during Lent; malpahin 2006: 208). a great many candles were set out, they were countless. Everything had been wrapped up in macero mourning cloth. 1. macero, mace-holder 3. luto, mourning clothes, mourning attire annals (ZM); time range: 1663–1676 annals (AHT, AJB, AP, ZM), religious play yn imixpa mataque ome marseros yca armas (STE); time range: 1564–1683 (Zapata y Mendoza 1995: 364). Two mace in amehuantin in anquipiezque in neçahualiz- holders equipped with arms went ahead of tlaquemitl, luto camo ahuilli camanalli ypan them. / auh jues gobernador quimohuiquili este- anquimatizque. “You who will have fasting darte tlictic don Nicolas Mendez de Luna qui- garments, mourning clothes, do not regard tlatlacohuitaque marserostin yca y armas them as frivolous” (Sell & Burkhart eds. rey (Zapata y Mendoza 1995: 372). The judge- 2004: 188). / auh yn imoztlatica omochiuh governor, don Nicolás Méndez de Luna, carried misa de pontificial ypan miercoles mochin yn a black standard; the mace-holders went Cabildotlaca Oquihuilanque luto. “The next on either side of him, with the royal coat of day, Wednesday, a pontificial mass was cel- arms. / mohuihuipaque tlaya [sic] clarin nima ebrated. All the members of the [Spanish] chirimias nima teocalticpac motzotzona huel- cabildo wore mourning attire dragging on the huetl yhuan tetepitzintzin marselos cahuayoti- ground” (Townsend ed. 2010: 108). / auh yn pan yeyetaque mochitin ayac tlacxihui (Zapata o iuh acico tlahtolli niman yc peuh in nohuian y Mendoza 1995: 546). They arranged them- tzilli campana yn miccatepoztli yhuan nahua- selves in rows: the bugles, then the shawms; tilloque yn españoles.me mochintin moçauh- then, on top of the church huehuetl drums que luto quitlallique. “And when the news had were played along smaller ones; mace-holders come, pealing of the bells began everywhere, went on horseback, no one walked. and the Spaniards were all notified to fast and wear mourning clothes” (Chimalpahin machete 2006: 64). 1. machete, machete 4. lutotia, to wear mourning clothes oral account (2012-Tep), vocabulary (TCV); annals (ZM); time range: 1666–1673 time range: 2012–2016 tetocac totatzin cora yn itoca Juan Merino yhuan Hilario cualani quemman quinahuatiah ma mochi pipiltin mochitin molutotique yhuan tlaixhuitequiti millah pampa axcanah tlatequi mochi candela quihuicaque (Zapata y Mendoza imacheteh (Sullivan et al. 2016: 275–276). Hilario 1995: 458). Our father, the priest named Juan gets mad when they tell him to cut down weeds Merino, was in charge of the burial, together in the field because his machete isn’t sharp. / 328 macho

Chuica, chuica ome macheteh (2012-Tep). He’s I declare that my horse (mule?) that they are carrying, carrying two machetes. taking about in Yecapixtla is to be brought 2. machetehuia, to hack something with a here and sold” (Cline & León-Portilla eds. machete 1983: 188). / No yhuan niquitohua nicpia çentetl vocabulary (TCV); time range: 2016 nocahuallo macho. “In addition, I declare that Pablo quemman quimictia pitzotl zan qui- I have a horse (mule?)” (Cline & León-Portilla machetehhuia iquechtlan, pampa axquinequi eds. 1983: 154). / ynic otlamantli niquitohua quiquechcomichoz (Sullivan et al. 2016: 276). nocavalos macho nechmictili yn agustin yao- When Pablo kills a pig he just hacks it in the chihualoc ycha st fro tlaxoxiuhco. “Second I neck with his machete, because he doesn’t declare that Agustín Yaochihualoc, whose want to stab it in the neck. home is San Francisco Tlaxoxiuhco, killed (a mule?) of mine” (Cline & León-Portilla eds. macho 1983: 274). 1. macho, male mule will (TT 36, TT 46, TT 48, TT 49, WBA), vocabu- madre lary (TCV); time range: 1608–1737, 2016 1. cihuamadre, nun (lit. female nun) yhuā ce machon tliltic cepohualli yhua gas- vocabulary (VT); time range: ca. 1540 (?) tolli pesos onicmacac çan itentzinco pohuiz Frayla o freyla: soror, -oris; ciua madre (Vocab- yn totlaçonatzin nicnopiellia ça quitlayecoltiz ulario trilingüe: 87r). Nun or nun: soror, -oris; catelan xochitzintli copaltzintli yc mocouhtiaz nun. yquinextiz yehuatl quinemiltiz nopillotzin juo po 2. madre, mother quipiez. “And a black (male) mule that I gave will (TT 43); time range: 1762 35 pesos for is to belong to (the image of) our yhuan nitlanahuatia yntla tto Dios nehmotla- dear mother that I have; (the mule) is to work ocolilizinos yn itlazomiquiliStzin noSepoltura for her. Candles, flowers and incense are to be Motlapos teopancalitic yxpanco yaltartzin n͞r͞a bought with what it earns. My nephew Juan Sa de guadalupe = canpa omotoCazino noSa Pedro is to maintain and keep (the mule)” Madre moeStiCatca. “And I order that if our (Karttunen & Lockhart eds. 1976: 99). / ynic lord God favors me with his precious death, chiquaSentlam[...]li, nitlanahuatitias, Sentel my grave is to be opened inside the church machon, nechhuiquilia, don Juo de la crus Gor building facing the altar of Nuestra Señora de pasado, Calimāya, quixtlahuas, quinmacas Guadalupe, where my late lady mother was nopilhua. “Sixth I am ordering that don Juan buried” (Pizzigoni ed. 2007: 141). de la Cruz, past governor of Calimaya, owes me a male mule; he is to pay for it and give [the maestrescuela money] to my children” (Pizzigoni ed. 2007: 1. maestrescuela, member of a cathedral 149). / Tomas quipiya ce machoh huan tlahuel chapter who teaches ecclesiastial sciences cerreroh; naman axcanah pan tlehco pampa annals (AHT); time range: 1586–1613 quimahuilia huetziz (Sullivan et al. 2016: 277). yehuatzin missa quimitalhui auh yn fray Jero- Tomás has a mule and it is very skittish; now nimo de çarate motemachtilli yhuã quimitalhui he doesn’t mount it because he is afraid that ynic ompa moyetztiez tlahtohuani maestres- he’ll fall. cuela çan ye ypan in yn omoteneuh xihuitl de 2. macho, male horse 1594. años. “He said mass, and fray Gerónimo will (TC 44, TC 52, TC 81); time range: ca. 1580– de Zárate preached and said that the lord 1581 maestrescuela was going to stay there, in the Inicc ontlamantli niquitohuan yn nocavallo same said year of 1594” (Chimalpahin 2006: yn macho onpa quihuicatinemi ynn onpa 52). / auh ynin mohuicac españa. yn gouor.tzin yacapichtlan huallaz monamacaz. “Second, conmotlallitehuac yn ipampatzinco tlapachoz maestro 329

Sta. ygla mexico yehuatzin yn docto don Sancho ypan ome oras yecauh imac mayeço omote- Sanchez de muñon maestreescuela gouor. y vi[- pexihuica ytoca Sinmo (Zapata y Mendoza cario general yn sta. ygla catedral de mexico] 1995: 408). It was finished at 2 o’clock, under yhuan mochi arçobispado yn icatzinco Don the charge of the master who had fallen off a Po moya de contreras arçobispo mexico. del precipice, named Simón. / Axcan Sabado yc consejo del rey nro Señor. “When he went to 18. mani metztli Julio de 1609. aos. yquac oya Spain he left installed as his governor to govern onpeuh yancuic mexico. ce maestro tepoz- the holy church in Mexico dr. don Sancho pitzqui. timacehualtin ytoca. ___. “Today, Sat- Sánchez Muñón, maestrescuela [in the cathe- urday, the 18th of the month of July of the year dral chapter], governor [and vicar general of 1609, was when a master blacksmith, one of the cathedral] and all the archbishopric in the us commoners, named ___, set out and left for name of don Pedro Moya de Contreras, arch- New Mexico” (Chimalpahin 2006: 158). / niman bishop of Mexico, of the council of king our oquinotzque se maestro caxtiltecatl oquitaco lord” (Chimalpahin 2006: 30). san yc oquitac nimā oquito hualas cahuitl actihuetzis huel monequi oc sepa xitinis yc nochi maestro sotabanca amo quipia oc se ypatica. “Then 1. maestro, master in theology (academic they summoned a Spanish craftsman. He came degree) to see it; he no sooner saw it then he said, ‘In annals (AHT); time range: 1598–1613 time it will collapse. It is very necessary that auh yn ipan in omoteneuh cemilhuitl Sabado no everything, including the pediment of the arch yhcuac omochiuh capitulo. in S. Domingo yehua- over the cornice, be demolished. There is no tzin prouincial mochiuh yn Padre maestro fr. other remedy’” (Townsend ed. 2010: 142). hernando Baçan. “Also on the said day of Satur- 3. maestro, teacher day was held the provincial chapter meeting at annals (AHT, ZM), will (TT1); time range: Santo Domingo; father fray Hernando Bazán, 1601–1671 master in theology, became provincial head” Omochiuh teztamento. Onotzaloq̄. yehuantin yn (Chimalpahin 2006: 226). / Axcan juebes. yc 9. imixpan teztigos. mari franca franco de la Cruz = mani metztli Julio de 1609. años. yquac cathe- Jusanya maria = Juceph de la Cruz – Joseph tratico omochiuhtzino yn escuelas real mexico in franca teztigos Auh nixpan gregorio De [tanpia] yehuatzin Padre maestro. fray diego de contre- maestro Santa ygleçia. “The testament was ras. prior Sant. Augustin mexico. “Today, Thurs- done before witnesses who were summoned, day, the 9th of the month of July of the year who are María Francisca, Francisco de la Cruz, 1609, was when Father fray Diego de Contreras, Susana María, Josef de la Cruz, Josefa Fran- master [in theology] and prior of San Agustín in cisca, the witnesses. And before me, Gregorio Mexico, was given a chair at the royal school in de [Tapia], teacher at the holy church” (Pizzi- Mexico” (Chimalpahin 2006: 158). / in teopix- goni ed. 2007: 54). / yn iquac yhuan cantoreztin que clerigos Doctores. yhuã frayles maestros oc ome capillia quimachtiaya chirimiaz chaneque cenca yehuatzin in cenca mahuiztililoni maestro Sant Francisco Papalotlan Diego Hernandez fr. diego de contreras cathedratico de escrip- mayestro (Zapata y Mendoza 1995: 292). And it tura. “Secular priests with the doctorate and was when he taught the shawm to the singers friars with master’s degrees, especially the very of two churches, inhabitants of San Francisco reverend master fray Diego de Contreras, pro- Papalotla. Diego Hernández was the teacher. / fessor of scripture” (Chimalpahin 2006: 206). yquac quitlatique yn iyomiyo Antonio machado, 2. maestro, master (builder, craftsman or sastre. yhuan ynmaestro catca yn Judiosme. “At artisan) that time they burned the bones of Antonio annals (AHT, AP, ZM), petition (M4); time range: Machado, a tailor, who was also teacher of the 1572–1690 Jews” (Chimalpahin 2006: 72). 330 maestro chiquito

maestro chiquito of Mohammed: house of prayer of Mohammed; 1. maestro chiquito, catechist mosque. annals (ZM); time range: 1662 2. Mahomatlatlauhtilizcalli, mosque (lit. house yn iquac oquipouhque yn imamauh oficio niman of prayers to Muhammad) hualamelauhque bortales ycalnahuac Francisco vocabulary (VM 1); time range: 1571 Ruiz mayeso chiquito catca (Zapata y Mendoza Mezquita de mahoma. mahoma tlatlauhtilizcalli. 1995: 312). After they had read their docu- | mahomacalli (Molina 1992, I: 84v). Mosque of ment, the official letter, they went straight to Mohammed: mosque; house of Mohammed. the arcades next to the house of late Francisco Ruíz, a catechist. maitines 1. maitines, matins (morning prayers) magnífico señor religious play (TK), religious treatise (EQ), vo - 1. magnífico señor, magnificent lord cab ulary (VM 1); time range: 1571– seventeenth municipal council records (TA 84, TA 100, TA century 129, TA 152, TA 192); time range: 1550–1562 Jn itlatlauhtiloca in itlaçoezçotzin in to.o itech En la leal çibdad de tlaxcalan caxtolilhuitl omey mana in psalmo ahnoço cantico teocuicatl metztli de dezienbre yn ixiuh in toto jhu xo / ye- inic quimoyectenehuilia in tonantzin sancta tzontli oncaxtolpouali ypan onpoualli oncaxtolli yglesia in dios, yn ipan maytines ynic pehua. ozce xivitl / yn nican cabildo ypan ualcalac yn te deum laudamus. “The importuning of our magco sro franco verdugo corror yvan justa mayor Lord’s precious blood is taken from the psalm yn nican çiudad yuan prouia de tlaxcalan por su or canticle [a sacred song] with which our magt. “In the loyal city of Tlaxcala on the eigh- mother the holy Church praises God during teenth day of the month of December, year of our matins, when the Te deum laudamus begins” lord Jesus Christ 1556, the magnificent lord Fran- (Anderson & Schroeder eds. 1997, II: 180). / cisco Verdugo, corregidor and chief magistrate Maitines. lo mismo. vel. youalnepantla neteo- here in the city and province of Tlaxcala for his chiua|liztli (Molina 1992, I: 80v). Matins: the majesty, entered into the cabildo here” (Lock- same or; praying in the middle of the night. / hart, Berdan & Anderson eds. 1986: 99). / En la Cuix amo anquipohua in maytines in yohual- leal çibdad de tlaxcallan yeyluitl meztly de março nepantla. “Don’t you recite matins in the de mil quinics y çincuenta años yn muy honrados middle of the night?” (Sell & Burkhart eds. sros gouor yuan allde regidores mocentlalique 2004: 128). ipan yn cabildo yxpan yn magco sro dio ramirez corror por su magt yn nican prouia / tlaxcallan. Majestad “In the loyal city of Tlaxcala on the third day 1. Majestad, Majesty of the month of March of the year 1550 the very annals (AJB); time range: 1564 honorable lords the governor, alcaldes and regi- Auh nima[n] ye ic quihualitohua yn Miguel Teic- dores assembled in cabildo in the presence of niuh ca otoco[n]cac in timexicatl in titenochcatl the magnificent lord Diego Ramírez, corregidor ynic to[n]motequitiliz yn iuh oq’[ui]motlalili yn for his majesty here in the province of Tlaxcala” totlatocatzin in Mag[esta]d (Anales de Juan (Lockhart, Berdan & Anderson eds. 1986: 69). Bautista 2001: 214). Then thus says Miguel Teic- niuh, ‘You, the Mexica, you, the Tenochca, have Mahoma heard that you will pay tribute, in the way that 1. Mahomacalli, mosque (lit. house of Moham- our ruler, the Majesty, set it’. med) vocabulary (VM 1); time range: 1571 malpaís Mezquita de mahoma. mahoma tlatlauhtiliz- 1. malpaís, badlands calli. | mahomacalli (Molina 1992, I: 84v). Mosque annals (AP); time range: 1688 mamá 331

yn opiloloque yeyntin caxtilteca ychteque ypanpa Ce mancuernah chancacah tlahuel ohuih oquitzacuilique Recua yca tlapactli onpa yn qui- mochih-chihuaz; monequi mochihchihuaz ica tocayotia mal pays. “Three Spanish thieves were mihmiac (Sullivan et al. 2016: 291). A double hanged because they intercepted pack trains mold of brown sugar is very hard to prepare; it with fulled woolen cloth in what they call the needs to be prepared with a lot [of cane juice]. badlands” (Townsend ed. 2010: 142). mancuerno mamá 1. mancuernotia, to tie two bulls together by 1. mamá, mother, mom the horns vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Martin quiihtoa: ‘Ma, ¿naman quenque axcanah Luis quinmancuernohtia ome torohmeh pampa tiyaz tianquiz titlacohuati?’ (Sullivan et al. 2016: axquinequi ma quitotocacan huacaxmeh (Sulli- 273). Martín says, ‘Mom, why aren’t you going to van et al. 2016: 291). Luis ties two bulls together the market today to shop?’. because he doesn’t want them to chase the cows. manantial 1. manantial, spring mandadero oral account (2014-P); time range: 2014 1. mandadero, of office, of authority Quemman tohhuantin tiquittaqueh oncayaya annals (ZM); time range: 1676 miac atl, axquemman huacqui, oncah manantia- auh y quimacaque yn itopil matelalu achi nican les (2014-P). As we were able to see, there was a aocmo quipuhuilique yn icomixio ça moteo- lot of water, it never dried up, there are springs. huachito yn cauildo (Zapata y Mendoza 1995: 544). They gave him his staff of office a little manazo [futher down the road] here. They didn’t read 1. manazo, a stike of the paw him his commission; he just went to the city oral account (2012-Tep); time range: 2012 council building to pray. Manazoh, tlacapanih truenoh tigreh ce animal rugeh... Nenelca, nenelca, nenelca tigreh (2012- mandamiento Tep). The strike of a paw; thunder claps; the 1. mandamiento, official (written) order tiger, an animal, roars... The tiger growls, growls annals (AHT, AJB), municipal council records and growls. (TA 172, TA 192, TA 206), petition (M 6, M 7, M 9, PCC), will (TC 63); time range: 1560–ca. 1610 manco ycuac mochiva: Reservar: trigo yvan: ycuac: 1. manco, person whose arm is lost or inca- mochiva: segar trigo: mochipa mandamjo: pacitated yca: technavatia (Dakin ed. 1996: 40). When annals (AP); time range: 1686 the reserve of wheat is made, and when the auh yn itoca yn biRey D. melchor fernandes cutting of wheat is done, they always notify poertocarrero laso de la bega conde moclona us by means of an official order. / Auh yn ipan [sic] auh mancotzin quitoque mano de plata. yquac ylhuitzin St. bartholomen a 24. de agosto “The viceroy’s name was don Melchor Fernán- 94. aos. in yehuantin atlacuihuayan tlaca ynic dez Portocarrero Laso de Vega, conde de Mon- motlayecoltiaya yztac octli yquac quiquixtique clova. He was missing a hand; they called him mãdamento Quinmomaquilli visurrey Don luis ‘silver hand’” (Townsend ed. 2010: 138). de velasco. ynic huel quinamacazque nican mexico. “On the feast day of San Bartolomé, mancuerna the 24th of August of the year 94, the people 1. mancuerna, double mold of brown sugar of Tacubaya, who make their living with white vocabulary (TCV); time range: 2016 pulque, got an order from the viceroy don Luis 332 mandar

de Velasco that they would be able to sell [their cross sleeves and all the confraternity banners pulque] here in Mexico City” (Chimalpahin all came out from San Josef and San Juan Evan- 2006: 50). / yuhqui vel quipaccaceli yn tlatouani gelista. They went to spread them before our visorei ynic ayao mochiuaz necentlaliliztli çan Savior up in San Francisco. / yvan tlanavatiloz oc yuhtiyez centetl mandamio quiualcuique. yn isquich teopan tlatquitl yn tlapectli (sic) yva “The lord viceroy accepted very gladly that the manca ynn itech catqui quetzalli yn oc cequi yvitl congregation not yet be carried out and things ayac tle oncan quicuiz. “And it is to be ordered stay as they are; (the emissaries) brought back that no one take away the precious feathers an order (to that effect)” (Lockhart, Berdan & (plumes) and other feathers that are attached Anderson eds. 1986: 108). to all the church properties, the litter, and the case for covering the cross” (Lockhart, Berdan mandar & Anderson eds. 1986: 71). 1. mandaroa, to send someone or something 2. manga, sleeve oral account (2012-Tep); time range: 2012 vocabulary (TCV); time range: 2016 Tlan tiquittatiya, nopa tenantzin quipiya ce Tlahuel coyahuac ni nocoton imancax huan cuatopilli huan tlitl chichiltic, ya ticmacaz nopa yeca axnicamati nimoquentiz (Sullivan et al. cartah. Xiquilli para na nimandaroa, su compa- 2016: 290). My shirt sleeve is very wide and dreh (2012-Tep). If you go now to see her —that that’s why I don’t want to wear it. old woman has a cane and red fire— you’ll give 3. mangahuehueyac, long sleeve the letter to her. Tell her that I, her compadre, vocabulary (TCV); time range: 2016 send it. Gabriel icoton tlen quinequi moquentiz quemman monamictiz tlahuel mancaxhuehueyac huan manejar naman inanan quicualtlaliz (Sullivan et al. 2016: 1. tlamanejaroa, to drive a vehicle 291). The sleeves on Gabriel’s shirt that he wants vocabulary (TCV); time range: 2016 to wear when he gets married are very long and Na mohmoztlah nitlamaneharoa quemman now his mother will fix it. niyauh niontequiti (Sullivan et al. 2016: 291). I 4. mangacotomitl, shirtsleeve drive everyday when I go to work. vocabulary (TCV); time range: 2016 Maria, ni mancaxcotomitl nocca tlahuel huehu- manga eyac; achi cualli xiclocotzo achiyoc (Sullivan 1. manga, sleeve for a cross et al. 2016: 291). María, this sleeve is still too annals (AJB, ZM), municipal council records long; better shorten it a bit. (TA 90), petition (M 2); time range: 1550–1674 ticchivazq yn imaviztililocatzi techmonavatilia mango ticchivazq ynqs mochi ticchiva ca ypā titlatoa 1. mango, mango fruit tictequipanoa yn ātas ymāca mochi ticchiva vocabulary (TCV); time range: 2016 mochi tictequipanova tevati alldes Regidores Pan honioh tlaqui miac mancoh Tepoztecco (Dakin ed. 1996: 8). We will do what His Excel- pampa huanquinon ipohual (Sullivan et al. lency orders us do. We do everything: we are 2016: 291). In June there are many mangoes in in charge of, we are responsible for the car- Tepoztecco because it is their season. rying platform and the cross sleeves. We, the 2. mangocuahuitl, mango tree alcaldes, the regidores, do everything, we are vocabulary (TCV); time range: 2016 responsible for everything. / maca yhuan mochi Jaime ichan quitzontequi ce mancohcuahuitl confratias estedarte mochi quizqui Sant Josep pampa miac eltoc huan zan quitema tlazolli yhuan Sant Juan Yeuangelista mohuicaque ynic (Sullivan et al. 2016: 291). Jaime is cutting down quimanilito totemaquixticatzin Sant Francisco a mango tree at his house because there are tlacpac (Zapata y Mendoza 1995: 420). The many of them and they just shed a lot of leaves. manguera 333

3. mangoManila, Manila mango Manila vocabulary (TCV); time range: 2016 1. mangoManila, Manila mango Monica ichan zan tlatepehui mancohmanilah vocabulary (TCV); time range: 2016 tlen iuccitoc pampa axacah quicua (Sullivan et Monica ichan zan tlatepehui mancohmanilah al. 2016: 291). At Monica’s house, ripe Manila tlen iuccitoc pampa axacah quicua (Sullivan mangoes are falling all over the place because et al. 2016: 291). At Monica’s house, ripe Manila no one is eating them. mangoes are falling all over the place because 4. mangotequi, to pick mangoes no one is eating them. vocabulary (TCV); time range: 2016 Nomachicniuh mancohtequi icalixpan pampa mano naman neltlachicauhtoc (Sullivan et al. 2016: 1. mano, hand 291). My cousin is picking mangoes behind his oral account (2014-P); time range: 2014 house because now they are just about to be Nopa quicui tlen nopa coyolli tlen chicauhtoc ripe. ixihuiyo, yanopa quicuilia puro itepotzcuayo, tic- 5. mangotequilia, to pick mangoes for tliah tohhuantin. Despues de nopayoh tichihuah someone como ce —xicchihuili cuenta— como ce mano vocabulary (TCV); time range: 2016 idedos, zanmohtoa ya quipiya... ya quitlalhuilia Jose quimancohtequilia inanan pampa ya tlahuel de nueve (2014-P). [For the Xochiahahuaztli tenantzinya huan ayochueli (Sullivan et al. 2016: ornaments] they take [leaves] from the palm 291). José is picking mangoes for his mother that has strong leaves; and from those, they just because she is very old and can no longer [do take what we call it’s backbone [midrib]. After it herself]. that, we make it like a —imagine it as— like the 6. mangotitlan, mango season fingers of a hand, but one has... one puts them vocabulary (TCV); time range: 2016 in [bunches of] nine. Pan holioh tlahuel mancohtitlan huan mace- 2. mano, [to give someone] permission hualmeh tlahuel quicuah; quemmantzin zan oral account (2010-Tep), vocabulary (TCV); ihtlacahui (Sullivan et al. 2016: 291). July is time range: 2010–2016 really mango season and people really eat Axcanah compagreh, nocca xinechmaca manoh, them; sometimes they just rot. nocca nitequitiz (2010-Tep). No, compadre, 7. mangotlah, place with many mango trees keep giving me permission, I’ll keep working. / vocabulary (TCV); time range: 2016 Eduardo axquimacah manoh icihuauh ma yohui Ahuayoh tlahuel mancohtlah huan yeca tlaixpiyati (Sullivan et al. 2016: 293). Eduardo’s quemman ipohual tlahuel quinamacah mace- wife doesn’t give him permission to go to the hualmeh (Sullivan et al. 2016: 291). The town dance. of Ahuayoh is full of mango trees and that’s 3. mano, unit of measurement: four ears of why when it’s their season, the people really corn; four units of brown sugar or four hand- sell [mangoes]. fuls of grass vocabulary (TCV); time range: 2016 manguera Jose nechnamaquiltih ce manoh cintli ica mah- 1. manguera, hose tlactli pezoh (Sullivan et al. 2016: 293). José vocabulary (TCV); time range: 2016 sold me four ears of corn for ten pesos. Carlos quinamaca manguerah huan axcanah cualli pampa tlahuel cacatztic huan zan poz- manojo tequi (Sullivan et al. 2016: 292). Carlos is selling 1. manojo, bundle a hose and it’s no good because it’s brittle and annals (ZM); time range: 1618 (?) it just busts. yquac pipiltin quichiuhque çeçetetl manoxo çacatl ynic çe nochi tlacatl ytecopan y tlacpac 334 manso

omoteneuh gobernador (Zapata y Mendoza Notonanan quiamati motlaquentiz ica mantah 1995: 226). At that time noblemen contributed pampa queuhquinon axcanah tlahuel cececui a bundle of grass, so that it was one for every quemman tlaceceya (Sullivan et al. 2016: 293). person by order of the above mentioned gov- My grandmother likes to wear white cotton ernor. clothing because in that way she doesn’t get very cold when the weather is cold. manso 1. manso, tame, broken (animal) manteca vocabulary (TCV); time range: 2016 1. manteca, lard Yehyectzin manzoh elqui notatah icahuayoh vocabulary (TCV, VM 1); time range: 1571, 2016 pampa eliyaya tlahuel teteleczayaya (Sullivan et Tlahuel ahhuiac etl quemman quitzoyoniah ica al. 2016: 293). My father’s horse became beau- mantecah (Sullivan et al. 2016: 293). Beans are tifully tamed because it was always kicking very delicious when they fry them with lard. / people. Manteca derretida. tlaatililli māteca. chiyauaca 2. mansoti, for an animal to become tame tla|atililli (Molina 1992, I: 81v). Melted lard: vocabulary (TCV); time range: 2016 melted lard; melted fat. Yehyectzin manzohti cuatochin tlen quinmah- 2. mantecayoh, full of or covered with lard ciltia nomimi (Sullivan et al. 2016: 293). The vocabulary (TCV); time range: 2016 rabbit[s] that my older brother catches become Tlahuel mantecahyoh ne itlacual Maria huan beautifully tamed. yeca niman teyolahci (Sullivan et al. 2016: 293). 3. mansotia, to tame or break an animal That dish of María’s has lots of lard and that’s vocabulary (TCV); time range: 2016 why it is so rich. Notatah itequiuh tlahuel quiamati pampa 3. mantecayotl, an animal’s fat axcanah ohuihti quinmanzohtia tecahuayohhuan vocabulary (VM 1); time range: 1571 (Sullivan et al. 2016: 293). My father really likes Manteca de vacas. quaquaue ychiyauaca. his work because it’s not difficult for him to quaqua-|ue ymantecayo. quaquaue yceceyo. break people’s horses. vacas ymā|tecayo. vacaschiauizçotl (Molina 4. mansotilia, to tame or break an animal 1992, I: 81v). Cow lard: the fat of a cow; cow vocabulary (TCV); time range: 2016 lard; the fat of a cow; cow lard; the fat of a Notlayi quimanzohtilia icahuayoh pampa cow. / Ne chacharron quemman quiixcah tlahuel quemman pan tlehco pehua mahuitecquetza quiza imantecahyo (Sullivan et al. 2016: 293). huan axquinequi ma quitlahuizo (Sullivan et When you cook that pig rind, it really releases al. 2016: 293). My uncle is breaking his horse it’s grease. because when he mounts it, it starts to rear 4. mantecasyoh, snail [lit. something covered up and he doesn’t want it to throw him. with lard] 5. mansotiya, for an animal to become tame vocabulary (TCV); time range: 2016 or be broken Sabina motemahmauhtih pampa quiittac ce vocabulary (TCV); time range: 2016 mantecaxxoh campa motilantoya huei (Sullivan Axohuih manzohtiyah cahuayohmeh quemman et al. 2016: 293). Sabina was frightened because axcanah quinmaquiliah (Sullivan et al. 2016: she saw a snail when it really stretched itself 293). Horses are easily broken when they don’t out. beat them. mantel manta 1. mantel, tablecloth, altar cloth 1. manta coarse white cotton cloth annals (ZM), vocabulary (VM 1); time range: vocabulary (TCV); time range: 2016 1571–1678 mantener 335

Manteles. mesa tlapachiuhcayotl. tlatlapa- mantilla chiuhca-|yotl. manteles (Molina 1992, I: 82r). 1. tlamantillahuia, to wear a mantilla Tablecloths: table cover, cover, tablecloths. / annals (AHT); time range: 1610 mochi oquihuiquilique yn itlapactzin y quex- oncan quitecatihui ce gadana tepoztli yuhqui quich oquimopiliyaya yhuan frotal mateles yn imespada ypã ponhui. yhuan çan iuhqui tla- mochi (Zapata y Mendoza 1995: 566). [The mantillahuia. “There they place a catana [Asian thieves] took all of [the image’s] coverings cutlass] of metal, which counts as their sword, [?], everything it had, together with the altar and they wear something like a mantilla” (Chi- hanging and the altar cloths. malpahin 2006: 170). 2. manteleston, small tablecloths vocabulary (VM 1); time range: 1571 manto Mantelespequeños. mesa tlapachiuhcayotōtli. 1. manto, cloak mā-|telexton (Molina 1992, I: 82r). Small table- annals (AJB); time range: 1564 cloths: small table covers; small tablecloths. § Auh yn iquac visperas yehuatl q’[ui]mitalhui in totatzin fray Al[ons]o de Molina yc tlateochiuh mantener ma[n]to capa co[n]tlalli yhua[n] yquac nez in 1. manteneroa, to maintain or support chichiltic camissatli sacrista[n]me co[n]maquia someone (Anales de Juan Bautista 2001: 296). When our legal statement (LGC); time range: 1750 father fray Alonso de Molina said the vespers, yhuan oniquinmocaquistilili ynon amatzintli he put on a cloak and a cape in order to give yhuan ytech onesi ytlaytlanilis ynin Ds yconetzi the blessing. It was when the red shirts that the quenami mopechtecatihuis yca ychoquis yhuan sacristans wear appeared. yyelsisihuilis quenami mitlania se pedaso tlali 2. manto, cape, veil (women’s garment) para campa quitucas ome yey grano tloli yhuan annals (AHT, ZM); time range: 1612–1614 para quipies campa quiquichtis para muman- yn ipan xihuitl yquac mochiuh yn imatotzin to- teneros quesqui tonali Ds quimochicahuilis. tlaçonantzin Tlaxcallan (Zapata y Mendoza “And I had that document read to them, and in 1995: 254). In the [mentioned] year the cape of it appears the request of this child of God, that our precious mother in Tlaxcallan was made. / he bows down with weeping and sighing and yhuan hocçepa hocan yacuican nezqui yn requests a piece of land where he can plant two imatotzin preda catca Mexico yca otzotl pesos or three grains of maize and to have some place (Zapata y Mendoza 1995: 292). And there once where he can get the means to maintain himself again appeared her cape which was in hock in for the time that God should give him health” Mexico for 800 pesos. / no yhui yn tliltique cihua (Lockhart ed. 1991: 108). aocmo tliltic manto quitlalizque yhuan mulatati moch quincahualtiq̃. yhuan pena yc quintlalili- manteo que. “And likewise black women are no longer 1. manteo, long cloak to wear black veils, and they also prohibited all annals (AHT); time range: 1610 the mulatto women [from doing the same]; and yhuan anotle capa quimotlalilitiaq̃. çaniuh in regard to this, they set a fine for them” (Chi- mochintzitzin mantiaque yca yn inçodanatzin malpahin 2006: 214). yhuan inmanteotzin yn iuh mochipa monemiltia – mochintzitzin cecencandelas ŷmactzinco. manzana “Nor did they wear capes; they all just went 1. manzanaoctli, apple wine (lit. pulque from along as usual with their cassocks and long apples) cloaks, as they always go about, each of them vocabulary (VM 1, VM 2); time range: 1571 with a candle in his hand” (Chimalpahin Mançana octli. vino de mançanas (Molina 2006: 202). 1992, II: 52v). Apple pulque: apple wine. 336 manzano

manzano Pedro Vicente left her two chests, a San José 1. manzano, Manzano banana measuring a vara and a half, with a frame vocabulary (TCV); time range: 2016 covered with gold [or silver]” (Pizzigoni ed. Quemman ipohual manzanoh cuaxilotl noto- 2007: 89). tatah miac quitoca pampa huanquinon yehyectzin eli (Sullivan et al. 2016: 293). When María it’s Manzano banana season, my grandfather 1. centeochipahuacaMaría, the altogether plants a lot of them because they grow beau- divinely pure Mary tifully. religious play (EPM); time range: eighteenth century (?) mapache14 Ticmolhuiliz in tlatoani, Ca nimitzonnihualia 1. mapache, raccoon Nehuatzin in nottilia Motlacenicneliliani. Yn oral account (2012-Tep); time range: 2012 cihuapiltlatlacatzintli CenteochipahuacaMARIA Timocuitlahuiz puro totomeh, tiquinmaquiliz, Yn nicnotlanililia Yn chalchiuhcaTheocaltzintli. mapachiz, tigriz, coyotez. Cheneh tlacuah, “You are to tell the ruler that I send you, I, who tlacuah quicuah elotl. Zan yanopa totomeh am regarded as the great doer of good, The tiquinmotlaz, Juan (2012-Tep). All you’re going kindly noblewoman, The altogether divinely to take care of [in the cornfield] are the birds. pure MARY, That I ask for A jade temple” (Sell, You’ll [chase off] the raccoons, jaguars and Burkhart & Poole eds. 2006: 136). coyotes with a stick. [But the birds] just eat 2. María, Mary (mother of Jesus) and eat, they eat the corn. You’ll just shoot the annals (AJB), religious play (EPM), song (PX); birds, Juan. time range: 1566–eighteenth century (?) Nehuatzin in cemicac nonnottilia Theoyoca- marchar Zuapiltlatlacatzintli Maria Auh, Noxocoyouh, 1. marcharoa, to march notlanequilyotzinti, Ma nechonmehuatequichi- vocabulary (TCV); time range: 2016 lilican Ze teocaltzintli ipan inin tlalmantli Pedro tlahuel marcharoa pampa quinequi yaz nicā. “I am considered the everlasting Divine tequititi Mexco campa itztoqueh tzoncotonmeh and merciful noblewoman Mary. And, O my (Sullivan et al. 2016: 297). Pedro marches a lot youngest child, it is my wish, That they erect because he wants to go to Mexico City to work for me A temple on this level land here” (Sell, where the soldiers are. Burkhart & Poole eds. 2006: 122). / Domingo a q’[ui]nze de setienbre 1566 años yquac yoctaua marco mochiuh in tonantzin Nativitas M[ari]a (Anales 1. marco, hallmark (of silver) de Juan Bautista 2001: 150). Sunday, on the vocabulary (VM 1); time range: 1571 15th of September the year 1566, was when the Marco de plata. lo mesmo. vel, yztac teocuitlatl octave of the Nativity of our mother Mary, was tla-|tamachiuhtli (Molina 1992, I: 82r). Hall- celebrated. / Ma xicmoiecnaoatequili in Maria, mark of silver: the same or measured silver. in ilhuicac tlatzacuillutl. “May you properly 2. marco, frame embrace Mary, the door of heaven” (Burkhart will (TT 20); time range: 1703 ed. 2001: 68). Ca oquimocahuililitia ytlaçotatzin ocatca ytoca pero ViSente ome caxa yhuan San JuSep quimo- mariscal pielia çe bara yhuan tlaco yCa ymarcotzin 1. mariscal, marshal teocuitlayo. “Her late precious father named annals (AHT, ZM); time range: 1610–1668

14 Backloan from mapachihtli ‘racoon’. marqués 337

guardian fray Balerio de Alua bicario Antonio tli. “When the Marquéz went to Tlaxcala he Gozales alcalde mayor don Crista de Lona took with him two of Neçahualpiltzintli’s sons” mariscal nahuatlato Bernaldino Debila (Zapata (Anderson & Schroeder eds. 1997, II: 192). / Auh y Mendoza 1995: 298). Fray Valerio de Alva injc chicuej tlatoanj muchiuh tetzcuco iehoatl in was father guardian, Antonio González was tecocoltzin in tlatocat cexiujtl ie imjxpan in Cas- vicar, don Tristán de Luna, a field marshal, tillan tlaca ie icoac in tetzcuco catca marques. was alcalde mayor, Bernardino de Avila was “And the eighth who became ruler of Texcoco interpreter. / no yquac vmpa ya ŷ mariscal la was Tecocoltzin, who ruled one year in the time china. “Also at that time the marshal went to of the men from Castile. Already at this time the China” (Chimalpahin 2006: 162). / y momiquili Marquis was in Texcoco” (Sahagún 1950–82, amo yxpan y Mariscal oyaqui Mexico teniete VIII: 10). don Aluso de Naba y nican tlapia (Zapata y 3. marquéstlahtohcayotl, marquisate (lit. Mendoza 1995: 382). He died when the marshal rulership of a marquis) was not [in town]: he had gone to Mexico. The annals (AHT), vocabulary (VM 1, VM 2); time deputy don Alonso de Nava was in charge here. range: 1571–1609 Marquesado. tlatocayotl. marques tlatocayotl marqués (Molina 1992, I: 82v). Marquisate: rulership; 1. marqués, marquis marquisate. / Marques tlatocayotl. marque- annals (AHT, AJB, AP), religious play (LDS), sado (Molina 1992, II: 55v). Marquisate: mar- vocabulary (VM 1, VT); time range: ca. 1540 quisate. / ynic oquimomachiztillico. yn quenin (?)–1642 yehuatzin tohueytlahtocauh Rey Don felipe anoso tlen notoCa. Yn iuh âquimati. (...) Cuix tercero yn ompa moyetztica españa. ye oquimo- noso niRey anoso niRoq.z Cuix noso niConde maquilli ye ytech oquimopohuilli yn tlahtocayotl anoso niMarquez: Cuix noso niemperador: yn Marquesyotl yn ipan altepetl de Salinas. yn Cuix noso nehuatl ni[?] anoso Cuix niarso- Don luis de velasco vmpa marques. omochiuh- Bispo anoso:. “What is the name you know me tzino. “He came to announce that our great by? Or am I a king, or a rook, or a count, or a ruler the king, don Felipe III who resides in marquis, or an emperor, or a [?], or an arch- Spain, had given and assigned to don Luis de bishop?” (Sell & Burkhart eds. 2004: 272). / Velasco the rulership and Marquesado in the oncã quimochiyelli yn yancuic tlahtohuani altepetl of Salinas, that he had been Marqués visurrey Don Juan de mendoça y luna marques. there” (Chimalpahin 2006: 160). “There he awaited the new lord viceroy, the Marqués don Juan de Mendoza y Luna” (Chi- Marqués del Valle malpahin 2006: 76). / Marqueſado. marchio- 1. Marqués del Valle, [don Hernán Cortés] natus. a. ū. | marques itlatocáio (Vocabulario Marquis of the Valley of Oaxaca trilingüe: 110v). Marquisate: marchionarus, -a, annals (AC, AHT, CM, HCC, SP), petition (PCC, -um; marquisate. PLM); time range: 1570 (?)–1621 (?) 2. marqués, don Hernán Cortés auh quin ipã yn imaxilliz castilteca ynic hualla annals (AC, AHT, AT, CM, SP, ZM), cultural marques del balle oxitin omomoyahuac yn encyclopedia (FC 8, FC 12, PM), petition (TAC), altepetl quauhtitlan ynic omonononquatlalli story of origin (LS); time range: 1558 (?)–1675 yn tepotzotlan òtlazpan çitlaltepec tzompanco Ipan acico in Marques ce acatl xiuhtonalli ye auh yn toltitlan no yehuatl mononquatlalli yn axcan ompohualxihuitl omome. “This is when tlaltica et.a. “And upon the arrival of the Cas- the Marqués arrived, in the year 1 Reed, forty-two tillians, when the Marqués del Valle came, years ago from now” (Bierhorst ed. 2011: 100). / the Cuauhtitlan nation was destroyed, broken Ca yn icoac mohuicac Tlaxcallan marques up, so that Tepotzotlan, Otlazpan, Citlaltepec, omentin yn quinhuicac ypilhua neçahualpiltzin- and Tzompanco were detached. And Toltitlan 338 marquesa

was also detached from the territory, etc.” totlatocatzine ca ce[n]ca ye titolinia ca tle manel (Bierhorst ed. 2011: 30). / ypan in callaquico yn ce[n]tetl cacavatl ticpia auh y[n] yehua[n]tin tenochtitlan yn Don fernando cortes. marques y[n] momacehualtzitzinva[n] yn oficialesme yn del valle. ypã yc 23. de Nouienbre, auh yc inmarquexota yn injubon (Anales de Juan Bau- matlaquilhuitl mani huehue Metztlapohualli tista 2001: 276). Oh our ruler, we are greatly quecholli. “At this time don Hernando Cortés, afflicted, we have nothing, not even a cacao Marquis del Valle, entered Tenochtitlan on the bean. And they, your vassals, the artisans twenty-third of November and the tenth day of [don’t have] their high collar and their doublet. Quecholli in the ancient month count” (Ander- son & Schroeder eds. 1997, I: 216). / yxpantzinco marquesote don constano huizmingari juez gor nican ypan 1. marquesote, caramel candy altepetl yuan ixquich ytlauilanalpan ycatzinco annals (AHT); time range: 1597 xtobal de molina pisa tinite yxiptla marques del yn iquac Sant Sebastian ylhuitzin catca yn ipã valle omopouh ynin petiçion yn oquiteyxpanti lunes. a xx de henero de 1597. años. in yehuatzin nican tenevhtica. “Before don Constantino totlaçotatzin fray Alonso vrbano guardian S. Huitziméngari, judge-governor here in the Franco onpohualli pesos. quinmotlaocolili in altepetl and all its dependency through Cris- cocoxque yc mocouh tlaolli tlaxcalli marque- tóbal de Molina Pisa, lieutenant and represen- xodi xochiqualli, xocotl. “When it was the feast tative of the Marqués del Valle, was read this day of San Sebastián, on Monday the 20th of petition which the here mentioned presented” January of the year 1597, our precious father (Karttunen & Lockhart eds. 1976: 105). fray Alonso Urbano, father guardian of San Francisco, favored the sick with forty pesos, marquesa with which was bought shelled maize, bread, 1. marquesa, marquise caramels, and fruit” (Chimalpahin 2006: 60). annals (AHT, AJB, ZM), vocabulary (VM 1); time range: 1565–1619 (?) marro Axcan Lunes ynic .13. mani Metztli henero 1. marro, mallet de 1614 años. yhcuac yohuatzinco ŷ omixiuh vocabulary (TCV); time range: 2016 yn cihuapilli Virreyna Doña Mariana Riedre Mario quiahcocui ne marroh tlaxque ni pil- marquesa. “Today, Monday the 13th of the conetzin quiitzquiz huan ica motehuiz (Sullivan month of January of the year 1614, early in et al. 2016: 297). Mario put that mallet away; if the morning, was when the lady virreine, he didn’t do it, this little child will grab it and doña Mariana Riderer, marquesa, gave birth” hit him/herself with it. (Chimalpahin 2006: 270). / sabado a 2 mes de março yquac huala amatl Mexico momiquili marta ynamic rey doña Catalina marquezça oyuh 1. marta, marten huala yn ohuala ya chicuey xihuitl Caxtillan vocabulary (VM 1); time range: 1571 (Zapata y Mendoza 1995: 228). Saturday, the Marta, animal conocida. lo mismo. l. ocotochtli 2nd of the month of March was when a letter (Molina 1992, I: 82r). Marten, well-known came from Mexico. The ruler’s spouse, doña animal: the same; marten [lit. pine rabbit]. Catalina, the marquise, died. Eight years ago she came from Castile. / Marquesa. lo mesmo martes (Molina 1992, I: 82r). Marquise: the same. 1. martes, Tuesday annals (AHT, AJB, AP, AT, ZM), bill of sale marquesota (SAS), legal statement (TC 27), religious play 1. marquesota, high collar (EPM), religious treatise (EQ), vocabulary annals (AJB); time range: 1564 (TCV, VM 1), will (NI 8, TC 31, TC 42, TC 49, martes santo 339

TC 50, TC 63, TT 4, TT 20, TT 32, TT 33, TT 51, warriors, soldiers, came and were stationed on TT 56, TT 76, TT 79, TT 83, TT 89, TT 92, TT 94, the highway to stand guard with their arms” WBA, WNS); time range: 1564–1808, 2016 (Chimalpahin 2006: 216). Ca mochionqui onnictlali onniquicuilli yn ipan tonalli martes a 18 de setienbre yni año de 1736 martillo años auh ynicneltilia yca ynotoCa ynofirma 1. martillo, hammer SenBastian thomas esno de repuCa. “And just vocabulary (TCV); time range: 2016 so I put it all down and wrote it, on the day of Martin momatehtzonqui ica martiyoh quemman Tuesday, the 18th of September of this year of quimaquiliyaya calavoz pan tlaquetzalli (Sulli- 1736, and I verify it with my name and signa- van et al. 2016: 297). Martín hit his hand with ture. Sebastián Tomás, notary of the munici- a hammer when he was hammering nails into pality” (Karttunen & Lockhart eds. 1976: 119). / a wood column. Izcatqui martes ipan molnamiquiz. yc moyol- nonotzaz yn tlateomatini. “Here is what will mártir be thought about on Tuesday, what the pious 1. mártir, martyr one will meditate on” (Anderson & Schroeder religious treatise (EQ); time range: 1574 (?)– eds. 1997, II: 138). Pan martez niyaz nipaxaloz early seventeenth century Mexco (Sullivan et al. 2016: 297). Tuesday I’ll amo ixquich amo yuhqui in intlayhiyohuiliz yn go to Mexico City for a visit. ixquichtin martyresme. “The sufferings of all the martyrs were less, were unlike it” (Anderson & Martes Santo Schroeder eds. 1997, II: 142). 1. Martes Santo, Holy Tuesday annals (AHT, ZM); time range: 1612–1633 marzo yehica ypampa ye iuh catca teyollo yn muztla 1. marzo, March ypan martes Sancto teotlac no omen yancuic annals (AHT, AJB, AP, SP, ZM), cultural ency- tlayahualloliztli prossesion oquiçazquia yn clopedia (PM), legal statement (IDX), petition oncan omotlali yancuic cofradias. “Because (M 4), will (TT 13), vocabulary (TCV, VM 1); it was people’s intention that the next day, time range: 1563–1733, 2016 on Holy Tuesday afternoon, two more new Jnjn ilhuitl quiçaya ipã ic caxtoli omey março. processions would come out from where new “This festival fell on the eighteenth of March” cofradías had been established” (Chimalpa- (Sahagún 1997: 57). / ypan in mohuicac yn españa hin 2006: 216). / yhuan ycuican [sic] macoque yn tlacatl señor Don diego luis de moteuhcçoma broseçio totlaçonatzin Consepçio tlilticatzin- yhuitl temoctzin ypan metztli Março ye yc xj. tzintin quarezma samana santa martes santo mani. “At this time the lord señor don Diego (Zapata y Mendoza 1995: 256). And for the first Luis de Moteucçoma Ihuitl Temoctzin went to time the blacks were given [the right to go in] Spain, in the month of March, on the eleventh” the procession of our precious mother of Con- (Anderson & Schroeder eds. 1997, II: 42). / Pan cepción during Lent, on Holy Tuesday of Holy marzoh nimopatlaz pan nochan huan niyaz cec- Week. / Auh yn axcan ye yc omilhuitl yn ipan coyoc (Sullivan et al. 2016: 297). In March I will Martes Sancto omoteneuh ynic 17. mani Metztli move from my house and go somewhere else. Abril. yhcuac nican caltenco. S. Anton Xolloco 2. marzocayotl, March (adjective) (lit. some- ypan huey otli omotlallico miequintin yaotiaca- thing pertaining to March) huan Soldadostin españoles yn oyaotlapiaco vocabulary (VM 1, VM 2); time range: 1571 tlahuiztica. “Today on the second day [of Holy Marçal cosa deste mes. marçocayotl. março Week], on the said Holy Tuesday the 17th of the ypan-|mochiuani. marçi itech pouhqui (Molina month of April, was when here outside [the 1992, I: 82r). March, something pertaining to church of] San Antón in Xoloco many Spanish this month: something pertaining to March; 340 mas

something doner in March; something per- (2014-P). Yes, they also make that one, some taining to March. / Marçocayotl. marçal cosa people do it —they say we do it more extrava- (Molina 1992, II: 52v). Something pertaining to gantly— they make stars. / Ahui, xinechtequili March: something pertaining to March. achi maz motlacual (Sullivan et al. 2016: 303). Ma’m, serve me a bit more of your food. mas 3. más, the most 1. mas, but oral account (2014-P, 2014-Tep, 2015-X); time petition (ANV 1), vocabulary (TCV); time range: 2014–2015 range: 1618, 2016 Ne ce tepetl catli maz huehcapan tlen nochi pan au quenemi timochicauasque yntla miecquinti ni caquihuilli (2015-X). That hill is the highest one quintlaqualtia ymecau yguan inazin yguan in the area. / Porque quemelahua maz quicua- itlauical yguan itliticau señora yntla san içel machiltiyohuih catlinya ohtli maz melahuac guel ticmacasque ytlaqual mas amo gueli (2014-Tep). Because perhaps they are better yxquichtin tiquintlaqualtisque (Sullivan ed. understanding which path is the best. / Sola- 2003: 18). And how are we to make an effort mente ya quimati catlinya ya maz quitequihuia, if there are so many of them to feed: his lover quipouhtiz. Catlinya ya quimati canin quica- and his mother, and the lady’s husband and huaz, ya quitectiuh (2014-P). He will be counting her black? If it were him only, we could give only the ones that he used the most. He goes him his food, but we cannot feed everyone. / along cutting the ones that he knows where Na nican niitztoc, nitlachpana ni caltic. Para to put. maz, pan tonatiuh, pan millah, ayochueli 4. más, much ninemi quennopa (Sullivan et al. 2016: 303). oral account (2014-Tep); time range: 2014 I am here, I sweep here in the house. But in Huan niquittac, niquitztoc miac tlamantli para the sun, in the field, I can no longer go around quena nechpalehuia porque naman axcanah like that. maz ceceya topanti (2014-Tep). And I saw, I have seen many examples of how [the doc- más trine] does indeed help me because now we no 1. axmás, not much longer suffer that much cold. oral account (2014-Tep), vocabulary (TCV); 5. más, else time range: 2014–2016 oral account (2014-P); time range: 2014 Axmaz timococoah, oncah tlen titlacuazceh, tlen Pero quemman tictoah ica huei quichihuah, timoquentizceh (2014-Tep). We don’t get sick ¿tlen maz quichihuah zo queniuhqui? (2014- very much, and there is [enough] for us to feed P) But when we say that they do it extrava- and cloth ourselves. / Naman axmaz tlatotoniya gantly, what else do they do or how [do they pampa yalhuaya cualli xopanatl huetzqui (Sul- do it]? / Huan quemman huactocca cintli, livan et al. 2016: 35). Today it’s not very hot ¿tlen quichihuah Quemman tlanquiya quichi- because yesterday there was a good [summer] huah, ¿nopa tlamanah? Teipan, ¿tlen maz downpour. yohui pan milli? (2014-P). And when the corn 2. más, more (intensity and quantity) is finally dry, what do they do? When they oral account (2013-SMX, 2014-P, 2015-SAH, finish doing it, do they make offerings there? 2015-X), vocabulary (TCV); time range: 2013– And later on, what else goes into that culti- 2016 vated field? Ah, azta maz; azta a ver tlen on non occe quiza 6. más, plus (2013-SMX). Ah, even more; who knows what oral account (2014-Tep); time range: 2014 else may appear. / Quena, nouhuiya quicua- Nepa tiopan tlen nechmaca, tlallamiquiliztli tlaliah, cequin quichihuah —quen quihtoahya, maz tlaneltoquilli. Huan tlen axcanah nechmaca maz huei ica ticchihuah— quichihuah citlalimeh nepa teopan, tomin (2014-Tep). What the church más de 341

gives me is understanding plus belief. And they just shell the corn and take [the grains out what the church does not give me is money. to the field]; they don’t do any [ceremony]. más de máscara 1. más de, more than 1. máscara, mask will (NI 2); time range: 1822 vocabulary (TCV); time range: 2016 ynhua nitohua [sic] AxCa yno tle nollaxCa nicCa- Quemman mecohtitlan Abelardo nochipa huiliti noConetzi frasisCo Martin Conanas mas motlalhuilia ce mazcarah pampa axquinequi de tlaCo ynhua oc umeti nohpoChototo Conanas- ma quiixittacan (Sullivan et al. 2016: 303). que yno oc se peduasu ycteco utli. “And I say When it’s the Mecos carnaval, Abelardo now that as to what is my property, I am leaving always puts on a mask because he doesn’t it to my son Francisco Martín; he is to take more want people to see his face. than half, and another two little daughters of mine are to take that other piece at the edge of Maseca the road” (Melton-Villanueva ed. 2012: 237). 1. Maseca, Maceca [brand] corn flour vocabulary (TCV); time range: 2016 más o menos Antonio nochipa quicohua Macecah pampa 1. más o menos, more or less axcanah quipiya imillah para quitocaz cintli oral account (2014-P, 2015-X); time range: (Sullivan et al. 2016: 275). Antonio always buys 2014–2015 Maceca because he doesn’t have his [own] Ce caquihuilli catli maz huehca xihuitl quipiya — field to plant [corn]. ni itocax Ex-Convento de San Agustín— quipiya tlen entre 457 año, maz o menoz (2015-X). A space matita that is the oldest —its name is Ex-Convento de 1. matita, little shoot or plant San Agustín— is about 457 years old, more or oral account (2014-P); time range: 2014 less. /Poz nopayoh, nouhquiya quizo-maroah Quemman tlanquiya tlaxitini, tlanquiya cueponi, qué tanto maz o menoz quigastarozceh. Huan tictozceh nopa matitas de cintli, tichuallicazceh nopayoh quiittahya quehquezqui quintocaroz nopa miyahuatzin (2014-P). When they have para cehce vecinoh (2014-P). Well from there, now finished tasseling, now finished blossom- they also add up how much they will spend. ing, what we will call these little corn plants, we And then they now figure out how much each will bring the tassels [home for the ceremony]. neighbor will have to contribute. matrimonio más que 1. matrimonio, marriage 1. más que, even if, even though will (WNS); time range: 1736 vocabulary (TCV); time range: 2016 yhuaniquitoa ynohermanatzin Da madanlenna Nicnequi xinechtlaxtlahui, mazque quentzin de silban ommonamictitzinno santiago ayan- tomintzin nictlaniz (Sullivan et al. 2016: 303). panCo Ca ye panCa yoCoxca omtotlaxelhuique I want you to pay me, even if I’ll only make a ynnometermanos donicolas de silvan yn achto little bit of money. titepilhuan yn ipan sen matrimoni yn totatzin Dn domigo de silban yn inamitzin Da madalenna más que nada Buena. “And I declare that as to my sister doña 1. más que nada, moreover Magdalena de Silva, who married in Santiago oral account (2014-P); time range: 2014 Ayapanco, we two siblings, she and I, don Maz que nada, cequin tocompañeroz zan maz Nicolás de Silva, being children of the first quioyah huan quihuicahya; axcanah tlen quichi- marriage of our father don Domingo de Silva, huah (2014-P). Moreover some of our peers, his spouse being doña Magdalena Buena, 342 mayo

already amicably made division between us” goz nochi in familiah mayordomiaz (2014-SMX). (Karttunen & Lockhart eds. 1976: 118). The men go to work: to sweep, to clean, and to 2. matrimonio, couple pray. All the families and stewardships go to oral account (2014-X); time range: 2014 mass on Sundays. Nican poz, ticomentarozceh quentzin catli que tiempoh quemman ce matrimonio... quen mo... mayordomo tlan monamictiah. Poz monamictiah, primero 1. mayordomo, majordomo, steward —desde el año ochenta hacia para tlaica— annals (AJB, ZM), cultural encyclopedia (FC 8), primero que monotzah entre papahmeh tena- municipal council records (TA 103, TA 140, TA nanhuan (2014-X). Here then, we will comment 143), oral account (2014-SMX), petition (ANV 3, a bit on the time when a couple... how they... ANV 9, ANV 10, PCC), will (TC 36, TT 40, TT 47, when the get married. Well they get married, TT 48, TT 52, TT 54, TT 55); time range: 1550– and first —from the eighties going back—, 1762, 2014 the first thing is that the fathers and mothers navatiloc yn mayordomo dio atlpoçoncazin ynic consult among themselves. quichiuaz yn tlen monequiz yc moyectiliz tey- xiptlame. “The majordomo Diego Atlpoçon- mayo catzin was ordered to do what is required so 1. mayo, May that the images for it be made well” (Lockhart, annals (AHT, AJB, AP, AT, CM, HCM SP, ZM), Berdan & Anderson eds. 1986: 77). / Ic chiquacen cultural encyclopedia (PM), legal statement parrapho, vncã mjtoa: in jnchan mayordomos in (TC 45A, TC 50A, TC 54), municipal council calpixque. “Sixth pagraph, in which is described record (TA 130, TA 189), petition (CH), story of the house of the majordomos and stewards” origin (LS), will (NI 8, TC 49, TC 50, TC 51, TT 8, (Sahagún 1950–82, VIII: 44). / Cateh cequi ma- TT 9, TT 32, TT 38, TT 58, TT 68, TT 71, TT 80, yordomiaz de cadoraroah de timayordomoz cada TT 89, TT 91, TT 94, TT 97), vocabulary (TCV, xihuitl (2014 SMX). There are some stewardships VM 1, VM 2); time range: 1553–1810, 2016 in which we who are stewards each year carry ynic õpan ypa metztli mayos vnconeuhgue out worship. onvme tomi y ce macehualin zano ysguich 2. tlaolmayordomo, maize majordomo chicueponhuali põs yhua x põs. “In the month annals (ZM); time range: 1616 (?) of May for the second time they raised two alhuacil mayor don Juan de Paredes tlaolmayor- tomines from each commoner; likewise in total domos don Juan Nicolas don Melchor Galliegos it was 170 pesos” (Olko, Sullivan, Szemiński don Josepe Moñoz don Francisco Pasquez (Zapata eds. 2018: 258). / Auh in ilhuitl quiçaya. y. ipã y Mendoza 1995: 222). Don Juan de Paredes was inic caxtolli omome metztli mayo. “And the fes- chief constable, don Juan Nicolás, don Melchor tival fell on the seventeenth of May” (Sahagún Gallegos, don Josep Muñoz and don Francisco 1997: 59). / Pan NI metztli mayoh, macehualmeh Vázquez were maize majordomos. tlahuel tlaihyohuiah pampa axoncah tlen quicuazceh yon tlen quionizceh (Sullivan et al. mecha 2016: 303). In this month of May, indigenous 1. mecha, wick people really suffer because there is nothing to vocabulary (TCV); time range: 2016 eat or drink. Pan ilhuitl nochipa yehyectzin tlatla cantelah imechah, hueliz pampa tiquintlamacah ani- mayordomía mahtzitzin (Sullivan et al. 2016: 304). On the 1. mayordomía, stewardship Day of the Dead the candle wicks burn beauti- oral account (2014-SMX); time range: 2014 fully, perhaps because we give offerings to the In tlacameh yohueh tequititihueh, tlachtocah, souls of the dead. tlapohpohuah, rezaroah. Yohueh mizah domin- 2. mechayotl, candle’s wick media 343

vocabulary (TCV); time range: 2016 tiezmo. “He especially afflicts us by ordering the Nochocho quinahuatihqueh ma quicohua can- stewards, in measuring our maize tribute, when telah huan tlen quicouhqui axcanah yehyectzin half a fanega is complete, full to the brim, to tlatla imechahyo (Sullivan et al. 2016: 304). They take and steal from us another almud of maize, had my younger sibling buy a candle and the saying it is the tithe. How the tithe?” (Kart- wick of the one he bought doesn’t burn well. tunen & Lockhart eds. 1976: 101). / ynoparten Ca ye onquisenlli medianega senbra [...]n axcan media ypan nococolisca ca sanic omosihuac[...] ti- 1. media, half of a fanega (unit of measure- achCauh Dn franco de silba. “The eldest brother, ment) don Francisco de Silva, just recently during petition (CNH), will (TT 8, TT 41, TT 44, TT 56, my illness already received my part and got TT 72, TT 78, TT 82); time range: 1634–1762 married with it, [land] on which half a fanega of Se tlali onpa Mani Metepec otli timoqua- grain can be sown” (Karttunen & Lockhart eds. xuhhuia Domingo de S,ntiago ihua Calaqui Se 1976: 118). / nimā ye yc peba teqtl ypal su mag Media tlauli yhua Ca Sano yechual nonaMic muchi. oteqti. yca teocuitl. Ey. Ehey tostones. ybā ihua nocone niquinCahuilia. “I likewise leave a media hanegas tlaoli. ybā, çe castillā totolim. piece of land on the Metepec road, bordering mochi ycnotlacatl. biudo. y soltero. y Enfermo, y [land of] Domingo de Santiago, where half a tolito, y ysordo, ayac aca ycnotlacatl, omocauh. fanega of maize fits, to my husband and child” yca ytequh Su mag (Dakin ed. 1996: 30). Then (Pizzigoni ed. 2007: 192). / Nitlanahuatia oc se the tribute for His Majesty began. Everyone Nopiltzin ytuCa Niculas aloço nicCahuilia oc paid the tribute with gold, three tostones, a tlaco sular Yhua se cali yhua se tlali mani yc half fanega of maize and one chicken: every quauhtla otli Calaqui tlaoli se media yhua se poor person, widower and unmarried person yota boeYes. “I order that I leave to another and sick person and crippled person and deaf son of mine named Nicolás Alonso the other person. No poor person was released from the half of the lot and a house, and a piece of land tribute of His Majesty. on the road to Quauhtla where half a fanega of maize fits, and a yoke of oxen” (Pizzigoni media hora ed. 2007: 167). / auh yn tehuati titlaytlani 1. media hora, half an hour yn timochiti ma tescahuili taltepeuh ca mochi petition (M 4); time range: 1572 otechonanili yn terico opohuali ocastolli Avin yalua ypan. Domingo De Ramos. otechtali. anecas yhuan media mochi otechpopolhui. media ora otimotalique çano ypampa. maçeuali. “We all ask that he leave our altepetl to us, yaz tequitiz ytic y yoti Atl (Dakin ed. 1996: 18). since he took all of our wheat, 551⁄2 fanegas; Yesterday, on Palm Sunday, he put us [in he dissipated all of it” (Karttunen & Lockhart prison]. Likewise we were put there for half eds. 1976: 107). an hour so that a commoner would go to work inside the aqueduct. media fanega 1. media fanega, half of a fanega (unit of mea- media legua surement) 1. media legua, half a league (unit of length) legal statement (TC 76), petition (PCC, M 7), cultural encyclopedia (FC 3); time range: 1578– will (WNS); time range: 1588–1736 1580 auh ynic oc cenca techtollinia yn mayortomos yn tejccatoton, in anoço aqujn quinequi, aço quinahuatia ynic quitamachihua tlayolli totla- media legua, in iauh in onmovitztlalia. “A younger callaquil yn iquac otemic yhuel omotzoquetz one, or whosoever wished, went perhaps half a media ahneca oc çecpa techcuillia techichte- league to place the spines” (Sahagún 1950–82, quillia ce almo tlayolli quitohua diezmo auh tley III: 63). 344 media libra

media libra niman opeuhqui chiCahuac tlatlasistli huel 1. media libra, half a pound (unit of mass) miec yc omomiquilique yuhqui masehualtzi- will (TT 10, TT 94); time range: 1703–1711 tzintin yuhqui caxtilteca yuhqui sa san muchi yhuan yquac motlalhuiquixtilis media libra tlacatl auh yn motocaya se tonali yn espital san candela quimomaquilisque nopilhuan. “And pedro matlactli tlacatl nos [sic] chicuey tlacatl when he has a feast day my children are to give oc ye yn ipa varioz huel temauhti yn omochiuh him half a pound of candles” (Pizzigoni 2007: san niman opeuhqui yc nohuiyan yn teopan 70 (f. 15r). / Nima media libra Cadela yei tomi – 3 otlatlatlauhtiloc yc nohuiyan omochiuh misas nes. “Then half a pound of candles, 3 reales. – 3 auh yn oseuhqui ypan metztli de septienbre reales” (Pizzigoni ed. 2007: 241). auh yn oquitocayotica yn tlatlasistli medias de la yndia yhuan tanburito. “Then began a bad media naranja cough. Very many died of it, indigenous people 1. media naranja, dome as well as Spaniards and all kinds of people. annals (AP, ZM); time range: 1669–1689 At the hospital of San Pedro, they would bury auh y amantecatl ytoca Josef franco auh ymac eight or ten people a day, plus more in the yn oytlacauh yn media naranja ye oquitzaca yn barrios. What happened was really terrifying. bobeda niman nochi otzatzayacac aocmo quali. Immediately in the churches praying began “The artisan was named Josef Francisco. But at everywhere there; everywhere masses were his hands the dome went wrong. When he had said. It abated in the month of September. closed the vault, everything cracked in various They called the cough medias de la india and places; it was no longer good” (Townsend ed. tamborito” (Townsend ed. 2010: 138). 2010: 142). / Axcan sabado ytlamia de junio 30 de 1669 años ynpan yn itequiuh quiahuizteca médico yn oyecauhque yn betanatin nauhtetl yn itlaco- 1. médico, doctor, physician tia teocali motocayotia media naragas (Zapata annals (AHT, AJB); time range: 1564–1612 y Mendoza 1995: 424). Today, Saturday, at the // Auh yn iquac omic nima[n] atotoniltitla[n] end of [the month], June 30, of 1669, during quitecaq’[ue] quahuapazpechco o[n]can qui- the work period of the people of Quiahuiz- nacatepeuhque in medicosme titici (Anales de tlan, four windows in the center of the church, Juan Bautista 2001: 266). When he died, then which is called ‘the dome’, were finished. / they laid him down in hot water in the wooden Axcan çayeno ypan xihuitl de 1669 años yhuan trough; there the doctors scraped his flesh. / yn ipan meztl de julio yc 18 mani huel ypan auh huel mochi tlacatl yuh quihto yn teopixque ylhuitzin Santa Sinphorosa martil yecauh yn yhuan españoles. ca çan yehuantin quimomicti- imedio naraga huel ypan matlactli omome lique in medigos yn iticitzitzinhuan. “Absolutely oras yecauh ynpan yçemilhuitequi hocotelulca all of the religious and Spaniards said that it (Zapata y Mendoza 1995: 426). Today, in the was just the doctors, his physicians, who killed same year of 1669 and in the month of July, him” (Chimalpahin 2006: 200). the eighteenth, right on the feast day of Santa Sinforosa the martyr, the dome was finished. medio It was finished exactly at 12 o’clock, on the 1. medio, half a tomín, half a real (currency) working day of the Ocotelolca. annals (AHT, AJB, AP, AT), legal statement (TC 13, TC 43A), petition (ANV 8, M 10), will medias de la India (NI 6, NI 8, TC 25, TC 28, TT 1, TT 5, TT 6, TT 7, 1. medias de la India, “stockings of the TT 8, TT 9, TT 10, TT 11, TT 13, TT 15, TT 16, Indies” (disease) TT 17, TT 18, TT 19, TT 20, TT 21, TT 22, TT 25, annals (AP); time range: 1686 TT 26, TT 27, TT 28, TT 29, TT 30, TT 31, TT 32, medio año 345

TT 33, TT 35, TT 36, TT 94, WBA); time range: ynic quitamachihuaya yhuã oncatca nez yn 1564–1810 izcahuitli. “And when there were lots of fish, ycatzinco santisma Trinidad oquisaco tlaca- catfish, they would measure out just a gourd Jues D Antoo ortis de escalante otlacapouaco vessel full for half a real, and for one real they yca 2 yuā melio namiqque ytequih teopan would measure out a maize container full, and Jueves yc 27 de março fiscal [inserted in there were small lake worms that appeared” margin: fiscal po tzopan]. “On the feast day (Chimalpahin 2006: 50). of Santísima Trinidad a people-judge [census taker], don Antonio Ortiz de Escalante, came. medio año He came to count people at the church on 1. medio año, the middle of the year Thursday, March 27th so that 2½ reales would oral account (2014-P); time range: 2014 be married people’s contribution. The fiscal Ya quiihtozza tlan inquinequih inquichihuazceh [inserted in the margin: The fiscal was Pedro pan ce medio año o para ce año para ayoc- Tzompan]” (Townsend ed. 2010: 184). / yhuan canah tlahuel ma tona (2014-P). He will decide huel achtopa niquitoa motemacas me.o Santa whether you will all want to perform [the Jerusalen. “And first of all I say that half a ceremony] in the middle of the year, or after real is to be provided for holy Jerusalem” a whole year, so that there will no longer be (Melton-Villanueva ed. 2012: 255). / yguan amo such a relentless sun. taztava manel ce tomin ma mellio mane cacavatl quezquiz ticmaca quitatania (Sullivan ed. medio real 2003: 27). He doesn’t even pay one real, nor 1. medio real, half a real half a real, not even a cacao grain. We give him petition (M 7); time range: 1572 whatever he asks for. nimā titechpana calles, ayac medio Real ypatiuh 2. mediopan, for half a real maçevalli (Dakin ed. 1996: 32). Then, we sweep legal statement (TC 13), will (TC 43, TC 50); the roads. No commoner’s work is worth [even] time range: ca. 1580–1581 half a real. ma tiacapan ynac Juo matian oquicouh tochomitl tlatlapalli mediopan. “María Tiacapan, the wife meditación of Juan Matías, bought striped cloth of various 1. meditación, meditation colors with rabbit fur, for half a tomín” (Cline & religious treatise (EQ); time range: 1574 (?)– León-Portilla ed. 1983: 40). / auh oncatqui early seventeenth century yapalli ontlatectli yhuan tochomitl 1 ts y mopan. Yzcatqui yn teoyotica neyehecoliztli, yn ixtla- “And there are two hanks of black (yarn) and machiliztli. in cecentetl Semana ipan ilnamico- some rabbit fur cloth that is worth one and tiaz. in motocaiotia meditaciones. “Here is the a half tomines” (Cline & León- Portilla ed. spiritual self-testing, the prudent way of doing 1983: 182). / yhuan tlatlapalli mopan monama- things, that is thought about each week, called caz yn quezqui ypatiuh yez ts miSSa yc nopan meditations” (Anderson & Schroeder eds. 1997, mitoz. “And half a tomín’s worth of (cloth) II: 132). which is striped with various colors; it will be sold, and with however much the proceeds are mejor in money, masses will be said for me” (Cline & 1. mejor, it’s better if, instead, on second León- Portilla eds. 1983: 150). thought, it would be a good idea to 3. mediotica, for half a real oral account (1985-IxM, 2011-Lin, 2012-Tep); annals (AHT), 1594 time range: 1985–2012 Auh yn iquac cenca oncatca yn michin yn xo- Cuento ahcico icihuauh, quiillia mejor quimic- xohuiltin ça xicaltica quintamachihuaya yn tizceh ce pitzotl (2011-Lin). When his wife mediotica auh yn cetica tlaolquahuacalli arrives, he tells her that it would be a good idea 346 melocotón

for them to slaughter a pig. / Mejor ximonexti. membrillo Axnicmati acquiya nechnohnotza (2012-Tep). 1. membrillo, quince On second thought, show yourself. I don’t municipal council records (TA 168), vocabu- know who is speaking to me. / Huanquinon lary (VM 1); time range: 1560–1571 quel totlayi, ‘Naman axcanah nicnechcahuiti. Carne de membrillo. necutlanelolli membrillo Naman mejor tlacuayoc huan nicnechcahuiti (Molina 1992, I: 25r). Quince cheese: quince (2010-Tep). So, they say that the man [said], mixed with honey. / auh in onpa yc quicauazque ‘I will not approach him now. On second yncal / yn ixquich quimopiliaya / ynnohpal thought, it’s better if he eats now and [then] I qualoni / yvan ynnochiznohpal yvan yncapol- will approach him’. quauh / yuan ynmeuh / yuan xochiqualli camohtli tzapotl chaohtli / yuan menbrillos melocotón duraznos etc. “And they will leave behind their 1. melocotón, peach houses and all they take care of their edible vocabulary (VM 1); time range: 1571 cactus fruit, their cochineal-bearing cactus, Melocoton la fruta del. xuchipal durazno. cuztic | their American cherry trees, their maguey, durazno. xocotl melocoton (Molina 1992, I: 83v). and their fruits, sweet potatoes, sapotas, Fruit of the peachtree: rose-colored peach; chayotes, and quinces, peaches, etc.” (Lock- yellow peach; peach fruit. hart, Berdan & Anderson eds. 1986: 104–105). 2. melocotóncuahuitl, peach tree 2. membrillo, quince tree vocabulary (VM 1, VM 2); time range: 1571 cultural encyclopedia (FC 11); time range: Melocoton quauitl. arbol de melocoton (Molina 1578–1580 1992, II: 55v). Peach tree: peach tree. Auh inin xiloxochitlacotl tepitztic, tlaquaoac, çan pitzatoton: vel iuhquj in membrillo itla- melón coio. “And this xiloxochitlacotl is hard, firm. 1. melón, melon [Its stalks] are small and slender, just like the cultural encyclopedia (FC 11), vocabulary branches of the quince tree” (Sahagún 1950– (TCV, VM 1); time range: 1571–1578/1580, 2016 82, XI: 169). vêvei in jsuchio, coztic: iuhquj in jsuchio aiotli, 3. membrillocuahuitl, quince tree iuhquj in campanjlla ic motlalia: çatepan vocabulary (VM 1, VM 2); time range: 1571 valhuetzi in jsuchio, moxocoiotia: ixqujch in Membrillo quauitl. membrillo, el arbol (Molina perasto: injc mocujcujloa, iuhquj in melo. “Its 1992, II: 55v). Quince tree: quince, the tree. blossom is large, yellow; it is like the gourd blossom, shaped like a bell. Later its blossom memoria falls off. It forms fruit like small pears, marked 1. memoria, memorandum, written statement like melons” (Sahagún 1950–82, XI: 185); / (legal document) Rufino imillah zan tlaiucci melon pampa cualli annals (AJB, ZM), legal statement (TJ), petition quimocuitlahuia, huan axcanah quicuahqueh (ANV 5, ANV 6, ANV 7, ANV 8, ANV 11), will totomeh (Sullivan et al. 2016: 306). Rufino’s (TC 10, TC 19, TMT, TT 2, TT 3, TT 4, TT 7, TT 13, field is all just ripening with melons because TT 17, TT 20, TT 21, TT 25, TT 26, TT 27, TT 32, he takes good care of them, and the birds TT 33, TT 34, TT 43, TT 41, TT 43, TT 44, TT 46, didn’t eat them. / Calar melon. nictequi. nic- TT 49, TT 52, TT 53, TT 54, TT 59, TT 62, TT 63, yeyecoa in melon (Molina 1992, I: 23r). To taste TT 64, TT 66, TT 68, TT 69, TT 70, TT 71, TT 72, a melon; I cut and taste the melon. TT 73, TT 74, TT 75, TT 76, TT 77, TT 78, TT 79, 2. melónmilpan, melon field TT 80, TT 81, TT 82, TT 83, TT 84, TT 87, TT 88, vocabulary (VM 1, VM 2); time range: 1571 TT 90, TT 92, TT 94, TT 95, TT 96, TT 97, TT 98); Melon milpa. melonar (Molina 1992, II: 55v). In time range: 1564–1783 a melon field: melon field. memorial 347

Lunes a 13 de mayo de 1566 a[ñ]os yquac te- memorial callicuillo Juan Grande conitztia tocaytl yn 1. memorial, memorandum, written state- ipa[n] libro in tlacapohualli yn itlacuilol Jua[n] ment (legal document) Gallego yn imemoria yn icue[n]ta (Anales de annals (ZM), will (NI 8, TT 14, TT 30, TT 94, Juan Bautista 2001: 146). Monday, on the 13th TT 96); time range: 1670–1810 of May of the year 1566 was when Juan Grande, auh yn pipiltin mohuicaque hopan quichiuhque the writer of the census count of households, çe petiçio memoriaal[sic] yhuan çetetl çedola looked at the names in the book of census, quimomaquilique ynoma yn totlatocatzin rey written by Juan Gallego in his statement, in (Zapata y Mendoza 1995: 442). As for the noble- his account. / Izcatqui. nomemoria testam͞e͞to. men who went there, they made a petition, a nicchiua y͡ nehuatl notoca maria. toztecayatl .//. memorandum, and they gave one cédula to yte͡copatzinco. yn tto. Jesu xp̃õ .//. huel noyolloca- our ruler, the viceroy, himself. / Ma quimatica copa ypaltzinco yn dios. “Here is my memoran- muchinti Ynn aquihque quitasque Yni Nome- dum, the testament that I, María Toztecayatl, morial testamento nehhualt notuca Margarita make by order of Our Lord Jesus Christ, of my Maria viuda nonamictzin Ytoca Juan Gregorio own free will, with the help of God” (Olko, Sulli- Difunto niCah tichanihque Ypan Yaltepetzi van, Szemiński eds. 2018: 144). / axcan nicchiva noSenquiscanantzin Santa Maria de la Rosa nomemoria notoca suhuan noniz nehual nitata- natibitas llanquictlalpa. “May all those who nia suzticia ypãpa yquac nipizcal nicatca ca see this my memorandum of testament know huel vnechtolinic totatzin monyoz (Sullivan ed. that my name is Margarita María, widow; my 2003: 33). Today I make my statement. My name deceased husband’s name was Juan Gregorio. is Juan Núñez. I ask for justice because when I We are citizens here in the altepetl of my con- was a fiscal, our father Muñoz mistreated me summate mother Santa María de la Rosa de badly. Nativitas, Yancuictlalpan” (Melton-Villanueva 2. memoria, record ed. 2012: 267). / y Jesus maria y Juseph – y annals (SP); time range: ca. 1593–1624 nehuatl Mateyo Serano, y nitlanahuatia, y Memoria yn inhualaliz Mexica azteca ynic ohual- mochian y memorial y destameto Y noteConpa. laque nican Mexico Tenochtitlan. “Record of the “Jesus, Mary, and Joseph. – I Mateo Serrano Arrival of the Mexica Azteca When They Came order that this memorandum and testament Here to Mexico Tenochtitlan” (Anderson & are being made at my command” (Pizzigoni Schroeder eds. 1997, II: 18). ed. 2007: 240). 3. memoriayotl, memorandum, the record of something Menor annals (AHT); time range: 1608 1. Menor, Minor (religious order) auh ça yuh neci. amo huel ticnonquatlalizque. annals (AHT); time range: 1612 amo huel ticnonquaquixtizque. ynic mocemi- Auh yc niman yehuantzitzin quimommotoquili- toz. ynic mochihuaz imemoriayo yn ipan in. tiaque in cēca mahuiztililoni teopixque Menores. yn Gouernadoresme. yhuan visurreyesme. in yn itlaçpilhuãtzitzinhuan totlaçomahuiztatzin S. ye otlapachoque. yn ipan in nueua españa in Franco Patriarcha. “Then after them followed the ye ixquichcauh ypan yehuantin christianosme very reverend Friars Minor, the precious chil- ymaxcapan. “It seems that we might likewise dren of our precious revered father San Fran- put in some separate place a total list and cisco the patriarch” (Chimalpahin 2006: 204). memorandum in this [text] of the governors and viceroys who have governed in New Spain mensajear ever since it has belonged to the Christians” 1. mensajearoa, to text someone (Chimalpahin 2006: 145). 348 mercader

dialogue/conversation (2013-SMX); time pan yacuic Santo Sant Pedro Pasqual Baleçianu range: 2013 arsobisbu Baleçia teopixqui Mersedes. (Zapata Zan ye n celolar, ocachi cualli n para ce mono- y Mendoza 1995: 526). Today, Saturday October notzaz, ce quimomenzahearoz, para nochi non 20, in the year 1674 on the Feast of Saint Martha, cozaz (2013-SMX). A cellphone is just a little a procession for the new saint, Pedro Pascual bit better for making calls, for messaging Valenciano, archbishop of Valencia, priest of someone, for all those things. the Order of La Merced, was held in Cuetlax- coapan. mercader 3. Merced, brotherhood of the Virgin of Mercy 1. mercader, merchant will (TT 10); time range: 1711 annals (AHT); time range: 1610 yhuan San nicolas Caxtilteca çe metl tepiton ce pilli ynteuhcyo yn quinhualhuicac. enbaxador. yhuan merçedez çe metl tepiton. “And to San ynteuhctitlan yn huey tlahtohuani emperador Nicolás of the Spaniards I give a small maguey, jabon. tlamatca yeliztli paz. quichihuaco. yn and to [Nuestra Señora de la] Merced a small inhuicpa christianosme. ynic ayc moyaochi- maguey” (Pizzigoni ed. 2007: 73). huazque. ça mochipa tlamatcayezque. mo- tlaçotlazque ynic huel callaquizque. españoles. mercedario mercaderes. pochteca. yn õpa Jabon. ayac huel 1. mercedario, Mercedarian (religious order) quintzacuiliz. yn ompa tlaca. “A noble, their annals (AHT, AP, ZM), petition (PC); time range: lord, the ambassador, from the court of the 1591–1672 great ruler the emperor in Japan, who brought ma xicmocaquiti totlatol tehuantin tiquitohua them, came to make peace with the Christians timopilhuan tipilhuan Dios mochintin pipiltin so that they would never make war but always ayohmo ticnequi ompa motlaliz clerico tic- be at peace and esteem each other, so that nequi çe teopixqui merçenario ma yehuatl ompa Spanish merchants will be able to enter Japan quipachoz toaltepeuh. “We your children, the and none of the people there will be able to children of God, all the noblemen, say that impede them” (Chimalpahin 2006: 170). we do not want a secular priest to be assigned here any more. We want a Mercedarian friar, merced let him govern our altepetl” (Olko, Sullivan, 1. merced, grant Szemiński eds. 2018: 271). / Yn Padreme mer- annals (AHT); time range: 1615 cenadios yn iquac mohuicaque motlallitzinoto ynic yca çan merced. ye quinmomaquiliznequi yn iquiahuac luis de tuēnas. tzauhqui. ypan visurrey iztac tepetl in teopixq̃ itehuicaltzitzin- tlaxilacalli tomatlan. çan ic onquiz in pasqua huan Jesus. yn moteneuhtzinohua tothatzitzin- Resurretion ypã abril de 1594 años. “The Mer- huan de la compañia de Jesus. yhuan tocayo- cedarian fathers went to establish themselves tillo. Teatinos. yhuan ome cidios de estancia. next to the house of Luis de Dueñas, obrajero, “That just by a grant the viceroy wants to give in the tlaxilacalli of Tomatlan, just after the Iztaccihuatl, with two estancia sites, to the festivity of Resurrection had passed, in April religious who are followers of Jesus, called of the year 1594” (Chimalpahin 2006: 50). / our fathers of the Company of Jesus, also auh yn yohuatzincopa sesen capilla oquichiuh- given the name of Theatines” (Chimalpahin que misas cantadas yn Conbentoz teopixque – 2006: 302). San franco – Santo domingo – San agustin – San 2. Merced, Mercedarian (religious order) antonio San ygnasio de Loyola San Juo de dioz annals (ZM); time range: 1674 San rroque -mersenarioz – carmen teopixq. Axcan sabado yc 20 de otobre yhuan ypan xihuitl “Very early in the morning the religious of de 1674 años ypan ylhuitzin Santa Martha yn each of the establishments – San Francisco, umochiuh ytlayahualulitzin hopan Cuitlaxcohua- Santo Domingo, San Agustín, San Antonio, merino 349

San Ignacio de Loyola, San Juan de Dios, San seen it like that, but at the same time we don’t Roque, the Mercedarians, the religious of really know what it means. Carmen – celebrated high masses in each of 2. ayocmero, no longer very the chapels” (Townsend ed. 2010: 108). vocabulary (TCV); time range: 2016 Nochan ipuertahyo ayocmero cualli pampa merino quipiyaya miac xihuitl (Sullivan et al. 2016: 398). 1. merino, rural constable The door to my house is no longer very good annals (AHT, AJB, ZM), municipal council because it is very old. records (TA 145), petition (PCC), will (TT 52, 3. mero, exactly, right TT 55); time range: 1555–1762 oral account (2012-Tep), vocabulary (TCV); oncan ticpehualtique in totequiuh al̅lde franco de time range: 2012, 2016 la cruz regidor mayor Thomas de Aquino merino Ticcaquiti, tiquittati ce tenantzin quipiya ce pablo ximenez tequicaltitlan. “At that point we, cuatopilli huan ce tlahuilli chichiltic; nopeyoh the alcalde Francisco de la Cruz, the regidor mero tiyaz (2012-Tep). You will go there to mayor Tomás de Aquino, and Pablo Jiménez, listen to... will go there to see an old woman official at the tribute house, began our periods who has a cane and a red light. That’s exactly of office” (Chimalpahin 2006: 40). / yntech where you will go. / Nicmaquilih ce huacax ica cavaloc yn merinome nouiyan tlaxcalan ipan nocharpih pan mero icuaixhuac huan peuhqui tlatozque monequiz xochitl yvan quauhxivitl. cuahuihuiti (Sullivan et al. 2016: 307). I hit a “It was entrusted to the rural constables all cow with my slingshot right on its forehead around Tlaxcala to urge that flowers and tree and it began to behave crazily. foliage will be required” (Lockhart, Berdan & 4. mero, complete, well formed Anderson eds. 1986: 94). / yn oquichiuhque ca oral account (1985-IxM); time range: 1985 çan ychtacan ayāc yxpa yhuehuetque ymerinos. Ne ce santoh ya quitl cualanqui. Quixahuaz “The one they held was secret, not in the pres- yanopa tlen axnouhquiya axtlen mero (1985- ence of the elders and the district constables” IxM). The other deity supposedly got angry. He (Karttunen & Lockhart eds. 1976: 101). will knock over [the corn plants] that are not yet well formed. mero 5. mero, main 1. axmero, not very, not really vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Jose icaltech eltoc ce cuahuitl tlen quiilliah Ne piltenantzin neliztaltic eltoc pampa axmero nelmero cuahuitl pampa quipiya miac xihuitl quinecqui tlacua quemman mococoayaya (Sul- (Sullivan et al. 2016: 307). Next to José’s house livan et al. 2016: 268, 307). That old woman there is a tree that they say is the main tree is very pale because she didn’t really want to because is has a lot of leaves. eat when she was sick. / Axmero neci cualli 6. mero, legitimate, true, real, actual nopa motlamahuizol; hueliz pampa cheneh tla- oral account (1985-IxM, 2011-Lin); time range: tlaneztoc (Sullivan et al. 2016: 35). That video 1985, 2012 of yours isn’t very clear; perhaps because the Tlen teconeuh, tlen mero iconeuh (1985-IxM). sun is shining too much. / Ne payoh tlahuel Daughter, his legitimate daughter. / Mero yehyectzin huan yeca axmero nicnequi nicte- antihuatl Chicomexochitl (1985-IxM). The true, quihuiz (Sullivan et al. 2016: 307). That hand- ancient Chicomexochitl. / Quemman ahcico, kerchief/bandana is very beautiful and that’s quillia icihuauh ma quintlanehui cequinoqueh why I don’t really want to use it. / Tohhuantin cihuameh para ma quipalehuican. Quimictizceh zan quennopa tiquitztoqueh, no axmero ticma- pitzotl, quichihuazceh chichiquilli para ihuei- tih tlachquetl quihtoznequi (2014-P). We’ve just nanan. Quichiuhqui nochi tlen quenne nopa 350 mes

como mero xantolo (2011-Lin). When he arrived, Auh nica momachiotia yn noya (sic) teopan he tells his wife to hire some other women to ontetl Caja yhuan çentetl Escritura tzaccayo help her. They will kill a pig and make tamales yhuan mesa huey ahuehuetl yhuan escallera for his grandmother. He did everything just as ce yhuan tlecuilli çentetl yhuan taça chichiltic it is [costumarily] done on the actual Day of the yetetl. “And here is manifested what there was Dead. in the church: two chests, a (writing desk? scripture?) with a latch, a big table made of willow mes wood, a ladder, a (censer? brazier?), three red 1. mes, month cups (with covers?)” (Cline & León-Portilla eds. annals (ZM), oral account (2016-X1); time 1983: 44). / itzintla Mesa mo=tlalizque. “They range: 1667–1675, 2016 sit down at the foot of the table” (Sell & Burk- Panohtinenqueh ni tonalli, meses huan xihuitl hart eds. 2004: 166). / Monequi niccohuaz ce (2016-X1). These days, months and years mezah pampa tlen nicpiya ayoccualli (Sullivan went by. / Ça no iquac xihuitl de 1667 años et al. 2016: 310). I need to buy a table because yhuan ypan mes julio yc 16 yn otlacat coyoli the one I have is no longer good. San Josep (Zapata y Mendoza 1995: 378). 5. mesacuac, head of a table (lit. place of the Likewise then, in the year of 1667 and in the head of a table) month of July, on the 16th, the bell for San religious play (LDS), vocabulary (VM 1, VM 2); José was cast. time range: 1571–seventeenth century (?) Mesaquac. cabecera de mesa (Molina 1992, mesa II: 55v). Head of a table: head of a table. / 1. ceicximesa, one legged table (lit. one footed hualquisas Miquistli Yhuan Ang.l moquetztehuas table) Yn Demo quitlasq.z Messaquac Yn tzō tecontin-. vocabulary (VM 1); time range: 1571 “Death enters along with [First] Angel. [First] Mesa de vn pie. çance ycxi mesa. ce ycxe mesa Demon protests. They cast the skulls on top of (Molina 1992, I: 84v). One legged table: table the table” (Sell & Burkhart eds. 2004: 284). with only one leg; one legged table. 6. mesapan, on the table 2. cuauhmesa, table (lit. wooden table) annals (AJB, ZM), religious play (STE); time vocabulary (TCV); time range: 2016 range: 1564–1674 Quemman ticpaxalotoh tocompah Martin, Auh yn iq[ua]c monechico tlacalaquilli in techtlamacac pan ce huei cuamezah pampa tic- tecpa[n] yn imixpan o[n]mote[n]tima[n]ca mahcuilqueh iconeuh (Sullivan et al. 2016: 144). mesapa (Anales de Juan Bautista 2001: 250). When we went to visit my compadre Martín, he When the tribute was gathered in the palace, it fed us on a big table because we baptized his was placed before them on the table. / contlaçaz child [in the indigenous ceremony]. mesapan. “She flings them on the table” (Sell & 3. cuauhmesatzalan, under the table Burkhart eds. 2004: 176). vocabulary (TCV); time range: 2016 7. mesatlacatl, person serving at the table Quemman timotemoah, na nicamati nimotlatiz religious play (LDS); time range: seventeenth cuamezahtzalan (Sullivan et al. 2016: 144). We century (?) we play hide and seek, I like to hide under the Calaquisqz quihualquixtisqz YnMessatlaCuau table. Yhuan Yn huehuetl vino. “They exit. Those serv- 4. mesa, table ing at the table bring it along with a drum wine” annals (AJB), legal statement (TC 13), oral (Sell & Burkhart eds. 2004: 282). account (2012-Tep), religious play (SI, STE), 8. mesatlapachiuhcayotl, tablecloth (lit. a vocabulary (TCV, VM 1); time range: 1564– cover for table) seventeenth century, 2012–2016 vocabulary (VM 1, VM 2); time range: 1571 mesías 351

Manteles. mesa tlapachiuhcayotl. tlatlapa- religious play (TK); time range: seventeenth chiuhca-|yotl. manteles (Molina 1992, I: 82r). century (?) Tablecloths: a cover for table; a cover; table- Auh Xicmomachilti in tlein quimitalhuia in achto- cloths. / Mesa tlapachiuhcayotl. cobertor de paitohuani in tehuecapaittani Meçias in ipan Çe mesa, o los | manteles (Molina 1992, II: 55v). capitulo. “And know what the prophet, the seer Tablecloth: tablecloth or tablecloths. Messiah says in one chapter” (Sell & Burkhart 9. mesatzalan, under the table eds. 2004: 130). vocabulary (TCV); time range: 2016 Quemman tici noahui, iconeuh mahuiltia mezah- mesón tzalan pampa zanoc manehnemi (Sullivan 1. mesón, inn et al. 2016: 310). When my aunt grinds nixtamal, annals (ZM); time range: 1670–1676 her child plays under the table because he/she auh y quimotoquilique ye teotlac ypan 6 oras barely crawls. yacuican oquimoçehuilique ycalteco yn alhuaçil 10. tlahcomesa, portable table (lit. half table) mayor caxtiltecatl ypan tlapechtl ynic ocan vocabulary (VM 1); time range: 1571 mexo calnacazco yniquexcan tocabilia calcuitla- Mesa portatile. tlacomesa. nouian vel monequi pan (Zapata y Mendoza 1995: 458). They buried me|sa. motquitinemi mesa (Molina 1992, I: him in the afternoon, at 6 o’clock. First, they 84v). Portable table: half a table; table which laid him down outside the house of the Spanish is needed everywhere; table which is carried all chief constable, on the litter; the second place around. was at the corner of the inn; the third place was 11. tlamanalmesa, sacrificial table (lit. table behind our chapel. / yhuan quitetepachoxquia y for offerings) jues ynic mochi yn iyahuacilhuan ça motlatique vocabulary (VM 1); time range: 1571 mocaltzaque mexon mochayotique (Zapata y Mesa enlos sacrificios. tlamanal mesa (Molina Mendoza 1995: 462). And they intended to stone 1992, I: 84v). Sacrificial table: sacrificial table. the judge, so all of his constables just hid them- 12. yeicximesa, three legged table (lit. table selves, they locked themselves up in the inn with three feet) where they resided. / yn imoztlayoc miercoles 15 vocabulary (VM 1); time range: 1571 ypan ylhuitzin Santa Teresa ye tlaca hualquizque Mesa đ tres pies. yey icxi mesa yexcāpa icxe mexo nican motlalico ycha don Nicolas Mendes mesa (Molina 1992, I: 84v). Three legged table: gobernador hocatca (Zapata y Mendoza 1995: three legged table; table with feet in three 452). The next day, Wednesday the 15th, on the directions. feast day of Santa Teresa, they came out of the 13. yexcampaicxemesa, three legged table inn at midday and came to install themselves (lit. table with feet in three directions) in the home of don Nicolás Méndez, the ex- vocabulary (VM 1); time range: 1571 governor. Mesa đ tres pies. yey icxi mesa yexcāpa icxe 2. mesóncalcuitlapan, behind the inn mesa (Molina 1992, I: 84v). Three legged table: annals (ZM); time range: 1668–1671 three legged table; three legged table. Auh yn oyctlayahualoque çano yehuatl toctrina 14. zanceicximesa, pedestal table (lit. a table quitotiaque ynic mochitin yc mexo calcuitlapan with only one foot) quiçato yc calaque tiaquizco yc portales calaquito vocabulary (VM 1); time range: 1571 (Zapata y Mendoza 1995: 388). For that reason Mesa de vn pie. çance ycxi mesa. ce ycxe mesa they held a procession and were likewise going (Molina 1992, I: 84v). Pedestal table: pedestal along preaching the doctrine, such that they table; table with one foot. wound up coming out behind the inn, and from there they entered the marketplace and then Mesías wound up entering the arcades. 1. Mesías, Messiah 3. mesóncalnacazco, at the corner of the inn 352 mesonero

annals (ZM); time range: 1668–1677 auh niman oquinyolchicauh yn gobdor ytoca don hocçepa mochi tlacatl moyauchichiuh yca felipe de santg ynic y altepetl otlatitlanque mexico alcabos cauallo ypan yaque quiquixtique mexo- ocanato se probision rreal ynic aocmo calaquis- calnacasco (Zapata y Mendoza 1995: 404). Again que cabildo ma quixtiano ma mestiso ma molato all the people armed themselves with arque- ma tliltic ma chino sa mixcahuisque yn masehual- buses, they rode on horseback. They brought tzitzintin. “And then the governor, named don [the thieves] out at the corner of the inn. Felipe de Santiago, inspired the altepetl to send to Mexico City to get a royal decree that no Span- mesonero iard, mestizo, mulatto, black nor chino should 1. mesonero, innkeeper enter the cabildo any more. The indigenous municipal council records (TA 192); time range: people exclusively should do it” (Townsend 1562 ed. 2010: 130). / auh ynin cihuapilli Doña Juana nochin tlapohvque mayordomos catcah de la çiudad yn ihuan capitan Juan Rotriguez de Villapoerte. yvan tequicalco yvan mesonesoneros (sic). “All the oquichiuhque oncan otlacat yn Gabriel de Villa- former majordomos rendered account, those of the poerte mestiço. “And this noblewoman doña city, and those at the tribute house, the inn” (Lock- Juana and Captain Juan Rodríguez de Villa- hart, Berdan & Anderson eds. 1986: 120). fuerte begot and there was born Gabriel de Vil- lafuerte, a mestizo” (Anderson & Schroeder eds. mestiza 1997, II: 98). / yvan ala carçel. techtolinia. tiltique 1. mestiza, mestiza woman Anozo. Espanoles Anozo mestiços. ompa. timic- annals (AHT, AJB, CM); time range: 1569–1621 (?) tilo (Dakin ed. 1996: 16). or the Spaniards or the auh in tla español octlaliz totocoz Castilla[n] mestizos afflict us. We are mistreated there. in tla mestiça anoço anoço [sic] mulato no totocoz (Anales de Juan Bautista 2001: 182). metáfora If a Spaniard makes pulque, he or she will be 1. metáfora, metaphor banished to Spain; if it’s a mestiza woman cultural encyclopedia (FC 6); time range: or a mulatto, he or she will likewise be ban- 1578–1580 ished. / ynin omoteneuhtzino cihuateupixqui, ca cenca maviçauhquj in machiotlatolli in metaphoras. mestiça ŷtech quiz huel ymichputzin yn Gozallo “Highly admirable are the figures of speech, the gano español Conquistador. ynehuan ynamic metaphors” (Sahagún 1950–82, VI: 1). Doña isabel tecuichpotzin de Muteuhcçuma. “This said female religious was a mestiza; she metro descended from and was the true daughter of 1. metro, meter (unit of length) Gonzalo Cano, a Spanish conqueror, together vocabulary (TCV); time range: 2016 with his spouse doña Isabel Teucichpochtzin Notocayo quicouhqui eyi metroh huapalli pampa de Moteucçoma” (Chimalpahin 2006: 298). / quichihuaz ce cuamezah (Sullivan et al. 2016: auh oquichiuhque oyntech quiz yn çan no ytoca 307). My namesake bought three meters of Doña leonor de moteuhcçoma Balderrama plank because he will make a table. mestiça. “They begot and from them issued one also named doña Leonor de Moteucçoma metrópoli Valderrama, a mestiza” (Anderson & Schro- 1. metrópoli, metropolis eder eds. 1997, I: 142). annals (AHT); time range: 1613 auh ca çã huel yancuican quitlaniz oc ce mestizo yancuil palio. auh ca macoz yntlacamo, amo 1. mestizo, mestizo huel tepachoz amo huel tehuillanaz. amo huel annals (AHT, AJB, AP, CM, SP, ZM), petition (M 4); ytlatititzaltlapachol mochihuaz yn oc cequi time range: 1564–1675 altepetl in yehuatl on huey tzontecoaltepetl mexicano 353

muchiuhtica yn oncan ca arçobispo motenehua annals (AHT, AJB, AP, AT, ZM), legal statement Metropoli. “He has to start all over requesting (TC 62, TC 72), petition (JSA), will (NI 1, NI 2, another new pallium. It will be given to him, TMT, TC 46, TT 1, TT 10, TT 11, TT 19, TT 21, but if not, he cannot rule and govern, the other TT 22, TT 31, TT 38, TT 58, TT 62, TT 66, TT 72, altepetl cannot become his jurisdiction, that is, TT 82, TT 85, TT 93, TT 94, TT 96), vocabulary a great head-altepetl where an archbishop is, (TCV, VM 1); time range: 1564–1822, 2016 called a metropolis” (Chimalpahin 2006: 268). Auh yn iquac miercoles yn ipan yvisperastzin Sant Andres apostol Jueues a xxx de nouiem- mexicano bre yquac omacoque yn Sant. franco teopixque 1. mexicano, Mexican person possesion ynic huel imaxca yez teocalli St. vocabulary (TCV); time range: 2016 Juan yhuan Sancta maria. “And on Wednes- Miaqueh mexicanoz axquiahcih tequitl pan day the eve of San Andrés Apóstol, Thursday ni totlalhui (Sullivan et al. 2016: 310). Many the 30th of November, was when the Francis- Mexicans don’t find work in this land of ours. can friars were given possession so that the 2. mexicano, Nahuatl language churches of San Juan and Santa María would vocabulary (TCV); time range: 2016 be fully their property” (Chimalpahin 2006: Nototahtah tlahuel zaniloa ica mexicanoh (Sul- 32). / yn ipā mochiuh yn itestameto.͡ ma. toz- livan et al. 2016: 310). My grandfather really tecayatl yp͡a miercoles. çēpohualilhuitl mes. speaks Nahuatl a lot. de Julio. de mill y quinientos y setenta y seys. ano͞s. “The testament of María Toztecayatl was mico made on Wednesday, the twentieth day of the 1. ixmicotic, child with a dirty face month of July in the year 1576” (Olko, Sullivan, vocabulary (TCV); time range: 2016 Szemiński eds. 2018: 145). / Tonatiuh tlen mier- Mario nochipa nemi ixmecohtic pampa axcanah colez moilhuiquixtiz noconeuh pan caltlamach- mohmoztlah quiahaltiah (Sullivan et al. 2016: tiloyan (Sullivan et al. 2016: 311). Wednesday, 254). Mario always goes around with a dirty my child will have a party at school. face because they don’t bath him everyday. 2. miércolestica, on Wednesday vocabulary (VT); time range: ca. 1540 (?) mientras Miercoles dia. mercurii dies. feria. | quarta. 1. mientras, as long as, while mierculastíca (Vocabulario trilingüe: 114r). The will (TT 77, TT 78); time range: 1712–1759 day Wednesday; Mercurii dies; feria quarta; on Ssese sihuil yahui quiMomaguisiotilia ytlato- Wednesday. cachantzinco yhua quimochihuililia iMisa para Mientras yechuatzin tt.o ds quiMoChiCahuilis miércoles santo ypan yn itlaltzipach. “Each year they go to 1. Miércoles Santo, Holy Wednesday honor him at his royal home and perform his annals (AHT, AJB); time range: 1565–1613 mass for him as long as our lord God should Yn ipan ciudad mexico tenochtitlan nueua give him [Juan Francisco] life on his earth” españa Ynic nohuian axcan ypan miercoles (Pizzigoni ed. 2007: 209). / San yocqui Qui- sancto. yc matlaquilhuitl mani metztli de abril moMamacatiasque Mientras Dios quimochiCa- de 1596. años. yn itic altepetl. S. Franco S. Joseph. huilis nopilhuan. “They are to go along giving capilla yn quimoyacanilia yxquichmonasterio. it to each other that way while God gives my ynic mexico, oncan omochiuh omotlalli centla- children health” (Pizzigoni ed. 2007: 205). mantli Sancta cofradia. “In the city of Mexico Tenochtitlan and [first?] in all New Spain, miércoles today Holy Wednesday, on the 10th day of the 1. miércoles, Wednesday month of April of the year 1596, in the altepetl, at San Francisco, at the chapel of San Josef, 354 mil

first of all the monasteries in Mexico City, a and vanquished [the city of] Mexico, here holy cofradía was made and established” (Chi- where the Spaniards now are, as well as all malpahin 2006: 56). / Oy Miercoles S[ant]o a 18 about here in New Spain. [This conquest was] abril de 1565 a[ñ]os yquac ticchiuhq’[ue] Pas- in 1519” (Sahagún 1950–82, VIII: 4). / axcan sio[n] ce[n]tecpa[n]tli Jesus Xpo Maria oncan yc cempohualli yhuan matlactli mani metztli q’[ui]momecahuitequiliq’[ue] t[o]t[ecuy]o cruz julio mill setezientos y Veinte años Nenhuatl cruz [sic] q’[ui]moquechpanihuitia t[o]t[ecuy]o Dn Juo maldonado gouor – Dn Antto de galizia tepeticpac Hecce homo cruz tepeticpac ycac Rexidor mor. “Today the 30th of the month of Carvario yhua[n] lança espongia (Anales de July of the year 1720, before me don Juan Mal- Juan Bautista 2001: 312). Today, Holy Wednes- donado, governor, don Antonio de Galicia, day, on the 18th of April of the year 1565, was regidor mayor” (Lockhart ed. 1991: 103). / yn when we made [the images] of the Passion, çan inneyxcahuil mochiuh yn amaquemeque. some twenty [pieces]: Jesus Christ, Mary, there yn nican hualla mexico. quãmimilli. morrillos where they whipped Our Lord; the cross, the yxquich .vi. mill. “Of the wooden columns or cross that Our Lord went carrying on his shoul- morillos that were brought here to Mexico, ders to the top of the mountain; the Ecce homo, a total of 6,000 were the exclusive responsi- the cross that is on the top of Mount Calvario; bility of the Amaquemeque” (Chimalpahin and the lance, the sponge. / ompa hualla in 2006: 82). Roma quinhualmomaquilli yn Sancto Padre huel iquac quizque in miercoles Sancto yey hora millón quizque. “[The permission] came from Rome, 1. millón, million the Holy Father bestowed it upon them. They annals (AHT, AP); time range: 1614–second came out right on Holy Wednesday, they came half of the seventeenth century (?) out for three hours” (Chimalpahin 2006: 56). yhuan yuh omihto ca ce millon, yn oncan ye popolihui ytlatquitzin Rey. “And it was said mil that a million [pesos] of the king’s assets were 1. mil, thousand spent there” (Chimalpahin 2006: 294). / 1576 annals (AC, AHT, AJB, AP, AT, ZM), bill of sale Nican ypan xihuitl yn omochiuh huey cocolistli (LSD 2), cultural encyclopedia (FC 8), legal state- ypan abl [sic] yn omomiquili masehualtzintli ment (CSE, LGC, IRI, TC 7, TC 23, TC 27, TC 28A, ome millones yc moChi. “1576 It was here in TC 61), municipal council records (TA 84, TA 90, this year that a great epidemic broke out, in TA 93, TA 103, TA 129, TA 131, TA 140, TA 145, April. Two million indigenous people died in TA 148, TA 187, TA 207, TA Appendix), petition all” (Townsend ed. 2010: 82). (IMA, M 2, M 5, M 7, PLM), will (NI 6, TC 3, TC 9, TC 10, TC 14, TC 15, TC 16, TC 17, TC 19, TC 21, milpa15 TC 25, TC 26, TC 28, TC 29, TC 30, TC 31, TC 41, 1. milpa, village TC 42, TC 48, TMT, TT 34, TT 39, TT 68, TT 89, petition (M 7); time range: 1572 WCF); time range: 1543–1810 auh yzcatqui. oqchiuhq. oqchiuhq çeçē pro- ioan ipan mochiuh injc ipan açico españoles vision çeçē milpas no nicā altepetl çaqlpā, yn injc caçique injc qujpeuhque Mexico in vncan oqtoq audiēcia. ayac monamacaz quabitl. ybā axcan onoque Españoles ioan in noujian in yça, cavallos. ybā comunes teqtl (Dakin ed. nican iancujc españa de mjll e qujnjentos y 1996: 32). Here is [stated] what they did: they dezinueue. “And it came to pass that in his made a provision for each village, also here time the Spaniards came to arrive – they took in the altepetl of Zacualpan. The Audiencia

15 Backloan from milpan ‘in the cornfield’. mina 355

[judges] said that no one would [be required Antto lorenzo yhua o sen ytoca Juan de S,ntia- to] sell firewood or horse fodder or [to provide] go yni oMotlaneltililiq̄ y mostla huictla yn collective labor. ixPantzincon tto D,s yhuan ixpātzinco y totatzin Cura Ministro. “And now I will conclude my mina statement and my commands before my exec- 1. mina, mine utor named Lorenzo Diego and two witnesses annals (CM); time range: 1609–1621 (?) of mine, one named Antonio Lorenzo and ynin ompa ca teteltzinco minas ompa quipia another named Juan de Santiago, so that they oncate ypilhuan. “He has mines at Teteltzinco; will verify it in the future before our lord God he has children” (Anderson & Schroeder eds. and before our father the curate and minister” 1997, I: 142). (Pizzigoni ed. 2007: 212). / y tl,a ninomaCechuis yntl,a Somiquilistzin, yn tutecuio dios ypallec- minero huiloca noanimatzin Ce misa YnCa Resposos 1. minero, miner nopa mitos y ncehimopalechuilis noteopixi- annals (CM, SP); time range: ca. 1593–1624 (?) catzin padre ministro. “If I attain the precious ynin cihuapilli mestiça quilmach quimonamicti death of our lord God, the help of my soul will ce minero çacatlan ychan ompa contemacac be that a mass with a responsory prayer will yn marques del valle yn inamic mochiuh ytoca be said for me; my priest, the father minister, Juã de turosas. “It is said that a miner, who is to help me with it” (Pizzigoni ed. 2007: 151). resided in Çacatlan, married this mestiza noblewoman; the Marquis gave her to one Minsa named Juan de Tolosa to become his wife” 1. Minsa, Minsa (brand of corn flour) (Anderson & Schroeder eds. 1997, I: 162). / ynin oral account (2015-SAH); time range: 2015 cihuapilli mestiça. auh ynin ce minero çaca- Para ticcohuazceh ce quiloh de cintli o ce quiloh tlan ychan ytoca Juan de turojas. conmacac yn de Minzah (2015-SAH). So we will [be able to] Marques del Valle. “This noblewoman was a buy a kilo of maiz or a kilo of Minsa. mestiza. And the Marquéz del Valle gave [doña María] to a miner residing in Çacatlan, named mirra Juan de Tolosa” (Anderson & Schroeder eds. 1. mirra, myrrh 1997, II: 86). religious play (TK), religious treatise (EQ); time range: 1574 (?)–seventeenth century (?) Mínimo yhtic oquimoquixtilique yn inhuentzin in cuztic 1. Mínimo, Minimite (religious order) teocuitlatl in mirrha in chichic pahtzintli, yhuã in annals (AHT); time range: 1609 Encienso in tecopalli. “From within they took no ypan in. ytlamian ŷ metztli omoteneuh ŷ nicã out their gifts, gold, myrrh (a bitter unguent), and mexico. ohuallaque omentin S. Franco de Paula incense, fine incense” (Anderson & Schro- teopixq̃. ŷ motenehua Minimos. “Also, at the eder eds. 1997, II: 146). / nimitzohuenChihuilili- end of the said month two friars of the order tzinohua Çenca tlaçotli chichic Paatl in itoca of San Francisco de Paula, called Minimites, Mirra. “I make an offering to you, a very pre- came here to Mexico” (Chimalpahin 2006: 192). cious bitter potion, called myrrh” (Sell & Burk- hart eds. 2004: 142). ministro 1. ministro, minister misa will (TT 47, TT 79); time range: 1731–1734 1. miccamisa, mass for the dead yhua ye Nica Nictzonquixtiz [?] [...] tlatol yhua annals (AHT); time range: 1611 Notlahuali yxPan NoAlbasia ytoca lorenzo auh ayac quittaya yhuã ayac quimatiaya in diego yhua omentin Notestigohua sen ytoca quenin quitechihuiliaya miccamissa. “But no 356 misa cantada

one saw or found out that he was performing 3. misachiuhqui, person who celebrates mass masses for the dead” (Chimalpahin 2006: 196). annals (ZM); time range: second half of the 2. misa, mass (religious ceremony) seventeenth cetury–1685 annals (AHT, AJB, AP, AT, ZM), legal statement Yhuan ocçequi tlatoque moquayatequique yn (TC 7, TC 23, TC23B, TC 27, TC 28A, TC 43A, iquac hualaque yeyme yntoca frayles ome mi- TC 52A, TC 62, TC 72, TC 76, TJ), municipal sachiuhque (Zapata y Mendoza 1995: 96). And council records (TA 129, TA 206), oral account other rulers were baptized when the three (2014-SMX), petition (ANV 1, ANV 3, ANV 9, ANV called friars came; two of them performed 10, ANV 16, ANV 20, CNH, JSA, M 5, PC), reli- masses. gious play (HLE, LDS, STE, TK), religious trea- 4. misacoyolli, mass bell tise (EQ), will (TC 3, TC 4, TC 5, TC 6, TC 9, TC 10, annals (ZM); time range: 1662 TC 14, TC 15, TC 16, TC 17, TC 19, TC 21, TC 24, Axcan ypan martes yc 8 de agosto yn otlecoc yn TC 25, TC 28, TC 29, TC 30, TC 31, TC 33, TC 34, misacoyoli yn opilcaya tecalticpac yhuan mocue- TC 36, TC 37, TC 38, TC 39, TC 40, TC 41, TC 42, cuepatzin y coyolcalticpac (Zapata y Mendoza TC 43, TC 44, TC 46, TC 48, TC 49, TC 50, TC 52, 1995: 314). Today, Tuesday, the 8th of August, TC 56, TC 57, TC 58, TC 60, TC 64, TC 65, TC 67, was when the mass bell and the smaller bell, TC 69, TC 71, TC 74, TC 75, TC 78, TC 79, TC 80, which were hanging from the top of the vault, TC 81, TC 82, TT 2, TT 3, TT 4, TT 6, TT 12, TT 22, were raised to the top of the bell tower. TT 25, TT 30, TT 36, TT 39, TT 40, TT 41, TT 42, 5. misatenanquilihpiltontli, altar boy (lit. TT 44, TT 45, TT 47, TT 48, TT 49, TT 50, TT 51, small child who responds during mass) TT 52, TT 53, TT 54, TT 55, TT 56, TT 57, TT 58, vocabulary (VM 1, VM 2); time range: 1571 TT 59, TT 60, TT 61, TT 62, TT 63, TT 64, TT 65, Missa tenanquili piltontli. monazillo (Molina TT 66, TT 68, TT 70, TT 71, TT 72, TT 73, TT 74, 1992, II: 58v). Altar boy: altar boy. TT 76, TT 77, TT 78, TT 79, TT 80, TT 81, TT 82, TT 83, TT 90, TT 91, TT 92, TT 93, TT 94, TT 95, misa cantada TT 96, TT 97, TT 98, WCF, WNS), vocabulary (VM 1. misa cantada, high mass 1, VT); time range: ca. 1540 (?)–1783, 2014 annals (AP), will (TT 5, TT 7, TT 11, TT 13, TT 20, Ca no yahua nopalehuiloca noanimatzi centel TT 25, TT 36, TT 38, TT 57, TT 84); time range: misias yahua ce reposos nopa motlatoltzinno 1666–1762 padre guardia nica ypan ialtepetzi Satun sa yûa yn ipalehuiloca yes y noyôlia ca nitlaocolilo lucas Ebagelita. “Also for the help of my soul, Misa cantada. “And the help of my spirit will be the father guardian is to say a mass with a that I am favored with a high mass” (Pizzigoni responsory prayer for me here in the altepetl ed. 2007: 119). / yhuan ypalehuiloca yes yn noAni- of holy San Lucas Evangelista” (Pizzigoni ed. mantzi se misa cantada mocchihuas deliJensia 2007: 153). / Auh oc cenca yehuatl ic tipalehuilo yhuan motemacas meliotzin Jerusalen. “And yn huentzintli ynic titlamana in ihquac missa the help of my soul will be a high mass; steps mitohua in ica itlaçonacayotzin ytlaçoezçotzin are to be taken. And half a real is to be given in tot.o Jesu xpo. “And especially are you aided for Jerusalem” (Pizzigoni ed. 2007: 62). / auh yn by means of the gifts that you offer when Mass yohuatzincopa sesen capilla oquichiuhque misas is said with the precious body and blood of cantadas yn Conbentoz teopixque – San franco – our Lord Jesus Christ” (Anderson & Schroeder Santo domingo – San agustin – San antonio San eds. 1997, II: 150). / In tlacameh yohueh tequiti- ygnasio de Loyola San Juo de dioz San rroque tihueh, tlachtocah, tlapohpohuah, rezaroah. -mersenarioz – carmen teopixq. “Very early in Yohueh mizah domingoz nochi in familiah ma- the morning the religious of each of the estab- yordomiaz (2014-SMX). The men go to work: to lishments – San Francisco, Santo Domingo, San sweep, to clean, and to pray. All the families Agustín, San Antonio, San Ignacio de Loyola, and stewardships go to mass on Sundays. San Juan de Dios, San Roque, the Mercedari- misa de requiem 357

ans, the religious of Carmen – celebrated high “And I say that the help of my spirit and soul is masses in each of the chapels” (Townsend ed. that I assign to myself a low mass so that it will 2010: 108). be carried out” (Pizzigoni ed. 2007: 121). / Oy domingo a 6 de hebrero mayo de 1565 a[ñ]os misa de requiem yquac co[n]firmacio[n] q’[ui]temacaco yn 1. misa de requiem, requiem mass arçob[is]po yn o[n]can S[an] Fran[cis]co S[an] will (TT 26, TT 27, WNS); time range: 1733–1736 Joseph yn ohualla ob[is]po missa reçata co[n]- yehuatzintzin nechmoquimilhuisq̄ yhuanechmo- mochihuilli (Anales de Juan Bautista 2001: toquilisq̄ quimotenmaquilis y huetzintl yhua yn 314). Today, Sunday, on the 6th of [crossed ipan ynotlachicueytilis sen misa de requia nopan out: February] May of the year 1565, was when mitos ypanlenhuiloCa ynanima. “They are to the archbishop came to perform confirma- shroud and inter me and make the offering, tion there in San Francisco, San Josef. When and a week after I had died a requiem mass is the bishop came, he said a low mass. / Yhuan to be said for me, for the help of my soul” (Kart- niquihtuan Ypalehuloca lles noanimantzin Can tunen & Lockhart eds. 1976: 118). / ȳhua niquito- sentle Misa Rezada nopan mihtus Ypan Se huan Ca nechMochihuilis Setel Misa de Requie Metztli. “And I say that the help of my soul will ȳ notelpoch ȳn itoCa marÇos de Stiago. “And I be that a low mass will be said for me within a say that my son named Marcos de Santiago is to month” (Melton-Villanueva ed. 2012: 268). have a requiem mass performed for me” (Pizzi- goni ed. 2007: 101). misal 1. misal, missal misa mayor vocabulary (VM 1, VT); time range: ca. 1540 1. misa mayor, high mass (?)–1571 annals (AHT, AJB, ZM); time range: 1564–1665 Missal. missal amuxtli. teoamoxtli missal (Molina motlalli monomento, auh ynic chicueteocalli 1571 I: f. 85v). Missal: missal book; divine book, nican moyetzticate teopixque cecentetl missa missal. / Miſſal. rerum diuinarum codex. | miſſal mayor ypã quimitalhuique. “The monument was (Vocabulario trilingüe: 115r). Missal: rerum div- set up, and in eight churches here the priests in inarum codex: missal. them said a high mass for him in each one” (Chi- 2. misalamoxtli, missal (lit. missal book) malpahin 2006: 40). / yn opa maxiti ypan ma- vocabulary (VM 1, VM 2); time range: 1571 tlactl oras ça nima peuhqui missa mayor yhuan Misal amoxtli. misal (Molina 1992, II: 57v). sermo (Zapata y Mendoza 1995: 352). He arrived Missal: missal. there at 10 o’clock. Immediately a high mass and a sermon began. / auh ça[n] ye no yehuatzi[n] in misericordia missa quimitalhui fray Melchor auh nohuiya[n] 1. misericordia, mercy, compassion huehuey missa ma[yo]r in mottac (Anales de religious play (STE); time range: seventeenth Juan Bautista 2001: 190). It was the same fray century (?) Melchor who said the mass; everywhere the ma çan ypanpatzinco in moMiSericordiatzin high mass was seen. xiquinmotlaocolili in ixquichtin tlalticpac. “Just because of your compassion you have mercy misa rezada on all those on earth” (Sell & Burkhart eds. 1. misa rezada, low mass 2004: 178). annals (AJB), will (NI 1, NI 2, NI 3, NI 6, NI 8, 2. misericordia, mercy! (exclamation) TT 10, TT 23, TT 24, TT 34, TT 37); time range: religious play (STE); time range: seventeenth 1565–1822 century (?) yhua niquitohua yn ipalehuiloca noyolia nani- Ay MiSericordia yn Yoyahuen totecuiyo Diosē mantzin ninotechtia missa ye resada ynic neltis. quenin Çenca nitetlaocolti nitecochi in yca in 358 misión

ayac nechilnamiqui. “Oh, mercy! Alas! O God yn inezcatlahtollotzin yn ichipahuacanenaca- our lord! How very much I aroused grief and yotiliztlacatililocatzin motenehua limpia con- tears because no one remembers me” (Sell & cepcion. “It was the first time that there were Burkhart eds. 2004: 178). lined up and they went along carrying all the 3. Misericordia, the Works of Mercy (painting) different great, difficult, splendid marvels and annals (AJB); time range: 1569 mysteries of the queenly maiden Santa María, auh in tlacuilolli missericordia q’[ui]chiuhque yn -it would have been the third time if it had been Herna[n]do Çolli P[edr]o Xochmitl Atiçapa[n] taken in procession a year ago-, by which the chaneque (Anales de Juan Bautista 2001: 182). Holy Spirit equated and compared for the said Hernando Çolli and Pedro Xochmitl, residents queenly maiden, by which he made her see, of Atiçapan, made the painting of the [Works of] that belong to the marvels of theology and are Mercy. mentioned here, they went in procession with 4. Misericordia, Misericordia (musical piece) all the different ones; first, the commemoration religious play (SI); time range: seventeenth of the sign and the announcement of [God’s] century (?) purely taking on the form of flesh and being mopitzatz Missericordia. “Misericordia is played born, called the Immaculate Conception” (Chi- on wind instruments” (Sell & Burkhart eds. malpahin 2006: 246). 2004: 158). mitad misión 1. mitad, half 1. misión, mission (religious project) annals (AP); time range: 1682 annals (AP); time range 1684–1690 (auh yn aquin ychtaca oquimochihuili yn se mita Sanno ypan xihuitl yn ohualaque chicomenti cacasoli yn conaxitiaya ŷ tianquisco ma toltilla teopixque San franco teopixque onpa ohualme- san ypan omomictiaya yn Caxtilteca manel huitique yn huey altepepan Roma yn oquimochi- huel momahuistilia aocan quipoaya masehual- huilico misiones ypan ytlayohuilitzin yyn totecuio tzintli yn aqui achtoa sa yehuatl quihuicaya dios santa quaresma. “In this same year came yn tlaxcalli. “When anyone secretly made half seven friars, Franciscans who came from the a carrying frame [full] and took it to the mar- great altepetl of Rome. They came to organize ketplace, even if it was tortillas, the Spaniards missions during our Lord’s passion, during the just fought over it. Even though it was someone holy Lent season” (Townsend ed. 2010: 128). very honored, the indigenous people no longer respected them; whoever was first took away Misterios the bread” (Townsend ed. 2010: 122). 1. misteriosyotl, Mysteries of the Rosary annals (AHT); time range: 1613 mitra ye quiniuhti much oncan tecpantia quihuica- 1. mitra, miter tiaque yn izqui tlamantli in huey. in ohui, in annals (AHT, AJB, ZM); time range: 1565–second mahuiztic yn itlamahuiçollotzin yn imisterios- half of the seventeenth century (?) yotzin tlahtocaychpochtli S.ta Maria ynic yehua- Ça huallatzauhctia yn arçobispo casolla quihua - tzin Spiu Sancto, miec tlamantli ca yqu expa llaquitia yhuan ytopil ymitra auh çan moch capa oyezquia ÿ intla tlayahualoloni ye ce xihuitl Yqu yn quitlallitiaque obisposme. “The archbishop itechpatzinco quimopohtilitzinohua, quimonene- came at the end, wearing a chasuble, with huililia yn omoteneuhtzino tlahtocaychpuchtli, his staff and miter, and all the bishops came yn itechpatzinco quimotlachieltilia, yn huel wearing capes” (Chimalpahin 2006: 30). / auh yn ytechtzinco pohui yn teotlamatiliztlamahuiçolli o[n]ca[n] neahuiltiloya hualla ce clerigo q’[ui]- ŷ nican motenehua ypan yc tlayahualoloc ynic t etlactochtilli ob[is]po tlatocayotl mitra yn iquac centlamantli yehuatl yn imachiyoilnamicocatzin oquitetlatochtilli nima[n] yc cece[n]ma[n]que yn molde 359

ixquichtin mahu il tiaya etc (Anales de Juan Bau- ypampa melavac aquimatizque anotatocavan tista 2001: 308). A clergyman came there where vmpa amuyechticate mulino oyirorez yhuan people were amusing themselves, he made fun provisor yhuan cananigo yzquich ypãpa nimo- of the bishop’s office [using] the miter; when teyzpavia ypãpa totatzin munyoz (Sullivan ed. he finished the mimicking, then all of those 2003: 25). So that you, my rulers, the judges who were amusing themselves dispersed, etc. / of the high court and the diocesan judge and yhuan mitohuan yxhuitzal yn icpac caquiya cathedral chapter members who are there in yuhqui yn axcan teopixcatlatoque hobispome Guadalajara, truly know all [the reasons] for conaquiya mitra (Zapata y Mendoza 1995: 84). which I am making a complaint about our And it is said that his royal diadem [ixihuitzol] father Muñoz. that he was wearing on his head was like the miter that the priestly rulers, the bishops, wear monasterio nowadays. 1. monasterio, convent, nunnery annals (AHT, SP); time range: ca. 1593–1624 (?) molde Yn ipan cemilhuitl Domingo yc xi. mani metztli 1. molde, brown sugar mold de febrero de 1601. aos. yn itlaçopilhuantzitzin vocabulary (TCV); time range: 2016 Sancta clara cihuateopixque yquac mohue- Jose iconeuh quimaquilih pampa quitlapanqui tzitique yn ayoticpac yancuic monasterio. “A chicuace moldez huan naman monequi quite- Sunday, the 11th of the month of February of moz (Sullivan et al. 2016: 316). José hit his child the year 1601, was when the nuns who are because he broke six molds and now he needs the precious children of Santa Clara settled to find some [additional molds]. at a new convent in Ayoticpac” (Chimalpahin 2006: 70). / auh yn oc omentin cihuateopixque molino monjastin yn oncan moyetzticate monaste- 1. molino, mill rio totlaçonantzin Regina ynic ce ytoca Doña annals (ZM), vocabulary (VM 1); time range: Beatriz de la ēcarnaciõ Abbadessa yn oncan. 1571–second half of the seventeenth century (?) “And there are another two who are nuns at the Molino de agua para pan. texoni. texouani. moli- nunnery of our precious mother Regina [Coeli], |no (Molina 1992, I: 86r). Water mill for bread: the first of whom is named doña Beatriz de an instrument for grinding; an instrument for la Encarnación, abbess there” (Chimalpahin grinding; mill. / ypan mochiuh molino Atepan 2006: 220). / hualquizque Sancta clara, auh yhuan yaque quicohuato Mexico chrosçifijos çatepan ye no ye ompa oniquanilloc y mones- mocauh teopan yn ipatiuh 100 pesos (Zapata terio omoteneuh Sancta clara ynic axcan ompa y Mendoza 1995: 160). In this year a mill was moyetztica ypan xihuitl de 1619. “[The nuns] left constructed in Atepan and they went to Mexico Santa Clara and then [doña Leonor] was moved to buy a crucifix which would remain in the to the convent named Santa Clara. There she church. Its cost was 100 pesos. is in the [present] year of 1619” (Anderson & 2. molino, hand mill Schroeder eds. 1997, II: 110). vocabulary (TCV); time range: 2016 2. monasterio, monastery Ana axquiamati tlaxamaniz pan molinoh pampa annals (AC, AHT), municipal council records inanan tlahuel quitetziloa huan eli tetic (Sulli- (TA 206), petition (M 2); time range: 1567–1615 van et al. 2016: 317). Ana doesn’t like to grind nica tichaneque sanctiago quauhtemalan nixtamal with a hand mill because her mother techmopielia totlaçonātzin sta ma de la merced really tightens [the handle] and it becomes very ytech tipovi ymonesterio (Dakin ed. 1996: 4). We hard [to turn]. the residents here in Santiago de Guatemala 3. molino, Guadalajara who belong to the monestery of Our Precious petition (ANV 6); time range: 1618 Mother Santa María de la Merced are under 360 monja

her patronage. / vel inyollo tlahmatiz yn altepe- y omotlayahualhui yn totlasomahuisnantzin vahque chanehque ynic mochivaz yglesias yvan yglesia mayor ypan sabado ylhuitzin San simon monestos yn nohuian tlaxcaltecatlallipan. “The yc senpuali yhuan chicuey 28 tonali man metztli town fathers and citizens are most willing that de otubre mochiuh nohuian Conbentos yhuan churches and monasteries be built all around monJas seseyaca omochiuhta yn ilhuitzin. “In the land of the Tlaxcalans” (Lockhart, Berdan & this same year our precious revered mother Anderson eds. 1986: 123). / oncan moman ȳ went in procession to the cathedral on Satur- yçacacal yn itoca çacacalco yn axcan monaste- day, the feast day of San Simón, the 28th day rio. “His straw-house was at the Zacalco [Straw of the month of October. Everywhere in each House Place], which is now the monastery” of the monasteries and convents his feast day (Bierhorst ed. 2011: 39). was celebrated” (Townsend ed. 2010: 104). / ompa moyetztica yn monjas. ayotiapac. “She monja is with the nuns in Ayotiapac” (Anderson & 1. monja, nun Schroeder eds. 1997, II: 86). annals (AHT, AT, CM); time range: 1579 (?)–1682 Yn ipan axcan Domingo yc xviii. mani metztli monje de Julio de 1593. años. yquac hualmohuicaque 1. monje, monk mocallaquico in Sant Juan de la penitencia annals (AHT); time range: 1613–1614 yn cihuapipiltin monjastin Sancta clara ypil- ma motlalitzinoqui ma quimopieliqui yn omote- huantzitzin çan oc macuiltin yn hualmohui- neuhtzino S. Antonio Abad yn iteopancaltzin y caque ye teotlac in mocallaquico otzillin nahui huel yehuantzitzin tlaçomahuizteopixque mote- ora. “Today, Sunday, the 18th of the month of neuhtzinohua ycel yyoca nencatzitzinti Monges- July of the year 1593, was when the lady nuns, tin. “Let them come establish themselves and children of Santa Clara, came and entered take charge of the said church of San Antonio San Juan de la Penitencia; for now only five Abad, those precious revered religious, who came; they entered in the afternoon at four are called monks who live by themselves and o’clock” (Chimalpahin 2006: 44). / ynin monja alone” (Chimalpahin 2006: 292). / ynin teopix- cihuateopixqui sancta clara. “She was a nun, a que Monges yn inteotlatecpannemilitzin yn priestess, in Santa Clara” (Anderson & Schroe- quinmotlallilitehuac Regla ypan monemitizque der eds. 1997, I: 142). / a 21 de Julio años de ynic quinmonahuatilitehuac yn omoteneuhtzi- 1682 omochiuh conpento tlaxa monJas oquimo- no yntlaçottatzin S. benito. Patriarcha. “The chihuili Sr obispo D: manuel pernantes de Santa holy rules of life of these religious or monks, crus + obispo de la puebla =. “On July 21, 1682, the rule by which they are to live, that their a convent for nuns was established in Tlax- said precious father St. Benedict the patriarch cala. The lord bishop of Puebla, don Manuel issued, ordered, and left behind for them” Fernández de Santa Cruz, built it” (Townsend (Chimalpahin 2006: 236). ed. 2010: 186). 2. monjas, nunnery, convent montera annals (AHT, AP, SP); time range: ca. 1593 1. montera, cap (?)–1662 annals (AP); time range: 1690 Domingo a xxix. de Setie. 96 aos. yquac peuh yn oquitlatique Çe mulato huel tlilihqui ypanpa ynic tlayahualoloc yn iglesia mayor. yhuan in puto ytoca ocatca domingo onpa oquihualhui- nohuian teopan yhuan mõjas. “Sunday, the caque amillpan cuauhco yn oquihualhuicac 29th of September of the year 96, was when yehuatl don franco albares onpa Santiago Calye- processions began at the cathedral and the cac yn oquitlatique auh ynic oquitlaquentique churches everywhere, and at the nunneries” quiltic bayeta yn imontera no quiltic. “They (Chimalpahin 2006: 58). / San ypan xihuitl burned a very dark mulatto because he was montón 361

a homosexual. His name was Domingo. They matli in micuillo in quauhtlamamatlatl ypan brought him from Amilpan in a cage; don moçouh yhuan in tlamac angelesme y[n] micui- Francisco Alvarez was the one who brought lloque (Anales de Juan Bautista 2001: 168). him. It was at Santiago, in front, that they Maundy Thursday, the 27th [of] March of burned him. And they dressed him in green the year 1567, was when the monument was flannel; his cap was also green” (Townsend enlarged; all the capes that were extended in ed. 2010: 150). the wooden stairway were painted; and on the sides they painted angels. / y cacalnacazpan montón mochiuhta resboso auh y monimeto motlaneuh 1. montón, pile Sant Francisco motlali Sant Josep espanoles vocabulary (TCV); time range: 2016 (Zapata y Mendoza 1995: 280). The responsory Adrian icacalican tentoc ce monton tetl (Sul- prayers were held at the corners of the houses. livan et al. 2016: 318). Somewhere behind And the monument from San Francisco was Adrian’s house lays a pile of rocks. loaned, the Spaniards put it at San José. 2. montonoa, to pile something up 2. monumento, construction vocabulary (TCV); time range: 2016 oral account (2015-X); time range: 2015 Victor huanya ichocho tlamatzontecqueh huan Quichiuhqui miac monumeh... calmeh (2015-X). naman Celia quimontonoah tlazolli pampa He made many constructions... houses. axquinequi ma tlapazoliuhto (Sullivan et al. 2016: 318). Víctor and his younger sibling morado trimmed some trees and now Celia is piling up 1. morado, purple the leaves and branches because she doesn’t will (TT 10); time range: 1711 want them be scattering all over. yhuan onicnomaquili çe frontal morado damasco. “And I gave him an altar hanging of purple montura damask” (Pizzigoni ed. 2007: 70). 1. montura, framing annals (AJB); time range: 1565 moralo yhua[n] yquac mochiuh in quauhtlacuilolli yn 1. moralo, a kind of falcon imicpal clerigosme yn ipa[n] motlalia yn o[n]- cultural encyclopedia (FC 11); time range: pan yglesia mayor moch tlazca[n] yhua[n] 1578–1580 montura in quichiuhq’[ue] quauhxinq’[ue], etc Aiauhtlhotli: itoca moralo. Inin motocaiotia (Anales de Juan Bautista 2001: 314). It was Aiauhtlhotli: aiauhtitlan, in tlama, yoã tlavitequj. when they made the seats of the clergymen “Ayauhtlotli. Its name is [also] moralo. This one with carved wood, the ones on which they sit is named ayauhtlotli because it hunts and strikes in the cathedral; they were all [made with] in the clouds” (Sahagún 1950–82, XI: 44). cypress; the carpenters made them, along with the framing, etc. morillo 1. morillo, round wooden beam monumento annals (AHT); time range: 1608 1. monumento, catafalque, monument çan yehuatl yntequiuh mochiuh yn tlacpac annals (AHT, AJB, ZM); time range: 1565–1672 omoteneuh morillos. quauhtlan quiquixtique. munomēto motlalli in callitic St. Domingo yn “Their only duty was that they removed the õcan missa ypãtzinco mitto. “The catafalque above mentioned beams from the forest” (Chi- was set up inside the church of Santo Domingo, malpahin 2006: 110). / yn intequiuh mochiuh where mass was said for him” (Chimalpahin yn quitemohuique. ŷ nonqua çan inneyxcahuitl. 2006: 48). / Jueves S[ant]o 27 março 1567 a[ñ]os mochiuh amaquemeque. vii mill. yn quamimilli yquac hueyx in munomento yhua[n] moch til- morrillos yn quitecque. ypan in xihuitl. Omote- 362 morisca

neuh de 1607. años. “The separate and exclu- even if the Spanish women had the blacks’ sive quota assigned to the Amaquemeque was male children, if they engendered by them to bring down 7,000 round logs, morillos, that children whose blood was divided, and what they cut in the said year of 1607” (Chimalpahin are called male mulattoes or moriscos would 2006: 106). be born, reportedly they would kill them right away” (Chimalpahin 2006: 220). morisca 1. morisca, mulatto woman moro annals (AHT); time range: 1612 1. moro, Moor auh quil intla ye cihua yntech señorati quinchi- annals (AJB); time range: 1568 huazquia in motenehua ye mulatati muriscas- Auh lunes ypan peuh yaotlatolcomo[n]tli in tin quil amo quinmictizquia. “But reportedly if Mexico mito ouallaque Françia tlaca yhua[n] they should engender females by the Spanish morosme (Anales de Juan Bautista 2001: 174). women, called female mulattoes or moriscas, On Monday began the war agitation in Mexico; reportedly they would not kill them” (Chi- it was said that there came Frenchmen and malpahin 2006: 220). / auh quil yntla huel Moors. quinchihuani yntecuiyohuan españoles. yntla 2. ezmoro, blood sausage huel quinmictiani. quil yc niman. yehuantin tlah- vocabulary (TCV); time range: 2016 tocatizquia quil ce tliltic Rey mochihuazquia Notonanan tlahuel ahhuiac quicualtlalia ezmoro yhuan ce mulata morisca quil quimonamic- pampa quitlalhuilia xonacatl huan alahhuenoh tizquia reyna mochihuazquia. ytoca Isabel. (Sullivan et al. 2016: 186). My grandmother “And reportedly if they had been able to do makes very tasty blood sausage because she it to their masters, to kill them, reportedly a adds onion and hierbabuena to it. black was going to become king and a mulatto woman, a morisca, named Isabel, was report- morral edly going to marry him and become queen” 1. ichmorral, maguey fiber haversack (Chimalpahin 2006: 218). vocabulary (TCV); time range: 2016 Piltetahtzitzin tlahuel quitequihuiah ichmorral morisco quemman yohuih millah; inihhuantin axcanah 1. morisco, mulatto quiamatih nailohmorral (Sullivan et al. 2016: annals (AHT); time range: 1612 216). Old men really use maguey fiber haver- in tlamiequiyazquia moriscos. tin ma quilnamic- sacks when they go to the field; they don’t like ti yn cihuatica yn innanhuan ca españolas. nylon haversacks. yn intech quiça mahuiztic xinachtli mahuiztic 2. morral, haversack tlacamecayotl yn amo yuh mahuiztic quipia Dictionary (TCV); time range: 2016 ytechpa yntahuan tliltique. “And when the Nomorral coyonqui pampa tlahuel nictlateh- moriscos increased, [they were afraid] lest they temiliyaya huan quipiyayaya miac xihuitl; yeca remember that their mothers, on the female naman peyonquiya (Sullivan et al. 2016: 319). side, were Spanish women who came from My haversack got a hole in it because I was splendid stock, splendid lineage, more splen- filling it up very much and it was very old; did that they had on the side of their fathers the that’s why it is now worn through. blacks” (Chimalpahin 2006: 220). / auh yhuan 3. morraltlalia, to put something in a haversack quil yntla nel quinpilhuatizquia tliltique yn oral account (2010-Tep); time range: 2010 señorati yntla oquichtin yntech quichihuazquia Quimorraltlalih icihuauh huan yohui pan ce ynpilhuan in ye xeliuhqui ynnacayo yn motene- ohtli (2010-Tep). His wife put it in the haver- hua mulatos moriscos.tin tlacatizquia, quil sack and he went on the road. niman quinmictizquia. “And also, reportedly, 4. naylonmorral, nylon haversack mortaja 363

vocabulary (TCV); time range: 2016 motilón Nonailohmorral tlen quitzayanqui pitzotl nel- 1. motilón, lay friar yancuic (Sullivan et al. 2016: 327). My nylon annals (AHT); time range: 1591 (?) haversack that the pig ripped was very new. / ye oncan quimanque quiquetzque yn ixiptlatzin Piltetahtzitzin tlahuel quitequihuiah ichmorral Sancto fray Diego. Sanctiego yc mitohua amo quemman yohuih millah; inihhuantin axcanah corona quipiaya çan quateçontzin motilon catca quiamatih nailohmorral (Sullivan et al. 2016: yhuã portero. yhuan cocirotia. “They set up and 216). Old men really use maguey fiber haver- erected there the image of the saint fray Diego sacks when they go to the field; they don’t like de San Diego, who it is said did not have the nylon haversacks. tonsure, but was just a lay friar and doorkeeper and acted as cook” (Chimalpahin 2006: 36). mortaja 1. mortaja, shroud moto will (TT 2, TT 17, TT 18, TT 26, TT 27, TT 43, TT 70, 1. moto, motorcycle TT 71, TT 72,TT 73, TT 74, TT 76, TT 77, TT 80, vocabulary (TCV); time range: 2016 TT 81, TT 82, TT 84); time range: 1733–1762 Ce oquichpil huetzqui pan imotoh; naman yhuan niquitohua yn noMortaxa yez, Ca quimo- momapoztecqui (Sullivan et al. 2016: 319). A temaquiliz, nocofradia Sangre de Christo de boy fell off his motorcycle; now he broken his huauhtitlan yhuan ytech quizaz. Noentierro hand/arm. yhuan Nomissa. “And I say that my cofradía Sangre de Cristo of Quauhtitlan will provide muchacho what is to be my shroud, and from it will come 1. muchacho, boy [payment for] my burial and a mass for me” vocabulary (TCV); time range: 2016 (Pizzigoni ed. 2007: 55). / inic ontlaMantli nitla- Mochachoh, xionyauh xiconcuiti nocahuayoh ne nahuatia Ca noMortaja yes in itlaquentzi notla- ohtentli pampa nicnequi niyaz millah (Sullivan et sotatzi S,r S,n fr,co ihuan iCordontzi nicnohui- al. 2016: 315). Boy, go get my horse there at the quilis. “Second I order that my shroud is to be edge of the road because I want to go to the field. the habit of my precious father lord San Fran- cisco, and I am to wear his rope” (Pizzigoni ed. muchacho soltero 2007: 194). / yua ynic nimoquimilos nomortaxa 1. muchacho soltero, unmarried youth ca nechmotlaocolilis nochpontzin. “And what I petition (M 7); time range: 1572 am to be wrapped in, my shroud, my daughter yc oqcuilo, yn mochi, vezinos çeçecalli. ayac is to favor me with” (Pizzigoni ed. 2007: 84). çe motolinianj. omocauh. viejo. y bieja. biudo. y biuda. y soltero. y tolido, y sordo. y çiego. y mostrante muchachos solteros. yca Juramēto. Omochiuh 1. mostrantetitlan, place where the Apple (Dakin ed. 1996: 30). He registered all the res- mint (?) grows idents, from every house; not a single poor will (NI 1); time range: 1809 person was left [unregistered]: elderly men and yhua niq̄tohua mostratetitlan hopohualpa woman, widowers and widows, and unmarried, niquiCa huiliti nocone luciano martin yhua and crippled, and deaf, and blind, and unmar- yermanita sipriana Gronima. “And I say that ried youth. It was done by means of an oath. I am leaving 40 next to the place where the mostrante grows to my child Luciano Martín mula and his younger sister Cipriana Gerónima” 1. mula, mule (Melton-Villanueva ed. 2012: 232). annals (AHT, AP, ZM), petition (ANV 2, ANV 9, ANV 12, ANV 16, ANV 17, ANV 19, PJM), vocab- 364 mulata

ulary (TCV, VM 1), will (TT 46); time range: yn opiloloc molato Otlachtec santo domingo 1571–1687; 2012–2016 teopan Oquimotlachtequilili totlasomahuisnan- yvan molas miyec guipia çan ariyero mochiuh- tzin de Rosario. “In this same year a mulatto dinemiya ce xivitl amo tlaztlava (Sullivan ed. was hanged. He stole things in the church of 2003: 20). And he keeps many mules. He just Santo Domingo. He robbed our precious revered spends his time hauling merchandise by mule. mother of Rosario” (Townsend ed. 2010: 114). / And he hasn’t paid [anyone] for a year. / Notatah Yn axcan Domingo. yc 26. mani metztli de febrero quimahuilia imolah pampa tlahuel mocicinia de 1606 años. yquac otlatiloc. ce tlacatl. molato. huan tetlahuizoa (Sullivan et al. 2016: 316). My “Today, Sunday the 26th of the month of Febru- father is afraid of his mule because it gets very ary of the year 1606, was when a mulatto was angry and throws people. / 1687 NiCan ypan burned” (Chimalpahin 2006: 88). xihuitl ocanqui gobernasion yn dō Josef lasaro San miguel chane auh çan tlaco xihuitl oquipix mundo yn bara niman omiqui çan oquitelicçac mula 1. mundo, representation of the world ynic omiqui. “1687 Here in this year don Josef annals (AJB); time range: 1566 Lázaro from San Miguel assumed the governor- auh huehue xacalli q’[ui]quetzque in tianq'[ui]z- ship, but he held the staff for only half a year, co mundo ycpac quitlalique yhuan q’[ui]uhtin. then he died. A mule kicked him so that he ynin mochiuh ypa[n] in carnestore[n]tas cinnero died” (Townsend ed. 2010: 140). (Anales de Juan Bautista 2001: 142). They built an old hut in the marketplace; they placed the mulata world and the rains on top of it. It was made 1. mulata, mulatto woman during the carnival [before] Ash [Wednesday]. annals (AHT); time range: 1612 2. mundo, world auh quil intla ye cihua yntech señorati quinchi- oral account (2014-Tep); time range: 2014 huazquia in motenehua ye mulatati muriscas- Axcanah tlen. Tlazcamati para titechpaxaloa tin quil amo quinmictizquia. “But reportedly if porque iuhquinon naman timopohuiliah que- they should engender females by the Spanish niuhcatzan tiitztoqueh ni mundo (2014-Tep). women, called female mulattoes or moriscas, You’re welcome. Thank you for visiting us reportedly they would not kill them” (Chi- because in this way today we are conversing malpahin 2006: 220). / no yhui yn tliltique cihua about how we are faring in this world. aocmo tliltic manto quitlalizque yhuan mulatati moch quincahualtiq̃. yhuan pena yc quin- muñeca tlalilique.. “And likewise black women were no 1. cuauhmuñeca, doll longer to wear black veils, and they also pro- vocabulary (TCV); time range: 2016 hibited all the mulatto women [from the same Maria iconeuh axcanah quipiyaya tlen ica thing] and set a fine for them” (Chimalpahin mahuiltiz; naman inanan quimaca ce cua- 2006: 214). moñecah (Sullivan et al. 2016: 145). María’s child didn’t have anything to play with; now mulato her mother is giving her a doll. 1. mulato, mulatto annals (AHT, AJB, AP, ZM); time range: 1569–1690 muñeco auh in tla español octlaliz totocoz Castilla[n] in 1. muñeco, paper figure of a deity tla mestiça anoço anoço [sic] mulato no totocoz oral account (2014-P); time range: 2014 (Anales de Juan Bautista 2001: 182). If a Span- Huan quemman tlatequih, ¿como tlen moñecos iard makes pulque, he or she will be banished to quintequi? (2014-P). And when [the ritual spe- Spain; if it’s a mestiza woman or a mulatto, he or cialists] perform the cuttings, what kinds of she will likewise be banished. / Sāno ipa xihuitl deity figures do they make? municipio 365 municipio muy noble señor 1. municipio, municipality 1. muy noble señor, very noble lord oral account (2014–X, 2015–X); time range: legal statement (IDX), municipal council records 2014–2015 (TA 143, TA 145, TA 148, TA 168, TA 172, TA 174, TA Nihuallauh pa(n) Tlacuapa Primera Sección, 176), petition (IMA, LJJ); time range: 1555–1560 catle melahua pan ehidoh Ixtacamel pan ͞mu͡y nobl͞ e͞ ͞ s͞e͞n͞o͞r͞ antvny͡o flores alcalde hor- ni municipio Xilitla (2014–X). I come from djnario͞ y͞ nican çibdad yv͡a probinçia tl͞ a͞ s͞ c͞ a͞ l͞ l͞ a͞ ͞ po͞ r͞ ͞ Tlacuapa, First Section, which belongs to the s͞u͞ m͞a͞g͞ y͞v͞a͞ nisp͡a nehuatl sabastian rrodrigues Ixtacamel ejido in the municipality Xilitla. / escriuano nomdo del cabildo. tlanahoati ynic Nimomachtihtoc paya pan ni municipioh itocax tlahtlaniloz yn itvca diego sihonel chane santa Matlapa (2015–X). I’ve studied there at the cla͞ r͞ a͞ ͞ at͞ z͞ o͞ pan͞ ypan yn tlahtvcayotl tepeticpac municipality called Matlapa. de santiago. “Before me, Sebastián Rodríguez, appointed notary of the municipal council, the muy magnífico señor very noble lord Antonio Flores, alcalde ordi- 1. muy magnífico señor, very magnificent lord nario for His Majesty here in the city and prov- legal statement (TC 7, TC 61), municipal council ince of Tlaxcala, issued an order to question a records (TA 148, TA 178, TA 187, TA Appendix), person named Diego Xiuhnel, a citizen of Santa petition (CMJ), will (TC 60, WCF); time range: Clara Atzompan in the head town of Tepeticpac 1555–1585 de Santiago” (Olko, Sullivan, Szemiński eds. yn ipan noble ciudad x̣uchco a xi dias del mes 2018: 91). / En la leal çibdad Castvlli omome de julio de mill y quios y setenta y dos aos yn ylhuitl metztlj de abril. de mill y quinyos y sesenta tlatoque muy magcos ss al̅ldes yn icatçinco su y quatro a͞n͞o͞s. ͡y mu͡y noble ͞ se͞ n͞ o͞ r͞ ͞ Juan de la tvRe magtt yn ipa omoteneuh noble çiudad x̣uchco. alcalde hvrdinar͞ i͞ o͞ ͞ y ͞ ni͞ c͞ an͞ çibdad yv͡a probinçia “In the noble city of Xochimilco on the 11th tlas͞ c͞ a͞ l͞ l͞ a͞ por su magestad yspan neçico yn itvca day of the month of July of the year 1572, maria sihmaticol chane aquetzalp͞ a͞ ͞ ypan in tlas- before the rulers and very magnificent lords call͞ a͞ ͞ tlallj. “In the loyal city, on the seventeenth alcaldes through his majesty in the said noble day of the month of April in the year 1564, a city of Xochimilco” (Karttunen & Lockhart eds. person named María Xihmaticol, resident of 1976: 94). / yc xviii mani metztli de março mill y Aquetzalpan, [situated] on the lands of Tlax- quios y ochenta anos y muy magcos señores don cala, appeared before the very noble lord Juan Juan marcos de uelasco goor juez yoan all̅d̅es yn de la Torre, alcalde ordinario for His Majesty ipan omoteneuh altepetl yxpantzinco onecico here in the city and province of Tlaxcala” yn don aol ximenez migl de sanctiago aluaceas. (Olko, Sullivan, Szemiński eds. 2018: 97). / En “The 18th of March of the year 1580, before la leal çibdad de tlaxcalan cenpoualilvitl omome the very magnificent lords don Juan Marcos metztli de hebrero yn ixiuh in to jhu xo / yetzontli de Velasco, juez-gobernador, and the alcal- oncaxtolpoualipan onpoualli oncaxtolli xivitl // des of the said town, appeared don Alonso ypan in cabildo mocentlalique yn muy nobles Jiménez and Miguel de Santiago, executors” srs don dio de paredes gouor. “In the loyal city (Cline & León-Portilla eds. 1983: 28). / muy of Tlaxcala on the twenty-second day of the magco señor Ma evatzin y dotlahçomaquixti- month of February, year of our Lord Jesus Christ catzin jesu xpo [m]otlahcincõ ye dotlahçonma- 1555, there assembled in cabildo the very noble viztlahtõcahçinne çan achiçin yc dicnepechte- lords don Diego de Paredes, governor” (Lock- qlia y mojosticiatzin. “Very magnificent lord: hart, Berdan & Anderson eds. 1986: 92). May our precious redeemer Jesus Christ be with you, our dear honored ruler; it is with myrrha Latin only a small matter that we bow down to you 1. myrrha, myrrh justice” (Lockhart ed. 1991: 94). religious treatise (DC); time range: 1548 366 n.

oncā oquimotlapalhuiq̄ oquimoteutiq̄ yuā oquim- ce in jtlacoio: in jxiuhio, çã tepitoton. “Tlano- aniliq̄ in ynuē: aurū/ thus & mirram.q.n. teocui: quiloni. It is only a root, small and round like castillan copalli / yuā yn chichicpaatcintli a turnip. It grows just like an herb. It has only (Doctrina Christiana... 1548: 58r). There they one stalk; its leaves are small” (Sahagún 1950– saluted him, they honored him and spread their 82, XI: 142). / Nabo luengo y delga-|do. mimiltic gifts out before him: aurum, thus et mirram, nabox (Molina 1992, I: 88r). Long and thin which means gold, Castilian incense and myrrh. turnip: long and thin turnib. / Auh in jnelhoaio ololtõtli, iuhquj in nabos: in vme ei tlacatl itech N. monequj. “And its root is small and round like 1. N., nomen nescio, an unnamed person a turnip. Two [or] three persons may use [one]” cultural encyclopedia (FC 6), dialogues (BD); (Sahagún 1950–82, XI: 165). time range: 1578/1580–second half of the sev- 1. nabosxinachtli, turnip seed enteenth century (?) vocabulary (VM 1); time range: 1571 ca nican amīxpantzinco ōtēchvalmihuālì in simiente de rabos. nabos xinachtli (Molina 1992, tlācatl tlàtoāni .N. in conmopachilhuia in ātl in I: 109r). Turnip seed: turnip seed. tĕpētl in amochāntzīnco in Ācolhuàcān Tetzcòco. “For the lord ruler (name), who governs the nada más city, your home, of Ācolhuahcān Tetzcohco, 1. nada más, nothing more has sent us here before you” (Lockhart & Kart- oral account (2014-X); time range: 2014 tunen eds. 1987: 118). / ma oc xoconmjnecujltili ‘Tlazcamati miac.’ ‘Amo tlen, ce quezqui in maxcatzin, in mocococatzin, in motechco- camanalli, nada maz’ (2014-X). ‘Thank you very patzinco vitz: in tzopelic, in aviac, in totonquj, in much.’ ‘You’re welcome. [We conversed with] iamanquj, in motzmolinca in mocelica: in iehoa just a few words, nothing more.’ in jcnotlacatl in. N. “May thou let this humble person, N., smell thy property, thy treasure, nanita16 which falleth from thee, that which is sweet, 1. nanita, Ah (expression of surprise, anguish, fragrant, the necessities of life, thy freshness, etc.) thy tenderness” (Sahagún 1950–82, VI: 9). / Tlā vocabulary (TCV); time range: 2016 quimocaquītīcān in tlācatl in tlàtoāni in ātl ìtic ‘Ma, yalhuaya micqui tocompah Ruperto’. onmotlàpielia in tochān in Mēxìco Tĕnŏchtitlan, ‘Nitah, tlahtlacolli huan huiptlaya nican īhuan in toquīzcān in toyōlcān in Ātzaqualco, onhualtoya’ (Sullivan et al. 2016: 340). ‘Mom, in tlācatl .N. īhuan izcihuāpilli .N. “Let the lord yesterday our compadre Ruperto died.’ ‘Ah, ruler within the waters, who is in charge at poor guy, and the day before yesterday he had our home of Mēxihco Tenochtitlan and in our come here’. place of origin Ātzaqualco [place of the dike], the lord (name) and the lady (name) listen” naranja (Lockhart & Karttunen eds. 1987: 118). 1. naranjachata, a insipid wild orange vocabulary (TCV); time range: 2016 nabo Alicia ichan oncah miac naranhachatah huan 1. nabo, turnip zan ihtlacahui pampa ayoccanah quicuah (Sul- cultural encyclopedia (FC 11), vocabulary livan et al. 2016: 329). At Alicia’s house there (VM 1); time range: 1571–1578/1580 are a lot of naranjachatas and they just rot Tlanoqujlonj: çan tlanelhoatl, ololtontli, iuh- because they no longer eat them. qujn nabos, çan juhqujn xivitl ic mochioa, ça

16 Backloan from nantli ‘mother’, with the Spanish feminine diminutive suffix -ita. naranjo 367

2. naranjachina, kumquat quiamatih quionizceh (Sullivan et al. 2016: 19). vocabulary (TCV); time range: 2016 When it’s orange season, Cati’s mother always Pan ilhuitl chan notonanan miac pipilmeh quite- prepares corn gruel with orange because they quih naranhachinah (Sullivan et al. 2016: 340). really like to drink it at her house. On the Day of the Dead at my grandmother’s 5. naranjoscuahuitl, orange tree house, many children pick kumquats. vocabulary (TCV); time range: 2016 3. naranjacuahuitl, orange tree Ne alaxoxcuahuitl huacqui pampa ayoccanah vocabulary (VM 2); time range: 1571 tlaahuetzi (Sullivan et al. 2016: 19). That orange Naranja quauitl. naranjo (Molina 1992, II: 63r). tree dried up because it is no longer raining. Orange tree: orange tree. 6. naranjosmillah, orange orchard 4. naranjacuauhtlah, orange orchard (lit. vocabulary (TCV); time range: 2016 place with an abundance of orange trees) Alaxoxmillah tlahuel huahca, yeca axmaz vocabulary (VM 1, VM 2); time range: 1571 yohuih contequih alaxox quemman tlaqui (Sul- Naranja quauhtla. naranjal (Molina 1992, II: 63r). livan et al. 2016: 19). The orange orchard is very Abundance of orange trees: orange orchard. / far away, that’s why people don’t go very much Naranjal. naranja quauhtla. xocoquauhtla to pick oranges when [the trees] bear fruit. (Molina 1992, I: 88r). Orange grove: abundance 7. naranjospotoctli, orange peel grease of orange trees; abundance of fruit trees. vocabulary (TCV); time range: 2016 5. naranjaxocotl, orange Jose quiixahcic alaxoxpotoctli huan yeca yahqui vocabulary (VM 1, VM 2); time range: 1571 mihxamito atlauhco (Sullivan et al. 2016: 19). Naranja, fruta deste arbol. naranja xocotl José got smeared with orange peel grease and (Molina 1992, I: 88r). Orange, fruit of this tree: that’s why he went to the river to wash his face. orange fruit. / Naranja xocotl. naranja (Molina 8. naranjostequi, to pick oranges 1992, II: 63r). Orange fruit: orange. vocabulary (TCV); time range: 2016 Martin aloxoxtequi huanya iicniuh nomillah (Sul- naranjo livan et al. 2016: 19). Martín is picking oranges 1. naranjo, orange tree with his sibling in my field. vocabulary (TCV, VM 2); time range: 1571, 2016 9. naranjostoquilia, to plant orange trees for Naranjo ycueponca. azahar (Molina 1992, II: someone 63r). Orange tree blossom: orange blossom. / vocabulary (TCV); time range: 2016 2. naranjos, orange Nicalaxoxtoquilia nomontah imillah pampa vocabulary (TCV); time range: 2016 yancuic tlaahuetztoc huan yamanic tlalli (Sul- Neli quicua alaxox ica ipachcho pampa tlahuel livan et al. 2016: 20). I’m planting orange trees mayana (Sullivan et al. 2016: 19). Neli is eating an for my father-in-law in his field because it has orange with its pulp because she is very hungry. just rained and the soil is soft. 3. naranjosatl, orange juice vocabulary (TCV); time range: 2016 natividad Nototatah quioni alaxoxatl achi tlahcotona 1. natividad, nativity pampa yohuatzincotzin axcanah quiihtihuelitta annals (AT); time range: 1674 (Sullivan et al. 2016: 19). My grandfather drinks 674 13 dochtli xihuitli gor: D: Joa migl hrz yCuac orange juice around midday because early in quisaco huey atli ypann ilhuitzin totlaçonantzin the morning it doesn’t agree with his stomach. natibitate. “1674 13 Rabbit year. The governor 4. naranjosatolli, corn gruel with orange was don Juan Miguel Hernández. At this time vocabulary (TCV); time range: 2016 a big flood occurred on the feast day of the Quemman ipohual alaxox Cati inanan nochipa nativity of our precious Mother” (Townsend ed. quichihua alaxoxatolli pampa ichan tlahuel 2010: 184). 368 nativitas

Nativitas vocabulary (TCV); time range: 2016 1. Nativitas, Nativity (title of Mary) Norma, nechtlaneuhti monavahah pampa nic- annals (AJB, ZM), will (TT 39); time range: nequi nicximaz ce alaxox (Sullivan et al. 2016: 1565–1691 329). Norma, loan me your pocket/hunting yhuā nicnomaquilia çe totlaçomahuiznatzin knife because I want to peel an orange. natibi[...] yhua çe caballo ensillado . yhuā ome yonta quaquahuetin. “And I give her an Our Navidad precious revered mother of Nativitas, a horse 1. Navidad, Christmas with saddle, two yokes of oxen” (Pizzigoni ed. vocabulary (TCV); time range: 2016 2007: 128)./ Domingo a q’[ui]nze de setienbre Pan navidad nechpaxaloqui noicniuh huan ti- 1566 años yquac yoctaua mochiuh in tonantzin tlacuazceh tlahcoyohual (Sullivan et al. 2016: Nativitas M[ari]a (Anales de Juan Bautista 329). At Christmas my sibling will visit me and 2001: 150). Sunday, on the 15th of September we will eat at midnight. the year 1566, was when the octave of our mother, Nativity of Mary, was celebrated. navío 2. Nativitastlacatl, person of [the town of] Nativitas 1. navío, ship annals (AHT); time range: 1593 annals (AHT), municipal council records (TA Domingo a xxv. de abril yquac moteochiuh in 187); time range: 1562–1607 custodia yn imaxca tepetlatzinca natiuidas auh çan chiquacentetl metztli. yn onmonec acalli tlaca niman yhuan Yn icehualcaltzin yn palio yn nabio. ynic achto nezca. “The boat or ship yhuan teocuitlatlecaxitl sesario. “Sunday, the had been used for only six months since it first 25th of April, was when a monstrance belong- was built” (Chimalpahin 2006: 96 (p. 52). / auh ing to the Tepetlatzinca, the people of Nativi- yeh nican. mexico. hualhuia yn acalli. yehuatl tas, was blessed, as well as a structure to give yn quitocayotia. navio. yn hueyapan pollaquico. it shade, a canopy, and a golden fire-bowl, a “The boat, the kind they call a ship, was coming censer” (Chimalpahin 2006: 42). here to Mexico when it sank on the lake” (Chi- malpahin 2006: 96). / Auh in cabo tlaca yc natural mononotzque yxpan sro allde mayor yn yehvatl 1. natural, native yxiptla gouor yntla quimonequiltiz toto dios yn petition (M 7); time range: 1572 avel yazqui españa aço canah mococoz ahno tevantin, dio pz. y po descobar alcaldes horde- ytla yc vallanavatiz rey totlatocauh yn at no auel narios, ybă franco pz. y anton gomez. de ortega. yazqui navios. “And the cabildo members, in y po săcho. y andres lopez y franco morales. y the presence of the lord alcalde mayor, agreed gŏçalo vazquez. y andres gemenez. prinçipales, concerning the governor’s substitute that if it naturales, guatemaltecas, nicā altepetl Santa should please our lord God that (the governor) ma concepçiõ. almolonga. çaqualpa (Dakin cannot go to Spain, if he should fall ill some- ed. 1996: 30). We are Diego Pérez and Pedro where or the king our ruler should send some Escobar, ordinary alcaldes, along with Fran- order, or the ships cannot sail” (Lockhart, cisco Pérez, and Antonio Gómez de Ortega, Berdan & Anderson eds. 1986: 117). and Pedro Sancho, and Andrés López, and Francisco Morales, and Gonzalo Vásquez and Nazareno Andrés Jiménez, principals, natives, Guatema- 1. Nazareno, member of the brotherhood of lans, here in the altepetl of Santa María Con- Nazarene cepción Almolonga Zacualpan. annals (AHT, ZM); time range: 1593–1654 Domingo a xi. de abril yquac quichallique yn navaja incapilla netolleque españoles. in nazaReno 1. navaja, pocket knife, hunting knife ypilhuan huell ipan motlalli in de ramos. necesidad 369

“Sunday, the 11th of April, was when they it is true that he, the black, killed Bernardino inaugurated the chapel of the Spaniards who Puga. Let him pay for [the crime]. If one of my had taken vows as children of the Nazarene; it tendons break or if my bones fall a bit [become was established right on Palm [Sunday]” (Chi- disjointed/break?], I will indeed make a com- malpahin 2006: 42). / Auh yhuan in ça ye no plaint: not here, but in Spain. I have rela- ypan in viernes Sancto ye tlathui yn oquizque tives who will go. / negros Niman ypan tonali yn otlayahualloque S.tiago tlatilolco tlaca in sabado yc caxtoli 15 tonali mani metztli mayo motenehua Nazarenos. no yglesia mayor ahcico yn ocacoque bandera yn tliltique auh yn oquis yhuan S. Franco quiçato ynic mocuepque. “And yncapitan se tliltic ytoca lorenso de papia. on the same Good Friday, at dawn, the people “Blacks Then on Saturday, the 15th day of the of Santiago Tlatelolco called Nazarenes came month of May, the blacks raised a banner, and out in procession; they too came as far as the a black named Lorenzo de Tapia turned out to cathedral and went past San Francisco before be their captain” (Townsend ed. 2010: 126). returning” (Chimalpahin 2006: 244). / auh y Naçareno ypilhuan yn tlayahualoque tlaco ni... ni... yohuac (Zapata y Mendoza 1995: 298). And the 1. ni... ni..., neither... nor… children of Nazarene went in procession at will (TT 94); time range: 1703 midnight. ayac aquiquixtilitinemis ni nopilhua ni aqui. “No one is to go about taking it from him, neither necesidad my children nor anyone else” (Pizzigoni ed. 1. necesidad, need 2007: 241). oral account (2015-SAH); time range: 2015 Nicpohuilia nopa nonecesidad catli na nicpiya Niño Jesús (2015-SAH). I speak about the needs that I 1. Niño Jesús, image of the child Jesus have. annals (AHT); time range: 1613 ynin tlayahualoliztli cenca miec yn tetlapopolhui- negro liztli indulgencias oncan ytech quicnopilhuia yn 1. negro, black person aquiq̃. oncan yntlanequiliztica tlayahuallohua yn annals (AJB, AP), municipal council records quimohuiquilia Niño Jesus. “Those who went on (TA 152); time range: 1556–1699 this procession voluntarily, accompanying the auh in alonso delgado regidor quititlan s. corror Niño Jesús, earned thereby very many pardons, ce negro quitemoto quauhtla / temicti /. “And indulgences” (Chimalpahin 2006: 242). the lord corregidor sent Alonso Delgado, regidor, to go to search in the back country no for a black who killed someone” (Lockhart, 1. no, no (negation) Berdan & Anderson eds. 1986: 103). / y[n] oral account (2010-Tep, 2014-P); time range: niçihuatzintli a[n]nechtlatoltizque[ue] yn a[n]- 2010–2014 tlatoque aço yuhqui niquitoz anoço amo yuhqui No, amo, axcanah (2010-Tep). No, no, no. / ca ye oquito y[n] negro aço nelli y yehuatl Quitlaliah ce quentzin ofrenda comida, o si no, quimicti Ber[nardi]no Puga negra ma yevatl cafen (2014-P). They set out a bit of food as an quixtlava yn tla ce notlaluayo cotonis yn tla offering, or if not, coffee. nomiyo achi huetziz huel nelli nicchivaz pleito amo nican umpa Castilla[n] oncate nohuan- no sé yolque yazque (Anales de Juan Bautista 2001: 1. no sé, I’m not sure 330). You, the rulers, will force me, a woman, oral account (2015-HX1); time range: 2015 to talk. Perhaps I will tell it like this or not Quichihuah brujería, no sé (2015-HX1). They like this. The black already said it: perhaps practise witchcraft, I’m not sure. 370 noble ciudad noble ciudad nombrado 1. noble ciudad, noble city 1. nombrado, appointed notary will (WCF); time range: 1572 legal statement (TC 45A, TC 52A, TC 54), will yn ipan noble ciudad x̣uchco a xi dias del mes (TC 33, TC 36, TC 38, TC 41, TC 42, TC 43, TC 44, de julio de mill y quios y setenta y dos aos yn tla- TC 45, TC 46, TC 47, TC 48, TC 49, TC 50, TC 51, toque muy magcos ss al̅ldes yn icatçinco su magtt TC 55, TC 56, TC 57, TC 58, TC 60, TC 65); time yn ipa omoteneuh noble çiudad x̣uchco yva ynic range: 1581–1585 çennohuian yn ima mochiuhtica ynic tlantica Nixpan omochiuh Miguel Jacobo de maldo nonbrdo. yn iquaxoch ymispantzinco hoalla min hypolito. “Done before me, Miguel Jacobo de Maldonado, “In the noble city of Xochimilco on the 11th appointed notary” (Cline & León-Portilla eds. day of the month of July of the year 1572, before 1983: 160). / Auh yn nehuatl miguel jacobo de the rulers and very magnificent lords alcaldes maldo nonbrado niquitohua Ca qualli ynic oquitlalli through his majesty in the said noble city of ytestamento. “And I, Miguel Jacobo de Maldo- Xochimilco and all around in its dependencies nado, appointed notary, declare that he ordered until its territory ends, there came one named his testament well” (Cline & León-Portilla eds. Martín Hipólito” (Karttunen & Lockhart eds. 1983: 154). / nican nictlallia notoca nofirma Mig̅l 1976: 94). / ma quimaticā yn iṣquichtin yn quit- Jacobo de maldo nonbrado. “Here I place my name tazque ynin amatl ca yn nehoatl notoca Costan- and signature. Miguel Jacobo de Maldonado, tino de s. phelippe nicā nichane yn ipā noble appointed notary” (Cline & León-Portilla eds. ciudad. “Let all those who see this know that 1983: 110). my name is Constantino de San Felipe, citizen here in the noble city” (Karttunen & Lockhart nombre eds. 1976: 94). 1. nombre, name oral account (2014-X); time range: 2014 Nochebuena Na nonombreh Donaciano (2014-X). My name is 1. Nochebuena, Christmas Eve Donaciano. annals (AP, ZM); time range: 1667–1680 Sāno pa xihuitl ypan noche buena oc sepa Otlal- Nombre de Jesús olin ypan sabado yohualtica ypan Ome ora. “In 1. Nombre de Jesús, Name of Jesus this same year, on Christmas Eve, there was annals (AJB, ZM); time range: 1567–1674 another earthquake. It was at night on Satur- auh in Sacra[ment]o ytic q’[ui]motlalilique day, at 2 o’clock” (Townsend ed. 2010: 110). / yehuatl yn icaltzin No[n]bre de Jesus etc. in Axcan ypan y[n ibisperatzin] totemaquixticatzin tepetlacalli mochiuh (Anales de Juan Bautista ytlacatilitzin ypan martes yc 24 de disiebrem 2001: 168). They placed the Sacrament inside Noche Buena yn yn omotac ynic popoca çitlali the house of Nombre de Jesús, etc. The tab- ytechhuic yn iztactepetl (Zapata y Mendoza ernacle was made. / Axcan domigo yc 8 de 1995: 582). Today on the eve of the birth of Our abril yhuan ypan xihuitl de i674 años yn ute- Savior, on Tuesday, December 24, Christmas quiçelique Quiahuitla [sic] confrandiastin to- Eve, a comet was seen going [up] from Iztacte- tlaçonatzin Anguel Costodia y nahui platotitin petl [mountain]. nubre de Jesos Sant Diego (Zapata y Mendoza 1995: 518). Today, Sunday, April 8 in the year nogal 1674, the members of the confraternities in 1. nogal, walnut tree Quiahuiztlan received their appointments, vocabulary (VM 1); time range: 1571 the four plates: Our Blessed Mother, the Nogal arbol conocido. lo mismo (Molina 1992, Guardian Angel, the Name of Jesus and Saint I: 89r). Walnut, a well-known tree: the same. James. nona hora 371

nona hora capellan S. Joseph. “Today, Saturday the 21st of 1. nona hora, nine o’clock the month of January of the year 1612, was when religious treatise (DC); time range: 1548 they went to San Josef at San Francisco to make Ynic uel anquimocaq̄tizque y ieuatl y neltoconi: a notification to fray Gerónimo de Zárate, chap- moneq̄ anq̄matzique notlaçouane: ca yn icoac lain at San Josef” (Chimalpahin 2006: 194). momiquilitcino in totlaçotemaquixticatcin Jesu Christo ytech cruz + viernes ypā catca yn nona notificar hora ypā ycuac in visperas motcilinia (Doctrina 1. notificar, notification Christiana... 1548: 67v). In order for you to annals (AJB); time range: 1565–1569 understand this article of faith well, you need Oy viernes a 25 de mayo de 1565 años yquac to know, oh, my beloved, that when our pre- notifical quinchihuilico in tlatoque al[ca]ldes cious savior Jesus Christ died on cross, it was regidores y[n] quihuica altepetl yehuatl yn Friday, nine o’clock, when the bells are rung Juo[an] Tenitl q’[ui]milhuico ynic tlapoazque during vespers. hoome[n]tin yn ixpa[n] residencia (Anales de Juan Bautista 2001: 318). Today, Friday, on the norte 25th of May of the year 1565, was when they 1. norte, north came to deliver a notification to the ruler, annals (AHT), will (TT 8, TT 10, TT 17); time alcaldes and regidores, those who guide the range: 1607–1737 altepetl. Juan Tenitl was the one who came to mochi tlacatl. oquittac. ce citlalli popocaya: ohual- tell them that two people will make declara- nez ylhuicatitech. ye nipa hualitztia mictlampa tions before the Residence judge. / Martes a y norte. yhuicpa yn azcapotzalcopa. “Everyone XVIII henero 69 a[ñ]os yquac notifical quinchi- saw a comet that appeared in the sky; it headed huilico in teyaca[n]que ypa[n]pa in ixq[ui]ch this way from off to the north, from toward tequitl yc omochiuh ce[n]poualxiuhpan tlaa[n]- Azcapotzalco” (Chimalpahin 2006: 102). / çentetl que in moteilhuique (Anales de Juan Bautista ytzticac yquisayanpa tonatiuh ychantzinco dios 2001: 178). Tuesday, on the 18th of January of oc çe ytzticac yCalaquianpa tonatiuh oc çe ytzti- the year 69, was when they went to deliver a cac norte yhuicalo tlaltzintli meyotoc quipie çen- notification to the leaders regarding all the pohualquahuitl San yahualtic. “One [building] work that had been done in the previous 20 looks east and is the home of God, another looks years, that the plaintiffs are disputing. / auh west, another looks north, and the land that y[n] notifical yc macoque ymixpa[n] in tlatoque goes with it, planted in magueyes, measuring 20 Tlacopa yva[n] Tetzcoco// (Anales de Juan quahuitl on all sides” (Pizzigoni ed. 2007: 66). / Bautista 2001: 178). The notification was deliv- yua niquitoa ca oncatqui se oratorio yztican ered in the presence of the rulers of Tlacopan yquisayan tonatin yua oc se yztican yc norte oc and Tetzcoco. se sano ycpa tlachie yc no ome caltzintzintin. “And I say that there is an oratory facing east, novenario and another [house] facing north, [so that] there 1. novenario, novena are two houses [in one building]” (Pizzigoni ed. annals (ZM); time range: 1663–1673 2007: 84). huel miec lubenario mochiuh amo iciuh moqui- ahuitia (Zapata y Mendoza 1995: 330). A great notificación many novena were held, it didn’t rain heavily. / 1. notificación, notification hopa hualehuac yn huel yc pilac huey capanu annals (AHT); time range: 1612 huetzinco ytlatzintla yn imixpan alcotin yn Axcan Sabado. yc 21. mani metztli henero. de iquac mochihua lubenario Sant Antoniotzin 1612. años yhquac notificacion, oquichihuillito. (Zapata y Mendoza 1995: 500). He fell right S. Joseph. S. Franco yn fray Jeronimo de çarate. from where the big bell is hung, he fell down in 372 novicia

front of the arches. It was when a novena was la cruz notlahxilacalpa San Juan Evangelista. held in San Antonio. “Today Monday the 23rd day of the month of November in the year count of 1733, I María de novicia la Encarnación, widow of Mateo de la Cruz, 1. novicia, female novice make my memorandum [of testament] in my annals (AHT); time range: 1610 tlaxilacalli of San Juan Evangelista” (Pizzigoni Axcan Domingo yc 12 tia metztli de diciembre ed. 2007: 55). / Pan noviempreh nochin mace- de 1610. años. yquac ye teotlac chiquacen tzilini hualmeh quichihuah chichiquilli huan yohuih yn ocallaquico monjastin. yn oncan monasterio zantoh (Sullivan et al. 2016: 341). In November Sancta Monica. nahuintin yhuã omentin nofi- all indigenous people prepare tamales and go cias. ye chiquacemin yn onca callaquico. “Today, to the cementary. Sunday, the 12th of the month of December of the year 1610, was when, at 6 o’clock in the novillo afternoon, nuns entered the convent of Santa 1. novillo, steer, young bull Mónica. There were four of them along with petition (ANV 12), will (TT 38); time range: two novices, so that six entered” (Chimalpahin 1618–1737 2006: 168). yhua ynes rosan omaCoc opuhuali metli yhua ometi nobilos yhua miCaela Jeronima omaCoc novicio sepuhuali metli yhua ome bacas. “And Inés 1. novicio, male novice Rosa was given 40 magueyes and two steers [or annals (AHT); time range: 1612 young bulls], and Micaela Gerónima was given ynin telpocapiltontli novicio ŷ hualla ayemo 20 magueyes and 2 cows” (Pizzigoni ed. 2007: monetoltia yca ayemo quichihua profession çan 124). / onca molas yguan bacas çitzihuame yguã oqu ixquich quihualcuitehua vmpa comienda. nobillos yguã pichome yguan ocequi ten ytad- “He is a youngster, a novice, who came before guiu (Sullivan ed. 2003: 34). There are mules taking his vows and professing; all he has done and dairy cows and young bulls and pigs and so far is get his badge there before leaving” other things of his property. (Chimalpahin 2006: 230). Nuestra Señora noviembre 1. Nuestra Señora, [hospital of] Our Lady 1. noviembre, November annals (AHT); time range: 1612 annals (AHT, AJB, AP, AT, CM, GA, HCC, ZM), Axcan Domingo quaresma ynic .i. mani metztli cultural encyclopedia (PM), legal statement Abril de 1612 años. yhcuac opeuh in ye quimana (LGC, TC 27), municipal council records (TA 192, tliltique ynic cequintin oquimanque tliltique TA Appendix), religious play (Mer), vocabulary oncan hospital huitzillan nuestra Señora ye (TCV, VM 1), will (NI 1, TC 3, TC 29, TC 34, TC 65, teotlac. “Today, a Sunday of Lent, the 1st of the TC 82, TT 2, TT 4, TT 6, TT 11, TT 15, TT 21, TT 36, month of April of the year 1612, was when they TT 40, TT 42, TT 56, TT 63, TT 76, TT 98); time began to arrest blacks, so that they arrested range: 1562–1809, 2016 some blacks at the hospital of Nuestra Señora Yn ilhvitl quiçaya ipan in metztli noviembre ic in Huitzillan in the afternoon” (Chimalpahin matlactli omey. “The festival fell on the thir- 2006: 212). teenth of November” (Sahagún 1997: 64). / Axcan Lunes ye ic Cempohualli yhuan yei tonatiu Nuestra Señora de Guadalupe mani Metztli Nouiembre yhuan Xiuhtlapohualli 1. Nuestra Señora de Guadalupe, Our Lady de 1733 años, Nicchihua noMemoria in Nehuatl of Guadalupe (title of Mary) Maria de la encarnacion Viuda yca Matheo de will (TT 43); time range: 1762 nuestro patrón 373

huel achtopa niquitoa yntla nehmocnelilizinos Pateron S.r Sn LuCas evangelistan. “Here I named yn tto Dios nimomiquilis Ca San ymactzinco Felipe de Santiago make my memorandum of nic[...]Cahuilia y noyoliantzin yhuan noani- testament, here in my tlaxilacalli of our patron mantzin yhua Senca nicnotlatlactilizinoa yn lord San Lucas Evangelista” (Pizzigoni ed. 2007: yehuatzin nuestra Señora de guadalupe Sr San 162). / aXCa sabado a 23 denero de 1762 aos niCan Juan B.ta. “First of all I say that if our lord God nichihuan notestameto neual notoCa Juan Cele- does me the good deed that I die, I deliver my meten y niCa notlaxilaCapan ypan yalatepetzin spirit and soul into his hands, and I greatly Nuestron Patron señor Sn luCas evagelistan –. implore Nuestra Señora de Guadalupe, lord “Today, Saturday the 23rd of January of the year San Juan Bautista” (Pizzigoni ed. 2007: 140). / of 1762, here I named Juan Clemente make my yhuan nitlanahuatia yntla tto Dios nehmotla- testament, here in my tlaxilacalli in the altepetl ocolilizinos yn itlazomiquiliStzin noSepoltura of our patron lord San Lucas Evangelista” (Piz- Motlapos teopancalitic yxpanco yaltartzin n͞r͞a zigoni ed. 2007: 165). Sa de guadalupe = canpa omotoCazino noSa Madre moeStiCatca. “And I order that if our Nueva España lord God favors me with his precious death, 1. Nueva España tlacatl, person from New my grave is to be opened inside the church Spain building facing the altar of Nuestra Señora de annals (AJB), cultural encyclopedia (FC 1, FC 5, Guadalupe, where my late lady mother was FC 11); time range: 1564–1578/1580 buried” (Pizzigoni ed. 2007: 141). nopiltzitzine tlatouanie ca timitzo[n]totla- 2. Nuestra Señora de Guadalupe, image of tlauhtilia y[n] timomacehualtzitzinhua[n] y[n] Our Lady of Guadalupe nica[n] Nueva España titlaca (Anales de Juan will (TT 80); time range: 1739 Bautista 2001: 274). Oh my noble, oh ruler, we ynic yectlamatli No nitlanahuatia nicMocahui- beg you, we who are your vassals, we people lilia N,ra S,ra de guadalupe quimotequipanilhuis from here, New Spain. / iuhqujn teciujtl pixavi Noxpox Petrona. “Third I also order that I leave njxaio, ynjc niqujlnamjquj, ca cenca mjec tla- Nuestra Señora de Guadalupe to my daughter mantli, iztlacatlatolli, ynjc iztlacaviloque, in Petrona; she is to serve her” (Pizzigoni ed. nican nueua españa tlaca. “Like hailstones my 2007: 214). / yhua can onicmoConhuili nuestra tears fall as I think upon the many kinds of lies S,ra de gudalupe yca chiquaSe peso. “And I by which the people here in New Spain were bought Nuestra Señora de Guadalupe for 6 led into error” (Sahagún 1950–82, I: 75–76). / pesos” (Pizzigoni ed. 2007: 214). in njcan nueva españa tlaca, in ie vecauh tlaca qujtoaia. Injn ca vmpa vallauh, vmpa valeva in Nuestro Patrón tlalocan. “The people here in New Spain, the 1. Nuestro Patrón, our [town’s] patron saint people of old, said: “These [rivers] come – will (TT 53, TT 54, TT 55); time range: 1759–1762 they flow – there from Tlalocan” (Sahagún aXCa Biernes a 17 de agosto de 1759 aos NiCan 1950–82, XI: 247). nichihuan nomemorian testameton nehual notoCan Bernadino de Sena niCa notlaxilaCa- nuez lapa Nuestro Pateron Sr Sn LuCas evagelistan. 1. nuez, walnut “Today, Friday the 17th of August of the year of vocabulary (VM 1); time range: 1571 1759, here I named Bernardino de Sena make Nuez, fruta conocida. lo mesmo (Molina 1992, my memorandum of testament, here in my I: 89v). Walnut, a well-known fruit: the same. tlaxilacalli of our patron lord San Lucas Evan- 2. nuez, nutmeg gelista” (Pizzigoni ed. 2007: 163). / NiCa nichi- vocabulary (VM 1); time range: 1571 huan nomemorian testameton nehual notoCan Nuez moxcada. tlanecutzoyonilli nuez (Molina pelipe de Sntiago niCa notlaxilaCapan Nuestro 1992, I: 89v). Nutmeg: walnut fried in honey. 374 número

3. nueceschiyauhcayotl, walnut oil (lit. grease 216). Old men really use maguey fiber haver- of walnuts) sacks when they go to the field; they don’t like vocabulary (VM 1); time range: 1571 nylon haversacks. Azeite de nuezes, nuezes chiauacayotl (Molina 1992, I: 18r). Walnut oil: walnut oil. o 4. nuecesmolli, nogada sauce (lit. walnut 1. o, or sauce) oral account (2013-SMX, 2014-P, 2014-Tep, vocabulary (VM 1, VM 2); time range: 1571 2014-X, 2015-HX1, 2015-TS, 2015-SAH, 2015-X, Nuezes mulli. nogada (Molina 1992, II: 74v). 2016-X1, 2016-X2); time range: 2013–2016 Walnut sauce: walnut sauce. / Nogada salsa. Poz non cualli, ahorita que nonmontelpo- nuezes mulli (Molina 1992, I: 89r). Walnut sauce: cameh. A ver, xconchihuacan n ezfuerzoh para walnut sauce. ver quenin ocachi ce yez, ce viviroz, ocachi cualtzin in tiempoh que huitz ocachi cualtzin número o ocachi amo. A ver quenin non (2013-SMX). 1. número, number Well [having a cellphone] is good, now that vocabulary (TCV); time range: 2016 you’re all young. So, make an effort and we’ll Anna quicouhqui ce boletoh huan quitocaroh ce see how one will fare, how one will live a little nomeroh tlen axcanah quiamati (Sullivan et al. bit more... a little bit better in the times that 2016: 340). Anna bought a (raffle/lottery) ticket come... a little bit better, or little bit worse. and she got a number that she doesn’t like. We’ll see how it will be. / Tocolihuan yahtinenqueh altepetl, cequin nehnemih o yahtinenqueh nuncio pan cahuayoh (2016-X2). Our ancestors would 1. nuncio, nuncio go to town, some were walking or went along annals (AHT); time range: 1610 on horseback. / Quitlaliah ce quentzin ofrenda çan otlica caltzallan yn quiquechcoton yhtic comida, o si n,o cafen (2014-P). They set out a coche yetihuia yn tlahtohuani Rey. ynehuan bit of food as an offering, or if not, coffee. yetihuia ce obispo Nuncio mitohua. “When the ruler, the king, was riding in his coach together o sea with a bishop called the nuncio [papal ambas- 1. o sea, in other words, that is to say sador], just on the road, on the street, he cut off oral account (2014-P, 2014-Tep); time range: his head” (Chimalpahin 2006: 166). 2014 Naman tiopan na maz nopeyoh nitlaneltoca; nylon o cea, nopeyoh maz nimonechcahuia pampa 1. nylon, sheet of nylon nopeyoh na maz nicamati (2014-Tep). Today, I vocabulary (TCV); time range: 2016 place my belief there in the church; that is to Karla quiixmelahua nailoh pampa ica quiix- say, I go there more because I like it better. / Ya tzacuaz itlacual (Sullivan et al. 2016: 326). quiihtozza tlan inquinequi inquichihuazceh pan Karla is spreading out a sheet of nylon because ce medio año o para ce año para ayoccanah she will cover her food with it. tlahuel ma tona; o sea axcanah ma quicahuilli 2. naylonmorral, nylon haversack ma huetzi atl (2014-P). He will say whether you vocabulary (TCV); time range: 2016 [should] want to perform it in six months or for Nonailohmorral tlen quitzayanqui pitzotl nel- one year, so that it won’t be so hot; that is to yancuic (Sullivan et al. 2016: 327). My nylon say, so he won’t leave it without rain. haversack that the pig ripped was very new. / Piltetahtzitzin tlahuel quitequihuiah ichmorral obención quemman yohuih millah; inihhuantin axcanah 1. obención, duty quiamatih nailohmorral (Sullivan et al. 2016: legal statement (LGC); time range: 1750 obispado 375

yhuan oniquinmocaquistilili ynon amatzintli Çano yquac yaque temachtique yhuan yhquac yhuan ytech onesi ytlaytlanilis ynin Ds yconetzi motlalique teopixque tlaxa: yhuā hualya Obispo quenami mopechtecatihuis yca ychoquis yhuan Don fray Juliano. “It was also at this time that yyelsisihuilis quenami mitlania se pedaso tlali the preachers went out, and friars established para campa quitucas ome yey grano tloli yhuan themselves in Tlaxcala, and bishop don fray para quipies campa quiquichtis para mumante- Julián came” (Townsend ed. 2010: 160). / auh neros quesqui tonali Ds quimochicahuilis yhuan y mardonato yguac alhuazil maor mochiuh yn para quichtlahuas ytlatocatlacalaquiltzi to- oguiponpolo vnfispo ytech moneguizguia [right hueytlatocatzin el Rey nuestro sr yhuan oc sequi margin] 2 põ põs xv põs. “When Maldonado obensiones mitlani ypan toaltepe. “And I had became chief constable, he spent [money] that document read to them, and in it appears which was supposed to be for the needs of the request of this child of God, that he bows the bishop. [right margin] thirty-five pesos” down with weeping and sighing and requests (Olko, Sullivan, Szemiński eds. 2018: 259). / a piece of land where he can plant two or three auh huel nimitztlaquauhnahuatia noxocoyouh grains of maize and to have some place where ynic oc zePpa tias yn tiquittatiuh yn obispo he can get the means to maintain himself for auh nopanPa xicnehemachti. “I give you strict the time that God should give him health and orders, O my youngest child, that you go to to pay the tribute of our great ruler the king our see the bishop once again. Instruct him on my lord, and other duties which are demanded in behalf” (Sell, Burkhart & Poole eds. 2006: 70). our town” (Lockhart ed. 1991: 108). 2. obispo, high priest cultural encyclopedia (FC 2, PM); time range: obispado ca. 1560 (?)–1578/1580 1. obispado, bishopric iecoc, centeutl ma tivjia obispo, oztomecatl municipal council records (TA Appendix); time chacalhoa xjuhnacochtla, iteamjc ximaquiztla range: 1568 iteamjco, ayie, ayio. “Cinteotl has arrived Let yvan tixpan escros de [l?] cabildo fabian us approach [the priest] The Oztoman man rodrigues dio sanchez / nican ualmovicac yn The man of Chacallan Has ear plugs of tur- m[uy] magco y mui Reuerendo sor don Alonso quoise to trade Has arm bands of turquoise perez chantre de la Sancta yglesia mayor to trade” (Sahagún 1950–82, II: 239). / aoya oncan çiudad de los angeles nican tlaxcalan yecoc centeutl. ma tivia obispo. “Centeotl has obispado quinexti yn ce executoria real audia. arrived; Let us go to the bishop” (Sahagún “And before us, notaries of the cabildo, Fabián 1997: 146). Rodríguez and Diego Sánchez, there came 3. obispotlahtohcayotl, bishop’s office here the very magnificent and very reverend annals (AJB); time range: 1565 lord don Alonso Pérez, precentor of the holy auh yn o[n]ca[n] neahuiltiloya hualla ce clerigo cathedral in the city of Puebla here in the bish- q’[ui]tetlactochtilli ob[is]po tlatocayotl mitra opric of Tlaxcala, and produced a writ of exe- yn iquac oquitetlatochtilli nima[n] yc cece[n]- cution from the Royal Audiencia” (Lockhart, ma[n]que yn ixquichtin mahuiltiaya etc (Anales Berdan & Anderson eds. 1986: 152). de Juan Bautista 2001: 308). A clergyman came there where people amusing themselves, he obispo made fun of the bishop’s office [using] the 1. obispo, bishop miter; when he finished the mimicking, then annals (AHT, AJB, AP, AT, SP, ZM), municipal all of those who were amusing themselves dis- council records (TA 140), petition (ANV 5, ANV persed, etc. 9, CH, PC), religious play (DA, EPM), vocab- 4. obispotlaquemitl, bishop’s robe ulary (VM 1, VM 2, VT); time range: ca. 1540 annals (ZM); time range: 1672 (?)–eighteenth century (?) 376 obligación

yhuan çe huala Santa Maria Magdalena mochiuhtica nica portales motlaliaya (Zapata Tlatelulco yhuan ocçequitin opa quihuicaque y Mendoza 1995: 560). The one who began [the Sant Josep teopancalteco ynic quiteochiuh project], who thought it up was José Quevedo; quitlali yn iyobisbutlaquetzin nima i quihuihui- when he was a butcher, he was appointed the caque y coyoltin niman oquihualhuicaque yn official supplier; he was setting up shop in the tocoyol cabillia (Zapata y Mendoza 1995: 494). arcades. And one [bell] came from Santa María Magda- lena Tlatelolco and the others they took to the obligar doorway of the church of San José. To bless 1. obligaroa, to obligate someone them, he put on his bishop’s robe. Then they annals (AP); time range: 1682 took the various bells away. Then they brought niman otlecoque yxpan alcalde mayor ynic our bell to the chapel. omobligaroque ynic san yehuantin quichi- 5. obispotlatquitl, property of a bishop huasque pan ynic quitlacualtizque yn siudad vocabulary (VM 1, VM 2); time range: 1571 de loz angeles. “Then they went up before the Obispal, cosa de obispo. obispo tlatquitl (Molina alcalde mayor in order to obligate themselves 1992, I: 89v). Episcopal, something pertaining to that only they would make bread to feed the a bishop: property of a bishop. / Obispo tlatquitl. Ciudad de los Angeles [Puebla]” (Townsend vestiduras de obispo (Molina 1992, II: 77v). Prop- ed. 2010: 122). erty of a bishop: vestments of a bishop. 6. obispotzoncuachtli, episcopal mitre (lit. obra bishop’s head blanket) 1. obra, construction vocabulary (VT); time range: ca. 1540 (?) annals (AP); time range: 1640 Mitra de obiſpo. thiaras. e. thia|ra. ę. obiſpo- Sāno ypan xihuitl yn opeuhqui yglesia mayor ţōquachtli: xiuţólli (Vocabulario trilingüe: 115r). obra. “In this same year work began on the Mitre of a bishop: thiaras, -ae; thiara, -ae; episco- cathedral” (Townsend ed. 2010: 96). pal mitre; turquoise diadem of a pre-colonial ruler. 7. obispoyoh, episcopal (lit. something covered obrajero with a bishop) 1. obrajero, exploiter of native labor, textile vocabulary (VT); time range: ca. 1540 (?) manufacturer Obispal cosa de obispo. episcopa|lis obispoío annals (AHT, SP); time range: ca. 1593 (?)–1624 (Vocabulario trilingüe: 121v). Episcopal, some- (?) thing pertaining to a bishop: episcopalis; epis- Auh yn omoteneuh Don Pedro antrada de copal. Moteuhcçoma conmonamicti yn Doña lucia de Penas ychpoch Juan de Penas. obrajero. “And obligación the said don Pedro de Andrada de Moteucçoma 1. obligación, obligation married doña Lucía de Penas, daughter of will (TT 78); time range: 1712 Juan de Penas, an exploiter of native labor” amo quiMolCahuilisqe Siempre quichihuasqe in (Anderson & Schroeder eds. 1997, II: 86). / iobligasion. “They are not to forget him; they yhuan oc ce cauallero ytoca Don franco de are always to perform their obligation” (Pizzi- cardona comendador de montesa no chichiltic goni ed. 2007: 209). cruz. çan ixquich nepaniuhqui yn icomienda quitlalia no vmpa hualla yn españa. ynin nican obligado inJuez mochihuaco yn obrajeros. “And another 1. obligado, official supplier gentleman named don Francisco de Cardona, annals (ZM); time range: 1677 comendador [of the order of?] Montesa also auh yehuatl huel oquipehualtin yn quilnamic wears a red cross as his badge, but [doubled?]; Josep Quebedo yquac nacamictiqui obligado he too came from Spain, appointed judge obra de misericordia 377

of [owners of textile works?]” (Chimalpahin ed. 2007: 187). / ynic omocentlalli mochi. yn 2006: 230). izquican yntequiuh mochiuh morillos. ochenta mill. yn monauhcanhui yn nican mexico hualla. obra de misericordia “With the total of the quotas of all the enti- 1. obra de misericordia, act of compassion, ties, was 80,000 morillos that were delivered work of mercy by the four parts and brought here to Mexico” religious play (LDS); time range: seventeenth (Chimalpahin 2006: 106). / yn imixpa alvaceas century (?) topilleque anton xallacatl min tlacatecpanecatl Auh Yn ip.n Yn tetlaOcolilistli Yn oRra de MiSeri- ypa meztli octobre yc matlaquilhuitia omey Cordia Yn nop.npa Oquichihuasquia Ca amo mille y quinientos y ochnda (sic) años. “Before Oquichiuhq.z. “But they did not do the acts the executors-topileque, Antón Xallacatl and of compassion, the works of mercy, that they Martín Tlacatecpanecatl, on the 13th day of could have done for my sake” (Sell & Burkhart October of the year 1580” (Cline & León-Portilla eds. 2004: 298). eds. 1983: 90). obrero octava 1. obrero, obrero, worker 1. octava, octave (eight days of or following a annals (AP); time range: 1688 Catholic feast day) Sanno ypan xihuitl yn oquicuilique yn don annals (AJB, ZM); time range: 1566–1670 miguel de loz santoz gobernador pasado ynic yhuan yn iquac yn ilhuitzin mochiuh totla- obrero oCatca san Juan de rio yey bobedas çonatzin altepeylhuitl ocan mochiuh misa ma- oquintzacuh. “In this same year they took from tlactloçe oras tlacotia motlali yn altar y moquixti don Miguel de los Santos, former governor, the totlaçonatzin ynic motlayahualultin Sant Josep position of obrero he had held. He completed opa quimochichihuili 8 tonali octaua yniquimo- the three vaults at [the church of] San Juan del calaquilico cauildo (Zapata y Mendoza 1995: Río” (Townsend ed. 2010: 142). / niman oqui- 430). And when the feast day of our precious cuilique lasaro matias ynic obrero oquimacaque mother, the feast day of the altepetl was held, oc se tlacatl ytoca franco de la crus ynic obrero at 11 o’clock a mass was performed there. In yesqui. “Then they took the position of obrero the center, the altar was set up. Our precious from Lázaro Matías and gave it to another mother came out to go in procession in San person named Francisco de la Cruz so that he Josef, where she observed each of the eight would be obrero” (Townsend ed. 2010: 144). days, the octave. The members of the cabildo came to take her inside. / Alguazil mayores. § ochenta P[edr]o Daniel Maceuhqui Moyotla[n]. § Juan 1. ochenta, eighty Cano Sant Sebastian ycha[n]. Sant Fran[cis]co annals (AHT), legal statement (TC 7, TC 23, yoctaua ypa[n] in quicauh yvara P[edr]o Daniel TC 27, TC 28A), will (TC 9, TC 10, TC 14, TC 15, (Anales de Juan Bautista 2001: 172). Head con- TC 16, TC 17, TC 19, TC 21, TC 25, TC 26, TC 28, stables: Pedro Daniel Maceuhqui from Moyo- TC 29, TC 30, TC 31, TC 41, TC 42, TC 48, TC 61, tlan and Juan Cano, resident of San Sebastián. TT 68); time range: 1580–1783 On the octave of San Francisco Pedro Daniel nunam[...] fransica maria Axca sabado mani gave up his staff of office. / Domingo a q’[ui]n - metztli mayo Yei to[...]tli xihuil Ypan mil sete- ze de setienbre 1566 años yquac yoctaua sientos Y ochenta y tres años Nic[...]huan nume- mochiuh in tonantzin Nativitas M[ari]a (Anales moria thestamento. “My spouse being Francisca de Juan Bautista 2001: 150). Sunday, on the María, today the 3rd day of the month of May in 15th of September of the year 1566, was when the year three [rabbit], the year of 1783, I make the octave the Nativity of our mother Mary was my memorandum of testament” (Pizzigoni celebrated. 378 october

october Latin yhuan campanas. yhuan yztac amatl clauos. 1. october, October yhuan oc cequi tlamantli yn ompa monequiz. vocabulary (VT); time range: ca. 1540 (?) moch ya yhuã quezquintin quinhuicaque offi- Otubre mes. october. is. | cemeţxiuhtlapoaloni cialesme yn tolteca yn quinmachtizque ompa itoca october (Vocabulario trilingüe: 125r). tlaca yn ica yzqui tlamantli tequitl. “At that time October, a month: october, -is; one lunar year- they took along twenty soldiers, and every- counter whose name is ‘October’. thing that would be needed there went along: primers to teach the people there, and cornets, octubre chirimías, trombones, and an organ, and bells, 1. octubre, October European paper, nails, and other things that annals (AHT, AJB, AP, AT, GA, ZM), cultural would be needed there all went along, and encyclopedia (PM), legal statement (GSM), they took some artisans, craftsmen, to teach municipal council records (TA 140, TA 148), the people there in all the different kinds vocabulary (TCV, VM 1), will (TC 28, TC 55, TT of work” (Chimalpahin 2006: 156). / auh yn 14, TT 22, TT 31, TT 45, TT 72, TT 73, TT 93); ixquich nepapa[n] offiçiales[m]e moch mahuil- time range: 1553–1760, 2016 tique tlayahualoq’[ue] yhua[n] cece[n] vandera v. tochtli xihuitl 1562 años. ypan in inic xi. mani quihuicaque yc quitlamahuiçoltique visitador metztli octubre omomiquilli mexico tlahtoani (Anales de Juan Bautista 2001: 196). All the dif- Don xpoual cecepatic. “The year Five Rabbit, ferent artisans, they all played and made a pro- 1562. At this time, on 11 October, the ruler don cession, each one carrying a banner, and thus Cristóbal Cecepatic died in Mexico” (Ander- they put on a show for the inspector. son & Schroeder eds. 1997, I: 236). / Axcan 2. oficial, official Juebes a 25 de otubre de 1759 aos ihuan Ca niCa annals (AHT, AJB, ZM), municipal council nicpehualtia i noMemoria testamento nehual records (TA 143); time range: 1555–1615 notoCa LeorenSa de SuberSa V,a. “Today Thurs- ca oniquittac in cedulas yn itetlaocoliltzin day the 25th of October of the year of 1759, here emperador ynic yehuantin ofiçialesme maco I named Lorenza de Subersa, widow, begin yn alcaldeyotl auh amo nelti çan yehua[n]tin my memorandum of testament” (Pizzigoni ed. yuh q’[ui]mochihuilia in nican moyetzticate tla- 2007: 196). Pan ni metztli tlen octopreh, quiza toque (Anales de Juan Bautista 2001: 138, 140). ilhuitl tlen zamiquel pan caxtolli huan eyi huan I have seen the cedulas which are the emper- quinchiyah animahtzitzin (Sullivan et al. 2016: or’s grant so that the officials are to be given 342). In this month of October, there is the the office of alcalde and they haven’t been ful- Feast of San Miguel on the eighteenth and they filled, only the governors who are here arrange wait for the souls [of the dead]. it this way. / yvan ipan nenonotzaloc ynic pevaz yn achi netlaxtlaviloz in gouor yvan alldeme oficial yvan navime tlatoque yvan nochin regidorme 1. oficial, artisan, craftsman yvan oc çequin officiales. “And there was dis- annals (AHT, AJB, ZM); time range: 1564–1666 cussion that something should begin to be ynic omononozque yn ofiçialestin ynic quiye- paid to the governor, alcaldes, four rulers, and cozque yacuic tepatl (Zapata y Mendoza 1995: all the regidores, as well as the other officials” 358). The artisans consulted among them- (Lockhart, Berdan & Anderson eds. 1986: 93). / selves about constructing the new walls. / y nican ohuançico fiasa ynic huelquizque juez quinmohuiquillique 20. Juldadosme. yquac quimacaco yn ixquichime oficiales mochihuaya mochi ya yn ixquich ompa monequiz yn carti- ypan 1591 años (Zapata y Mendoza 1995: 196). llas. quimomachtizque ompa tlaca yhuan ya Until the bail arrived here so that they were cornedas. chirimias çacapoch yhuan ce organo released. All of the officials installed since 1591 came to give it to the judge. oficial de república 379

3. oficial, singer Antonio” (Melton-Villanueva ed. 2012: 270). / auh annals (AHT); time range: 1593–1614 tiquitohua timochintin Gouor Rexidor mor yhuan in ye oconmotequilico oncan nimã ic ce alcaldes timochintin ofiçiales de rrepublica ca responso cuicayo oncan ypantzinco yn inacayo- neltiliztli melahuac ca tixpan opanoc yn iamayo ŷ tzin quihtq̃. in capilla tlaca clerigos. yn officia- tlali omoteneuh. “And all of us, governor, regidor les iglesia mayor. “When they laid him there, mayor, and alcaldes, all of us officials of the the [choir members?] and the secular priests commonwealth say that verily and truly we were and officials of the cathedral sang a respon- shown the documents for the aforementioned sory prayer in the presence of his body” (Chi- land” (Lockhart ed. 1991: 104). / Nican ypan yalte- malpahin 2006: 206). / yglesia mayor officia- petzin sannto Sn Pedro Calimaya niquitua nehual les cantores yn cuicaco yn quitocaco yhuan juez y gor por Su Magd yca nu sres alcaldes yhuan ofi- oncan mohuicatza moteotoquillico in teoyotica ciales de Reppca quenami tuchpa oquipresentaro tlahtohuani Don Juan Perez de la serna arço- se petision Marselino Annto yhuan ysihuahuatzin bispo Mexico. “The professional singers of Maria Madalena. “Here in the town of holy San the cathedral came to sing and bury him, and Pedro of Calimaya, I, the judge/governor through the spiritual ruler don Juan Pérez de la Serna, His Majesty, with my honorable alcaldes and offi- archbishop in Mexico, came to the burial” cials of the municipality, declare that before us (Chimalpahin 2006: 286). / auh yn ixquichtin Marcelino Antonio and his wife María Magdalena maceuhque huel mocencauhque ynic mexico presented a petition” (Lockhart ed. 1991: 108). yhuã tlatilolco yhuã yn ixquichtin nepapan oficialesme mochĩtin cecentlamantli qui- oficio chiuhque yn ineahuiltiliz. “All the dancers pre- 1. oficio, office, post pared themselves well, in Mexico as well as in annals (AT, ZM); time range: second half of the Tlatelolco, and all the different tradespeople seventeenth century (?)/1669 performed their acts of entertainment as sepa- Axcan sabado yc 19 de otoper yhuan ypan rate groups” (Chimalpahin 2006: 42). xihuitl de 1669 años yn omomiqui don Cristobal Hordaniuia y Linaris secretario y nican Tlaxcal- oficial de república lan yn yofiçio Pedro de la Cazca yacuican qui- 1. oficial de república, officer of the munici- tlali ytecopa mochiuh yni cuildo yn iquac jues pality, municipal official, official of the com- gobernador don Gregeorio Nasiançeno (Zapata monwealth y Mendoza 1995: 434). Today, Saturday, the legal statement (CSE, LGC), will (NI 8); time 19th of October in the year of 1669, don Cris- range: 1720–1810 tóbal de Urdanivia y Linares, secretary here in Yni ye ōnicchiuh Yno nomemorial testamento neh- Tlaxcallan, died. Pedro de la Gasca first installed hualt Ca mochintintzitzin imixpantzinco noS.res him in his post and it was done by order of the oficial de Rep.ca S.r Al.de Actual D,n Cesario matias city council when the judge-governor was don Re.dor Ma,or D,n S.tos cesario Redor Seg.o Mateo de Gregorio Nacianceno. / allde mayor D: franco la Cruz Alg.sil Ma,or Anastacio pedro topile Jose bertogo yquac omotlali ofiçio cabirdo yaxca. Ramon S.r fiscal de la S.ta Yglecia D.n Juan fran,co “The alcalde mayor was don Francisco Verdugo. El Escrino de Rep.ca MarCos Antonio. “I have made At this time an office belonging to the cabildo this my memorandum of testament before all my was set up” (Townsend ed. 2010: 168). lords officers of the municipality, the lord present 2. oficio, occupation alcalde don Cesario Matías; regidor mayor don annals (AP, AHT), petition (M 7); time range: Santos Cesario; regidor segundo Mateo de la 1572–1682 Cruz, alguacil mayor, Anastasio Pedro; topile, auh yn iuh oquicac yn alcalde mayor yhuan José Ramón; fiscal de la santa iglesia, don Juan oquipohuilique yn amatl yn iuhqui oquitotia Francisco. The notary of the municipality, Marcos inic mochi polihuis yn itequipanolocatzin yn 380 ofrecer

tohueytlatocatzin Rey yntla techcahualtisque yn totech omochiuh Justa ycuac ovalcalaqui yn tooficio yn tlaxcalchihualistli. “And when oydor lliçendo valdes de carcamo yvan Juo de the alcalde mayor had heard it and they had chavez Escribano yvan ynavatato Juo de boba- read to him what the document said – that all dilla (Dakin ed. 1996: 22). We were punished our great ruler the king’s service would be lost when the high court judge licenciado Valdés if we were deprived of our trade of breadmak- de Cárcamo arrived along with Juan de Chávez, ing” (Townsend ed. 2010: 124). / çan yebatl, the notary, and Juan de Bobadilla, his trans- tuofiçio. yca techtolinia (Dakin ed. 1996: 32). lator. / ypampa melavac aquimatizque anota- They afflict us through our trades. / ynin yc tocavan vmpa amuyechticate mulino oyirorez quinhuicaque cequintin tlatlacolleque cequin- yhuan provisor yhuan cananigo yzquich ypãpa tin çan vagamundos ynic anoq̃ atle ymofficio nimoteyzpavia ypãpa totatzin munyoz (Sulli- quipia. “As to why they took them, some were van ed. 2003: 25). So that you, my rulers, the wrongdoers, some just vagabonds who were judges of the high court and the diocesan judge arrested because they had no occupation” and cathedral chapter members who are there (Chimalpahin 2006: 236). in Guadalajara, truly know all [the reasons] for which I am making a complaint about our 3. oficio, official letter father Muñoz. / yquac oquintitlanque Castillan annals (ZM); time range: 1662 Marq:z ypan yquac huallaque Castillann ovi- yn iquac oquipouhque yn imamauh oficio tores hobispo alcalde de corde Jues biscal alhua- niman hualamelauhque bortales ycalnahuac Cil mayor. “At this time they sent the Marqués Francisco Ruiz mayeso chiquito catca (Zapata [and other or others] to Spain, for which reason y Mendoza 1995: 312). After they had read at this time there came from Spain oidores [civil their document, the official letter, they went judges of the Audiencia], a bishop, an alcalde straight to the arcades next to the house of late de corte [criminal judge], a juez fiscal [prose- Francisco Ruíz, a catechist. cuting attorney], and an alguacil mayor [chief constable]” (Townsend ed. 2010: 166). ofrecer 2. oidor, judge 1. ofrecerhuilia, to make an offering for annals (CM); time range: ca. 1609–1621 (?) someone auh yn oc ce itiachcauh tlacochcalcati yn itoca oral account (2014-P); time range: 2014 Ahuitzotl, yn iuhqui oydoresme ypan pohuia. Quennopa quiofrecerhuiliah nopa Chicomexo- “And the other of his elder brothers, named chitl: huan ya quitlalhuiliah puro pan (2014-P). Ahuitzotl, was tlacochcalcatl. They were the That’s how they make offerings to this Chico- same as judges” (Anderson & Schroeder eds. mexochitl: and they just offer him bread. 1997, I: 136). 3. oidorti, to become a high court judge ofrenda annals (AHT); time range: 1608 1. ofrenda, offering ye quin oncan yc pehua yn. yn oydortizque criyo- oral account (2014-P); time range: 2014 yosme. “It only began with this that criollos Quitlaliah ce quentzin ofrenda comida, o si no, should become Audiencia judges” (Chimalpa- cafen (2014-P). They set out a bit of food as an hin 2006: 112). offering, or if not, coffee. oidor mayor oidor 1. oidor mayor, chief high court judge 1. oidor, high court judge annals (ZM); time range; 1669 annals (AHT, AJB, AT, ZM), petition (ANV 6, ynic quihualtenoztlaque Mexico ce oydor don[sic] ANV 8, ANV 11, M 5, M 7, M 9); time range: don Juan Francisco yhuan hohuidor mayor ynic 1564–1669 techtlatlani yn ihuicopa teopixque clerigostin ojalá que 381

cuix quimati yn totlatol ynic techmachtizque same time, on Monday, the 5th of the month of techyolcuitizque (Zapata y Mendoza 1995: 422). April, in the afternoon, during prayers, there The high court judge, don Juan Francisco, and arose a strong wind” (Townsend ed. 2010: the chief high court judge in Mexico charged 124). / auh macuilcan motlalli quauhtlapechtli [the four rulers] with asking us about the yn onca[n] or[aci]on ypa[n]tzinco mitotia secular priests: whether they know our lan- (Anales de Juan Bautista 2001: 226). Wooden guage so that they can preach to us and hear platforms were put in five places; on them our confession. prayers were being said. / yhuā ipan Euange- lio tla otlan in Credo quimotlapalhuitzinosque ojalá que in tlaSomahuisteopiltzintli ÇeÇenyacan yca 1. ojalá que, let’s hope that, hopefully Oraçiones. “And in the Gospel, when the Creed oral account (2015-SAH); time range: 2015 is finished, they will greet the precious and Ohala que quizaz ahque techpalehuiz para ticah- wondrous sacred child, one at a time, with cizceh ce ome centavo (2015-SAH). Let’s hope orations” (Sell & Burkhart eds. 2004: 134). that someone will show up to help us to get a little bit of money. oratorio 1. oratorio, oratory ojo will (TT 1, TT 17, TT 18, TT 21, TT 28, TT 29, TT 34); 1. ojo, Take note! time range: 1671–1757 annals (AJB, ZM), cultural encyclopedia (FC Auh ynn oratorio yn itlaçomahuizcaltzin tto 6), religious play (TK); time range: 1564–1662 dios. ça cemicac ychantzinco yez. “And the Auh yn ipan in miercoles XIX março 67 a[ñ]os oratory, the precious revered house of our yquac ompeuh in Castilla[n]. Ojo (Anales de lord God, is to be her home forever” (Pizzigoni Juan Bautista 2001: 166). On Wednesday, ed. 2007: 54). / yhua niquitohua noxhui Juan the 19th of March of the year 67, was when paolino niccahuilia caltzintli oratorio tlachi yc he departed to Castile. Take note! / oJo niman xocotitla yhua oc se tlachie ycalaquia tonali. oncan quintocas in ERodes in Judio. teopix- “And I say that to my grandchild Juan Paolino que. “Note Then at that point Herod drives I leave a house; [one building], an oratory, out the Jewish priests” (Sell & Burkhart eds. looks toward Xocotitlan and another one 2004: 130). / Ça ixquich mochiuh missa sermo looks toward the west” (Pizzigoni ed. 2007: chicuey tonali mania. Ojo (Zapata y Mendoza 115). / ninquicahuilia oratorio nosobrino Juan 1995: 322). During the week only masses with Antonio yhua niquitohua mochica tlali m[a?]- sermons were held. Take note! quilicquahui quipieye. “An oratory, I leave it to my nephew Juan Antonio, and I say that it onza includes the land, measuring 5 quahuitl” (Piz- 1. onza, cheetah zigoni ed. 2007: 91). vocabulary (VM 1); time range: 1571 Onça, animal conocido. lo mismo (Molina 1992, orden I: 90v). Cheetah, well-known animal, the same. 1. orden, religious order annals (AHT, AP, SP); time range: ca. 1593 oración (?)–1666 1. oración, prayer yn oncan in ahcico ipan yni ce tochtli xihuitl annals (AHT, AJB, AP, ZM), religious play (TK); 1090. años. ypan in peuh tzintic yn teopixcayotl time range: 1564–1683 orden cistel. yn itetzinco pohui S. Bernardo Sanno yquac ynic ypan macuili tonali mani Abad. “They arrived there in the year One metztli abril ypan tonali lunes ye teotlac ypā Rabbit, 1090, the year in which began and was orasion omochiuh chicahuac yeyecatl. “At this founded the priesthood of the Cistercian order 382 ordenanza

that pertains to St. Bernard the Abbot” (Ander- organista son & Schroeder eds. 1997, II: 22). / niman 1. organista, organist opeuhqui prosesion Omoquixti yn Señor Obispo annals (ZM); time range: 1614 (?) yhuan muchin yn ordenes yhuan colegiales. Lunes a 20 de octubre yquac cahualoque “Then the procession began. The lord bishop ynahuac Juan Bauhtista Rodríguez organista came out with all the orders of religious and Mathias Salazar Francisco de Sant Miguel Pedro the people of the colegios” (Townsend ed. de Niça quimomachtizque horgano (Zapata y 2010: 108). / auh ynin omoteneuh yancuic Mendoza 1995: 218). On Monday, the 20th of teopixcatlatecpantli yn ihordetzin S. Antonio. October was when Matías Salazar, Francisco “This said new priestly order, the order of San de San Miguel and Pedro de Niza were left with Antonio” (Chimalpahin 2006: 280). Juan Bautista Rodríguez, the organist. They will study the organ. ordenanza 1. ordenanza, ordinance organización annals (AJB), municipal council records (TA 1. organización, organization 140, TA 152); time range: 1553–1565 oral account (2015-X); time range: 2015 yvan ypanpa agostadero yc tlanavati juez yvan Notatah itztoc pan ce organizacion (2015-X). quitlalli hordenanças. “The judge also gave My father belongs to an organization. orders about the summer pastures and established ordinances (relating to them)” (Lock- organizar hart, Berdan & Anderson eds. 1986: 89). / inic 1. organizaroa, to organize oneself techyecchiuaco sro santillan ytencopa in audia oral account (2014-P); time range: 2014 real in onpa mexco / quitlaliteuac ordenanças Poz nopayoh nouhquiya depende queniuh- ynic tlamani tlxn yuh ticpia yc amo neahualo. qui morganizaroah tohuampoyohuan, tocom- “When the lord Santillán came to set us right pañeros (2014-P). Well, that depends on how at the behest of the Royal Audiencia in Mexico our buddies, our friends, organize themselves. City, he left behind ordinances he established about how things are to be in Tlaxcala, and órgano we also observe them lest there be disputes” 1. órgano, organ (musical instrument) (Lockhart, Berdan & Anderson eds. 1986: annals (AHT, AJB, ZM); time range: 1565–1614 (?) 100). / Oy domingo a 18 de hebre[r]o de 1565 Yn ipa[n] de 1564 a[ñ]os yn iquac motlacatilli- a[ñ]os yquac teopa[n] mopouh hordena[n]ças tzino t[o]t[ecuy]o yquac moma[n] yn horgano nece[n]tlaliliznavatilli y[n]nahuatil y[n] qui- yn iglesia mayor yn axcan motzotzona yn o[n]- huica altepetl ynic q’[ui]chivazq’[ue] cabildo can choro tlaopochcopa tlacpac anoço ypa[n] yhua[n] ynic huel otlatocaz justi[ci]a (Anales de in 65 a[ñ]os henero, hebrero, março, abril Juan Bautista 2001: 306). Today, Sunday, on the (Anales de Juan Bautista 2001: 314). In the 18th of February of the year 1565, was when the year 1564, during the nativity of Our Lord, was ordinance, the order of the council was read in when they put the organ in the cathedral, the the church, the orders for those who guide the one that is played today, up there in the choir altepetl, so that the municipal council will be loft, to the left; or perhaps it was in the year 65, formed and justice will be pursued. in January, February, March [or] April. / quinmohuiquillique 20. Juldadosme. yquac mochi orégano ya yn ixquich ompa monequiz yn cartillas. qui- 1. orégano, oregano momachtizque ompa tlaca yhuan ya cornedas. vocabulary (VM 1); time range: 1571 chirimias çacapoch yhuan ce organo yhuan Oregano yerua conocida. lo mismo (Molina 1992, campanas. yhuan yztac amatl clauos. yhuan I: 91r). Oregano, well-known herb, the same. oc cequi tlamantli yn ompa monequiz. moch ya original 383

yhuã quezquintin quinhuicaque officialesme yn ornamento tolteca yn quinmachtizque ompa tlaca yn ica 1. ornamento, church ornament yzqui tlamantli tequitl. “At that time they took municipal council records (TA 206), will (TT along twenty soldiers, and everything that 10); time range: 1567–1711 would be needed there went along: primers to çan ipan polihvtihv yn ornamentos yn izquican teach the people there, and cornets, chirimías, catqui monestros tlaxcallan yvan yn intlaqual- trombones, and an organ, and bells, European tzin teopisque no ypan polihvtihv yn altepetl paper, nails, and other things that would be yneteylvil. “Which are being spent on church needed there all went along, and they took ornaments in all the monasteries there are in some artisans, craftsmen, to teach the people Tlaxcala, and on food for the friars, and are there in all the different kinds of work” (Chi- also spent on the city’s lawsuits” (Lockhart, malpahin 2006: 156). / yquac motlali horgano Berdan & Anderson eds. 1986: 123). / yhuan guardian fray Buenaventura de Paredez Sanno yehuatzin SantiSimo onicnomaquili çe (Zapata y Mendoza 1995: 176). At that time ornamento ystac. “And I likewise gave to the the organ was set up. Fray Buenaventura de Santísimo Sacramento a white ornament” Paredez was the father guardian. (Pizzigoni ed. 2007: 70). original oro 1. original, original 1. oro, gold annals (ZM), bill of sale (LSD 2), will (TC 59); vocabulary (TCV); time range: 2016 time range: 1581–1679 Nopipi itionan quimacac ce pipilolli tlen oroh ynic neli. nicchipauh. yn izcatqui. traslado. ytech quemman monamictih (Sullivan et al. 2016: niquit[tac?] yn original. yn quenamihtica. çan 349). My older sister’s godmother gave her a huel iuhtia. amo ma niqualaqui. amo no ytla set of gold earrings when she got married. nicpolo. çan huel itech niquitac. y[nic] neli. nicchipauh. “I truly assured the accuracy of the otro present copy by collating it with the original. 1. otro, another It is exactly the same; I did not add anything oral account (2012-Tep); time range: 2012 to it at all, nor did I delete anything. I assured Quicuamahcahua pan carretah como pilmiz- its accuracy by collating it” (Olko, Sullivan, tontzin, otro, ceyoc huan ceyoc huan ceyoc azta Szemiński eds. 2018: 110). / inic yc omochiuh caxitih nahui tigris pan nopa carreta (2012- traslado çan huel yuhqui yn itech oquiz orig- Tep). He tosses it onto the cart as if it were a inal. “This copy was done so that it came out little cat... then another, another and another, entirely the same as the original” (Cline & until there were four tigers on that cart. León-Portilla eds. 1983: 212). / yhuan quito jues ynin amatl honiqualhuicac Mexico yn tlana- oveja huatili mixcopinaz yn icopica original nichuicaz 1. oveja, sheep traslado yn icopica nican mocahuaz anqui- petition (ANV 7, ANV 20); time range: 1618 piazque nican cauildo çemicac ynic ahocmo nican nicchihua nopedexion nehuatl notoca çepa tlecoz palaçio (Zapata y Mendoza 1995: maria christina ypampa dotatzin franco monyos 570). The judge said that the document, the onechquistillic nohobesas umpuhualli ypan order that I brought from Mexico, will be onca cempuhuali pesos (Sullivan ed. 2003: copied: I will take the original and the copy will 44). I, María Cristina, make here my petition remain here. You will keep it here in the munic- because our father Francisco Muñoz took ipal council building forever, such that [the till] away from me my forty sheep, that are [of the will never again be taken up to the palace. price of] twenty pesos. / [z]a niman vconnanac 384 pabilo

tominez matacti peso tominez ypatiuh hovesaz lis noteopixicatzin padre ministro. “If I attain yzquich (Sullivan ed. 2003: 26). And then he the precious death of our lord God, the help took the money, ten pesos, the money that is of my soul will be that a mass with a respon- the price of all the sheep. sory prayer will be said for me; my priest, the father minister, is to help me with it” (Pizzi- pabilo goni ed. 2007: 151). / in nican axca techilhuya 1. pabilo, candle wick in padreme: ca in tetatcī uel nelli dios: tepiltcin oral account (2014-P); time range: 2014 uel nelli dios: spū sancto uel nelli dios: cecen Huan ce quizohua ica iloh, iloh pabiloh, quichi- persona uel nelli dios: yxquichuelli: cēquiz- hua como ce rozarioh. Tohhuantin tictliah caq̄lli: cēquizcachipauac mocēquizca cuilto- xochitlazohualli (2014-P). And the other they noani: yuā cēquizca tlamatini: auh yn imeyxtin thread it with string, ‘candle wick string’, they personasme amo yeintin tetehu: ça ce uel nelli make it as a rosary. We call it a flower necklace. dios (Doctrina Christiana… 1548: 22r). What now the priests tell us here: the father is the padre true God, the son is the true God, the Holy 1. cihuapadre, nun (lit. female priest) Spirit is the true God; each person is the one annals (AJB); time range: 1566 true God almighty, absolutely good, absolutely auh yn ipan Jueves S[ant]o ynic tlayahualoloc pure, entirely rich and absolutely wise; and all onpa quixohuato in monesteria Conception in of these three persons are not three gods, but çihua p[adr]eme in teopa[n] yquac momamal yn only one true God. inteocal huell iq[ua]c mochalli Jueves S[an-t]o (Anales de Juan Bautista 2001: 144). And on padre santo Maundy Thursday in order to hold a proces- 1. Padre Santo, Holy Father, the pope sion, they exited the monastery of the nuns of vocabulary (VM 1); time range: 1571 the Conception; at that time the construction Padre sancto. lo mismo. vel. vei teopixcatla- of their church was begun, their temple was toani (Molina 1992, I: 91v). Holy Father: the inaugurated right on Maundy Thursday. same; or great priestly ruler. 2. padre, priest annals (AHT, AJB, AT, ZM), cultural ency- padrino clopedia (FC 1, FC 8), legal statement (TJ, TC 1. padrino, godfather 13, TC 52A, TC 62, TC 72), municipal council annals (AHT); time range: 1613 records (TA 103, TA 140), petition (ANV 6, ANV quitocayotique ynic mocuaatequi ypiltzin ytoca 10, ANV 18, ANV 19, JSA, M 2, M 3, M 4, M 10), mochiuh Doña Mariana manuel auh yn iPa- religious treatise (DC), vocabulary (VT), will drino mochiuh ce tottatzin huel sancto ytoca (TT 47, TT 48, TT 49, TT 50, TT 85); time range: fray Pedro Lazaro teopixqui S. Franco. “When 1548–1736 his child was baptized they named her and oçepa sa no ynahuac moyolcuitia ya sepa san her name became doña Mariana Manuela, and cacoquilia yqueytl yhuan quito quilhui padre a very holy father named fray Pedro Lázaro, a teca yoqui ticçihua amo titeupixqui niman Franciscan friar, became her godfather” (Chi- oquicahua (Sullivan ed. 2003: 31). The other malpahin 2006: 234). time when she went to him for confession, 2. padrino, sponsor he again raised her skirt. And she said, she annals (AHT); time range: 1610–1614 told him, ‘Father, why do you do it? Aren’t auh yehuantzitzin Padrinos. mochiuhtzinoque you a priest?’ And then he let her go. / y tl,a yn cenca mahuiztililonime Padres Juan de touar. ninomaCechuis yntl,aSomiquilistzin, yn tute- redor colegio S. grego yhuã yehuatzin Sancti cuio dios ypallechuiloca noanimatzin Ce misa esteuan. “The very reverend fathers Juan de YnCa Resposos nopa mitos y ncehimopalechui- Tovar, rector of the Colegio of San Gregorio, padrón 385

and ___ San Esteban became sponsors” (Chi- paila malpahin 2006: 168). / ce ynpillo yn confirma- 1. paila, large pan cion quicuic auh yehuatl quimopalehuilli yn vocabulary (TCV); time range: 2016 llicenciado Vallezillo fiscal del Rey de lo ciuil Ne pailah tlen eltoc Hilda ichan tlahuel etic, teoyotica tettatzin padrino muchiuh. “One of yeca quemman quiihcuenihqueh mopalehuih- their nobles received confirmation, and he was queh ica macuilmeh tlacameh (Sullivan et al. aided by licenciado Vallecillo, the royal prose- 2016: 355). That pan that is at Hilda’ house is cutor for civil matters, who became the spiritual very heavy, that’s why when they moved it, father, the sponsor” (Chimalpahin 2006: 278). / they did it with the aid of five men. Mitra quitlallique yhuan capa de Choro. auh yPa- 2. pailacoyoni, for someone to get a hole in drinotzin muchiuh yn tlahtohuani visurrey Don their pan diego fernandez de cordoua Marques de Guadal- vocabulary (TCV); time range: 2016 caçar. “They put on him the miter and the choir Jose pailacoyonqui quemman quicuaneloyaya cape. The lord viceroy don Diego Fernández de tohtolon pampa zantequitl quichiuhqui (Sulli- Córdoba, Marqués of Guadalcázar, became his van et al. 2016: 355). José’s pan got hole in it sponsor” (Chimalpahin 2006: 264). when he was stirring meatball because he did it haphazardly. padrón 3. pailacoyonia, to make a hole in the bottom 1. padrón, census of a pan annals (ZM), petition (M 4, M 7, M 8); time vocabulary (TCV); time range: 2016 range: 1572–1671 Yalhuaya noma pailacoyonihqui pampa qui- auh yn iqc. omochiuh. patron nimā techtlani, manqui nexcomitl huan tlahuel etic cintli (Sul- xxxv. castolli tostones. ybā ome tostones ybā livan et al. 2016: 355). Yesterday my mother ome tomjn. ypatiuh patrō. omomacac Juo de made a hole in the bottom of her pan because chabez escrivāno. ytēcopa liçēçiado baldes she put the nixtamal on the fire and the corn de carcamo (Dakin ed. 1996: 30). When the was very heavy. census was made, he then asked us for fifty 4. pailacoyonilia, to make a hole in the tostones and two tostones and two tomines bottom of somebody’s pan as a price for the census; it was given to Juan vocabulary (TCV); time range: 2016 de Chávez, the notary, by order of licenciado Noicniuh quipailacoyonilqueh quemman tetla- Valdés de Cárcamo. / Auh omochiva visitar oca- neuhtihtoya campa mochiuhqui yalhuaya (Sul- laqui ytic patron mochi tlaca yvan ypiltzin yvan livan et al. 2016: 355). They made a hole in my motoliniani (Dakin ed. 1996: 36). He [Valdés] sibling’s pan when he lent it to people where made inspections. He inscribed in the census they had a dance yesterday. all the people, and their children, and the poor ones. / axcan juebes yc 16 de otopre huel paje ypan matlactl omome oras quihualquixtito yn 1. paje, page (servant) padronestin mopia cuildo matlactli xipan oca annals (AHT, SP), religious play (LDS); time mocahuaco ynic mochayotia y nican alcotitlan range: ca. 1593 (?)–seventeenth century yn itoca jues don Aluso de Mesa Cortes (Zapata ynin ynin quitlan quimonamicti yn español y Mendoza 1995: 454). Today, Thursday, on the ytoca Diego Sotelo, ynin ybaxe. catca yn tlah- 16th of October, at exactly 12 o’clock, they went tohuani huehue Don luis de velasco. yehuatl to remove the censuses which are kept in the ynic ome visurrey mochihuaco nican Mexico. cabildo building for ten years time. They were “A Spaniard named Diego Sotelo, who was a left here where the judge named don Alonso page [in the service] of the ruler who came to de Mesa Cortés lives, next to the arcades. be the second viceroy here in Mexico, Huehue 386 palacio

don Luis de Velasco, asked for and married just reigned on the precious feast day of our her” (Anderson & Schroeder eds. 1997, II: Savior. 108). vmpa yn audiencia Real tlaca oydores. 2. palaciocaltempan, outside the palace (lit. yhuan yn oc cequintin Justicias quimocuitla- at the edge of the palace building) huia quincahuato yn omentin omoteneuhq̃. annals (AHT); time range: 1612 ymachtzitzinhuan omoteneuhtzino miccatzintli yc quihualmotemohuillique tlatzintla ynic oncã arçobispo, yhuan yn ibangetzitzinhuan cahua- palacio caltempa quimotequillico ypan quauh- lloco, yhuan no tecahuaco y moteneuhque tlapechtli motenehua Tumulo yn çan ic tlatlalili Soldadostin. “The judges of the Royal Audien- ypan quimocehuilizque ynacayotzin miccatzintli. cia and the others who administer justice “And in that fashion they brought him down accompanied the two said nephews of the below, until just outside the palace they laid said deceased archbishop there, and his him on a wooden platform called a catafalque, pages were brought there, and also the said that had been set up for them to rest the body soldiers came in accompaniment” (Chimalpa- of the deceased on” (Chimalpahin 2006: 206). hin 2006: 210). / Yaz quitatiuh Yn PaJe Calitic 3. palaciocaltenco, at the doorway of the monotzazque-. “He goes to see the page, who palace (lit. at the edge of the palace building) is inside the house. They talk to each other” annals (ZM); time range: 1666 (Sell & Burkhart eds. 2004: 286). yn iquac ye ypan yey oras y peuhqui ye nemoçi- huilu ynic ye nehuipanalo balaçiocalteco ynic palacio ticanato jues gobernador don Nicolas Mendez 1. palacio, palace de Luna yn icha (Zapata y Mendoza 1995: 366). annals (AHT, AP, AT, ZM); time range: 1599–1677 At 3 o’clock the excitement was already begin- Palacio bentana hualmoquetzino yn omote- ning: people were lining up at the doorway neuhtzino visurrey. “The said viceroy came to the palace so that we could go get the and stood at the palace window” (Chimalpa- judge-governor don Nicolás Méndez de Luna hin 2006: 160). / yquac ye ontleco alcalde at his home. mayor ypalasio niman muchin pipiltzitzintin yhuan sequintin huehuey tlaca oquitzatzilique paleta o[124]quilhuique pan pan pa señor capitan. 1. canpaleta, jawbone (lit. cheek blade) “When they were going up to the palace of vocabulary (TCV); time range: 2016 the alcalde mayor, all the small children Quemman tlamictia Martin quinamaca nochi and some adults shouted at him, saying to inacayo pitzotl; zan mocahua icanpaletah him, ‘bread, bread, bread, lord captain’.” pampa axnacayoh (Sullivan et al. 2016: 62). (Townsend ed. 2010: 122). / yhuan çequin When Martín slaughters [a pig], he sells all espanollestin y quimixnamique quiquixtique the meat; only the jawbone is left because it ymespada yhuan noya omotzatzaque yn por- doesn’t have much meat. tales huel yaoyotl y mochiuh noya palaçio tla- tetehuique y mocauhque ye cotoca chiquaçe palio oras ynic yayaque ça mauhcanemohuac yn 1. palio, pallium, canopy ipan yn itlaçoylhuitzin totemaquiticatzin annals (AHT, ZM), will (TT 10); time range: [sic] (Zapata y Mendoza 1995: 482). And 1593–1711 some Spaniards who confronted them drew yhuan niquitohua yehuatzin SantiSimo onicno- their swords and they locked themselves up maquili çe palio damasco chichiltic yhuan çe everywhere in the arcades. There was a real gio yCa cruz dorado. “And I say that I gave to battle everywhere in the palace, they threw the Santísimo Sacramento a canopy of crimson stones. When they withdrew, it was right damask and an ensign with a gilded cross” (Piz- after 6 o’clock, so each group left. But fear zigoni ed. 2007: 69–70). / auh yni cauildo qui- paloma 387

hualhuicaque balio quion çera 24 mochi tlatoque me and gave me blows that almost split my yn tlahuihuicaque niman ye quimocalaquiton head. And again on the day of the Sacrament Sant Josep teopan (Zapata y Mendoza 1995: 420). she beat me and ripped my blouse (huipil) The cabildo members brought along a canopy, and became like a crazy woman” (Karttunen & a standard and 24 wax candles. All the rulers Lockhart eds. 1976: 105). carried things. Then they went to enter the church of San Josef. / auh amo no huel mochi- pan huaz inic ye quicuitaciz ytech quimopohuiliz 1. pan, bread quitlaliz amo yc huel teoyotica teopixcatlah. yn annals (AP, AT), oral account (2014-P), reli- ipalio catca yn quihualtoquilli yntla omomiquilli gious play (DA), vocabulary (TCV); time range: arçobispo ocatca oncan. “Nor can it be done that 1682–eighteenth century (?), 2014–2016 he should on arrival take, that he should assign niman otlecoque yxpan alcalde mayor ynic to himself, wear, and be able to be a spiritual omobligaroque ynic san yehuantin quichi- priestly ruler with the pallium of the former huasque pan ynic quitlacualtizque yn siudad archbishop there, whom he succeeded, if he has de loz angeles. “Then they went up before the passed away” (Chimalpahin 2006: 268). alcalde mayor in order to obligate themselves that only they would make bread to feed the paloma Ciudad de los Angeles [Puebla]” (Townsend 1. paloma, dove ed. 2010: 122). / Quitlalhuiliah cafen huan pan cultural encyclopedia (FC 11); time range: (2014-P). They place [an offering of] coffee and 1578–1580 bread [on the seeds]. / huexoolotl tlatlasqui Tenitztli: çan mochipa iooaltica, acopatlan- xochiquali yhuan Pantzin annehmotlaocoliliya tinemj, in vmpa in vei apan: ixqujch in paloma. ca huel nictlaÇocamatti ma aca nechancahuili- “Black skimmer. It flies high always at night ti in nochan. “A turkey cock, an egg-laying hen, there over the lagoon. It is the same size as a fruit, and some bread. You are very kind to me. dove” (Sahagún 1950–82, XI: 31). I am very grateful for it. Let someone go leave them at my home for me” (Sell, Burkhart & palomitas Poole eds. 2006: 86). 1. palomitas, popcorn 2. pannnamaca, to sell bread vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Na quemman nitlamahuizoa nochan huanya Adela nochipa yohui onpannamaca Tepena- noicnihuan, nochipa niccualtlalia palomitaz huac pampa ne tlahuel quinamaca miac (Sul- (Sullivan et al. 2016: 356). When I watch TV at livan et al. 2016: 359). Adela always goes to home with my siblings, I always make popcorn. Tepenahuac to sell bread because she sells a lot there. palos dar 3. pannamaquilia, to sell bread for someone 1. palos dahuia, to beat someone (lit. to vocabulary (TCV); time range: 2016 provide someone with blows) Maricela quipannamaquilito inanan ne Alax- petition (PLM); time range: 1613 titla (Sullivan et al. 2016: 359). Maricela went yn ipan lunes caxtonlli yn ipan metztli ynin junio to Alaxtitla to sell bread for her mother. atlauhco onechtzacuilli onechmicti onechte- 4. pannamaquiltia, to sell bread to someone telicçac yhuan nechpalostahuiya nechquatla- vocabulary (TCV); time range: 2016 tlapanaz yhuan no ceppa Sacramēto ylhuitzi Na nimitzpannamaquiltih ne tianquiz yalhuaya onechmicti nohuipil onechtzatayanili [sic] (Sullivan et al. 2016: 359). I sold bread to you yuhqui ce loca omocu[y?]. “On Monday, the there in the market yesterday. 15th of this month of June, she intercepted me 5. pantlalia, to place bread somewhere for at the ravine and beat me, repeatedly kicked someone 388 pan dulce

vocabulary (TCV); time range: 2016 Nonanan nocca quipantalonpaca nochocho Maria quipantlalia inanan pan cuamezah pampa ya neltlatzihui (Sullivan et al. 2016: pampa ya axhueli moquetza (Sullivan et al. 361). My mother still washes my younger sib- 2016: 362). María puts bread on the table for ling’s trousers because he/she is very lazy. her mother because she can’t stand up. 3. pantalónpaca, to wash trousers 6. pantzin, bread vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Nicamati quen pantalonpaca ne ichpocatl; yeca Sabina axquinequi quicuaz pantzin tlen naman huanya nitlaahciz (Sullivan et al. 2016: quichihchihua itionan pampa chicahuac huan 361). I like how that young lady washes trou- axtzopelic (Sullivan et al. 2016: 363). Sabina sers; that’s why I’m going to marry her now. doesn’t want to eat the bread that her godmother 4. pantalonpaquilia, to wash someone’s trou- makes because it is hard and insipid. sers vocabulary (TCV); time range: 2016 pan dulce Celia quipantalonpaquilia itotatah huihhuip- 1. pan dulce, sweet bread tlaca pampa itonanan mococoa (Sullivan et oral account (2014-P); time range: 2014 Huan ya al. 2016: 361). Celia washes her grandfather’s quitlalhuiliah puro pan, quitlaliah puro pan dulce trousers every other day because her grand- (2014-P). So they make an offering of only bread mother is sick. [to the deity Chicomexochitl], they make an 5. pantalónquixtia, to take off someone’s offering of only sweet bread. trousers vocabulary (TCV); time range: 2016 panal Quemman yohuih caltlamachtiloyan Javier 1. panal, hive nochipa mopantalonquixtia campa itztoqueh vocabulary (TCV); time range: 2016 cihuapilmeh huan pehuah quipactiah (Sullivan Martin, axcanah xictemahcahuili ne panal et al. 2016: 361). When they go to school, Javier pampa tomonizceh etzameh huan techcuazceh always takes off his trousers where the girls (Sullivan et al. 2016: 357). Martín, don’t throw are and they begin to make fun of him. rocks at that hive because the wasps will 6. pantalonquixtilia, to pull down someone’s swarm and they will sting us. trousers 2. panalyotl, hive (lit. a hive that inherently vocabulary (TCV); time range: 2016 belongs to [bees]) Juan quipantalonquixtilih ichocho quemman vocabulary (TCV); time range: 2016 huanya mocualanih huan naman quiah- Jose quicuamahcahuato ininpanalyo neuctzitzin huaqueh (Sullivan et al. 2016: 361). Juan pulled huan nocca quipixtoya neuctli (Sullivan et al. his younger sibling’s pants down when he got 2016: 357). José went and threw away the bees’ angry at him and now they have scolded him. hive and it still had honey. panza pantalón 1. panza, pig or cow’s stomach 1. pantalón, trousers vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Veronica axquiamati quicuaz panzah tlen Braulio motlalhuilia ipantalon tlen quicohuih pitzotl pampa pehua quicocoa iihti (Sullivan et itionan pan ilhuitl (Sullivan et al. 2016: 361). al. 2016: 363). Verónica doesn’t like to eat pig’s Braulio is putting on his trousers that his god- stomach because her stomach starts to hurt. mother bought him on the Day of the Dead. 2. panzatlacualli, a dish prepared with pig or 2. pantalónpaca, to wash someone’s trousers cow’s stomach vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 paño 389

Sandra quemman quicualtlalia panzatlacualli que auh yn maxitico ypan yc xix. mani octubre zan ya quicua pampa iconehuan axquiamatih Juebestica. “And in this same said year the (Sullivan et al. 2016: 363). When Sandra pre- commissary arrived as a judge inspector sent pares the panzatlacualli dish, she’s the only one by the pope to investigate the Franciscan who eats it because her children don’t like it. friars, and he arrived on Thursday the 19th of October” (Chimalpahin 2006: 30). paño 1. paño, cloth papá annals (AC, AHT, AJB), cultural encyclopedia 1. papá, father (FC 10), religious play (SI); time range: 1564– vocabulary (TCV), oral account (2014-X); time seventeenth century (?) range: 2014–2016 auh yz catqui yn intetlapallohuaya xpianotin Nopa tlahuel quiamati miltequitiz pampa eli yehuatl yn yn quimacaco moteucçomatzin = quitlanilia (Sullivan et al. 2016: 365). My father çentetl xayo xoxoctic auh ontetl capatli = çentetl likes to work in the field because after all, he tliltic = çentetl chichiltic = auh ontlamantli cactli profits from it. / Nican poz, ticcomentarozceh çapatos = çe cuchillo = centetl sombrero yhuã quentzin catli que tiempoh quemman ce matri- çentetl gorra = yhuan çentetl paño = yhuan çentetl monio... quen mo... tlan monamictiah. Poz taça. “And here are the greeting gifts the Chris- monamictiah, primero —desde el año ochenta tians presented to Moteuczomatzin: one green hacia para tlaica— primero que monotzah entre cassock; and two capes, one black, one red; and papahmeh tenananhuan (2014-X). Here then, we a pair of shoes; a knife; a hat; also a cap; also will comment a bit on the time when a couple... a piece of cloth; also a drinking cup” (Bierhorst how they... when they get married. Well they ed. 2011: 84). / oncan choca Yca ce paño ic mix- get married, and first —from the eighties going popohuaz. “At that point she weeps. She wipes back—, the first thing is that the fathers and her face with a cloth” (Sell & Burkhart eds. 2004: mothers consult among themselves. 146). / Domingo a 23. de febrero. yquac yglesia 2. papás, parents mayor mocenquixtitzinoque in teopixque yn izqui- oral account (2014-P, 2014-X); time range: 2014 can moyetzticate nican ynic mexico ypampa iuh Quennopa topapah, totatahhuan tiquihtozceh, mocac mito ohualla ypãnotzin ytamachiuhca yn inihhuantin quicchihuayayah huan nocca ticchi- imiccaquimiliuhcayotzin tto. Dios. yn motenehua huah tohhuantin (2014-P). Our parents and our savanas. ompa hualla in Roma. “Sunday the 23rd grandparents, as we say, used to do it, and we of February was when the clerics from all the still do it. / Yohuih ica inintahtahhuan. Quinilliah places where they are here in Mexico assembled que ya quipiyah ce tlanehuilili para monechca- at the cathedral because, as was heard and was huizceh (2014-X). They go to their parents. They said, the cloth fit to our lord God, his shroud, tell them that they have agreed to get married. called sheets, had arrived here; it came from Rome” (Chimalpahin 2006: 38). papalote17 1. papalote, kite papa vocabulary (TCV); time range: 2016 1. papa, pope Carmen ipapaloteh axquinequi patlaniz pampa annals (AHT); time range: 1588 (?) axcanah motlaloa chicahuac (Sullivan et al. Auh çanno ypan yn xihuitl yn omoteneuh maxi- 2016: 364). Carmen’s kite won’t fly because she tico Juez visitador comisario quihualmihualli isn’t running fast. papa ynic quintlatetemollico St. franco teopix-

17 Backloan from papalotl ‘butterfly’. 390 papaya papaya TT 74, TT 76, TT 77, TT 78, TT 79, TT 80, TT 82, 1. papaya, papaya [fruit] TT 87, TT 95, TT 98); time range: 1618–1822, vocabulary (TCV); time range: 2016 1985–2016 Nopa tlahuel quiamati quitocaz papayah pampa yquac amo pania tocmacalo masehualtin tlahuel ticamatih ticcuazceh (Sullivan et al. para yas ychan señora tlatequipanosq̄ niman 2016: 365). My father really likes to plant papaya quesquich techhuicaltia diablo (Sullivan ed. because we really like to eat it. 2003: 32). When we don’t quickly give him indigenous people so that they will go to the papel lustre lady’s house to work, oh how he just tells us 1. papel lustre, shiny paper to go to hell. / yhuan para amo aquin quema- oral account (2014-P); time range: 2014 nia quipies tlen quitos onoso quixitinis totlatol Zan puro istacamatl... huan nopayoh nouh- tictemaca ynin amal de posesion ypan sempuali quiya quitequihuiah siete colores, tlen tohhuan- yhuan yey tonali de nobiembre xihuil de mil tin tictliah papel lustre (2014-P). Just the white setesientos sincuenta. “And so that no one will paper… and from then on they also use seven ever have any objections or abrogate our dec- colors, of what we call shiny paper. laration, we issue this bill of possession on the 23rd day of November, year of 1750” (Lockhart papel revolución ed. 1991: 109). / Teipan zampa monohnotzqueh 1. papel revolución, white butcher paper para quitemozceh itocax nopa lugar (2016-X3). oral account (2014-P); time range: 2014 Later, they again consulted with each other in Tohhuantin tictliah papel revolución, pero ca order to look for a name for that place. / No nahuatl tictliah iztacamatl (2014-P). We call it nitlanahuatzia Ca nicahuilia notelpoxh ytoca white butcher paper, but in Nahuatl we call it Juan franco Mi Señora de Guadalupe yhua yech- white paper. uatzin S.r de Chalma para quiMotequipanilhuis yca popooxtli yhua Candela para ySpantzinCo. par “I also order that I leave to my son named Juan 1. par, pair Francisco mi señora de Guadalupe and the vocabulary (TCV); time range: 2016 Señor de Chalma to serve them with incense Pan pilaltepetzitzin tlen Chicontepec, quemman and candles in front of them” (Pizzigoni ed. ce tlaahci quinnotzah tlacuanih ica parezmeh 2007: 208–209). / Queniuhqui peuhqui para (Sullivan et al. 2016: 366). In the villages of elqui ce comunidad (2016-X3). How the village Chicontepec, when a person gets married, began to exist. they summon the guests in pairs. / Noconeuh 2. para, toward (direction) quitlahtlaniliah pan caltlamachtiloyan ma legal statement (LGC), will (TT 54, TT 61, TT 72, niccohuili ome parez caltetinez (Sullivan et al. TT 74, TT 77, TT 78, TT 81, TT 82); time range: 2016: 366). At school, they’re asking my child 1712–1763 for me to buy him/her two pairs of socks. otictemulique se pedaso sacatitla mani cuactenco mocuaxuxhuia yca ymiltzi Snta Rosa para para ycalaquian tonali. “And we sought for him a 1. para, in order to, so that piece of land next to the grassland at the edge of legal statement (LGC), oral account (1985- the forest bordering with the field of Santa Rosa IxM, 2010-Tep, 2012-Tep, 2013-SMX, 2014-P, on the west” (Lockhart ed. 1991: 108). / yhua para 2014-Tep, 2015-SAH, 2015-TS, 2016-X2, 2016- yc tlacpac Canpa Calaquis oc Ome alMo yhuan X3), petition (ANV 10), vocabulary (TCV), tlaco yhua Ca yehual nicCahuili nopiltzi ytoCa will (NI 3, NI 6, NI 8, TT 7, TT 12, TT 14, TT 43, Josephe Antt.o. “And I leave to my son named TT 51, TT 56, TT 57, TT 61, TT 68, TT 69, TT 72, Josef Antonio the upper part, where another 2½ almudes fit” (Pizzigoni ed. 2007: 199). para allá 391

3. para, for (purpose) back. / Naman nicmati para panniman, ayoc- legal statement (LGC), oral account (2013- tlen quichihuaz, quiilteuhqui (1985-IxM). ‘Now I SMX, 2014-Tep, 2015-SAH), vocabulary (TCV), know that anyway, she will no longer do any- will (TT 10, TT 14, TT 25, TT 74, TT 78, TT 80, thing,’ he told her as he left. / Notatah nechillih TT 82, TT 87); time range: 1711–1762, 2013–2016 para poztecqui imacheteh (Sullivan et al. 2016: Tlazcamati para tihualtoc, yehyectzin noyollo 366). My father told me that his machete broke. / nicmachilia (2014-Tep). Thanks for coming by, ‘Xiquilli para na nicmandaroa, su compadreh.’ I’m very happy [that you did]. / yhuan ynon Quiittatoya nopa carajoh Diabloh (2012-Tep). coRal Canpa cochi yolcatzitzinti çemicac San ‘Tell her that I, her compadre, send it.’ [Then] he youhqui mocahuaz para mochtin ermanos. went to see that damned Devil. “And that corral where the large animals sleep 7. para, regarding is always to stay as it is for all the brothers oral account (2014-P); time range: 2014 and sisters” (Pizzigoni ed. 2007: 72). / nicmo- Huan para tlamanah, ¿tlen quichihuah nopayo? tlatlactilia sasu aquin sr jues de Su Magd qui- (2014-P). And regarding the fresh corn festival, muquichtililis sempuali yhuan macuili pesos what do they do there? pena para ycajatzin tohueytlatocatzin el Rey 8. para, part of the calqued expression quipiya nuestro sr. “I implore any honorable judge of para..., from the Spanish tener que... ‘to have His Majesty to extract from him a penalty of to [do something]’ 25 pesos for the treasury of our great ruler the oral account (2010-Tep); time range: 2010 king our lord” (Lockhart ed. 1991: 109). Nicpiya para niccaxaniz. Ne para moztla tla- 4. para, what (relative pronoun) cuazza (2010-Tep). I have to heal him. By oral account (1985-IxM); time range: 1985 tomorrow, he’ll already be eating. / Pero Yanopa quitl quillih para quiillihqueh quitl namantzin quipiya para tihueliz (2010-Tep). (1985-IxM). He supposedly told [him/her] what But now you have to be able to [heal people]. they told him, supposedly. 9. para, part of the calqued expression para 5. para, because moztla, from the Spanish para mañana ‘by oral account (1985-IxM, 2010-Tep, 2013-SMX); tomorrow’ time range: 1985–2013 oral account (2010-Tep); time range: 2010 Mocuezohqui para axtlen quimacac tlen cualli Nicpiya para niccaxaniz. Ne para moztla tla- (1985-IxM). He was sad because none of the cuazza (2010-Tep). I have to heal him. By corn they gave him was good. / Pero ya icom- tomorrow, he’ll already be eating. pagreh nopa itztoc para ya quinequi cuicaz 10. para, part of the calqued expression quenque (2010-Tep). But his companion [the deity] is para, from the Spanish por qué? ‘why?’ there because he wants to take her away. / Ce oral account (1985-IxM); time range: 1985 yaz ce tianquiz, ce tlacohuatiuh, nochi de mo- ¿Quenque para solo inihhuantin yohuih huan tlacohuitih, para non monequi (2013-SMX). One cequinoc axyohuih zo innihhuantin yohuih? will go [by bus] to the market, one will go to Pampa quitl cuabrohoz (1985-IxM). Why do only buy things, all that is bought for oneself, this they go and some do not go or they go? Because, is why [the bus] is important. supposedly, they are sorcerers. 6. para, that (conjunction) oral account (1985-IxM, 2010-Tep, 2011-Lin, para allá 2012-Tep 2014-P, 2014-Tep), vocabulary (TCV); 1. para allá, there time range: 1985–2016 oral account (2015-X, 2016-X2, 2016-X3); time Huan ce tlacatl, ya axquinneltoca, quihtoa para range: 2015–2016 axmelahuac huallohuih (2011-Lin). But one man, Yahqueh campa amo quinahcizceh; cequin he doesn’t believe [in the return of the dead quinahcizceh cuevas: paya miaqueh (2016-X3). souls]. He says that it is not true that they come They went where no one would find them; 392 para ver

some found caves: there are many there. / made leave paradise, God’s good flowery land” Huahca paya hueliz tiquiittazceh miac tla- (Sell & Burkhart eds. 2004: 218). / yuan ceceya- mantli (2015-X). So there we will see many can oquīmomaquili / ce centetl tlatocaycpalli things. / Nimomachtihtoc paya pan ni munici- cēca chipauac yuan cētetl tecpancalli / cēca pioh itocax Matlapa (2015-X). I’ve studied there uey cēca chipauac inic ompa mochipa yezq̄ at the municipality called Matlapa. yn ilhuicatl itic / ytocayuca Parayso (Doctrina Christiana… 1548: 24r). And he gave to each para ver one of them one royal seat, very beautiful, and 1. para ver, and we’ll see one royal house, very grand, very beautiful so oral account (2013-SMX); time range: 2013 they will always be in heaven, the place called Poz non cualli, ahorita que nonmontelpo- Paradise. cameh. A ver, xconchihuacan n ezfuerzoh para ver quenin ocachi ce yez, ce viviroz, ocachi paraíso terrenal cualtzin in tiempoh que huitz ocachi cualtzin 1. paraíso terrenal, earthly paradise o ocachi amo. A ver quenin non (2013-SMX). cultural encyclopedia (FC 6), religious treatise Well [having a cellphone] is good, now that (DC), sermon (SJB); time range: 1548–1606 you’re all young. So, make an effort and we’ll iuh qujtoaia ca iehoatl vmpa tlatocatia in tlallo- see how one will fare, how one will live a little can in juhq’ma parayso terrenal ipan qujma- bit more... a little bit better in the times that tia. “They said that he governed Tlalocan, come... a little bit better, or little bit worse. which they considered as an earthly paradise” We’ll see how it will be. (Sahagún 1950–82, VI: 35). Ameuantin notlaço- pilhuane ca uel anquicoazq̄ yn ixquich xuchiq̄lli: paraíso in nican catqui noyectlalpācino Parayso terre- 1. paraíso, paradise nal: ca cēca miec: ca uel a’quitta ameuan- religious treatise (DC), religious play (HLE); tin: çāiyo nicnonequiltia in amo āquicoazq̄ yn time range: 1548–seventeenth century (?) ixuchiq̄llo in tlamatilizquauitl īnic macho in Auh yni ytocayuca cenpapacoaya: anoço q̄lli yuan in amo qualli / nican nepātla ycac parayso. Auh xicmatica/ ca ompa hui yn iniolia (Doctrina Christiana... 1548: 32r). You, oh my yn inanima yn qualtin yyectin x̄pianome: yuan beloved children, you can eat all of the fruits ompa yaz yn amoiolia yn amanima no yuā yn that are here in my good realm, the earthly amonacayo yntla uel amitlaçouan aieznequi paradise. There are many, as you can see for in Dios / yuā intla uel anx̄pianome ayeznequi: yourselves. I only wish for you not to eat the yuan intla anquitlayecultiznequi in dios / intla fruit from the tree of knowledge, by which is uel an quipieliznequi yn itenauatiltcin (Doc- known what is good and what is bad. It stands trina Christiana… 1548: 12v). And the name of here in the middle. / In yolilizquahuitl in nepan- the place is the place of eternal joy or paradise. tla ihcac vmpa Parayso terrenal. in cenca huel And know that there go the spirits, the souls of miec in itlaaquillo, in ixuchiquallo. “The tree good, righteous Christians. And there will go of life that stands in the middle, there in the your spirits, your souls and also your flesh if terrestrial paradise, has an abundance of you really wish to become God’s beloved and produce, fruit” (Burkhart ed. 2001: 15). if you really wish to be Christians and if you really wish to serve God / and if you really wish parar to observe his commandments. / yn̅ adan onC 1. tzinpararoa, for a young child to stick his/ achi huel chiCahuacque tlanpaltique oniquixi- her butt up in the air Co oniquihualquixti yn iparāySo yn iyecxo- vocabulary (TCV); time range: 2016 chitlalpā y dios. “They are stronger and more Nochocho pampa cuecuetztzin ahachica robust than Adam whom I deceived, whom I motzinporoa tlahcocalli iuhcatzan quiahhua pareja 393

noma (Sullivan et al. 2016: 567). Frequently my vocabulary (TCV); time range: 2016 younger sibling, because he/she is little, sticks Quemman pehua huihuixica cuamezah, his/her butt up in the air in the middle of the nonanan nechillia ma nicparehotlali, huan nic- room, even though my mother scolds him/her. tlalhuilia ce piltetzin (Sullivan et al. 2016: 366). When the table starts to wobble, my mother pareja tells me to even it up, and I do so by putting a 1. pareja, equally small rock [under one of the legs]. will (WNS); time range: 1736 5. tlalparejo, smooth ground ynomotzintzinhuan yn oniquinotennehuili vocabulary (TCV); time range: 2016 tlacpac san panrenjan auh yn oc tlaco Coma- Pizoz tlen Jose ichan axtlalparehoh pampa pan nilis ynonamictzin da Sebastiana Gentres yhua moquehquetzqui piyo quemman ayihuaqui- ynopiltzin Dn domigo de silban. “My sons-in- yaya (Sullivan et al. 2016: 497). The floors at law whom I mentioned above are to divide José’s house are not smooth because a chicken one half among them equally, and my spouse stepped a lot on them when they weren’t yet dry. doña Sebastiana Gertrudis and my child don 6. tlalparejotlalia, to level out ground that is Domingo de Silva are to take the other half” uneven (Karttunen & Lockhart eds. 1976: 119). vocabulary (TCV); time range: 2016 Raul icaltech tlālparehohtlaliah pampa tlahua- parejo huanqueh pitzomeh (Sullivan et al. 2016: 514). 1. parejo, equally Raúl is leveling the ground next to his house will (TT 25, TT 62); time range: 1728–1737 because the pigs were rooting. quiYeCahuisquen mocti yeiti Sa parejo Moxe- xelhuisque. “The three of them are to share párrafo it; all three are to divide it among themselves 1. párrafo, paragraph equally” (Pizzigoni ed. 2007: 99). / 2tli nitlana- cultural encyclopedia (FC 3, FC 5, FC 6, FC 8, FC huatia, nutatzin antonio ernãdes, nechihuapa- 10, FC 11, PM); time range: ca. 1560–1578/1580 huilis nupilhua yhua satotzitzin quinxexelhuis Injc vme parrapho vncan moteneoa in quenjn parejo. “Second I order that my father Antonio qujmaviztiliaia Vitzilobuchtli, injc qujmoteutiaia. Hernández is to raise my children for me and “Second paragraph, in which it is told how they to distribute the saints among them equally” did honor to Uitzilopochtli and thus worshipped (Pizzigoni ed. 2007: 179). him as a god” (Sahagún 1950–82, III: 5). / Inic. 2. parejomana, to cut things so that they will iij. parrapho ipan mitoa yn izquitlamantlj ynic be of the same height tlayecoltiloya teteu. “Third paragraph, in which vocabulary (TCV); time range: 2016 are told the various things with which the Martin quiparehomana tlaquetzalli pampa gods were served” (Sahagún 1997: 69). / Injc ce quichihuaz ichan (Sullivan et al. 2016: 366). parrapho: ipan mjtoa, in quenjn qujnchichioaia, Martín is evening up the columns because he’s in opepenaloque, in jpan tlamaçeoaia: ioan going to build his house. qujnujcaia, in jchan vitzilopuchtli. “First para- 3. parejotlalia, for the village authority to graph, in which is told how they arrayed those bring people together when there is a problem who had been elected when they did penance, vocabulary (TCV); time range: 2016 and led them to the house of Uitzilopochtli” Valentin quinparehotlalih totlayimeh tlen (Sahagún 1950–82, VIII: 62). mohuilanque yalhuaya pampa ya tequihuah (Sullivan et al. 2016: 366). Valentín has brought parroquia the two men who were fighting yesterday 1. parroquia, parish together because he is the village authority. annals (AHT, AP, AT); time range: 1599–1690 4. parejotlalia, to even things up 394 parte

1648 13 decpaxivitli gor: D franco della corona Tlatomonianih quintlaneuhqui quitl nopa totio- yhquac moteochiuh teopantli paroquia. “1648 tzin para ma quixacualocan zan parte, para 13 Flint-knife year. The governor was don nocca eltoz (1985-IxM). The deity supposedly Francisco de la Corona. At this time the parish asked the lords of thunder for help so that they church was consecrated” (Townsend ed. 2010: would demolish just a part [of the mountain], 178). / ynic quizque tecpan Palacio yn quinequi so that [the mountain] would still remain. / auh Dominicos. yhuan Franciscos. çan inhuehue- Sano yonqui yn ipartetzin ynohirmanatzin quimo- mamania yn manalozquia ynic tecpanalloque maquilis medianegan senbradoran onpan tlan- ceceyaca cecetlamantin teopixque ye nepa pechhuanCan yn otocatenehualonque tlacpac tlayacac quinmanaya yn teopixque St. Domingo tohermanos ynic ye moyonlalia. “And likewise yhuan St. Franco auh yn ome perochias belacruz. my sister is to give him her part, (land) where yhuan St. ta catharina martyr. ye huehuechiuh- half a fanega can be sown at Tlapechhuacan. tiazqui. “On leaving the palace the Dominicans With this our brothers whose names were men- and Franciscans wanted things to be arranged tioned above are satisfied” (Karttunen & Lock- in the old way as to how they were lined up: hart eds. 1976: 118). there at the head of the separate groups of friars and priests they used to put the Domini- partido can and Franciscan friars in front, and the two 1. partido, administrative area parishes Vera Cruz and Santa Catarina Mártir petition (ANV 12); time range: 1618 were going to [do it in the ancient fashion]” yguan ynin tictlatlanilo mojustiçia timo- (Chimalpahin 2006: 64). / yn oquimopehualtili maçegualguan ypanpa toteupiscau guel cenca miçiones yn quichiuhque teopixque tiatinos yn techtolinia yguan ascan ticnequilo amo sepa oquichiuhque achtopa catedral asta ypan san calaquis ytic ynin partido (Sullivan ed. 2003: Juo auh yn otlanqui catedral niman oyaque 34). And because of this we, your vassals, ask ypan tonali domingo yn calbario oquichiuhque for your justice, because our priest mistreats yey tonali sermones auh niman oyaque onpa yn us very badly. And now we don’t want him to parroquia. “The Theatine religious began car- enter this area anymore. rying out missions. They carried them out first from the cathedral as far as San Juan, and they pasado ended [back] at the cathedral. Then on Sunday 1. pasado, former [oficial] they went to the Calvario; for three days they annals (AP), will (TT 78); time range: 1677–1712 delivered sermons. Then they went to the Ca san ixquih Nica nicsonquixhtzia yCa noco- parochial church.” (Townsend ed. 2010: 148). coxCatlatol yhuan Nomemoria testam,to Nechual 2. parroquiatlacatl, person of the parish notoCa franco Juan Ca yceixpan testigos Sec ytoCa annals (AHT); time range: 1612 Dn Nicolas felis pasado O se itoCA Sebastian franco ynin çan ic mocetilitzinoque çan monepano- Alcalde pasado Ca yecantin tlanelitilisqe Mostla tzinoque çan mocepanmaniltitiaque. in vela cruz huistla – qeName ds Motlanahuatzilia. “That is perroquia tlaca clerigos. yhuan S.ta catalina all. Here I named Francisco Juan conclude my Martyr perroquia tlaca clerigos. “With these the sick person’s statement and my memorandum secular priests of the Vera Cruz parish and the of testament in the presence all the witnesses: Santa Catalina Mártir parish were united and one named don Nicolás Félix, past [governor or joined” (Chimalpahin 2006: 204). alcalde?], another named Sebastián Francisco, past alcalde; they will verify it in the future as parte God orders” (Pizzigoni ed. 2007: 209). / Sanno 1. parte, part ypa xihuitl yn oquitzatzaca y mochi yn yey alte- oral account (1985-IxM), will (WNS); time petl alcaldes regidores alhuasil mayores pasados range: 1736, 1985 y muchin y huehuetque ypanpa Otlatoque yyn pascua 395

governador don blas de galisia auh yehuatzin Y[n] momiquilli P[edr]o Leonardo Aoctochan yn señor obispo oquinmoquixtili yn teylpilcalco. atza Atzaqualco ychan ypa[n] abril tzo[n]q'[ui]- “In this same year they imprisoned all the past ça Pascua Acaxic temachtiaya q’[ui]temach- alcaldes, regidores and chief constables of tiaya doctrina xpiana huecauhtica teopa[n] the three altepetl, all the elders, because [the motlacuitlahuiya (Anales de Juan Bautista 2001: Spaniards favored?] the governor, don Blas de 320). Pedro Leonardo Aoctochan, resident of Galicia, but the lord bishop released them from Atzaqualco, died in April, when Easter ended. jail” (Townsend ed. 2010: 114). He was teaching in Acaxic, he was teaching Christian doctrine, for a long time he was Pascua taking care of things at the church. / Auh axcan 1. pascua, feast day, a holy day viernes ynic 4. mani Metztli Mayo de 1612 años. vocabulary (VM 1); time range: 1571 ye oquiz yn pascua yhcuac macoca tlanahuatilli Hazer cuenta que es pasqua o dia de fiesta. ypā huelitiliztli licēcia audiencia real yn españoles. nic-|mati yn yepasqua yn yeylhuitl. l. maypan- yn oquitlallique yancuic cofradia oncan omote- ticma-|tica ynyepasqua. mayuh ticmatica ynye neuh S. Juan de la penitencia monjas Moyotlan. pasqua. | yn ye ylhuitl (Molina 1992, I: 69r). To “Today, Friday the 4th of the month of May of acknowledge that it is a holy day or a feast day: the year 1612, after Easter had been celebrated, I acknowledge that it is now a holy day, a feast was when an order of permission of the Royal day; may we acknowledge that it is now a holy Audiencia had been given to the Spaniards day; may we acknowledge that it is now a holy who established the new cofradía at the said day, a feast day. nunnery of San Juan de la Penitencia in Moyo- 2. Pascua, Christmas tlan” (Chimalpahin 2006: 224). / yhuan broçiçio annals (AJB, AP, ZM), petition (M 4); time Juebes Santo yhuan Pasqua mochiuh Sant range: 1564–1689 Nicolas amo quineque Sant Francisco teopixque ahocmo nican ynpan quizqui yn pasqua yn itla- tlayahualozque (Zapata y Mendoza 1995: 272). catilitzin totemaquixticatzin (Zapata y Mendoza And the processions of Maundy Thursday and 1995: 458). Christmas, the birth of our Savior, Easter were done at San Nicolás. The Francis- no longer took place here with them. / yespa. can friars did not want to go in procession. calaqui tequitl. çeçe siuitl. çepa ypan Abril. çepa 4. Pascua, Passover ypan Agosto. çepa. ypan. pascua (Dakin ed. religious treatise (EQ), sermon (S); time range: 1996: 16). Every year the tribute is delivered 1574 (?)–1614 three times: once in April, once in August and Xiquittacan ca ye anquimati ca in huiptla once during the Nativity. / Auh yn ipa[n] mier- ca Pascua, auh temac tlaçaloz in ichpochtli coles a 27 de dezi[embr]e 1564 a[ñ]os y nipa[n] iconetzin. “Notice that you already know that ylhuitzin S[an] Juo[an] Eua[n]gelista yquac nez the day after tomorrow is Pascua, and the maid- yn ixiptlatzin S[an] Juo[an] ohuaquahuitl y[n] en’s child will be cast into the hands of others” mochiuh motlacaquetz auh in Pascua toltecayotl (Burkhart ed. 2001: 93). / nican otitocentlalique y[n] meuh (Anales de Juan Bautista 2001: 296). yn techan ynic ticchihuazque yn pasqua ynic On Wednesday, the 27th of December of the tiquazque ichcaconetl. “Here we have assem- year 1564, during the feast day of San Juan bled in another’s home in order to celebrate the Evangelista, was when the image of San Juan Passover, when we are to eat the lamb” (Ander- appeared. It was made of dry maize canes, it son & Schroeder eds. 1997, II: 172). represented his entire body. During the Christ- 5. Pascua, Pentecost mas period the “toltecayotl” was performed. annals (ZM); time range: second half of the 3. Pascua, Easter seventeenth century (?) annals (AHT, AJB, ZM), petition (M4); time De 1527 años Auh ye hualtemohua y nican Chal- range: 1565–1673 chihuapan Pascua ypan Espirito Santo (Zapata 396 pasear

y Mendoza 1995: 104). The year 1527. They have 4. pasearoltia, to parade someone now come down here to Chalchihuapan, on annals (AHT); time range: 1614 the feast day of the Holy Spririt. nohuiyan ohtlipan caltzallan mexico ypã caua- 6. Pascuatlatquitl, paschal (lit. paschal prop- llo yn oquipassealoltique. “They paraded him erty) about on the roads and streets of Mexico on a vocabulary (VM 1); time range: 1571 horse” (Chimalpahin 2006: 272). Pascual, cosa de pascua. pascua tlatquitl. 5. pasearohquetl, visitor pascua y-|techpoui (Molina 1992, I: 93r). Paschal, vocabulary (TCV); time range: 2016 thing pertaining to Easter: paschal; it pertains to Na axnicnequi niahciti nochan pampa itztoc Easter. ce paxalohquetl (Sullivan et al. 2016: 370). I 7. xochiPascua, Easter (lit. flowery Easter) don’t want to go to my house because there is annals (ZM), religious play (STE), vocabulary a visitor. (VM 1); time range: 1571–second half of the 6. tepasearohquetl, person who frequently seventeenth century (?) visits others’ homes no yquac quipehualtin frai Luis ynic teyolcuitia vocabulary (TCV); time range: 2016 yn iquac xochipasqua (Zapata y Mendoza Ne ichpocatl axcanah tepaxalohquetl pampa 1995: 100). Then likewise fray Luis began to tlahuel pinahua quemman panquiza (Sullivan hear confession from people during Easter. / et al. 2016: 441). That young woman doesn’t Ynic yetetl, Çeliloz in itlaçomahuiznacayotzin go to visit people often because she is very in totecuioyo Jesu xp̄o yn iquac huey pasqua bashful when she goes out. anoço Xochipasqua.-. “Third, the precious honored body of our lord Jesus Christ will be pasión received when it is great Easter or the flowery 1. pasión, passion (of Christ) Pasch” (Sell & Burkhart eds. 2004: 184). / annals (AHT, AJB), religious play (HLE), will Pascua de flores. xuchi pascua. totecuiyo ynez- (WNS); time range: 1565–1736 cali-|lizilhuitzin (Molina 1992, I: 93r). Easter of Oy Miercoles S[ant]o a 18 abril de 1565 a[ñ]os flowers: Easter; resurrection of Our Lord. yquac ticchiuhq’[ue] Passio[n] ce[n]tecpa[n]tli Jesus Xpo Maria oncan q’[ui]momecahuitequi- pasear liq’[ue] t[o]t[ecuy]o cruz cruz [sic] q'[ui]moquech- 1. pasearoa, to make a visit panilhuitia t[o]t[ecuy]o tepeticpac Hecce homo vocabulary (TCV); time range: 2016 cruz tepeticpac ycac Carvario yhua[n] lança Pablo tlahuel paxaloa chan imonan pampa espongia (Anales de Juan Bautista 2001: 312). tlahuel quiicnelia (Sullivan et al. 2016: 369). Today, Holy Wednesday, on the 18th of April of Pablo makes frequent visits to his mother-in- the year 1565, was when we made [the images] law’s house because he really cares for her. of the Passion, some twenty [pieces]: Jesus 2. pasearoa, to visit someone Christ, Mary, there where they whipped Our vocabulary (TCV); time range: 2016 Lord, the cross that Our Lord went carrying on Maria quipaxaloa icomaleh pampa mococoa his shoulders to the top of the mountain, the huan axcanah quiitztoc (Sullivan et al. 2016: Ecce homo, the cross that is on the top of the 369). María is visiting her comadre because mountain Calvario and the lance, the sponge. / she is sick and she hasn’t seen her [in a while]. yn axCa tēchmom̄aquillia tēchmotintinlia yn 3. pasearotia, to cause someone to stroll itlaçomahuizpaçiōntzin y tinmochitin y titlatla- legal statement (LGC); time range: 1750 cohuame. “Today he gives and show to all of ye muchi onicchihua en nombre de Su Magd ynic us sinners his precious and honored passion” onicpaxaluchti ypan nahui esquinas. “I did it all (Sell & Burkhart eds. 2004: 210). / huel achtopa in the name of His Majesty, causing him to stroll niquitoa y[...]anima Ca ysenmactzinCo nicnoCa- to the four corners” (Lockhart ed. 1991: 109). huilia yn tto dios y[...] huel yehuatzin omqui- paso 397

mochihuili yhua onquimomaq[...] yn itlasopa- tiana... 1548: 56v). And when shepherds had siyotzin yhua yn itlasoessotzin ynic quimo[...] heard it, the shepherds immediately consulted chantzinco yn ilCac. “First of all I declare that I among themselves and said, ‘Let us go, let us leave my soul entirely in the hands of our Lord go and see our savior who was born in Beth- God because he himself made it and redeemed lehem’. it with his precious passion and his precious blood in order to take it to his home in heaven” patada (Karttunen & Lockhart eds. 1976: 118). 1. icxipatadahuia, to kick someone or some- 2. pasióntitlan, Pasióntitlan [town name] (lit. thing with one’s foot next to [the image of] the Passion) vocabulary (TCV); time range: 2016 census (TL); time range: 1656 Angel quiicxipatarahhuia iicniuh pampa qui- paxiotitlan. “Paxiotitlan” (Karttunen & Lock- cuilih iahahuil (Sullivan et al. 2016: 222). Ángel hart eds. 1976: 109, 14118). kicked his sibling in the foot because he took his toy from him. paso 2. patada, a kick 1. paso, group or effigy representing one of the vocabulary (TCV); time range: 2016 Stations of the Cross in a procession Pedro icahuayoh quimamac ce patadah ichichi annals (ZM); time range: 1664 pampa quiahhuac (Sullivan et al. 2016: 366). Auh y niquey viernes a 14 de março ocan otlaya- Pedro’s horse kicked his dog because it barked hualuloc yn otlayahualosquia y ome paso (Zapata at it. y Mendoza 1995: 338). On the third Friday, the 14 3. patadahuia, to kick someone or something of March, was when there was a procession of vocabulary (TCV); time range: 2016 those who were going to go in procession [repre- Notequixpoh Antonio tlahuel quiamati quipa- senting] the second Station of the Cross. tarahhuiz pelotah (Sullivan et al. 2016: 366). My buddy Antonio really likes to kick the ball. pasó ante mí 1. pasó ante mí, done before me [notarial patena formula] 1. patena, paten will (WCF); time range: 1572 vocabulary (VM 1); time range: 1571 juo bautista alguacil paso ante mi mtho zepherino Patena de caliz. lo mismo (Molina 1992, I: 93v). DE Arellano Escrio. “Juan Bautista, constable. Paten of the chalice, the same. Done before me, Mateo Ceferino de Arellano, notary” (Karttunen & Lockhart eds. 1976: 95). / Pater Noster paso ante mi mtho zepherino DE Arellano Escrio. 1. Pater Noster, the Lord’s Prayer “Done before me, Mateo Ceferino de Arellano, annals (AJB, ZM), religious play (STE); time notary” (Karttunen & Lockhart eds. 1976: 96). range: 1564–1672 chicocan quiçazque moteochihuazque yn pastor quezquican ynic misa mochihua auh ynic moteo- 1. pastor, shepherd chihuazque 7 pater noster yhuan 7 Aue Maria religious treatise (DC); time range: 1548 (Zapata y Mendoza 1995: 478). They will go out Auh in pastoresme in e in oq̄cacq̄v yn ichcapix- of the seven places to pray, wherever masses que ca nimā omononotzque quimolhuiq̄ Ma are performed. They will pray with seven Lord’s tiuyā ma tictottiliti yn totemaquixticatcin yn Prayers and seven Hail Marys. / ma çan ypam- omotlacatilitcino i ōpa Bethlé (Doctrina Chris- patzinco in Dios, ma çe Pater noSter, çe Ave

18 Document 8, endnote 4. 398 patio

maria Xiquitocan topampa. “For God’s sake, cultural encyclopedia (FC 10); time range: say an Our Father or Hail Mary on our behalf” 1578–1580 (Sell & Burkhart eds. 2004: 176). / manopa[n]pa quinamaca molõqui tlatzaoalli, temimiltic, tata- xicmotlatlauhtilica[n] y[n] t[o]t[ecuy]o ce Pater tictic, poxâtic, poxaoac, poxactic, iztac, hihuitl, noster ce Ave M[ari]a ynic nechmopalehuiliz tzinhihuitl, pilihuitl, alapachtli, catzoac, camil- (Anales de Juan Bautista 2001: 236). Plead to huiltic, tlalalacahihuitl, patoshihuitl, pelonhi- Our Lord for me: an Our Father and with a Hail huitl, canacacauhhihuitl. “She sells soft, spun Mary so that he will help me. [feathers]; long, even thread – trimmed, loose, loosely woven; white feathers, tail feathers, patio chick feathers, back and breast feathers, dark- 1. patio, patio ened ones, brown ones; goose feathers, domes- will (WNS); time range: 1736 tic duck feathers, peru duck feathers, wild duck onnechmoCahuililitehuac ynotatzin Dn domigo feathers” (Sahagún 1950–82, X: 92). de silban mochica ypantiyo yhua sen cabanlle- 4. patostetl, duck egg risia niquinocahuillilia ynonamitzin yhua yno- cultural encyclopedia (FC 10); time range: pilhuatzitzinhua yn oniquiteneuh tlacpac. “My 1578–1580 father don Domingo de Silva left it to me when In teca mocaiaoa, quinamaca totoltepalan, he died, complete with its patio and a stable. totolin iiauh patostetl, cacalotetl, tzopilotetl, I leave it to my spouse and children whom I cozcaquauhtetl. “He who mocks the people mentioned above” (Karttunen & Lockhart eds. sells rotten eggs – turkey excrement, duck eggs, 1976: 119). crow eggs, turkey buzzard eggs, vulture eggs” (Sahagún 1950–82, X: 85). pato 1. apatos, duck patriarca vocabulary (TCV); time range: 2016 1. patriarca, patriarch Nomimi quimictih ce apatox huan naman zan annals (AHT, AJB), religious play (TK), reli- quicuamahcauhqui (Sullivan et al. 2016: 26). gious treatise (EQ), vocabulary (VM 1); time My older brother killed a duck and now he just range: 1565–1613 threw it away. auh ynic mito tlatolli ypa[n] cabildo q’[ui]- 2. patos, duck mochihuiliq’[ue] in S[an]to p[adr]e in cardenal cultural encyclopedia (FC 11), legal statement yn arçob[is]po in patriarcha (Anales de Juan (TC 43A), oral account (2015-SAH), vocabulary Bautista 2001: 302). Thus the words were said (TCV, VM 1), will (TC 43); time range: 1571–1581, in the cabildo, the Holy Father, the cardinals, 2015–2016 the archbishops and the patriarchs had written Jua muyse quicohua batos huehueton 1 ts ypan them. / Ca ye nelli ye oyaque Omotecato in medio. “Juana Moysén offered to buy the (older) motechicatzitzinhuan in machcocolhuan in duck for a tomín and a half” (Cline & León- prophetasme in patriarcasme. “It is true that Portilla eds. 1983: 152). / PÔPOCALES: quauhtla your progenitors, your great-grandfathers, the ichan. (…) Ixqujch in patos: çan ie achi quauhtic. prophets, the patriarchs have gone, have gone “Rail. Its home is in the forest. (...) It is the size to lie down” (Sell & Burkhart eds. 2004: 136). / of duck, only a little taller” (Sahagún 1950–82, çan no ihui in amixquichtin yn amisanctohuan XI: 25). / Candy quipiya ce patox yayahuic huan dios. in amapostolome, yn amevangelistasme. nelpiltohtomactzin pampa cualli quitlamaca yn anpatriarchasme. yn anprophetasme yn (Sullivan et al. 2016: 369). Candy has a black andoctoresme yn anconfessoresme. yn anvir- duck and it is really chubby because she feeds ginesme, yn amixquichtin ilhuicac anchaneque it well. cenca anmahuiztique. “Likewise all of you 3. patosihhuitl, domestic duck feathers who are God’s saints, who are apostles, who patrón 399

are evangelists, who are patriarchs, who are natzin de guadalupe – yhua pad[...]an atonio prophets, who are doctors [of the Church], who de padua. “He is to serve [my] precious revered are confessors, who are virgins: all of you who mother de Guadalupe and [the patron?] San reside in Heaven are very admirable” (Ander- Antonio de Padua” (Pizzigoni ed. 2007: 229). / son & Schroeder eds. 1997, II: 136). yhua huel axtopa niquitoha Ca huel Niquimo- tlatlactilia yenhuatzin S.tismo S.Cramento yhua patrón S.res patrones S. P.e s.to S. Pa S. Juan Bactistad S. 1. patrón, patron migel arCangel yhua mochi s.tos s.tas yn ilhui- annals (AHT); time range: 1591–1614 Cac motemiltiticate ynic nopapa quimotlatla- auh ynic motlayahualhui yntlaytlaniliztica tilisque y tuteCuio D.s. ytla oNinomiquili ma mochiuh yn capellan Joseph mendez yhuã yn mochihua. “And first of all I say that I greatly Padron Diego de muñon. “And the procession implore the most holy Sacrament and the lords took place at the request of the chaplain Josef patrons San Pedro and holy San Pablo, San Méndez and the patron Diego de Muñón” (Chi- Juan Bautista, San Miguel Arcángel, and all malpahin 2006: 36). / Patrones. ocatca. yn iteo- the male and female saints that fill heaven to panchantzinco Señor. S. Anton Abbad. Mexico pray for me to our lord God when I have died; xolloco. ythatzitzinhuã moyetzticatca. yn cenca may it be done” (Pizzigoni ed. 2007: 142–143). mahuiztililoni. Padre fray Augustin del Spi͞ u͞ 3. patrón, boss, employer Sancto. “They were patrons of the churchly oral account (2012-Tep); time range: 2012 home of lord San Antón Abad in Mexico Huan ya quihuatania cemehante coatl. Quihtoa Xoloco and parents of the very reverend father patron axnimati tlen tlen itlacayo ne Juan fray Agustín del Espíritu Santo” (Chimalpahin Catorce (2012-Tep). And he is dragging a big 2006: 172). / Y huallaque. vmpa hualquizque. snake. The boss says, ‘I don’t know what Juan yn huey Monasterio. concepcio. Ayoticpac. Catorce’s body is made of’. oncan fundadoras mochihuaco. yn monasterio. S.ta Monica. auh yehuatl oncan inPatron patrona yhquac. mochiuh. yn Doctor Don fernando de 1. patrona, female patron villegas. “They left from the great convent of annals (AHT); time range: 1611 Concepción in Ayoticpac, coming as founders Patrona yn teopan. S. Anton. ycnocihuatzĩtli yn of the convent of Santa Mónica, and doctor illamatlacatl. ynamictzin catca yn señor. Diego don Fernando de Villegas became their patron de Muñon. “She was patron of the church of at that time” (Chimalpahin 2006: 168). San Antón, a widow and old woman, who was 2. patrón, patron saint the spouse of señor Diego de Muñon” (Chi- annals (AHT), will (TT 44, TT 52, TT 81, TT 86); malpahin 2006: 172). time range: 1610–1762 Axcan miercoles. yc 17.tia metztli Nouiembre patronazgo de 1610 años. yquac omotlalli retablo yn oncan 1. patronazgo, position of patron yglesia mayor. teopan yn oncan ycapillatzinco annals (AHT); time range: 1610 Señor Sant grego Thamaturgo obispo confe- quinpachoz. yn monjastin. oncan callaquizque. sor Padron totepantlatocatzĩ mexico. “Today, ca yuh yehuatzin quimomamaltilli in teoyotica Wednesday the 17th of the month of November tlahtovani Don fray Garcia Guerra arçobispo. of the year 1610, was when an altarpiece was Mexico. yehuatzin. quimomaquilli. yn Patronas- set up in the cathedral, in the chapel of the co. “He is to govern the nuns who enter there, lord San Gregorio Taumaturgo, bishop, con- for the spiritual ruler don fray García Guerra, fessor, patron, and our intercessor in Mexico” archbishop in Mexico, gave him that respon- (Chimalpahin 2006: 168). / Ca yehua[...] qui- sibility, gave him the position of patron” (Chi- motequipanilhuiS yehua y [...]tlaSomahuiS- malpahin 2006: 168). 400 payo

payo ca inezca imachīo in tlahtlacolpeuhcayotl, 1. payo, bandana q.n. Peccado original, in itech tzintitica, nel- oral account (2014-P); time range: 2014 huayotica, itech tlaantica in itlahtlacol Adam. Ne payoh tlahuel yehyectzin huan yeca axmero “It is the symbol, the sign, of the beggining nicnequi nictequihuiz (2014-P). That bandana of sin, which means “original sin”, which is very beautiful and that’s why I don’t really is beginning and taking root from, which is want to use it. drawn from, the sin of Adam” (Burkhart ed. 2001: 16). / Auh macihui in huehueintin Sanc- paz tome ipan ohuetzque, ahnoço yc oapachiuhque 1. paz, peace in tequizquiatl, in tlayelatl, q.n. in tlahtlacol- annals (AHT), petition (TAC); time range: ca. peuhcayotl, ahnoço tlacatiliztlahtlacolli, ca çan 1560 (?)–1614 iceltzin yehuatzinin Cihuapilli Sancta Maria, in ce pilli ynteuhcyo yn quinhualhuicac. enbaxa- iteoxuchitepancaltzin Dios, in iteoxuchitlaltzin dor. ynteuhctitlan yn huey tlahtohuani empe- ahquen muchiuhtzino, ahmo ittetzinco àcie in rador jabon. tlamatca yeliztli paz. quichihuaco. tequixquiatl, in tlayelatl in Peccado original. yn inhuicpa christianosme. “A noble, their lord, “And even though the great saints fell into, the ambassador, from the court of the great or were flooded by, the nitrous water, the foul ruler the emperor in Japan, who brought them, water, which means the beginning of sin, or came to make peace with the Christians” (Chi- the birth-sin, just her alone, the noblewoman, malpahin 2006: 170). / auh vmpa españa yhuã Saint Mary, God’s sacred flowery enclosure, ypantzinco quiztiquiçaz yn tohueytlahtocatzin his sacred flowery land, nothing happened to Rey Don Felipe Tercero. quimottiliz yhuan tlamat- her, the nitrous water, the foul water, original cayeliztli Paz. quimomaquiliz. “And also in Spain sin did not reach her” (Burkhart ed. 2001: 16). he will quickly pass by our great ruler the king don Felipe III to see him and to offer him peace” Peccata Latin (Chimalpahin 2006: 276). / xicchiuhatin ŷ nocal. 1. Peccata, Peccata (religious hymn) yn mexico yehuatl ypã tlatoz. in paz. “You are religious play (STE); time range: seventeenth to construct my house in Mexico. He will favor century (?) peace” (Anderson & Schroeder eds. 1997, II: 198). Calaquizque hualquiçaz animas hualp[oç?]- auhtiaz tlecuecalli inic micuiloz mehuaz Peccata. pecado “They exit. A soul enters, coming smoking, 1. pecado, sin painted with tongues of fire. The Peccata is religious treatise (DC); time range: 1548 sung” (Sell & Burkhart eds. 2004: 172). Yn tlatlaculli tiquitoa yn icoac ytla mochiua: anoço yn icoac ytla mitoa: in anoço yn icoac ytla pedacito molnamiq̄ ī aq̄lli in ayectli in amoquimoneq̄ltia 1. pedacito, little piece yn toueytlatocauh in Dios yeuatl i tictocayotia will (NI 1, TT 24, TT 28, TT 43, TT 72); time pecado.q.n.tlatlaculli (Doctrina Christiana... range: 1710–1809 1548: 52v). We say that it is a sin if something yoā niquitohua yn caltzintli çe ytztica ycalaqui- bad or evil, something that our great ruler, yanpa yn tonatiuh Oratorio Oc çe ytztica yqui- God, doesn’t want, is done or said or thought: Sayanpa yn tonatiuh Coçina mochica tlalli çe that is what we call a sin. pedaçito niccahuilia noçihuahuatzin ytoca frca teresa. “And I say that I leave the house, pecado original [consisting of] one [building] facing west, an 1. pecado original, original sin oratory, and another facing east, a kitchen, sermon (SJB); time range: 1606 together with a little piece of land, to my wife named Francisca Teresa” (Pizzigoni ed. 2007: pedazo 401

106). / yhua niquitohua oc Se pedasito Solar ahocac quinamacaz ça yehuatl yn utlamatl texocotitla nicmacati sa ye no yehua Juan Bale- candial yhuan pelo textl y monamacaz. (Zapata riano. “And I say that I am giving another little y Mendoza 1995: 554). Today, also in the year piece of a lot at Texocotitlan to the same Juan 1617, on the vespers of our Beloved Savior, the Valeriano” (Pizzigoni ed. 2007: 97–98). / yhua Holy Sacrament, the following was decreed in niq̄tohua oc se tlali yCuitlapa Calvario se peda- the marketplace: with regard to Castilian flour, sito nicahuiliti nocone yyca [sic] yermanita Juan known as white (flour), no one will sell it. Only Alvino yCa siliria martina. “And I say that as two kinds will be sold: durum and pelón flour. to another piece of land behind the Calvario, I am leaving a little piece to my child with pelóncito his younger sister, to Juan Albino with Cirilia 1. pelóncito, baldy (lit. little bald man) Martina” (Melton-Villanueva ed. 2012: 233). oral account (2010-Tep); time range: 2010 ‘¿Ah, naman ticnequi nopa peloncitoh?’ ‘Ah, huenoh’ pedazo (2010-Tep). ‘Ah, today you want [the story about] 1. pedazo, piece the baldy?’ ‘Ah, OK’. / Quiittacca icompagreh canin legal statement (LGC), will (NI 2, NI 6, TT 7, TT nemi peloncitoh. Moxintoc pepeztic (2010-Tep). His 10, TT 11, TT 24, TT 66, TT 68, TT 74, TT 80, TT compadre now saw where the bald guy is hanging 82, TT 87); time range: 1711–1822 around. He is shaved smooth. / Ya iuhcatzan moce- ynhua nitohua [sic] oCa Ca se pedasu sular yno huihtoc itzontlan pero ya quipanoc. Quihuicac nopa utehmoCahuilitia notlasutatzi metztiCaPCa Dn peloncitoh, yanopa (2010-Tep). Even though [the Luresu tribocio difoto noermanito difoto Andres deity] was sitting next to head [of the sick woman], de la Cruz. “And I say that there is a piece of the poor guy ignored him [and continued to heal solar there that my deceased precious father her]. [The deity] took baldy [the poor man] away, don Lorenzo Tiburcio left to my deceased that’s it. younger brother Andrés de la Cruz and me” (Melton-Villanueva ed. 2012: 237). / Ynic pelota maquiltlamatli no nitlanahatia o Se pedaSo 1. pelota, ball Solar opan matica teopatoco y timoquaxotia vocabulary (TCV); time range: 2016 nosobrino Juan de S.tiago ca niquiCahuilia Quemman na nicmahcahua pelotah, ta xi- noSobrinas ometi. “Fifth I also order that I quitzqui (Sullivan et al. 2016: 374). When I leave another piece of a lot in Teopantonco, throw the ball, you catch it. bordering on [land of] my nephew Juan de San- tiago, to my two nieces” (Pizzigoni ed. 2007: pemoles 214). / otictemulique se pedaso sacatitla mani 1. pemoles, cookie made with brown sugar, cuactenco mocuaxuxhuia yca ymiltzi Snta Rosa lard and corn or wheat flour para ycalaquian tonali. “And we sought for him vocabulary (TCV); time range: 2016 a piece of land next to the grassland at the edge Yalhuaya nicchihchiuhqui pemolez huan ax- of the forest bordering with the field of Santa cualquizqui pampa axcualli niquixnehuih Rosa on the west” (Lockhart ed. 1991: 108). arinah (Sullivan et al. 2016: 374). Yesterday I prepared pemoles and they didn’t come out pelón right because I didn’t calculate the flour well. 1. pelóntextli, common wheat flour annals (ZM); time range: 1677 pena Axcan ça ya nu yn ipan xihuitl de 1677 años huel 1. pena, fine, penalty, punishment ypan yn ibesperatzin totlaçotemaquixticatzin annals (AHT, AJB, AP, ZM), legal statement Santissimo Sacrameto ynic otzatzohuac tiaquizco (LGC), petition (M 4, M 6, M 7); time range: yn itechpan yn Caxtila textl quitocayotia blaquilio 1564–1750 402 pendejo

auh yn iquac çequi. omicque, yn teqtinj, njmā 3. tepenatia, to impose a fine çan tevatin, tictlaxtlabia yn itequh omiq vocabulary (VM 1), annals (AJB); time range: omique ybā yca techtlalia preso. çe semana 1564, 1571 ome semana / nimā techtlatlanja tupena Multar, penar con dinero. nite, tlaxtlauiltia. (Dakin ed. 1996: 32). When some of the tribute nite, pe|natia (Molina 1992, I: 87v). To impose workers died, then we just paid the tribute of a fine, to punish someone monetarily: I make the person, the people who died. And [in order someone pay; I impose a fine. / Auh çan o[n]- to make us do that] they put us in prison for cochito y[n] Xochihua nima[n] hualquiz yn one or two weeks. Then they ask us [to pay] imoztlayoc martes mopenati yoa[n] ymatica our fine. / Caxtilteca yhuan mulatoz huel pena mofirmati yhoa[n] micuillo yn itlatol ynic niman omonechicoque auh niman oquinna- aoquic ceppa y[n]hua[n] nemiz y[n] moteyl- hualnotzq yn alcalde mayor yc muchin niman huique (Anales de Juan Bautista 2001: 264). oquintzauc telpiloyan. “Spaniards and mulat- Xochihua just went to sleep. Then the next toes were gathered under severe penalty. Then day, Tuesday, he got out. He was assigned a the alcalde mayor summoned them by trick- fine. With his hand he signed and his words ery, for then he shut them all up in the jail” were registererd such that he will never again (Townsend ed. 2010: 134). / nicmotlatlactilia associate with the plaintiffs. sasu aquin sr jues de Su Magd quimuquichtililis sempuali yhuan macuili pesos pena para pendejo ycajatzin tohueytlatocatzin el Rey nuestro sr. “I 1. pendejo, idiot, stupid implore any honorable judge of His Majesty to oral account (1985-IxM); time range: 1985 extract from him a penalty of 25 pesos for the Oh, ¡que pendej mictlanput! (1985-IxM) Oh, treasury of our great ruler the king our lord” what a stupid, infernal bitch! (Lockhart ed. 1991: 109). 2. penatia, to assign a penalty to someone, to penitencia punish someone 1. penitencia, penance annals (AHT, AP, ZM); time range: 1612–1685 religious treatise (DC, EQ); time range 1548– au yn caxtilteca o no quinpenatiq yn aquitlatis seventeenth century (?) masehualtzintli quitlahuas [sic] pena macuil- Auh in tinotatcí ma xinechmoteochiuili/ no puali pesoz yhuan totocoz senpuali leguas. yuan xinechmomaquili yn tlamaceualiztli peni- “And the Spaniards also imposed a punish- tencia. Amen (Doctrina Christiana… 1548: 10v). ment on anyone who would conceal an indig- And you, my father, please grant me absolu- enous person: he was to pay a fine of 100 tion and also assign me penance. Amen. / pesos and be banished twenty leagues [from yhuan ticceliz in penitencia. “And you are to the city]” (Townsend ed. 2010: 134). / auh accept penitence” (Anderson & Schroeder eds. yc quipenatique ynic çan tzauhtiaz callihtic 1997, II: 130). conuento. “And they set a fine for him so that he would stay closed up inside the monas- penitente tery” (Chimalpahin 2006: 198). / Auh yn ocan 1. penitente, penitent hocatca cauildo chicuey tonali ocan quichiuh annals (AHT); time range: 1612 huel motlatlauhtin yn alcalde mayor yn omote- macoca tlanahuatilli huelitiliztli licēcia au- neuh tlatohuani don Juan de Chabaria huel diencia real yn españoles. yn oquitlallique quipenatique (Zapata y Mendoza 1995: 476). He yancuic cofradia oncan omoteneuh S. Juan was in the cabildo building eight days. There de la penitencia monjas Moyotlan tlayahua- the head alcalde, the above named ruler don llozquia prossion mochihuazquia quiçazquia Juan de Echeverría strongly attempted to inter- yn ipilhuantzitzin S. Juan bapta. tlamaceuh- cede. They levied a large fine on him. que penitentes inic mohuitequizque. yn ipan pensar 403

ome tzillini teotlac. “An order of permission will do. Then among all of us they [sic.] think of the Royal Audiencia had been given to the about it. Then let’s look for someone who is Spaniards who established the new cofradía knowledgable regarding the rain ceremony. at the said nunnery of San Juan de la Peni- tencia in Moyotlan, so that at 2 o’clock in the Pentecostés afternoon the children of San Juan Bautista, 1. Pentacostés, Pentecost the penitents, could come out and go around annals (AHT, ZM); time range: 1593–second holding a procession to scourge themselves” half of the seventeenth century (?) (Chimalpahin 2006: 226). / o yhui yn yn qui- vi. tochtli xihuitl 1602. años. ypan in yn xihuitl hualtzauhc prouisor ynic niman ça mixca- Juebes. a xxv. de abril. yquac momamal yn huique in tlamaceuhque penitentes quizque ospital del es̅p̅iu Sancto pēthecostes. “6 Rabbit yn momecahuitecque ynic yzquican teopan year, 1602. In this year, Thursday the 25th of quiquiçato ynic estaciones quichihuato. April, at Pentecost, was when the hospital of “This then is how the vicar general blocked Espíritu Santo was inaugurated” (Chimalpa- it, so that then the penitents just came out hin 2006: 74). / yn ipan peuhqui sabado ça on their own [as individuals] and scourged ymoztla Pentecostes 28 mez de mayoz (Zapata themselves, going by each of the churches y Mendoza 1995: 158). It began on Saturday, and making the stations [of the cross]” on the eve of the Pentecost, the 28th of the (Chimalpahin 2006: 226). month of May. / Yn ipan Domingo Spiu pasqua penthecostes ypã yc 6. mani metztli de Junio pensar de 1593 años. “Sunday the holiday of the Holy 1. pensaroa, to be of the opinion that Spirit, Pentecost, on the 6th of the month of oral account (2014-Tep); time range: 2014 June of the year 1593” (Chimalpahin 2006: 42). Quemman na niquitta para macehualmeh yohuih oncac —yohuih ne xochicalli huan peón yohuih capillah—, puez nimopenzaroa axcanah 1. peón, worker queniuhqui, nouhquiya yehyectzin (2014-Tep). oral account (2012-Tep), vocabulary (TCV); When I see that the indigenous people go to time range: 2012–2016 both places —they go there to the traditional Tlahuel nicpiya tequitl huan yonce pion ceremonial house and they go to the [Chris- axnicahci nican (Sullivan et al. 2016: 382). I have tian] chapel—, well, I think that there is a lot of work and I can’t find even one worker nothing wrong with that, it is also beautiful. / here. / Zan ma tlami tlacuacan ni catorceh Iuhquinon quinpaquiltia inihhuantin, pero pionez (2012-Tep). Just let these fourteen nicpenzaroa para maz timotemachizceh ipan workers finish eating. / Patron, nican nihuallica ni pan tiopan (2014-Tep). That is what makes tlen quintemahmauhtia mopionez (2012-Tep). them happy, but I think that we should trust Boss, here I bring what is scaring your workers. mostly in this [Christian] church. 2. pensaroa, to ponder something pepino oral account (2014-P); time range: 2014 1. pepino, cucumber Huan quemman pehuaya tona, poz, techcue- vocabulary (VM 1); time range: 1571 zoa. Huacca timoilliah, timonohnotzah, a ver Pepino. lo mismo. l. ayotontli. xoxouhca qualoni queniuhqui ticchihuazceh. Huanquinon ica (Molina 1992, I: 94v). Cucumber, the same or timiyaquih, quipenzaroah. Huacca ma ticte- small gourd; edible raw thing. mocan acquiya quiixmati nopa tlatlacualtiliztli (2014-P). And when the weather now begins to pera get hot, well, it saddens us. Then we ponder 1. pera, pear it, we consult among ourselves about what we will (TC 17); time range: 1580 404 peral

yhuan yn xocotl yn peras yhuan yn icos yn it- “I say that where the door [church portal] of hualco mani mochi monamacaz auh yn ipatiuh pardon is is where her earthly body is to lie misa yc topan mitoz yn teyxti. “And also the buried” (Pizzigoni ed. 2007: 89). fruit trees, the pears and the figs that are in the patio, all will be sold, and with the proceeds perejil masses will be said for all three of us” (Cline & 1. perejil, parsley León-Portilla eds. 1983: 58). vocabulary (VM 1); time range: 1571 2. Perastitlan, Pelaxtitlan [town name] (lit. Perexil yerua conocida. lo mismo (Molina 1992, place next to the pears) I: 95r). Parsley, well-known herb: the same. wills (TFA); time range: 1663 nicnotlaltenamiquilia y nohueshuatzin pelax- perfumador titlan in canpa totlaltenamiqui mochiuhtica 1. perfumador, incense burner quaxochtli senuelas. “I share a border with my cultural encyclopedia (FC 9); time range: sister-in-law in Pelaxtitlan; where we share 1578–1580 the border, boundary markers are set” (Olko, ic niman itech motlalia, itech moçalohoa in tlatla- Sullivan, Szemiński eds. 2018: 184). lilli, çoquitl inic mocopinaz teucuitlatl: in çaço 3. peraston, small pear tlein mochioaz, in aço Jarro, anoço tlapopoch- cultural encyclopedia (FC 11); time range: 1578–1580 huiloni, in quitocaiotia perfomador. “Forthwith vêvei in jsuchio, coztic: iuhquj in jsuchio aiotli, it is placed upon – joined to – the clay object to iuhquj in campanjlla ic motlalia: çatepan form the shape of the gold, whatsoever is to be valhuetzi in jsuchio, moxocoiotia: ixqujch in made, perhaps a jar or an incense burner, which perasto: injc mocujcujloa, iuhquj in melo. “Its they call perfumador” (Sahagún 1950–82, IX: 77). blossom is large, yellow; it is like the gourd blossom, shaped like a bell. Later its blossom pero falls off. It forms fruit like small pears, marked 1. pero, but like melons” (Sahagún 1950–82, XI: 185). oral account (1985-IxM, 2010-Tep, 2012-Tep, 2013-SMX, 2014-P, 2014-Tep, 2015-HX1, 2015- peral HX2, 2015-SAH, 2015-X); time range: 1985–2015 1. peral, pear tree Pero zampa huallahqui (1985-IxM). But again he vocabulary (VM 1, VM 2); time range: 1571 returned. / Na desde nitziquitetzin nihuallauh Peral ytlaaquillo. la fruta del peral (Molina nican nitlachiya. Siempre nitlamahmahuilia, 1992, II: 81r). Fruit of a pear tree: fruit of the pero huac nopa tonalli amo quichiuhtinenqueh pear tree. / Peral, fruta deste arbol. peral queni ama. Ya huallohuih curanderoz, nican ytlaaquillo (Molina 1992, I: 94v). Pear tree, fruit mopahtiah (2015-HX1). I’ve come here [to the of this tree; fruit of the pear tree. cave] to observe since I was small. I’ve always 2. peralcuahuitl, pear tree been frightened [of things], but in those days vocabulary (VM 1, VM 2); time range: 1571 they weren’t going around doing it as [they are] Peral, arbol conocido. peral quauitl (Molina 1992, today. Healers now come to perform healings I: 94v). Pear tree, well-known tree: pear tree. / here. / Pero axxan ocachi cualli n tlen oquiz, in Peral quauitl. peral, arbol conocido (Molina 1992, non tepoztlanohnotzal (2013-SMX). But now, II: 81r). Pear tree: pear tree, a well-known tree. what has come out is a bit better: this cellphone. perdón perro 1. perdón, pardon 1. perro, dog will (TT 20); time range: 1703 cultural encyclopedia (FC 11), petition (ANV 4), Ca niquitohua oncanontzin Cani oncatqui religious play (DA); time range: 1578/1580– poerta perdon oncan toctiez yn itlalo ySoquiyo. eighteenth century (?) persigno 405

Acujtlachtli: vel iuhquj in quauhtla nemj, tzin, tlaçòCihuapilli, oquimochihuilitzino in tequanj: çan ic tepiton ixqujch in perro. Acui- Dios in itlactzī, auh oncã oquimotlalilìtzino ce tlachtli. It is much like the forest-dwelling wild tla çò ma huiztlanqui anima, inic omocetìtzinòque beasts. It is as small as a small dog” (Sahagún in iteoyoizin, yhuan in icenquizcapepetlaqui- 1950–82, XI: 33). / yquan amo gui maquiztiliya liznacayotzin ìca in itlaçòanimatzin, ic ocetic inic tetaquan ca çan yogui ypan guimati pelome ce Persona toTecuiyo Iesu Christo. “And then, (Sullivan ed. 2003: 23). And he doesn’t respect when she had thus received the precious words the elders; he just considers them dogs. / of God, in a wondrous way God the child entered medico) xiquitzquican xiquitzquican ay ay) inside her and became flesh. There with the pre- todos a el yz ca huexolotl PerRo. “Physician: cious noblewoman’s precious and pure blood Restrain him, hold him back! Ay, ay, ay! God made his body. And there he placed a pre- (Everyone on him) Here is the turkey cock, O cious and wondrously fashioned soul, such that dog” (Sell, Burkhart & Poole eds. 2006: 104). his divinity and utterly shimmering flesh became one with his precious soul. Thus he was united persigno Latin as one person, our lord Jesus Christ” (Burk hart 1. persigno, sign of the cross ed. 2001: 39). / yhuan çenca mellahuac ynic nic- petition (M 3); time range: ca. 1572 noneltoquitia yn Sanctissima trinidad tetatzin ahtopa nican temahti fray Juo yuan fray po de tepiltzin dios Espu͞ sto͞ ça çe perSona yxquichi- ancullo yuan fray Domico ahtopa quipevalti huelli yhuan mochi nicneltoca yn ixquich qui- tevtlatolçin yn dios tehmahtia persino yuan moneltoquitia yn tonantzin Sancta yglesia yuan Aue maria (Dakin ed. 1996: 12). First Romana. “And I truly believe in the Most Holy fray Juan and fray Pedro de Angullo and fray Trinity, Father, Son, and God the Holy Spirit, Domingo taught here. First they began with who are just one person (sic), omnipotent; and the divine words of God. They teach us the I believe all that our mother the Holy Roman sign of the cross and the Hail Mary. Church believes” (Cline & León-Portilla eds. 1983: 214). / Ca niCa ninoMaChiutia yCa ytlasu- persigno crucis Latin MahuistoCatzi Dios tetatzi ynhua Dios yntlasu- 1. persigno crucis, sign of the cross mahuispiltzi ynhua Dios espirito santu lle persu- annals (ZM); time range: second half of the nasa [sic] ce huel neli teutzitli Dios Ma y muChia seventeenth century (?) [sic] Ame Jesus y maria y Jose. “Here I sign myself yn iquac otenechico fray Garcia hoc achto qui- with the precious revered name of God the father, machtiaya perçicno chroscis Pater noster Ave God his precious revered son, and God the Holy María (Zapata y Mendoza 1995: 98). It was Spirit, three persons but one very true deity God. when fray García assembled people, first he May it be done, amen. Jesus, Mary, and Joseph” was teaching them the sign of the cross, the (Melton-Villanueva ed. 2012: 241). Our Father, the Hail Mary. pertenecer persona 1. perteneceroa, to belong to something 1. persona, person oral account (2016-X2) time range: 2016 annals (AC), religious treatise (CC, DC, EQ), ni Otlaxhuayo quiperteneceroa Lalaxo (2016-X2) . will (NI 2, NI 3, TC 41, TC 60, TT 22, TT 39, TT 57, This [village of] Otlaxhuayo belongs to [the TT 58, TT 60, TT 61, TT 62, TT 63, TT 64, TT 65, town of] Lalaxo. TT 66, TT 68, TT 89; time range: 1548–1822 Auh niman ìcuac in oyuh quimocelili in Perú itlaçòtlàtoltzin Dios, tlamahuiçoltica ittictzinco 1. Perúihhuitl, Perú duck feathers omocalaquìtzino in Dios tePiltzin, omonaca- cultural encyclopedia (FC 10); time range: yotzino, in oncan ica itlaçòchipahuacaezço- 1578–1580 406 peso

quinamaca molõqui tlatzaoalli, temimiltic, tata- 2. centzonpesos, 400 pesos tictic, poxâtic, poxaoac, poxactic, iztac, hihuitl, municipal council records (TA 131); time range: tzinhihuitl, pilihuitl, alapachtli, catzoac, camil- 1553 huiltic, tlalalacahihuitl, patoshihuitl, pelonhi- aço ahçiz centzonpesos tomines ynic tlaco- huitl, canacacauhhihuitl. “She sells soft, spun coualoz. “It may take as much as 400 pesos in [feathers]; long, even thread – trimmed, loose, cash for the purchases” (Lockhart, Berdan & loosely woven; white feathers, tail feathers, Anderson eds. 1986: 87). chick feathers, back and breast feathers, dark- 3. peso, peso (monetary value) ened ones, brown ones; goose feathers, domes- annals (AHT, AJB, AP, AT, ZM), bill of sale tic duck feathers, peru duck feathers, wild duck (LSD 1, LSD 2, SA, SAS), cultural encyclopedia feathers” (Sahagún 1950–82, X: 92). (FC 6), legal statement (LGC, TC 7, TC 13, TC 23, 2. Perútomín, coins from Perú, money from Perú TC 23B, TC 27, TC 28A, TC 43A, TC 50A, TC 51A, annals (AT); time range: 1651 TC 52A, TC 72, TC 76), municipal council 1651 3 Calli xihuitli gor: D: buenabentora tzapata records (TA 84, TA 103, TA 140, TA 189), peti- yCuac neçico pelon tomin. “1651 3 house year. tion (ANV 3, ANV 6, ANV 7, ANV 9, ANV 16, The governor was don Buenaventura Zapata. At ANV 17, ANV 18, ANV 20, CH, CNH, M 5), reli- this time coins from Peru appeared” (Townsend gious play (Mer, STE), will (TC 4, TC 10, TC 12A, ed. 2010: 178). TC 20, TC 21, TC 25, TC 26, TC 28, TC 30, TC 31, 3. Perútototl, Peru duck (lit. Perú bird) TC 33, TC 34, TC 36, TC 41, TC 42, TC 44, TC 46, cultural encyclopedia (FC 11); time range: TC 51, TC 52, TC 55, TC 56, TC 59, TC 60, TC 64, 1578–1580 TC 65, TC 69, TC 71, TC 74, TC 75, TC 80, TC 81, canauhtli, injc mjtoa, quacoztli: in jtzontecõ, TMT, TT 6, TT 10, TT 12, TT 16, TT 19, TT 22, yoan in jquech: quappachtic, yiacolpan tlan- TT 23, TT 26, TT 30, TT 35, TT 36, TT 39, TT 40, tica: Injc vei, ixqujch in peru tototl, cioatl. “It is a TT 42, TT 44, TT 45, TT 80, TT 94, WBA, WCF, duck, called quacoztli because its head and its WNS); time range: 1548–1762 neck are tawny to its shoulder. It is as large as a ca nica nicpiya chicomē pesos Auh yn ChiCuey female Peru [duck]” (Sahagún 1950–82, XI: 35). pesos ma yçiuhca xocomotemoli: ynic nocona- 4. Perúxihuitl, Peru herb xiltizque yn Caxtolli. “I have seven pesos here. cultural encyclopedia (FC 11); time range: Quickly go on to search for the [other] eight 1578–1580 pesos so that we can make it reach the fifteen” Tzitzicaztli, anoço colotzitzicaztli: malinalco, (Sell & Burkhart eds. 2004: 248). / Auh in axcā anoço quauhnaoac in mochioa; vei quavitl, in oquimocohui ȳ noconeuh yn tlacatl coyoacan jsuchio iuhqujn peru xivitl. “Tzitzivaztli or colotzi- don juāţin onechmomaquilli chicuhnahui pesus tzicaztli. It grows in Malinalco or Quauhnauac. teocuitlatl. “Now my child [=lord, JM] the ruler It is a large tree whose blossoms are like those of of Coyoacan don Juan has bought it; he gave the Peru herb” (Sahagún 1950–82, XI: 146). me nine gold pesos” (Karttunen & Lockhart eds. 1976: 93). / yhua yhua yni solar tlaCo onic- peso cohuili D marCos Juan oNicnomaquili macuili 1. cempesos, a peso, one peso pss yhuan ome tomi ypapa matl[...] yhuam ome will (TC 79); time range: 1589 bara. “And I bought half of this lot from don Inic otlamantli niquitohua y nopillotzin dona Marcos Juan; I gave him 5 pesos and 2 reales for Ellena gusdatina ynamic Juo de s miguel quimo- [land] 12 varas wide” (Pizzigoni ed. 2007: 143). piallia notomitzin cenpesus. “Second I declare 4. peso, money that my niece, doña Elena Constantina, wife of vocabulary (TCV); time range: 2016 Juan de San Miguel, has a peso of my money” Nochocho quitlahtlanilia pezoh nonanan para (Cline and León-Portilla eds. 1983: 268). moyoyoncohuiz (Sullivan et al. 2016: 376). peso 407

My younger sibling is asking my mother for because their vassals were coming to sell money to buy clothing for him/herself. wood. They were watching them while they 5. pesostica, a certain amount of pesos worth were selling wood and weighing it. of something (lit. with pesos) 4. pesotli, balance, scales annals (AJB), will (TC 41, TMT); 1565–1600 religious play (FJ); time range: seventeenth auh ynic moteocuitlahui Jesus y[n] tlanepa[n]tla century (?) mani ome p[es]ostica moçouh teocuitlatl (Anales San miguel Cualmohuiquilliz pexotli. “Saint de Juan Bautista 2001: 308). In order to gild [the Michael brings scales” (Sell & Burkhart eds. image of] Jesus which is in the middle, gold 2004: 200). [with a value of] two pesos was spread [on it]. / 5. tlapesohuia, to weigh things (lit. to apply a Auh nican atlan mic yn cavallo yhuan iii postica scale to something) necuhtetzahuac. “And here (by the water? in religious play (FJ), vocabulary (VM 2); time Atlan?) the horse died. And he gave me three range: 1571–seventeenth century (?) pesos worth of honey” (Cline & León-Portilla Pesouia. nitla. pesar algo con peso. prete. eds. 1983: 136). / Quito yn cocoxqui. ca͡tellas nic- onitla-|pesoui (Molina 1992, II: 87v). I weigh cauhtehua. çe͡pohuali pesostica o͡mahtlactica yn things: to weigh something with a scale; past: ipatiuh. “The sick person said, “I leave candles. I weighed things. / auh yn angel tlapexohuis. Their value is thirty pesos” (Olko, Sullivan, “And the Angel weighs things on a scale” Szemiński eds. 2018: 144). (Sell & Burkhart eds. 2004: 202). 6. tlapesohuiloni, one pound (lit. instrument peso for weighing things) 1. peso, weight vocabulary (VM 1); time range: 1571 cultural encyclopedia (FC 10); time range: Libra, peso de onze onças. lo mesmo. vel. tla- 1578–1580 tama-|chiualoni. tlapexouiloni (Molina 1992, I: In qualli tlapatlac: çan tlaipantiliani, moioli- 77v). Pound: weight of eleven ounces, the same, tlacoani, in patililo tomines iztacatica, ca uel or instrument for weighing things; one pound. izqui, uel quinamictia in pesotli amo tle iloti, 7. tlatemanpesoyotiani, person who weighs oc ie quioaltzontia. “The good exchange dealer coins (lit. someone who provides cobblestones [is] successful, sensitive. When silver coins [coins] with scales) are exchanged, he is just; he gives very even vocabulary (VT); time range: ca. 1540 (?) weight; he does not withhold – rather, he gives Peſador de moneda. libripens. dis. | tlateman- good measure” (Sahagún 1950–82, X: 62). pexoiotiani (Vocabulario trilingüe: 128r). Person 2. peso, balance, scales who weighs coins: libripens, -dis; person who vocabulary (VM 1, VM 2); time range: 1571 weighs coins. Peso yyullo. fiel de balança (Molina 1992, II: 81r). Heart of a weighing scale: needle of a peso de oro común weighing scale. / Fiel de balāça. peso ynepan- 1. peso de oro común, peso of common gold tlaycac. peso yyollo (Molina 1992, I: 62r). municipal council records (TA 189); time range: Needle of a weighing scale: something which 1562 stands in the middle of a weighing scale; heart concocimio Tiquitova in tevanti nochin cabildo of a weighing scale. gouor allds justa / rregimio i nican tichaneque 3. pesohuia, to weigh something çiudad tlascallan huel nelli tiquitova totlah- annals (AJB); time range: 1566 tolh oticcuique oticcelique in çentzontli pesos auh ynic anoque inpampa in hualquauhnamaca de oro comun yztac teocuitlatl in çe peso in y[n]macehualhuan yn ye quimitztimani ynic mitova chicuei tos. “Acknowledgment. We, all q’[ui]namaca quahuitl in quipexohuia (Anales the cabildo members, governor, alcaldes or de Juan Bautista 2001: 134). They were siezed judges, and regidores who are citizens here 408 peso de minas

in the city of Tlaxcala, very truly state that we came to be prevalent, known as a plague” have taken and received 400 pesos of common (Sahagún 1950–82, VIII: 5). gold in silver, each peso (being equivalent to) eight tomines” (Lockhart, Berdan & Anderson petición eds. 1986: 118). 1. petición, petition annals (AHT, AJB, ZM), legal statement (LGC), peso de minas petition (ANV 1, ANV 2, ANV 3, ANV 4, ANV 1. peso de minas, peso of mine gold 10, ANV 14, ANV 15, ANV 16, ANV 19, ANV 20, municipal council records (TA 90, TA 103), RMJ); time range: 1564–1750 petition (LJJ); time range: 1550–1560 auh yn axca ca onicnomaquili yn senor deniēte yntla cui c͞e͞p͞a͞ o͞can ticalaquiz y͞n͞ i͞p͞a͞ cuemitl centetl nopetiçio yhua nosentecia. “Now I have y͞n͞ o͞can toc͞h͞p͞a͞ notencvpa. [left margin: so given the lord lieutenant (of the alcalde mayor) pena] macuilpoalli mecatl mitzteq͡lizque a petition of mine and a judgement (in my onc͡a tianquizcv y͞v͞a͞ cenpoalilhujtl teilpil͞o͞y͞a ͞ favor)” (Lockhart ed. 1991: 96). / Nican ypan tiez tepoztlj mocxic yezquj y͞v͞a͞ tiquistlavaz yaltepetzin sannto Sn Pedro Calimaya niquitua mahtlac pso De minas. “If you ever again enter nehual juez y gor por Su Magd yca nu sres alcal- the field which is in Tochpan, by my order des yhuan oficiales de Reppca quenami tuchpa [left margin: under penalty] they will give oquipresentaro se petision Marselino Annto you one hundred lashes in the marketplace yhuan ysihuahuatzin Maria Madalena. “Here in and you will spend twenty days in prison, the town of holy San Pedro of Calimaya, I, the and there will be shackles on your feet; and judge/governor through His Majesty, with my you will pay ten pesos of mine gold” (Olko, honorable alcaldes and officials of the munici- Sullivan, Szemiński eds. 2018: 87–8). / yntla pality, declare that before us Marcelino Antonio aca / canah quinextiz cenpoualli pesos de and his wife María Magdalena presented a peti- minas quixtlauaz occan moxeloz. “If anyone tion” (Lockhart ed. 1991: 108). / yxpantzinco reveals it to someone else, he is to pay (a fine don constano huizmingari juez gor nican ypan of) twenty pesos of mine-gold, which will be altepetl yuan ixquich ytlauilanalpan ycatzinco divided in two parts” (Lockhart, Berdan & xtobal de molina pisa tinite yxiptla marques del Anderson eds. 1986: 76). / ahv yc [qui]tenava- valle omopouh ynin petiçion yn oquiteyxpanti tiya yn aquin quitemacaz yvan yn aquin macoz nican tenevhtica. “Before don Constantino ynn imomestin nanapovalli pos de minas yc Huitziméngari, judge-governor here in the alte- tlastlavazque. “And they ordered that both he petl and all its dependency through Cristóbal who gives them to someone and he to whom de Molina Pisa, lieutenant and representative they are given are each to pay 80 pesos of of the Marqués del Valle, was read this petition mine-gold for it” (Lockhart, Berdan & Ander- which the here mentioned presented” (Kart- son eds. 1986: 71). tunen & Lockhart eds. 1976: 105). pestilencia pica 1. pestilencia, plague 1. pica, stinging powder cultural encyclopedia (FC 8); time range: vocabulary (TCV); time range: 2016 1578–1580 Notlayi imillah tlahuel oncah picah huan axa cah Don Diego teuetzqujti, ic castolli tlatocat in quinequi quitzontequiz pampa tlahuel tecuah- tenochtitlan: matlacxiujtl ipan exiujtl, ipan cua huan teipan zan pehua mohuahuana (Sul- mochiuh inic momanaco vei cocoliztli mjtoa pes- livan et al. 2016: 376). There is a lot of stinging tilencia. “Don Diego Teuetzquiti was fifteenth, powder in my uncle’s field and he doesn’t want and he ruled Tenochtitlan for thirteen years. It to chop down [the vines] because it really stings came to pass in his time that a great sickness and then he just starts to scratch himself. pichilingue 409 pichilingue19 pífano 1. pichilingue, foreign pirate 1. pífano, fife annals (AHT, ZM); time range: 1615–1629 annals (AHT); time range: 1612 ypampa omachiztico nican Mexico oncan ohual- yhuan ome onca quipitztiaque bipano ahnoço laque yn tlahueliloque ŷ motenehua landenses, blaotas, tliltique cacatzacti amo no cenca qui- yhuan pichilinquez, ychtecque huey apan nemi. caquiztilitiaque amo huel quinahuatiltitiaque. “Because it became known here in Mexico “And two blacks played fifes or flutes, which that the wicked people called the Flemish and they did not played very loudly or clearly pirates, thieves who go on the sea, had come either” (Chimalpahin 2006: 208). there” (Chimalpahin 2006: 296). / yhuan yquac hualquiçaya aytec Caxtilan ychteque jotiyoz- pila tin pichiliquez (Zapata y Mendoza 1995: 246). 1. pila, baptismal font And at that time the thieves, the Jews, pirates, annals (AP, ZM); time range: second half of the emerged from the Castilian sea. seventeenth century (?)/1673 Sanno ypa xihuitl yn omotlali pila san franco pico yhuā otlatemanaloc. “In this same year the font 1. pico, pick was set in place at [the convent of] San Fran- municipal council records (TA 206), vocabu- cisco, and stonework was installed” (Townsend lary (TCV); time range: 1567, 2016 ed. 2010: 112). / mochiuh missa pilla yhuan qui- Nopa quihuica picoh ichan icompaleh pampa quayatequique gobernador don Diego Ximenez tlalparehohtlalizceh campa mochihuaz calli (Zapata y Mendoza 1995: 282). A mass for the (Sullivan et al. 2016: 376). My father is taking a font was performed and they baptized the gov- pick to his compadre’s house because they will ernor, don Diego Ximénez. level out the ground where a building will be 2. pila, fountain constructed. / yvan quimotlatlahvtilia yn cabildo annals (ZM); time range: 1667 tlaxcallan yn su Exma señor visorrey yntla quimo- yn ipa toçemilhuitequiuh Quiahuiztla peuhqui nequiltiz ytlahtocayotzin man çan yeh yc quimo- lunes yc 8 huel tehuanti tipehualtique huel itlaca- palevily yn ialtepehv su magtt rrey totlahtocahv tia ynic mehua yehuatl yn hualcalaqui tiaquizco ynic mochiuaz yglesias monestros yn ixquich pila yuh ticaxitico nican ytlan castillo yehuatl tepuztli yc tequitivaz yn azadoness picos barre- motenahua Chalchihuatl (Zapata y Mendoza tas almadanas oc cequi tepoztli tequitihvani yn 1995: 378). Our full-day work in Quiahuiztlan ahno oquitlah çequi yc quimocneliliznequi yyal- began Monday, the 8th [of February]. We began tepehv totlahtocahv yehvatzin quimomachitia [the water conduit] right at it’s source, where yn itlahtocayotzin. “And the cabildo of Tlaxcala [the water] flows from the ground, to the foun- implores his excellency the lord viceroy that if tain in the marketplace. We finished it here, next his lordship should wish it, his majesty the king to the castle, [the place] known as Chalchihuatl. our ruler might help his city with the building 3. pilapiyaliztli, guarding of the font of the churches and monasteries by (giving it) annals (ZM); time range: 1619 (?) all the metal implements with which the work pilapializtli yc ome xiuhtica mochiuh (Zapata is done, the hoes, picks, crowbars, sledgeham- y Mendoza 1995: 226). For the second year the mers and other metal tools; or our ruler might guarding of the font was done. wish to befriend his city in some other way; his lordship will decide” (Lockhart, Berdan & pilar Anderson eds. 1986: 124). 1. pilar, pillar

19 Possibly referring to pirates who ‘speak English’. 410 pimienta

annals (AHT, AJB, ZM); time range: 1565–1675 a piñata because her youngest child will have auh no yq[ua]c cantasyotique in tonatzin his/her third birthday. chicuey pilar (Anales de Juan Bautista 2001: 326). It was also when they made a carrying pintar platform with eight pillars for Our Mother. / 1. pintaroa, to paint something Lunes a 3 mes de noviembre yquac qui- vocabulary (TCV); time range: 2016 pehualtique pilaltin (Zapata y Mendoza 1995: Nopa quipintaroa ichan ica ixnezcayotl xoxoc- 220). On Monday, the 3rd of the month of tic huan quentzin tenextic (Sullivan et al. 2016: November was when they began [to construct] 382). My father is painting his house the color the pillars. / çan oc cenca yehuatl yn omochalli green and a little grey. in letablo huel mahuiztic tlacenpanahuia ynic 2. pintarhuilia, to paint something that belongs mahuiztic in tablero, yn pilar corona. “Only to someone else the altarpiece especially was inaugurated, vocabulary (TCV); time range: 2016 very magnificent; exceedingly splendid were Juan quipintarhuilia ichan notatah pampa the [woodwork], the pillars or columns” (Chi- quihuiquiliyaya huan quennopa quitlaxtlahuih malpahin 2006: 70). (Sullivan et al. 2016: 382). Juan is painting my father’s house because he owed him and that’s pimienta how he paid him. 1. pimienta, pepper vocabulary (TCV); time range: 2016 pinto Chiltlacualli tlen quichiuhqui noahui tlahuel 1. pintotic, spotted quipoloa pimientah huan achi iztatl (Sullivan vocabulary (TCV); time range: 2016 et al. 2016: 381). The chiltlacualli dish that Tomas ihuacax tlen yancuic quicouhtoc pin- my mother prepares needs a lot more pepper tohtic; axcanah quen inanan tenextic (Sulli- and a bit more salt. / Chiltlacualli tlen quichih- van et al. 2016: 382). Tomás’ cow that he just chiuhqui Dora tlahuel quipiya pimientoh (Sulli- bought is spotted; not like its gray mother. van et al. 2016: 381). The chiltlacualli dish the Dora prepared has a lot of pepper. pintor 1. pintor, painter pinar annals (AJB, AP), petition (M 4), will (TT 10); 1. pinar, pine grove time range: 1564–1711 annals (AT); time range: 1676 Juo De çisa fustero Juo De figueroa sillero p.o myn sanno ipa xihuitli 1675 gor: D: Diego m Faustino pintor (Dakin ed. 1996: 20). Juan de Zisa, wood omotocato cohuatepatli opequi pinal nopaloca worker, Juan de Figueroa, chair-maker Pedro San lorenço quapiastla apapasco. “In the same Martín, painter. / yhuan yehuatzin san miḡl tlaxi- year of 1675, the governor being don Diego lacali otictocohuililique çe fronta[...] chichiltic Martín Faustino, the common border was laid. yhuan çe caSulla chichiltic yhuan onicnouhpa- It began at the pine grove at Nopalocan [and huili yehuatzin San miḡl yCa 12 [...] teocuitlatl went to?] where [the springs] are at San Lorenzo yhuan pintor onicmacac 20 pos. “And we bought Quapiaztlan” (Townsend ed.) 2010: 184). for the San Miguel of the tlaxilacalli a crimson altar hanging and a crimson chasuble, and I piñata had San Miguel cleaned up, with 12 [ounces 1. piñata, piñata of?] gold, and I gave 20 pesos to the painter” vocabulary (TCV); time range: 2016 (Pizzigoni ed. 2007: 71). / auh yn achtopa oqui- Lidia inanan quicouhqui ce piñatah pampa mocopinilicah yn maestroz yn tlapallaCuiloque iconeuh tlen nelcuecuetztzin quiahxitiz eyi xihuitl pintores amo yuhcatzintli omoquixti yn itlaÇo- (Sullivan et al. 2016: 382). Lidia’s mother bought xayacatzin. “The first time the master artisans, pintura 411 the painters, had made a copy of him, his pre- pío20 cious face did not come out as a good likeness” 1. cihuapío, female chicken (Townsend ed. 2010: 148). vocabulary (TCV); time range: 2016 Andres quipiya ce cihuapiyo huan tlahuel qui- pintura mocuitlahuia pampa tlamayohui mohmoztlah 1. pintura, painting zan caltenno huan axcanah chachapalco (Sul- annals (AJB); time range: 1564–1565 livan et al. 2016: 102). Andrés has a hen and yxpan[tzin]co huia tlatouani prouisor quimil- he really takes care of it because it lays eggs huia namechnahuatia xicchiuaca[n] pintora everyday just at the edge of the house and not niquittaz yn amotlachihual onechmonahuatilli inside a bowl. y[n] tlatohuani ob[is]po in S[an] Juo[an] in 2. conepilpíotzin, chick S[an] Pablo in Sant Sebastian Sancta Maria vocabulary (TCV); time range: 2016 (Anales de Juan Bautista 2001: 250, 252). [The Nonanan tlahuel cualantoc pampa ce cuauhtli painters] went before the lord vicar general. quicualilih ce conepilpiyotzin (Sullivan et al. He said to them, ‘I order you to make a paint- 2016: 120). My mother is very angry because a ing, I will check your work. The lord bishop hawk ate her little chick. issued orders to me regarding San Juan, San 3. cuauhpihpío, wild chicken Pablo, San Sebastián and Santa Maríaʼ. vocabulary (TCV); time range: 2016 2. pintura, painted document Sabina quiittac ce cuapipiyo huan quitemah- annals (AJB, SP); time range: 1565–ca. 1624 (?) mauhtih (Sullivan et al. 2016: 149). Sabina saw ynin tlahtolli ytech oquiz yn bintula quimoca- a wild chicken and it frightened her. huilitiuh tlacatl catca Don miguel sanchez ytz- 4. ichpocapío, chicken that has not yet had its cactzin S. Sebastian atzaqualco chane catca. first brood “This account came from a painting that the vocabulary (TCV); time range: 2016 late lord don Miguel Sánchez Itzcactzin, who Na niccouhqui ce ichpocapiyo pampa nicnequi was a resident of San Sebastián Atzaqualco, ma tlamayohui huan teipan nictlapacholtiz (Sul- left” (Anderson & Schroeder eds. 1997, II: 80). / livan et al. 2016: 216). I bought a young chicken Oy domingo a 4 de hebre[r]o de 1565 a[ñ]os because I want it to lay eggs and then I’ll make yquac mochiuh pintora yn ipa[n]pa tlacalaquilli her a nest box. y[n] quezqui omic yhua[n] in quezqui ochollo 5. pilpíotzin, chick, small chicken (Anales de Juan Bautista 2001: 304). Today, vocabulary (TCV); time range: 2016 Sunday, on the 4th of February of the year 1565, Notequixpoh quicouhqui ce pilpiyotzin pampa was when a painting was made because of the tlahuel quiamatqui iixnezca (Sullivan et al. 2016: tribute, how many died and how many fled. 380). My buddy bought a chick because he really 3. tlahtohcapintura, painted manuscripts of likes how it looks. rulers 6. pío, chicken annals (SP); time range: ca. 1593–1624 (?) oral account (2010-Tep), vocabulary (TCV); ynin tlahtolli cuepopan sancta maria tlaquix- time range: 2010–2016 tilli ytech tlahtocabintura tlapallacuilloli tlah- Ne piyo tlahuel tlaxicoa; hueliz miquiz (Sullivan toque quicauhtihui. “This account is taken et al. 2016: 387). That chicken is getting ema- from a Cuepopan Santa María ruler-painting, ciated; perhaps it will die. / Nelliya quinmictih a colored picture-writing. The rulers left it” piyomeh; quinohochpanqui nochin. Huan quel (Anderson & Schroeder eds. 1997, II: 84). no quitlacotonilia; ya quel totlayi tonilih, nopa

20 Piyo ‘chicken’ seems to be either a cross- linguistic onomatopoeia or a borrowing of the Spanish onomatopoeia pío pío, for the sound a baby chicken makes. 412 pío

ya mocualtlaltocca (2010-Tep). He really killed 13. píonamaca, to sell chicken for someone the chickens: he ritually purified each of them. vocabulary (TCV); time range: 2016 And supposedly he also healed him: suppos- Eliazar quipiyonamacac imonnan pampa ya edly the man woke up the next morning and he axquipiya tomin tlen ica mocohuiliz iteccac had already recovered. (Sullivan et al. 2016: 387). Eliazar sold chicken 7. píococoliztli, chicken sickness for his mother-in-law because she has no vocabulary (TCV); time range: 2016 money to buy herself shoes. Pan nopilaltepeuh ahachica pano piyococoliz- 14. píonamacaquetl, a seller of chicken tli; yeca axhueli motemah pampa nochin miquih vocabulary (TCV); time range: 2016 (Sullivan et al. 2016: 387). The chicken sickness Tecomate itztoc ce piyonamacaquetl tlen often comes through my village; that’s why nochipa quiontlacohuiliah ichan pampa axpati- they can’t lay eggs, because they are all dying. yoh quicahua (Sullivan et al. 2016: 387). People 8. píocua, for an animal to eat chickens always buy from a person who sells chicken at vocabulary (TCV); time range: 2016 his home in Tecomate because he sells it cheap. Ne tenanpitzotl tlen itztoc imiltic Hilda tlahuel 15. píonamaquilia, to sell someone’s chicken piyocua pampa yancuic mixiuhtoc (Sullivan et al. vocabulary (TCV); time range: 2016 2016: 387). That sow that is in Hilda’s field really Cocelito quipiyonamaquilia icihuauh quemman eats chickens because it just had its piglets. ihuinti pampa quinequi ica tlaoniz (Sulli- 9. píocuahquetl, animal that eats chickens van et al. 2016: 387). Cocelito sells his wife’s vocabulary (TCV); time range: 2016 chicken when he gets drunk because with [the Ne coyoteh tlahuel piyocuahquetl pampa pan money] he wants to drink. yahualli tlahuel quinichtequi piyomeh campa 16. píonamaquiltia, to sell chicken to someone cochtoqueh (Sullivan et al. 2016: 387). That vocabulary (TCV); time range: 2016 coyote is a real chicken eater because during Na nicpiyonamaquiltih nochocho, yeca axyah- the night it really steals chickens where they qui quitemoto ceccoyoc (Sullivan et al. 2016: are sleeping. 387). I sold a chicken to my younger sibling; 10. píocuitlatl, chicken droppings that’s why he didn’t go to look for it some- vocabulary (TCV); time range: 2016 where else. Noma nechnahuatih ma niconpohpohua piyo- 1 7. píonamacaquetl, person who sells chickens cuitlatl ne caltenno (Sullivan et al. 2016: 387). vocabulary (TCV); time range: 2016 My mother told me to clean up the chicken Tecomate itztoc ce piyonamacaquetl tlen droppings in front of the house. nochipa quiontlacohuiliah ichan pampa axpa- 11. píonacatl, chicken meat tiyoh quicahua (Sullivan et al. 2016: 387). In vocabulary (TCV); time range: 2016 Tecomate there is a chicken seller who people Nopipi quicualchihchihuaz piyonacatl namantzin always buy from at his/her house because he/ pampa quintlamacaz tequitinih (Sullivan et al. she doesn’t sell it expensively. 2016: 387). My older sister will prepare a chicken 18. píotecciztli, chicken egg dish right now because she is going to feed the vocabulary (TCV); time range: 2016 workers. Noma quicualtlaliz piyotecciztli naman pampa 12. píonamaca, to sell chickens ayoccanah tlen ticcuazceh (Sullivan et al. 2016: vocabulary (TCV); time range: 2016 387). My mother will fix eggs today because Sabina piyonamaca chihchicueyi pan tianquiz there isn’t anything else for us to eat. tlen Tecomate pampa ne pilaltepetzin tlahuel 19. píotlacualli, chicken dish quiamatih piyonacatl (Sullivan et al. 2016: 387). vocabulary (TCV); time range: 2016 Sabina sells chicken every week in the market Nonanan nechchihchihuilih ce piyotlacualli in Tecomate because in that village they really pampa naman noilhuiuh (Sullivan et al. 2016: like chicken. pipa 413

387). My mother made me a chicken dish Notatah pizohtlalqui calmapan pampa eli qui- because today is my birthday. ahcic ce achi piltomintzin (Sullivan et al. 2016: 20. tenanpío, hen that has had at least one 387–388). My father poured a cement walkway brood under the awning at the front of the house vocabulary (TCV); time range: 2016 because he got a hold of some money after all. Noma quicauhtoc ce itenanpiyo para xinachtli 4. pisotlalhuilia, to install flooring for someone tlen zan tlatema (Sullivan et al. 2016: 427). My vocabulary (TCV); time range: 2016 mother has designated a hen just for breeding, Martin quipizohtlalhuilih nototatah pampa ya just to lay eggs. cualli quitamachihua campa ce huan ce (Sulli- van et al. 2016: 387). Martín installed flooring pipa for my grandfather because he properly mea- 1. pipa, cask sures where each [tile] goes. annals (AP, ZM); time range: 1669, 1685 yn imoztlayoc otlanahuati yn alcalde mayor pistacho quinechicozque mimistin quintequimaca tetepix- 1. pistocho, pistachio nut que yn ye oquintemacaque niman oquinquix- vocabulary (VT); time range: ca. 1540 (?) tique tianquisco oquincalaquique ytec se pipa. Alhostigo fruta deste arbol. pistacium | ij. ixo- “The next day the alcalde mayor ordered that chiquállo in piſtacio (Vocabulario trilingüe: 9v). cats be rounded up. He assigned the task to Pistachio, fruit of this tree: pistacium, -ii; fruit the tepixque. When they had gotten them, they of the pistachio. brought them out in the marketplace and put them in a cask” (Townsend ed. 2010: 134). / Yn pistola iquac ya omiqui nima ytec quicalaquique pipa 1. pistola, pistol yhuan cocohua tlamaçolime caxtil mizto çaço vocabulary (TCV); time range: 2016 nepapa yolcatl (Zapata y Mendoza 1995: 428). Mariano cualli quitequihuia piztolah huan quin- When [the child killer] had died, they put [his mictia miac piltecuanitzitzin (Sullivan et al. body] in a cask with serpents, toads, a chicken, 2016: 388). Mariano uses a pistol well and he a cat and a variety of animals. kills a lot of small wild animals. 2. pistolatetica, with a pistol piso annals (AHT); time range: 1615 1. piso, floor [level of a building] niman ompa tepuztlahuitoltica pistoletetica quin- oral account (2010-Tep); time range: 2010 miminazque quinmictizque. “Right away they Huan ya quiillia, ‘Mejor xicpanolti pan ceyoc were to shoot and kill them with a metal cross- pizoh’ (2010-Tep). And he tells [the father of the bow, that is, with a pistol” (Chimalpahin 2006: sick person], ‘Better move her to another floor. 296). / oncan quinquixtizquia yn omoteneuh te- 2. piso, cement floor niente. ynic oncan quihualmotlaque tepuztlahui- vocabulary (TCV); time range: 2016 toltica. pistoletetica. “The said deputy was going Ne pizoh contlalqueh huan naman nelyehyectzin to remove them from there when they shot back neci (Sullivan et al. 2016: 387). They installed at him with a metal crossbow, a pistol” (Chi- that floor and now is looks very nice. / Pizoz tlen malpahin 2006: 298). Jose ichan axtlalparehoh pampa pan moquehquetzqui piyo quemman ayihuaquiyaya (Sulli- plancha van et al. 2016: 497). The floors at José’s house 1. plancha, iron are not smooth because a chicken stepped a lot vocabulary (TCV); time range: 2016 on them when they weren’t yet dry. Beto nochipa quialaxoa iyoyon ica planchah 3. pisotlalia, to pour a cement floor pampa tlahuel cuehcuemochtic (Sullivan et al. vocabulary (TCV); time range: 2016 414 planeta marte

2016: 388). Beto always smooths his clothing plátano out with an iron because it’s very wrinkled. 1. plátano, banana annals (AJB), vocabulary (VM 1); time range: planeta Marte 1568–1571 1. planeta Marte, planet Mars Y nehuatl Al[ons]o de Solis g corregi[do]r por annals (AHT); time range: 1606 su mag[esta]d § Totollin ------1 tomin. § Pla- iuh quihtoque. yn tlamatinime yehuatl techhui- tanos ------medio (Anales de Juan Bautista cac yni ipan in xihuitl omoteneuh yn quitocayo- 2001: 168). I, Alonso de Solís, corregidor by His tia planeta Marte. huey citalli. huel ihiyo. yn Majesty: § Turkey ------1 tomíin. § Bananas cocoliztica. “The wise men said that what they ------half [real]. / Razimo de datiles o de call the planet Mars, a great star, governed platanos. cemocholli çoya|tlaaquilotl. cemo us in the aforementioned year; it is really its mocholli platanos. vel. centla-|antli (Molina emanation with the epidemic” (Chimalpahin 1992, I: 101v). A bunch of dates or bananas: one 2006: 92). bunch of palm fruit; one bunch of bananas; a bunch. plástico 1. plástico, plastic plato vocabulary (TCV); time range: 2016 1. plato, plate Martin quipiya ome cobetahmeh tlen plazticoh annals (AJB, ZM), legal statement (TC 13), huan quitequihuia pan moazaquiz (Sullivan et al. vocabulary (TCV); time range: 1550–1699, 2016 2016: 388). Martín has two plastic buckets and Nonanan quitlapanqui ce polatoh quemman tla- he uses them to carry water. pahpacayaya huan quimatecqui (Sullivan et al. 2. plásticocuasilla, plastic chair 2016: 390). My mother broke a plate when vocabulary (TCV); time range: 2016 she was washing dishes and she cut her Notatah axcanah quiamati quicohuaz plaz- hand. / don Juo garçia ytomines ycc omoxtlauh ticohcuaciyah pampa tlahuel cacatztic huan çentetl ystaya plato yhuan çentetl yscouila no axtexicoa (Sullivan et al. 2016: 388). My father ystaya. “The money that was owed don Juan doesn’t like to buy plastic chairs because they García was paid with a plate made of tin and are very brittle and they don’t withstand the a bowl (or, brush) of his, also of tin” (Cline & weight of people. León-Portilla eds. 1983: 40). / coxihuicazque ypapan oquipehualtique yn animatzintzin yn plata iretablo ymac yecahuis yc mochi quiçehuica 1. plata, silver yn icabiçera Tiçatla nahui blato totlaçonatzin annals (AHT); time range: 1612 yhuan yconetzin Angel huan Sant Diegotzin auh nahui ynEstandarte tliltic tlayacantiaque (Zapata y Mendoza 1995: 498). [The stewards ome yztac teocuitlatl plata Yn icruzyo tlane- of the Confraternity of the Souls of Purga- pantla mantiaq̃. “Four black standards went in tory] will continue their responsabilities for a the lead; two with [crosspieces] of silver went in second year because they began the altarpiece the middle” (Chimalpahin 2006: 272). / Auh yc of the Souls and it will be finished under their niman yehuantin quimontocatiaque in pipiltzi- charge. Thus the head town of Tizatlan will tzinti ycnotlaca in huapahuallo S. Juan de letra be entirely in charge of the four plates [with in motenehua colegio de los niños, quihuicaq̃. yn images]: our precious mother, her child, the incruz teocuitlatl plata tepitzin. “And next there angel and Saint James. / auh yn altar tlapana- followed them the orphaned children who are huique y portalestlaca Josep Clemente Quebedo raised at San Juan de Letrán, which is called mochi yztac teocuitlatl plato y quichiuh yn altar the Colegio de los Niños; they took along their (Zapata y Mendoza 1995: 332). And [in the dec- small silver cross” (Chimalpahin 2006: 202). oration of] the altar, the people of the arcades plazo 415

excelled. Josef Clemente Quevedo made the pleito altar completely of silver. 1. pleito, lawsuit 2. teocuitlaplato, silver plate annals (AHT, AJB, ZM), legal statement (TJ), annals (ZM); time range: 1666 municipal council records (TA 192), will (TC 75); yc mochi teocuitlablato quimayauhque yoca- time range: 1562–1670 mixtin çano tzatzic calnacazco quitoque Auh axcan Sabado yc i. mani metztli agosto. selençio (Zapata y Mendoza 1995: 368). Thus de 1609. años. ypan Sant Pedro de ad vincula they threw all [the money from] the silver ylhuitzin. yn otzonquiçaco. ypleyto in yehuatzin plates, each one of them. Likewise, there was Padre frey Augustin del Spiu Sancto. yn itech- a shout from the corner, they said, ‘Quiet!’ / copa ynic motlacenmachiltiz yca ytlaquentzin auh nima hualtemoque yn ometi reyestin y yn ihabitotzin totlaçotatzin Señor Sant. Anton çe tlayecacopa yzta quihuicac çe comisario Abbad. “It was today, Saturday, the 1st of the yhuan teocuitlaplato yhuan tomi quitepehuato month of August of the year 1609, on the feast (Zapata y Mendoza 1995: 368). Then the two day of San Pedro ad Vincula that the lawsuit kings came down; the one on the right, [the of Father fray Agustín del Espíritu Santo in white one?] brought along a commissary and his persistent campaign about his habit of our a silver plate; he went and threw money down. dear father lord San Antón Abad came to a conclusion” (Chimalpahin 2006: 158). / yquac plazo pleyto quichihuilique don Pedro Luis Tiçatla 1. plazo, day of payment tlatoque (Zapata y Mendoza 1995: 284). At that municipal council records (TA 189); time time the lords of Tizatlan brought suit against range: 1562 don Pedro. / yvan çe mandamiento quimo- yn iquac açiz plazo çan vel oncan yn tictlastla- maquilli yn atl tepetl tlascallan yn señor visor- vazque. “When the day of payment arrives, at rei ypanpa ynic mochiva pleytos contrataciones that very time we will pay it back” (Lockhart, ahv mispantiz yn audiençia rreal yc mitlaniz Berdan & Anderson eds. 1986: 119). provision rreal. “And the lord viceroy gave the city of Tlaxcala a written order by virtue plazuela of which lawsuits and legal business can be 1. plazuela, small square, small plaza carried on (by Tlaxcala), and it is to be pre- annals (AP); time range: 1650–1699 sented to the Royal Audiencia so that a royal muchin yn quexquich tlanamacaque oxixinca decree (to the same effect) may be requested” se oyaca san luis plashuela sequin yaque (Lockhart, Berdan & Anderson eds. 1986: 121). plashuela de peña sequi san xolalpan Otlana- 2. pleito, plaintiff macaya. “All the vendors there were dispersed; annals (AJB); time range: 1566 some went to the plazuela of San Luis, some to auh oc no ce[n]tlamantin motenehua pley- the plazuela of Peña, some just sold things on tosme residençia quitepoztoca ça[n] no ytoca various lots” (Townsend ed. 2010: 116). Juan Auach, P[edr]o Oyohual ce[n]tlamantin in (Anales de Juan Bautista 2001: 138). And plegaria the members of the other group, called plain- 1. plegaria, public prayer tiffs, that insist on an investigation [include] annals (AHT); time range: 1611 the one also named Juan Ahuach and Pedro yn motenehua tzillin blecarias. yn izquican Oyohual: they are the members of the group. Monasterios. mexico. “They rang for what are called public prayers at all the monasteries in pobre Mexico” (Chimalpahin 2006: 190). 1. pobre, poor person petition (M 7), vocabulary (TCV); time range: 1572, 2016 416 poder

Ne tetahtzin nelprohueh pampa axtlen quica- with them the power of attorney of the city and huilteuhqueh iteixmatcahuan (Sullivan et al. to present the accounting and all the above- 2016: 397). That old man is extremely poor stated to the Royal Audiencia” (Lockhart, because his relatives haven’t left him any- Berdan & Anderson eds. 1986: 121). thing. / ybā, y youhtli. atl valacalaq çibdad. mochi vezinos alldes Regidores. principales. pollero viejos. pobres, y solteros. yn ixqch ycuiliuhtoc 1. pollero, poulterer ypā patrō mochi. otiqti. yca y youh, atl atle annals (AP); time range: 1687 medjo Real ypatiuh (Dakin ed. 1996: 32). And as Sanno ypan xihuitl ynic 22 mani metztli de sep- for the aqueduct that enters the city, all the res- ttiembre ypan tonali lunes yn opiloloc se mestiso idents, alcaldes, regidores, principals, elderly ytoca felipe pullero ocatca. “In this same year, people, poor people and unmarried people, all on Monday, the 22nd of the month of Septem- those who were registered in the census, all of ber, a mestizo named Felipe was hanged. He them have worked [in the construction of] the had been a poulterer” (Townsend ed. 2010: 140). aqueduct. [They received] not even a half real as payment. / Sergio tlahuel prohuen huan nouh- pollo quiya ce cualli tlacatl (Sullivan et al. 2016: 397). 1. pollo, chicken Sergio is very poor and he is still a good man. annals (ZM), will (TT 94); time range: 1677–1703 2. pobre, unfortunate nima se polllo ynpatic se tomi – [orial] –. “Then vocabulary (TCV); time range: 2016 the price of a chicken, 1 real” (Pizzigoni ed. Prohueh oquichpil, no tihuallahtoc titechpaxa- 2007: 242). / ynic quimotlatlauhtico yca oome loco (Sullivan et al. 2016: 397). Poor little boy!, çihuatotoli yhua ynanamic chicahuac caxtil you have also come to visit us. yhuan puyotin (Zapata y Mendoza 1995: 456). 3. pobretzin, unfortunate person They came to ask them for two turkey hens a vocabulary (TCV), oral account (2010-Tep); piece, or their equivalent: strong cocks and time range: 2010, 2016 chickens. / y ma çe pili aocmo quitlamacazque Prohuehtzin: Axcanah ica. Na zan nican nitla- noso quiçehuisque icha yn aocmo çe topile quicua. Nimociauhcauhtoc. Xitlacuaqui (2010-Tep). miçihuititiuh yn itlacalaquil noço ce pili yhuan yn Poor man: Nowhere. I’m just eating, I’m resting. itetlaçotlaliz huinotzin noço tomitzin yn itepan Come and eat. / Iconehuan Ricardo tlahuel pro- açia yn imama patiyo yn ipan Corpus Christin huentzitzin pampa axtlen quipiyah tlen moquen- yhuan yn ipan totlaçonatzin aoctle xochipa- tizceh yon tlen quicuazceh (Sullivan et al. 2016: tiotl noço çe çihuatotoltzin puyotzin yn iuhqui 397). Ricardo’s children are poor little things hocatca huehue nahuatilpa (Zapata y Mendoza because they don’t have anything to wear or to 1995: 470). Even if it’s a noble, they will no eat. longer feed him nor put him up in their home. No longer will anyone favor a constable with poder his tribute: nor a noble with his charitable wine 1. poder, power nor money when he arrives at the boundary. Nor municipal council records (TA 192); time [will they make] their paper payment on Corpus range: 1562 Christi nor on [the feast of] our precious mother. ahv niman ysquetzaloque don juan min allde No more flower payment nor [payment of] one yvan feliçiano ceynos rregidor yvan joan gomez turkey hen and a chicken like it was under the Español ypoder in atl tepetl yevan quitquique in old orders. cuenta yvan in ixquich aco omotenehv quispanti- lizquen in audiençia rreal. “And then don Juan polvo Martín, alcalde, Feliciano Ceynos, regidor, and 1. polvo, powder Juan Gómez, Spaniard, were appointed to carry annals (AP); time range: 1691 pólvora 417

yn oquitemacaya polboz ynic ynca omoca- yn Caltzitli yztica yc Sur ychantzinco Dios oc Çe cayahua pipiltoton. “He gave out powders by yztica puniente. “The house that looks south means of which he took advantage of small is the home of God, the other looks west” children” (Townsend ed. 2010: 150). ( Pizzigoni ed. 2007: 60). 2. polvo, insecticide vocabulary (TCV); time range: 2016 pontifical Quemman tictocah cintli nochipa tictlalhuiliah 1. pontifical, chamber with bishop’s ornaments polfoh pampa ica yainon axcanah quicuaz annals (AP); time range: 1683 ixcanelin (Sullivan et al. 2016: 390). When San niman ypan ynon tonali sabado omo- we plant corn we always apply insecticide calaqui yn señor obispo yn onpa yn ponttifical because with it the ants don’t eat [the corn]. auh yn yquac ohualmoquixti sa ycxipetlauh- tihuitz yhuan ye omopetlauhtzino quenami se pólvora soldado. “Right after that on that same day, 1. pólvora, gunpowder Saturday, the lord bishop went in the chamber annals (ZM), vocabulary (TCV); time range: where his robes and ornaments are, and when 1664, 2016 he came back out, he just came barefoot and Nochocho tlahuel quiamati quitlatiz pol- had already disrobed as a soldier” (Townsend forah quemman techtlanehuia pan ce tlaixpi- ed. 2010: 126). yalli (Sullivan et al. 2016: 390). My younger sibling really likes to light gunpowder [fire- por crackers] when they hire us for a dance. / 1. por, as, in the function of auh y Quauquecholla tepeuh xali yn icpac will (TT 84); time range: 1760 quisaya tepetl ynic potonia yuhqui polpra Camo tlen nimopielia San niocnotlaCazintli = (Zapata y Mendoza 1995: 342). In sand that yxpanzinco noConpadre motlalia por albaSea. was coming from the top of [Popocatzin] “My statement is to be realized and carried mountain fell in Quauquecholla, so that it out. = I have nothing; I am just a poor person stank like gunpowder. before [God?]. = My compadre is established as executor” (Pizzigoni ed. 2007: 225). pompón 2. por, for, on account of 1. pompónihui, for a tree or plant to become oral account (2016-X4); time range: 2014 leafy Mohuilantinenqueh por inintlal huan quiah- vocabulary (TCV); time range: 2016 ciqueh ce pilcaltzin huan eltoya miac armas Ne chotecuahuitl quen peuhtiyahqui mozcaltia, (2016-X4). They fought for their land and they nopa peuhqui quiixtzohtzontequi huan naman found a cave and there were many weapons. tlahuel pomponiuhtoc (Sullivan et al. 2016: 392). With the way that that chotecuahuitl tree por amor de Dios was growing, my father began to trim it; and 1. por amor de Dios, by charity, for the love now, it is very leafy. of God 2. pompóntic, something spongy religious play (Mer), will (TT 16, WBA); time vocabulary (TCV); time range: 2016 range: 1608–1652 Ne coxtalli nelpompontic, huan naman ayoc- ynic otlamatli ynosepoltora ça bar amor de dios cualli (Sullivan et al. 2016: 392). That sack is nicnochihuillia ca ninenecatzintli. “Second, very spongy, and now it’s no longer any good. I make my tomb only by charity, for I am a pilgrim” (Karttunen & Lockhart eds. 1976: 98). / poniente yhua niquitohua vca mocehuiz notlalnacayo par 1. poniente, west amol te tios nicchihua mocahuatiuh huetli meo. will (TT 6); time range: 1731 “And I say that my earthly body is to rest there; 418 por eso

I do it by charity. An offering of half a real is what he arrived and told his wife. And then he to be delivered” (Pizzigoni ed. 2007: 82). / tells her, ‘I encountered our grandmother’. / Ma ycatzinco y motlaçotatzin dios ma ytlatzin Calmeh eltoyah de cuahuitl huan de carton xitechmotlaocolili por amor de dios. “For the huan de lamina porque inca quicontarohtinen- sake of your beloved Father, God, have mercy queh ca tlapalehuilli (2016-X1). The houses on us with a little something. For the love of were [made of] sticks and from cardboard and God!” (Sell & Burkhart eds. 2004: 246). from sheet metal because they didn’t have help [from the government]. / Primero quichi- por eso huah xochitl porque nouhquiya quitequihuiah 1. por eso, that’s why, for this reason —tohhuantin tictoah ticliah— ne coyolli ixi- oral account (2013-SMX); time range: 2013 huiyo, quitlalhuiliah xochitl, cempohualxochitl acmo huelit... ce ocotilizaroh porque acmo ce (2014-P). First they prepare the flower offer- quixmat... por eso (2013-SMX). No one could... ings because they also use— we call them— use it because no one knew of it... that's why. those palm leaves; they put flowers, marigolds on them. / Quemman ayoccanah huetzi atl, por mandado [de] pehuaya tona. Porque tohhuantin nican campa 1. por mandado [de], by order of tiitztoqueh tiviviroah, ni titocah temporales. municipal council records (TA 178); time Ticliah zan puro ticchiyah atl tlen huallauh range: 1561 huahcapan. Axoncah riego (2014-P). When it por mando leal çibdad de tlxn dio de soto scro tlxn. no longer rains, then the sun starts to get real “By order of the loyal city of Tlaxcala. Diego de hot. Because here where we live, here we only Soto, notary of Tlaxcala” (Lockhart, Berdan & do seasonal planting. We say that we just wait Anderson eds. 1986: 114). for the rain that comes from above. There is no irrigation. porfiado 1. porfiado, nosy person porra vocabulary (TCV); time range: 2016 1. porra, mace Victor tlahuel pohrearoh quemman itztoc annals (AP); time range: 1683 pan caltlamachtiloyan pampa axhueli zan auh niman ysiuhca otlatequiuhti omotlas- mocehuihtoc huan yeca quiahhuah (Sullivan et tihuetz pregon ynic quiteyxpanhuisque yn al. 2016: 390). Víctor is always very nosy when aquique quipia yn yaonechichiuhtli yn pora he’s at school because he can’t sit still and for yhuan balas. “And then quickly he saw to it that reason, they scold him. that a proclamation was made that those who had war equipment – maces and bullets – porque should manifest it” (Townsend ed. 2010: 126). 1. porque, because oral account (2011-Lin, 2012-Tep, 2013-SMX, portada 2014-P, 2014-Tep, 2015-SAH, 2016-X1, 2016-X3); 1. portada, portal time range: 2011–2016 annals (AP); time range: 1687 ‘Porque na niquinittac quen mozanilhuihti- yn huel achtopa tetl oquitlalique ynic oqui- yohuih. Niquinnamicqui, huan na nimotlatih. pehualtique yn portada san Juo de rrio yn Zan niquintlacaquiltoya.’ Quennopa quiillico maestro omochiuh yehuatl ytoca diego luis. icihuauh huan dezpuez quillia, ‘Na nicnamic- “For the very first time they set in place the qui nopa tohueyinanan’ (2011-Lin). ‘Because I stones with which they began the portal of saw how [the deceased] were walking along [the church of] San Juan del Río. The master talking to each other. I encountered them and artisan was named Diego Luis” (Townsend I hid myself. I just listened to them.’ That’s ed. 2010: 140). portal 419

portal yhuan sabado yohuac tlatlac çe quahuitl 1. portal, portal, doorway huel mahuiztic auh yn altar tlapanahuique y petition (ANV 3, ANV 16); time range: 1618 portalestlaca (Zapata y Mendoza 1995: 332). yvan protlal guitzayangue deopan yvan ospitlal And on Saturday night a very marvelous fire- san caspar santozme guipozdecgue (Sullivan works tree burned. As for the altar[s], the ed. 2003: 42). And [the pigs] broke the portal arcades people excelled. of the church. And they destroyed the [figures of] the saints of the hospital at San Gaspar. portería 2. portales, arcades 1. portería, arcaded entryway annals (AHT, AJB, ZM); time range: 1566–1677 annals (AHT, AJB); time range: 1569–1612 Ypa[n] henero yn quixitinique portales catca cenca tlamahuiztililiztica tlayahualoliztica tlatzontecoya[n] oncan ce[n]tetl mochihuaya quitocaque coztic teocuitlatl yn teopixque S. justi[ci]a yva[n] iquac ommopehualtique castil- Franco. ypan yn commissario fr. Juan çurida yn lan padreme S[an] Franciscus p[adr]es (Anales ompa totlaçonantzin S ta maria motenehua de de Juan Bautista 2001: 134). In January they la Redonda. cuepopan ynic otlamachiyotique demolished the arcades that were where the yn oncan opeuh yc otlatlallanoc ynic ye mochi- tribunal was. There, [under] one [arch], justice hua yancuic tlatlapolloyan Porteria yn oncan was imparted. And then the fathers, the Fran- mochihuaz missa yn oquic mochihuaz yancuic ciscan fathers departed for Castile [Spain]. / cochiantli yhuan yancuic teopãcalli. “With oncan yn tecpan quiahuac portales. motlalli very great splendor, in a procession, the Fran- quauhtlepechtli yn õcan motlallitzinoque tlah- ciscan friars, in the term of the commissary toque ynquisidores. yhuã visurrey yhuã oc fray Juan de Zorita, buried some gold at [the cequintin tlahtoque yhuan teopixque. “Outside church of] our precious mother Santa María, the palace, at the arcades, a wooden platform called de la Redonda, in Cuepopan, by which was set up, where the lords inquisitors and they signified that groundbreaking began for the viceroy and other lords and friars took building a new place where things are opened their seats” (Chimalpahin 2006: 72). / yn iquac up, an arcaded entryway [portería] where oquipouhque yn imamauh oficio niman hual- mass will be held until such time as a new amelauhque bortales ycalnahuac Francisco dormitory and a new church are built” (Chi- Ruiz mayeso chiquito catca (Zapata y Mendoza malpahin 2006: 230–232). / Yn ipan Ju[ev]es 1995: 312). After they had read their document, S[ant]o 7 de abril de 1569 años yquac micuillo the official letter, they came straight to the yn tlillacuillolli tlatlapoloya[n] porteria yevatl arcades next to the house of late Francisco in teoyotica ytlacamecayo S[an] Fran[cis]co. Ruíz, a catechist. ojo (Anales de Juan Bautista 2001: 182). On 3. portalescalixpan, in front of the arcades Maundy Thursday, the 7th of April of the year (lit. in front of the arcades building) 1569, was when the black painting for the annals (ZM); time range: 1670 arcaded entryway was painted; it was about quizque niman telpiluya calteco nima Teteltitla the spiritual descendants of San Francisco. nima portales calixpan yc tlamelauhhua[sic] Take note! yni yahui tlayahualulistl quarezma (Zapata y Mendoza 1995: 452). [Those in the procession] portero departed immediately from in front of the jail, 1. portero, doorkeeper, usher then to Teteltitlan, then [they arrived] in front annals (AHT, AJB, ZM); time range: 1558–second of the arcades, just as they go in the Lent pro- half of the seventeenth century (?) cession. auh yquac ommopehualti Copalla[n] in totatzin 1. portalestlacatl, person from the arcades fray Çintos portero catca Sant Fran[cis]co annals (ZM); time range: 1663 (Anales de Juan Bautista 2001: 160). It was when 420 portugal our father fray Cintos departed for Copallan; he posesión used to be a doorkeeper in San Francisco. / ye 1. posesión, possession oncan quimanque quiquetzque yn ixiptlatzin annals (AHT, AP, AT, ZM), legal statement Sancto fray Diego. Sanctiego yc mitohua amo (LGC); time range: 1589 (?)–1750 corona quipiaya çan quateçontzin motilon catca Yn ipan axcan viernes. yc xi. mani metztli yhuã portero. yhuan cocirotia. “They set up and de março de 1594. años. yquac possesion erected there the image of the saint fray Diego quimocuilli macoc yn arcediano Don Juan de San Diego, who it is said did not have the de ceruantes. ynic yxiptlatzin mochiuh yn tonsure, but was just a lay friar and doorkeeper arçobispo Bonilla. “Today, Friday, the 11th and acted as cook” (Chimalpahin 2006: 36). / of the month of March of the year of 1594, yquac portero macoc yhuan quicahualtique yn was when the archdeacon don Juan de Cer- iteuh gobernador don Doribio Cholola tzacui- vantes was given and took possession [of ticatca (Zapata y Mendoza 1995: 194). At that his office] by which he became the deputy time he was given [the post of] usher and they of Archbishop Bonilla” (Chimalpahin 2006: made don Toribio leave the post of governor; he 48). / onicmaca posesion ynin Ds yconetzi en was imprisoned in Cholula. nombre de Su Magd onicasi yca yma. “I gave possession to this child of God in the name of Portugal His Majesty; I took him by the hand” (Lock- 1. Portugaltlacatl, Portuguese person hart ed. 1991: 108). / sanno ipa xihuitli 1675 annals (AHT); time range: 1590 gor: D: Diego m Faustino omotocato cohua- yn ipan yc vii. de octubre yquac analloc cuitlax- tepatli opequi pinal nopaloca San lorenço cohuapan ytoca Don Antonio ypiltzin catca quapiastla apapasco ye nochi tlaxateca tlalli Don carlos quinto ytiachcauhtzin in Don Pelipe possession omaquē omacoque. “In the same Rey españa yntlan nenca portugal tlaca. “On year of 1675, the governor being don Diego the 7th of October was when one called don Martín Faustino, the common border was Antonio, who was the child of don Carlos V laid. It began at the pine grove at Nopalo- and older brother of don Felipe, king of Spain, can [and went to?] where [the springs] are at was arrested in Puebla. He had lived among San Lorenzo Quapiaztlan. All the Tlaxcalans the Portuguese” (Chimalpahin 2006: 34). were given, and they took, possession of the land” (Townsend ed. 2010: 184). portugués 1. portugués, Portuguese person poste annals (AHT, ZM); time range: 1613–1661 1. poste, post Axcan martes ynic .3. mani Metztli Março de oral account (2012-Tep); time range: 2012 1615 años. yhcuac nican Mexico onpeuhque Ticzacaz puro tlatehtectli, tlaquetzalmeh, onpohualtin yn Portuguestin ytencopatzinco postes, tablaz, vigaz (2012-Tep). You’ll transport visurrey. “Today, Tuesday the 3rd of the month just firewood, wood columns, posts, boards of March of the year 1615, was when 40 Por- and beams. / Quicuamahcauhqui tablaz, cua- tuguese set out from Mexico here by order of tehtectli, tablaz, poztez, huan quinmacauhqui the viceroy” (Chimalpahin 2006: 296). / amo nopa tigriz, quinmacauqui nopa tigrez. Choloah, celiloya ya nepa huecauh y quinemilitinemi yohuih cuatitlan, pero bueno (2012-Tep). He ynic calaquiz cabildo ypapa ychtacaconetl por- tossed the boards, firewood, boards and posts toquez yn ita (Zapata y Mendoza 1995: 308). on the ground and let those tigers go, let those He had not been accepted —he was thinking tigers go. They flee, they’re going to the forest, about how to enter the municipal council for a like the living daylights. long time— because he is a bastard, his father was Portuguese. postema 421 postema the fodder [tribute] and just concentrate on the 1. postema, abscess painting [as] tribute; in this way the painters annals (AHT); time range: 1612 will no longer have any other responsabilities. yn quimococolhuia postema ytzcaltzinco motlalli. “An abscess that settled in his right side potrero was hurting him” (Chimalpahin 2006: 198). / 1. potrero, pasture auh niman yn ichicomeyoc yn ipan Domingo oral account (2012-Tep), vocabulary (TCV); ynic .5. mani metztli febrero, ye yohua yn time range: 2012–2016 oquimotlapolhuilique postema yn omoteneuh Tlahco potreroh polihui nican. Zanyani xictlami motlalli ytzcaltzinco arçobispo. “Then on the huan tiyazceh quemman tlantocca (2012-Tep). seventh day [after the procession], on Sunday Half of the pasture is still unfinished. Just finish the 5th of the month of February, at night, they this and we will go when it’s done. / Juan ipo- opened the abscess which as mentioned had treroh nelyehyectzin zacatl eltoc pampa ontlaa- settled in the archbishop’s right side and was huetzqui, huan naman axcanah tlaihyohuizceh hurting him” (Chimalpahin 2006: 198). itorohhuan (Sullivan et al. 2016: 394–395). In Juan’s pasture there is very beautiful grass postigo because it just rained, and now his cattle will 1. postigo, wicket not suffer. / Ceñor patron, zan quemman nic- annals (AJB, ZM); time range: 1565–1676 tlamihtoc mopotreroh (2012-Tep). Boss, I finished Axcan viernes a 22 de julinio de 1565 a[ñ]os [killing snakes in] your pasture a while ago. yquac mopuertayoti in Sant Juo[an] icalten 2. potreroihtic, inside the pasture bostio y[n] moquetz ça yuh huiptla ylhuitzin vocabulary (TCV); time range: 2016 (Anales de Juan Bautista 2001: 320). Today, Ne potrerohihtic naman oncah miac chipohmeh Friday, on the 22nd of June of the year 1565, (Sullivan et al. 2016: 395). Today, inside the was when [the church of] Saint John was pro- pasture there, there are many ticks. vided with a door; a wicket was installed at the entrance two days after his feast day. potro 1. potro, colt postrero cultural encyclopedia (FC 6); time range: 1. postrero, the last day 1578–1580 annals (AJB); time range: 1564–1565 in maca çan potro, çan jvian ie tlacaciuhtiuh: ic Axca[n] lunes a 3 postrero de julio de 1564 a[ñ]os mjtoa. Ie ôiauh.etc. “Just like a colt he already yquac motocac in visorrey (Anales de Juan Bau- goes about greatly tamed. Hence it is said: tista 2001: 224). Today, on Monday, the last day ‘Already [his gullet] is gone,’ etc.” (Sahagún of July of the year 1564, was when they buried the 1950–82, VI: 234). viceroy. / Oy miercoles a postrero de hebre[r]o de 1565 a[ñ]os yquac moce[n]tlalique tlacui- pozo loq’[ue] ynauhcampaixti yc mononotzqʼ[ue] yn 1. pozo, a well queni[n] otlatocaz tequitl oc quicahuazq’[ue] bill of sale (SAS), will (NI 6); time range: 1645– cohuatequitl yva[n] çacatl ça[n] conixca- 1810 huazq’[ue] tlacuiloliztequitl ynic aoctle ytech ythualli oncan ca posu. “patio where there is a motlamizq’[ue] tlacuiloq’[ue], etc. (Anales de well” (Lockhart ed. 1991: 101). / Juan Bautista 2001: 306). Today, Wednesday, on yhua niquitoa oc se tlali onpa onoc yxtlahuaca the last day of February of the year 1565, was unpualmani ynachuac atihua poso axca nicca- when the painters from the four divisions gath- huilia notelpoch Juan chrisostomo Sepual- ered to discuss how the tribute will proceed; mani. “And I say that as to a piece of land on they will abandon the public service tribute and the plain, of 40 [quahuitl], next to the well for 422 predicador

getting water, now I leave 20 of it to my son Juan pipiltin nahui alcaldesme regimiento (Zapata Crisóstomo” (Melton-Villanueva ed. 2012: 256). y Mendoza 1995: 374). The next week, on Sat- 2. pozoco, into a well urday, the announcement was made together annals (AHT); time range: 1615 with the mass. Once again the noblemen, the çan nican ce macehualli Mexicacihuatl yconeuh four judges and the regiment dressed them- quin cexiuhtia piltzintli ipan tlaco xihuitl quipia selves up beautifully in mourning clothes. / yn ohuetzca poçoco yn aolhuaztonco. in pil- yn niman omotlastihuetz pregones ynic muchin tzintli oquichtontli, auh oncan tlamahuiçoltica yn quexquich Caxtiltecatl muchin moyaochi- oquimopalehuilli oquimozcalili in S. Nicolas de chihuasque yn niman omacomanque ynic Tolentino, ça yuh moztla ilhuitzin. “The child of mochi siudatlaca niman muchi yn quexquich a Mexica commoner woman here, an infant just banderas omaCoque. “Quickly proclamations a year and a half old, a little boy, had fallen into were issued that all the Spaniards there were a small well, and by a miracle San Nicolás de should outfit themselves for war. Then all the Tolentino helped and revived him on the eve of city people grew agitated. All the banners there his feast day” (Chimalpahin 2006: 304). were were raised” (Townsend ed. 2010: 124). / auh pregones yc mochiuh auh tlayayahualo- predicador loc prossesion mochiuh ompa hualpeohuac 1. predicador, preacher yn iglesia mayor. ynic oncan hualhuilohuac annals (AHT); time range: 1602–1612 Sancta vera cruz. ypampa ca ompa mopia yn ypan in metztli de Septiembre. de 1602. aos. ixiptlatzin. “Proclamations were made about yquac hualla acico yn itenyotzin yn imahuiçotzin it, and there was a procession, beginning at Sant Raymundo ynic otlateochihualtic yte- the cathedral and coming to Santa Vera Cruz, tzinco pohui in Sancto Domingo predicador. because his image is kept there” (Chimalpahin “The month of September of the year 1602 was 2006: 70). when the news of the fame and honor of San Raimundo came and arrived, that he became pregonar a blessed one; he is a Dominican, a preacher” 1. pregonar, proclamation (Chimalpahin 2006: 76). / in cenca mahuiztililoni petition (M 4); time range: 1572 teopixque in moteneuhtzinohua predicadores. yn Achtopa. omochiuh. pregonar. yn quenin. tic- itlaçopilhuantzitzinhuan totlaçomahuiztatzin, S. nestizque. mochi tlacatl ymanel tepalnemini Domingo. Patriarcha. “The very reverend friars manel nenenque mochi yvan totacpapiltzin called Preachers, the precious children of our yvan yeuan choloani (Dakin ed. 1996: 14). precious revered father Santo Domingo the First, an announcement was made regarding patriarch” (Chimalpahin 2006: 204). how we should reveal all the people [for the census], even those who live in others’ houses, prefacio even those who are only passing by and our 1. prefacio, preface (part of the Catholic Mass) stepchildren and those who have fled. vocabulary (VM 1); time range: 1571 2. pregonaroa, to proclaim something Profacio enla missa. lo mismo (Molina 1992, I: annals (AP); time range: 1684 98v). Preface of the Mass, the same. auh yn huasico yn tlanahuatili domingo yc chiucnahui tonali mani metztli Julio aun [sic] pregón omopregonaro ypan Juebes yc matlactli omey 1. pregón, announcement, proclamation 13 tonali mani Julio. “The order arrived on annals (AHT, AP, ZM); time range: 1601–1691 Sunday the 9th day of the month of July, and it Auh yn ichicomilhuiyoc sabado mochiuh brigo was proclaimed on Thursday the 13th of July” yhuan misa luto occepa huel moyectlaquentique (Townsend ed. 2010: 130). premonstratense 423

premonstratense quipretarotehuac huehuetzin don Gregorio Na - 1. premonstratense, Premonstrant (religious zciaçeno catca mochi nicquixtin don Juan Bue- order) naventura Çapata de Mendoza gobernador jues annals (SP); time range: ca. 1593–1624 (?) (Zapata y Mendoza 1995: 292). The old man, the iiij. acatl xihuitl ypan in opeuh yn teopix- late don Gregorio Nacianceno hocked it when cayotl motenehua yn Prenmonstracense yztac he died. I, don Juan Buenaventura Zapata de auito yn quimotlalilia frayles. “Four Reed, Mendoza, the judge-governor, got it all back. 1119, in which began the priestly work of the so-called Premonstrants [whose] friars wore presa white habits” (Anderson & Schroeder eds. 1. presa, dam 1997, II: 24). vocabulary (TCV); time range: 2016 Sergio iprezah axcanah quipiya atl pampa prenda axcanah tlaahuetztoc (Sullivan et al. 2016: 397). 1. prenda, something in hock Sergio’s dam doesn’t have any water because it annals (ZM), legal statement (TC 23B), will (TC hasn’t rained. 41, TT 5, TT 88, TT 89), religious play (Mer); time range: ca. 1580–1737 presentar ynic centlamantli niquitohua yhuan nitlana- 1. presentaroa, to present something huatia noermo roque de luna chane ypa yn annals (ZM), legal statement (LGC); time ialtepetzin S.r Can antonio de padua nicCa- range: 1670–1750 huilia Ce tlali mani onpa ypa yn ialtepetzin S.r Nican ypan yaltepetzin sannto Sn Pedro Cali- Can migel mani xolaltenco quimopielia prenda maya niquitua nehual juez y gor por Su Magd don leonardo. “First I say and order that I yca nu sres alcaldes yhuan oficiales de Reppca leave to my brother Roque de Luna, citizen quenami tuchpa oquipresentaro se petision in the altepetl of lord San Antonio de Padua, Marselino Annto yhuan ysihuahuatzin Maria a piece of land that is in the altepetl of lord Madalena. “Here in the town of holy San Pedro San Miguel and that is at the edge of the lots. of Calimaya, I, the judge/governor through His Don Leonardo has it in hock” (Pizzigoni ed. Majesty, with my honorable alcaldes and offi- 2007: 234–235). / yhuan hocçepa hocan yacui- cials of the municipality, declare that before can nezqui yn imatotzin preda catca Mexico us Marcelino Antonio and his wife María yca otzotl pesos (Zapata y Mendoza 1995: Magdalena presented a petition” (Lockhart 292). And there once again appeared her veil ed. 1991: 108). / ya teotlac yn quipreçetaroque which was in hock in Mexico for 800 pesos. / yn imamauh auh yn imac tlatohuani yn itoca Auh ychalchiuh y quitlalica brenta yn iquac don Juan de Chauaria scretario don Josep Ba- motocac dona ana de coronado. “And con- lliestero quinahuatin ynic ça mochihuaz balaçio cerning their emerald (green stone) that they (Zapata y Mendoza 1995: 474). It was already pawned when doña Ana de Coronado was afternoon, when they presented their docu- buried” (Cline & León-Portilla eds. 1983: 72). / ment [requesting suspension of the tribute auh can icatqui Prenda ticmopieliz y notlapac labor]. It was in the hands of the ruler named y notlapāchiuhcan yhua y nohuipilli. “Here are don Juan de Echeverría, the secretary was don the pledges you will keep: my clean clothes, Josef Ballesteros. He issued them an order, so my headdress and my blouse” (Sell & Burk- that only the palace would be built. / Axcan hart eds. 2004: 246). martes yc 29 de março yhuan ypan xihuitl de 1672 años yn oquipreçetaroque yn imamauh yn prendar probiçia tlaca ynic aocmo chichihuazque[sic] 1. prendaroa, to hock something tequitl yhuan motititlanizque ma çemilhuitequitl annals (ZM); time range: 1651 tlapializtl (Zapata y Mendoza 1995: 474). Today, 424 presidente

Tuesday, the 29th of March in the year of 1672, et al. 2016: 397). If anything bad happens in was when the people of the province presented my town, our mayor always meets it head on. their document so that they no longer perform tribute obligations nor be sent for a full-day preso assignment to watch over things. 1. preso, prisoner petition (M 7); time range: 1572 presidente ycopa. ocanac Epovalli. tostones. yvan nabi 1. presidente, president (of the high court of tostones ybā ome tomjn yn comunidad. çaqlpa New Spain) ytēcopa. liçēçiado baldes de carcamo. Juo annals (AHT, AJB, AP, AT, GA, ZM), petition (M martin alguazil techchanaco. yca preso (Dakin 4, M 6); time range: 1564–1662 ed. 1996: 30). For this reason he took sixty tos- Auh. fiscal yvan. liçençiado balDes Decarcamo. tones and four tostones and two tomines from Ayac oquinequi. quineltia. çan oc tapanuia. the community of Zacualpan by order of the techtolinia. presidente vel quinequi. techtaçotaz licenciate Valdés de Cárcamo. The alguacil yvan Ayac tenica. techtolinia (Dakin ed. 1996: Juan Martín came to sieze us as prisoners. / 18). Neither the fiscal nor the licenciate Valdés auh yn iquac çequi. omicque, yn teqtinj, njmā de Cárcamo wanted to verify [the question- çan tevatin, tictlaxtlabia yn itequh omiq omique naire]; they just cause us an enormous amount ybā yca techtlalia preso. çe semana ome of affliction. The president really wants to semana / nimā techtlatlanja tupena (Dakin ed. esteem us a lot and does not afflict us in any- 1996: 32). When some of the tribute workers thing. / yn ayc yuhqui oyttoc nican Mexico ce died, then we just payed for the tribute of the Pressidente ahnoço ce oydor clerigo omuchiuh dead people, and because of that they make yn iuh yehuatzin omuchiuhtzinoco axcan Omote- us prisoners for one week or two weeks. Then neuhtzino Señor Don Pedro de otalora. “It had they ask us [to pay] our penalty. never been seen before here in Mexico that a president or judge of the Royal Audiencia prima became a secular priest as the just mentioned 1. prima, prime, first of the canonical hours señor don Pedro de Otalora did” (Chimalpahin cultural encyclopedia (FC 9), vocabulary (VM 2006: 248). / 1510 decpaxihuitli ycquac huala 1); time range: 1551–1578/1580 preciDente yaCuican tlatocatico mexiCo. “1510 Auh in iehoantin ueuetque: in puchteca, in Flint-knife year. At this time, the president [of oztomeca, oc uel iohoan in callaqui: icoac in the Audiencia] came to rule in Mexico City for cooatlan tlauitecoia, in ascã in ipan prima. the first time” (Townsend ed. 2010: 158). “And the old men, the merchants, the vanguard 2. presidente, presidency (of the Council of merchants, came into the house when it was the Indies) still very dark, when they sounded the time annals (AHT); time range: 1591 at Coatlan, [the hour] which now [is called] yn macoc conJejoyotl de indias Presidente y prime” (Sahagún 1950–82, IX: 27). / Prima enlas nican yc nohuian nueua españa ycemactzinco horas. lo mismo. vel. quiyacatia neteo|chiualiztli. quimocahuilli yn nican mexico. “He was given tlauizcalpan neteochiualiztli. achto/neteochiua- the presidency of the Council of the Indies, by liztli (Molina 1992, I: 98v). First of the [canoni- which [the king] left [matters] everywhere in cal] hourse: the same, or the [hour] that begins New Spain, and here in Mexico, entirely in his worship; worship at dawn; first worship. hands” (Chimalpahin 2006: 36). 2. prima, one o’clock, first hour of the day 3. presidente, mayor annals (ZM); time range: 1662 vocabulary (TCV); time range: 2016 auh yn iquac ypan domingo huel oc yohuatzinco Pan noaltepeuh tlan ce tlamantli axcualli pano, ypan prima 1 março huel chicahuac tlaloli nochipa tlaixnamiqui toprecidenteh (Sullivan (Zapata y Mendoza 1995: 254). And it was when, prima hermana 425

on Sunday, at dawn, at 1 o’clock in March, there because he wears and displays the pallium, it was a very strong earthquake. / 17 de abril is not just he alone who wears one, but also poliohuac Chalchuhtlan ypan biernes primati- a patriarch and what is called a primate” pan achto miqui chichimecapa tlatohuani don ( Chimalpahin 2006: 266). Antonio (Zapata y Mendoza 1995: 184). The 17th of April Chalchiuhtlan perished. On Friday at primera edad 1 o’clock, the ruler in Chichimec country, don 1. primera edad, first age Antonio, died first. / Çano ypan xihuitl metztl annals (AC); time range: ca. 1570 miercoles de setiembre a 13 yohuactzinco ypan ypan primera edad yn yuh ca yntlàtol ynneyol- brima yacuican hocçepa mocuecuepatzin tzinli pololiz catca huehuetque yuhqui matia ypan (Zapata y Mendoza 1995: 316). Likewise in this tzintic moman yn tlalli yn tlalticpactli. “Accord- year, on Wednesday, the 13th of the month of ing to their stories, which they had trouble September, in the morning, at the first hour of remembering, the old ones knew that the land, the day, the small bell tolled once again. or earth, had its beginning and was established in the first age” (Bierhorst ed. 2011: 4). prima hermana 1. prima hermana, first cousin primeramente annals (SP), will (TT 57); time range: ca. 1593 1. primeramente, first (?)–1762 will (TT 78); time range: 1712 Auh ynin Don Diego de S franco tehuetzquititzin Ca san timoxtin tibesinos tiCate ytechCopan yni oquimonamicti yn iprima hermana Doña Maria Milme Primte d,n Esteban Ramos yhua Anton yn ichpochtzin huehue Mauhcaxochitzin. “And de la Cruz. “For we are all neighbors concern- this don Diego de San Francisco Tehuetz- ing these cultivated fields, first don Esteban quititzin married his first cousin, doña María, Ramos, and Antonio de la Cruz” (Pizzigoni ed. daughter of Huehue Mauhcaxochitzin” (Ander- 2007: 208). son & Schroeder eds. 1997, II: 104). / axCa y omumiquili noermano ypanpanno oniquixelhui primero noprimermana Gregoria m.a yhua noprimoer- 1. primero, first mano niColas miguel. “Now that my brother oral account (1985-IxM, 2012-Tep, 2014-P, 2014-X), has died, because of that I divided it between religious play (FJ), will (TT 40, TT 63, NI 6); my female first cousin Gregoria María and my time range: seventeenth century (?), 1693–1810, male first cousin Nicolás Miguel” (Pizzigoni ed. 1985–2014 2007: 172). Primero quihcuiloz achi (1985-IxM). First she will make the designs [for the blanket she primado is weaving] for a while. / motlanquaquetzas 1. primado, primate [chief bishop or arch- primero micqui. “First Dead Person kneels” bishop] (Sell & Burkhart eds. 2004: 202). / Nican poz, annals (AHT); time range: 1613 ticcomentarozceh quentzin catli que tiempoh auh yece yn huel ye tachcauh ynic huey ynic tla- quemman ce matrimonio... quen mo... tlan teomania cerimonia yn ica arçobispo ytto ynic monamictiah. Poz monamictiah, primero — mahuiztillillo ca yehuatl yca yn palio quitlalia desde el año ochenta hacia para tlaica— quinemitia auh amo çan ixquich yehuatl ycel primero que monotzah entre papahmeh tena- yn quihualhuica. ca çan no yhuatl yn Patriar- nanhuan (2014-X). Here then, we will comment cha yhuan yn motenehua primato. “Although a bit on the time when a couple... how they... the ceremony by which the archbishop is seen when the get married. Well they get married, and honored is very preeminent in its great- and first —from the eighties going back—, ness and [how it makes people contemplate], the first thing is that the fathers and mothers 426 primero dios consult among themselves. / nica nicpehualtia primo hermano ȳ notestamento yn nehuatl notoca xacobo de 1. primo hermano, someone’s first cousin santiago nica nichane San[...] maria magdalena annals (AHT), will (TT 26, TT 34, TT 43, TT 57); Ocotitlan nibiudo y Sihuatzi [sic] metzticatca time range: 1614–1762 difunta primero Sipiriana maria. “Here I begin auh ynic oc ceppa ycuitlahuic ohuallaca oncan my testament, I named Jacobo de Santiago, cuyohuacan ca çan centlamanpa iyachton citizen here in Santa María Magdalena Ocoti- yPrimo hermano y conitlanca. “The reason she tlan, widower; my late first wife was Cipriana came back again to Coyoacan was that her María, deceased” (Melton-Villanueva ed. 2012: older brother once removed, her first cousin, 255). / Tlen primero ticchiuhqueh, tiyahqueh had asked for her [in marriage]” (Chimalpahin pan cerroh de Postectitla (2014-X). The first 2006: 282). / quimonepantlaxelhuisque Marcos thing we did was we went to the mountain of Antonio yprimo hermano Juan paolino. “Juan Postectitla. Paolino and his first cousin Marcos Antonio are to divide it equally” (Pizzigoni ed. 2007: primero Dios 116). / axCa y omumiquili noermano ypan- 1. primero Dios, God willing panno oniquixelhui noprimermana Gregoria oral account (2013-SMX); time range: 2013 m.a yhua noprimoermano niColas miguel. “Now Puez a ver, ce quittaz, primero dioz... cachi cual- that my brother has died, because of that I tzin ce chanchihuaz, huan igual n tecnolohiyah. divided it between my female first cousin Gre- ¿Xamo ocachi hueyiyaz? (2013-SMX) Well, who goria María and my male first cousin Nicolás knows, one will see, God willing... One will live Miguel” ( Pizzigoni ed. 2007: 172). a little bit better, and the same with technology.... Will not the technology develop as well? principal 1. principal, nobleman primicia annals (AJB), petition (M 7); time range: 1564– 1. primicia, first fruits payments 1572 annals (ZM); time range: 1663 ye ixqch yc otitofirmatiq Dio Pz alcalde po Desco- ytlanahuatiltzin totlatocatzin rey Castilan bar alcalde franco pz. principall po sācho. y quititito fiscal de rey Mexico ynic amo mochihuaz andres lopez Regidores franco Rodriguez escriv- tiezmos primicias yhua bablica Cuitlaxcohuapan ano Juo pz (Dakin ed. 1996: 34). This is all. mil pesos yn omotemacaya (Zapata y Mendoza We signed [it]: Diego Pérez, judge; Pedro de 1995: 330). They went to show the order of our Escobar, judge; Francisco Pérez, nobleman; ruler, the king in Castile, to the king’s fiscal Pedro Sancho y Andrés López, councilmen; officer in Mexico to the effect that there would Francisco Rodríguez, notary, Juan Pérez. / be no tithes, ‘first fruits’ [payments], nor [col- quitova nopiltzitzine tlatouanie ca timitzo[n] lections for] the church building fund. They totlatlauhtilia y[n] timomacehualtzitzinhua[n] distributed 1000 pesos in Puebla. y[n] nica[n] Nueva España titlaca y[n] ticpia maltepetzin yn tehua[n]tin ti pli pre[n]cipalesme primo yhua[n] ticonquestadorme ca mixpan[tzin]co 1. primoteiccauh, someone’s younger cousin totopechteca toco[n]te[n]namiqui yn momatzin annals (SP); time range: ca. 1593–1624 (?) (Anales de Juan Bautista 2001: 274). [The peti- ynin xillomantzin ca yprimoteyccauh yn tlah- tion] says, ‘Oh my noblemen, oh ruler, we your tolcaltzin yn tlahtohuani mochiuh colhuacan. vassals, we people here of New Spain, we who “This Xilomantzin was a younger cousin of keep your city, we noblemen, and we conquista- Tlatolcaltzin, who became ruler of Culhuacan” dors supplicate you: we bow before you, we kiss (Anderson & Schroeder eds. 1997, II: 92). your hands’. principala 427

principala the church, and which we gave to our beloved 1. principala, noblewoman father the prior, fray Juan Zimbrón” (Cline & will (TT 43); time range: 1762 León-Portilla eds. 1983: 184). / Ynic ontlamantli Jesus Maria y Josephe Axcan Viernes yn ipan niquitohua ca onicchiuh yn huentztli onicno- Sempoali yhuan Macuili tonatic de Junio xihuitl maquilito yyomatcatzinco yn totlaçomahuiz- de 1762 anos Ca niCan nictlalia y[...]memoria tatzin priyor fray Juo nunez. “Second I declare testamento y nehual notoca Maria Micaela I have made an offering: I went to give it to yxpocatl = prenSipala = yhuan CaSique. “Jesus, our dear and honored father, prior fray Juan Mary, and Joseph. Today Friday on the 25th Núñez, in person” (Cline & León-Portilla eds. day of June of the year of 1762, here I named 1983: 64). / Axcan juebes. yc 9. mani metztli María Micaela, unmarried woman, principala Julio de 1609. años. yquac cathetratico omo- and cacique, issue my memorandum of testa- chiuhtzino yn escuelas real mexico in yehuatzin ment” (Pizzigoni ed. 2007: 140). Padre maestro. fray diego de contreras. prior Sant. Augustin mexico. “Today, Thursday, the príncipe 9th of the month of July of the year 1609, was 1. príncipe, prince when Father fray Diego de Contreras, master annals (AHT, AJB, AP); time range: 1569–1680 [in theology] and prior of San Agustín in ynic missa ypa[n] mito prinçipe ypiltzin (Anales Mexico, was given a chair at the royal school de Juan Bautista 2001: 178). In this manner in Mexico” (Chimalpahin 2006: 158). mass was said for the prince’s child. / auh yn itoca prrisipe birey Don thomas franco de priorato la serda titulo de paredes marques de laguna. 1. priorato, priory “The name of the viceroy was Prince don annals (AHT); time range: 1614 Tomás Francisco de la Cerda, título de Paredes, ynin miec Abbadias yhuan Prioratos oncatqui marqués de Laguna” (Townsend ed. 2010: Yn Francia yhuan Italia. “There are many of 116). / auh yn ipampa. ynic ontetl ypan quimo- these abbeys and priories in France and Italy” tocayotilique. yn tlahtocapiltzintli Principe. ynic (Chimalpahin 2006: 280). ytocatzin. mochiuh Domingo Ca yehica. ypampa yn oncan moquatequitzino. yn iquac piltzintli prioste moyetzticatca. yn itlaçotzin tto. Dios. yn tlace- 1. prioste, confraternity steward micnopilhuiani. Sancto Domingo de guzman. petition (ANV 3, ANV 15); time range: 1618 “And the reason why they gave the royal child, guel vnetztol[in]ic ymispan oncan catlca felipe the prince, his second name, so that his name sanches alcalde yguan po frioste yguan fiscal (Sul- became Domingo, was that where the beloved livan ed. 2003: 40). He mistreated me badly in of our lord God, the greatly deserving saint the presence of the judge, Felipe Sánchez, Pedro, Domingo de Guzmán, was baptized when he the prioste, and the fiscal, who were there. / ca was an infant” (Chimalpahin 2006: 86). nican tictaliya topirma tamomaçequalquan yoquan guercoriyo firoste miguel sanchez ma- prior yortomo guisrtopal sepastiyan (Sullivan ed. 2003: 1. prior, prior 22). Here we, your vassals, place our signature: annals (AHT), legal statement (TC 13, TC 23, TC Juan Gregorio, confraternity steward Miguel 27, TC 43A, TC 50A, TC 52A, TC 72), will (TC 20, Sánchez, steward Cristóbal Sebastián. TC 31, TC 42); time range: 1580–1613 tixpan onez 1 pos ypan 4 ts ynn ocallac teopan privilegio ynn otictomaquillique totlaçotatzin prior fray 1. privilegio, privilege Juo zimbrom. “One peso four tomines, which annals (ZM); time range: second half of the was presented before us and was brought to seventeentg century (?)/1670 428 procesión

amo huelitique ypapa miec mopia tlana- tiempo de 1564 aos Juez Juan de la toRe s͞v͞a͞n͞o sebas- huatili yhuan pribilegio quimotili rey (Zapata tian Roz [rubric]. “The lawsuit concerning the y Mendoza 1995: 298). They were not able death of a deceased person named Diego Teco - to do it because many orders and privileges lomani, a resident of Aquetzalpan. In the year are kept. The viceroy reviewed them. / Ypan of 1564. Juan de la Torre Notary Sebastián Rodrí- xihuitl 1535 yhquac neci ytech yn privilegio guez” (Olko, Sullivan, Szemiński eds. 2018: 101). armas omacoc ynin ciudad Tlaxcalan (Zapata 2. proceso, papers of the lawsuit y Mendoza 1995: 142). In the year 1535 was annals (AHT); time range: 1615 when in the privilege appeared by which the auh çãno ic quicauhque inPleito macehualtin coat of arms was given to this city of Tlaxcal- amo quitzonquixtihque oncan mocauh yn lan. / mochi quihuica yn bribilegios cedulas y proseso. amacalco palaçio. “Because of that the quexquich mopia cauildo amame (Zapata y commoners likewise dropped their suit and did Mendoza 1995: 450). They carry all the privi- not finish it; the papers of the suit were left in leges and the cédulas, as many documents as the palace archive” (Chimalpahin 2006: 302). are kept in the city council. procurador procesión 1. procurador, legal representative, solicitor 1. procesión, procession annals (AHT, AJB), municipal council records annals (AHT, AP, ZM); time range: 1601–1684 (TA 140, TA 192); time range: 1553–1613 1630 Nican ypā xihuitl yanCuican oquisqui prose- ça[n] yeehuatl in quinpalehuia occe tlacatl por- sion animas ypan lunes santo yc chicuey tonali curador nictemoz ce[n]ca huel nicnanahuatiz mani metztli abril. “1630 Here in this year for (Anales de Juan Bautista 2001: 294). I will find the first time the procession [of the cofradía of] another legal representative who will help you; Animas came out on Monday of easter week, I will give him many orders. / av in ixquich onpa the 8th day of the month of April” (Townsend poliviz yntech procorador letrado hano amatl yc ed. 2010: 92). / yhuan ycuican [sic] macoque moquistiz yn tomines onpa ycuilihvtoc yn onpa yc broseçio totlaçonatzin Consepçio tlilticatzin- mihcuilova ytlatqui atl tepetl ytech çentetl liblo. tzintin quarezma samana santa martes santo “All the money that is spent there for a solicitor, (Zapata y Mendoza 1995: 256). And for the first learned counsel, or getting documents issued time the blacks were given [the right to go in the] will be recorded where the city’s assets are reg- procession of our precious mother of Concepción istered in a book” (Lockhart, Berdan & Ander- during Lent, on Holy Tuesday of Holy Week. / son eds. 1986: 121). / huel yehuatl yaz. anoço Axcan viernes. ynic .20. mani metztli Março de ytepantlahtocauh yprocurador çan quititlaniz 1615 años. ihcuac ipan in oquihualli-cuanique in çan ixquich ica chicuacenmetztli quihual- intlayahualoliz. in inprossesion in cofrades. yn huiquilizq̃ palio auh ynin ca huel yacica ytzon- itetzinco pohui yn ipilhuantzitzin tlacemicnopil- manca ŷ arcobispoyotl. “He himself will go, or huiani San Roque. “Today, Friday the 20th of the he will just send someone to speak for him, his month of March of the year 1615, was when the legal representative, and within six months cofradía members who are dedicated to and the they will bring him back the pallium, and this children of the all-deserving San Roque moved is the true completion and final touch of the their procession” (Chimalpahin 2006: 296). archbishopric” (Chimalpahin 2006: 268). proceso profesión 1. proceso, lawsuit 1. profesión, profession, taking of vows petition (IMA); time range: 1564 annals (AHT); time range: 1612–1613 procesSo ypampa çe miquiztlj yc micquj ytoca yhcuac oncan teopan totlaçonantzin S ta maria catca Diego tecvlomanj chane aquet͞ z͞ a͞ l͞ p͞ a͞ En nuestra Señora de monserrate tequixquipan profeta 429

omonetoltico oncan profession quichihuaco yn pachihuiliztli motenehua diluuio, ynic polio- tlacpac omoteneuh Don luis alçega ybarguen huac nohuiyan cemanahuac. yn ihquac ypan- cauallero del habito de alcantara ynic Comen- tzinco mochiuh Tlaachtopayttohuani propheta dador telpochcatzin. “It was when at the church yn tlacatl yn itocatzin Sancto Noe. “And also it of our precious mother Santa María, Our Lady was four thousand and twenty years after the of Monserrat at Tequixquipan, the above men- world flood known as the deluge took place, tioned don Luis Alcega Ibarguen took his vows when there was the destruction everywhere and professed as a knight of the order of Alcán- in the world that took place in the time of the tara, as a [junior?] comendador” (Chimalpa- seer, prophet, and lord, Saint Noah by name” hin 2006: 234). / ynin telpocapiltontli novicio ŷ (Anderson & Schroeder eds. 1997, I: 182). / Auh hualla ayemo monetoltia yca ayemo quichihua oneltic in q’[ui]totiaque in proph[et]as[me] profession çan oqu ixquich quihualcuitehua me yhua [n] yn amocolhua[n] yn amoçihua vmpa comienda. “He is a youngster, a novice, yn iuhqui y[n]pan mochiuazquia (Anales de who came before taking his vows and pro- Juan Bautista 2001: 170). It proved true what fessing; all he has done so far is get his badge the prophets and your grandfathers and there before leaving” (Chimalpahin 2006: your grandmothers had said: that it would 230). /12. monetoltiq̃ profession quichiuhq̃. befall [our descendents] in this way. / mochi ymac yn intiachcauh hermano mayor ypan nopan neltiz in inhuècatlàtoliz Prophetasme, missa yohuatzinco yxpantzinco visurrey yhuã inic notechcopa otlàtotiaque, in yuh ticmà- mochi audiencia real tlaca oydores. “Twelve cicamachiltia teoamoxpā iculliuhtoc. “All of of them took vows and made profession to the ancient speech of the prophets will come their most senior member, the eldest brother, true upon me, in the way that they went along at a mass early in the morning in the presence speaking about me, which as you are well of the viceroy and all the judges of the Royal aware lies written in the sacred book” (Burk- Audiencia” (Chimalpahin 2006: 232). hart ed. 2001: 91). 4. tlatlapicprofetaihtoliztli, false prophecy profeta (lit. act of speaking as a false profit) 1. iztlacaprofeta, false prophet (lit. lying vocabulary (VM 1); time range: 1571 prophet) Falsa prophecia. tlatlapic propheta ytoliztli. vocabulary (VM 1, VM 2); time range: 1571 tlatla-|picteneualiztli (Molina 1992, I: 62r). False Iztlaca propheta. falso propheta (Molina 1992, prophecy: act of speaking as a false prophet: II: 78r). False prophet: false prophet. / Falso act of mentioning falsehoods. propheta. yztlaca propheta. motlapiquiani-/ propheta. teixcuepani propheta (Molina 1992, prólogo I: 62r). False prophet: lying prophet; deceiv- 1. prólogo, prologue ing prophet. religious play (LDS); time range: seventeenth 2. moprofetatlapiquiani, false prophet (lit. century (?) person falsely revered as a prophet) Prologo Yn amixquichtin Yn nican oamechmo- vocabulary (VM 2); time range: 1571 centlalili Yn tona.tzin Sta Yg.a. “Prologue Our Mo prophetatlapiquiani. falso propheta (Molina mother holy church has gathered you all 1992, II: 63r). False prophets: false prophet. together here” (Sell & Burkhart eds. 2004: 268). 3. profeta, prophet annals (AJB, HCC), religious play (TK), reli- propios gious treatise (EQ), sermon (S), vocabulary 1. propios, income generating municipal (VM 1); time range: 1565–1614 properties No yhuan ye yuh nepa matlactzõxihuitl ypan annals (ZM); time range: 1663 cenpohualxihuitl omochiuh yn cemanahuaca- 430 provincia

quihualquixtito çe tlanahuatilli yn ica tla- whole province, [the issue of white pulque] calaquili ahocmo ymac yezqui tlatohuani is the affliction of the poor people who have gobernador español ynic mochi bropios yhuan magueys or who do not have magueys. yn estaçiapan tlacalaquili mochi quimomemel- 2. provincia, province tito y tlatoque gobernador Quiahuiz [sic] don annals (AHT, ZM), bill of sale (SAS), legal state- Nicolas Mendez de Luna Quiahuiztla alcalde ment (IDX), municipal council records (TA 84, don Francisco Pasqual yhuan regidortin don TA 103, TA 152, TA 207), petition (IMA, LJJ), Diego Batriçio don Luis Andrez (Zapata y vocabulary (VT); time range: ca. 1540 (?)–1676 Mendoza 1995: 330). They went to bring back En la leal çibdad Castvlli omome ylhuitl metztlj an order to the effect that the tribute collection de abril. de mill y quinyos y sesenta y quatro would no longer be in the hands of the Spanish a͞n͞o͞s. y͡ mu͡y noble͞ s͞e͞n͞o͞r͞ Juan de la tvRe alcalde governor; that the ruler, don Nicolás Méndez hvrdinar͞ i͞ o͞ ͞ y ͞ nı͞ c͞ an͞ çibdad yva͡ probinçia tlas͞ c͞ a͞ l͞ l͞ a͞ de Luna of Quiahuiztlan, the judge, don Fran- por su magestad yspan neçico yn itvca maria cisco Pascual of Quiahuiztlan and councilmen, sihmaticol chane aquetzalp͞ a͞ ͞ ypan in tlascall͞ a͞ ͞ don Diego Patricio and don Luis Andrés would tlallj. “In the loyal city, on the seventeenth day be responsible for all of the tribute from the of the month of April in the year 1564, a person municipal properties and the farms. named María Xihmaticol, resident of Aquetzal- 2. propioyos, income generating municiple pan, [situated] on the lands of Tlaxcala, property (lit. something pertaining to income appeared before the very noble lord Juan de la generating municiple property) Torre, alcalde ordinario for His Majesty here in annals (ZM); time range: 1672 the city and province of Tlaxcala” (Olko, Sulli- Çano ypa xihuitl yhuan yn ipan meztli março van, Szemiński eds. 2018: 97). / Y nican ypan hocçe jues yn itoca Pedro de la Parera ynic alltepetl tollantzinco propicia Sant juon pabtista quitlatzintoquiliz cauildo probioyos ynic noyan axca ypan mardez yc 8 ylhuitl mani metztli estaçiapan yn tleyn iyaxca cauildo yhuan çeço Agosto yn ipan niquinnomaquillia notlatol yn huel mochi quitzintocaco y tley quitlaxtlahuilia yehuantzitzin señor juon gomez modeacodo cauildo huel mochi cacicamatiz y tley mocahua yhuan yn ynamictzin señora franca diaz. “Here nozo mohuica hueltechtlatzintoquilico (Zapata in the altepetl of Tulancingo, province of San y Mendoza 1995: 476, 478). Likewise, in this Juan Bautista, today Tuesday the 8th day of the year in the month of March another judge month of August, I give my word to señor Juan named Pedro de la Barrera will investigate Gómez Monteagudo and his wife señora Fran- municipal council’s income generating prop- cisca Díaz” (Lockhart ed. 1991: 98). / En la leal erty —its property and the tribute [that is paid] çibdad de tlaxcallan yeyluitl meztly de março de on the farms everywhere—, and the census. mil quinics y çincuenta años yn muy honrados He comes to investigate absolutely everything: sros gouor yuan al̅lde regidores mocentlalique what the city council is paid. He will find ipan yn cabildo yxpan yn magco sro dio ramirez out absolutely everything: what [resources] corror por su magt yn nican prouia / tlaxcallan. remain or what leaves. He truly comes to inves- “In the loyal city of Tlaxcala on the third day tigate us. of the month of March of the year 1550 the very honorable lords the governor, alcaldes and provincia regidores assembled in cabildo in the pres- 1. cemprovincia, the whole province ence of the magnificent lord Diego Ramírez, annals (ZM); time range: 1670 corregidor for his majesty here in the province ynic çenoya Tlaxcallan ynic çebropiçia yn inete- of Tlaxcala” (Lockhart, Berdan & Anderson quipachol yn icnotlatlacatzintzintin yn quipia eds. 1986: 69). metl noço amo quipia metl (Zapata y Mendoza 3. provinciatlacatl, native, person of the 1995: 442). In the whole of Tlaxcallan, in the province provincial 431

annals (ZM); time range: 1671–1677 here guard the altepetl of Texcoco as guard- y tley nican oquimotili yhuan oquimomachiti ians and provincials, Father fray Francisco huel mochi oquimocaquitili yn totlatocauh de Soto” (Anderson & Schroeder eds. 1997, II: rey marquez de Maçera ynic mochitin yn opa 220). / Auh yn ipan Viernes. ynic chicuacemil- tecuctlatoque yn opan Mexico real laodeçia huitl yehuantzitzin yn teopixque yn itehuicaltzi- ynic omocueçohuaya y maçehualtin probiçia tzinhuan Jesus ŷ tocayotillo de los Padres de la tlaca ynic oquitetlapiquiyaya yn itlatocahuan compañia de Jesus yehuatzin motemachtilli yn (Zapata y Mendoza 1995: 480). He informed inProuincial. “On Friday, the sixth day, it was our ruler, the viceroy, Marqués of Mancera the religious who are in the following of Jesus, and all the judges who are in the Royal Au- who are called the fathers of the Company diencia in Mexico of absolutely everything of Jesus; their provincial head preached” that he saw and learned here: how the natives, (Chimalpahin 2006: 288). the people of the province, were angry, how they were falsely accusing their authori- provisión ties. / Axcan martes yc 22 de febrero yhuan 1. provisión, provision, decree ypan xihuitl de 1671 años yn oquimictizquia yn annals (AHT, AJB), petition (M 4, M 7, PC); time ocxojes ynic omoxtlahuazquia yn meme mochi range: 1564–1637 tlacatl monechicoque yn probiçia tlaca ycha auh yzcatqui. oqchiuhq. oqchiuhq çeçē pro- yaque cora Juan Merino yhuan Antonio Gosales vision çeçē milpas no nicā altepetl çaqlpā, yn (Zapata y Mendoza 1995: 462). Today, Tuesday, oqtoq audiēcia. ayac monamacaz quabitl. ybā on the 22nd of February and in the year of 1671, yça, cavallos. ybā comunes teqtl (Dakin ed. they intended to kill a pulque judge, because 1996: 32). Here is [stated] that they made a pro- magueyes were to be taxed. Everybody assem- vision for each village, also here in the altepetl bled, the people of the province went to the of Zacualpan. Those of the Audiencia said home of the priest Juan Merino and Antonio that wood and fodder for the horses wouldn’t González. be sold anymore, and that [there will be no more] collective work. / yn yehuatl otinechmo- provincial maquilic prohuision amo quitlacamati. “He 1. provincial, provincial, head of a province of does not obey the provision that you issued a religious order to me” (Olko, Sullivan, Szemiński eds. 2018: annals (AHT, AJB, ZM), petition (JSA, M 4); 270). / yprouisiontzin quihualmotitlani. yn time range: 1564–1665 itechcopa yn mimiccatzitzinti. yn intestamen- ynin mochi. ytencopa. liçençiado. baldes Decar- tos. quichiuhtihui. “He is sending his provision camo Amo yztacatilizti. cauel. quimati. fray. Juo about the testaments that the dead make” Decastro. prouinçial. yva padres sanct fran co (Chimalpahin 2006: 112). yvan. padres. Delamerçed ypampa. testigos. omochiuh. ycuac otictemacaque ynterrogato- provisión real rio (Dakin ed. 1996: 18). All this is by order of 1. provisión real, royal decree the licenciado Valdés de Cárcamo. It is not a annals (AHT, AP, ZM), municipal council records lie. Fray Juan de Castro, the head of province, (TA 192), petition (PCC); time range: 1562–1674 and the Franciscan fathers and Mercedarian auh niman oquinyolchicauh yn gobdor ytoca fathers know it well because they were wit- don felipe de santg ynic y altepetl otlatitlanque nesses to [what happened] when we issued mexico ocanato se probision rreal ynic aocmo the questionnaire. / yn amotatzitzinhuã teopix- calaquisque cabildo ma quixtiano ma mestiso que yn nicã oquimopialique altepetl tezcuco ma molato ma tliltic ma chino sa mixcahuisque yn guardianes auh yn prouinciales yn pe fray yn masehualtzitzintin. “And then the governor, franco de soto. “Your Fathers, the priests who named don Felipe de Santiago, inspired the 432 provisor

altepetl to send to Mexico City to get a royal complaint about our father Muñoz. / Prouisor decree that no Spaniard, mestizo, mulatto, de obispo. lo mismo. vel, obispo yxiptla. | obispo black nor chino should enter the cabildo any ytecutlatocauh (Molina 1992, I: 99r). Vicar more. The indigenous people exclusively general of the bishop: the same or the bishop’s should do it” (Townsend ed. 2010: 130). / representative; lordly speaker of the bishop. yvan çe mandamiento quimomaquilli yn atl 2. provisorti, to serve as vicar general tepetl tlascallan yn señor visorrei ypanpa ynic annals (AHT); time range: 1598 mochiva pleytos contrataciones ahv mispantiz auh cenca huecauh yn tlahtocat in prouisortic. yn audiençia rreal yc mitlaniz provision rreal. “He ruled as vicar general for a very long time” “And the lord viceroy gave the city of Tlaxcala (Chimalpahin 2006: 62). a written order by virtue of which lawsuits and 3. provisortilia, to serve as vicar general to legal business can be carried on (by Tlaxcala), someone and it is to be presented to the Royal Audiencia annals (AHT); time range: 1615 so that a royal decree (to the same effect) may ynin ye huehue tlacatl omoetzticatca huel nican be requested” (Lockhart, Berdan & Anderson motlacatilli nican chane Mexico. Tenuchti- eds. 1986: 121). / tiquitlani mellahuac justiciā tlan, motenehua criollo, yhuan huecauh o no no yhua tiquitohua ca ocatqui prouision rreal moProuisortilitia. ŷ nican mexico. yn intechopa ynic ayac ocpa gouernatortiz. “We demand españoles. “He was already an old man, born true justice. We also declare that there is a right here, a person native to Mexico Tenoch- royal provision that no one is to be governor titlan, called a criollo, and he also served for a again” (Karttunen & Lockhart eds. 1976: 101). long time here in Mexico as vicar general for the Spaniards” (Chimalpahin 2006: 302–304). provisor 1. provisor, executive officer of the bishopric, psalmo vicar general 1. psalmo, psalm annals (AHT, AJB, AP, ZM), petition (ANV religious treatise (EQ); time range: 1574 (?)– 6, ANV 8, ANV 11), vocabulary (VM 1); time early seventeenth century range: 1564–1683 Jn itlatlauhtiloca in itlaçoezçotzin in to.o itech Y[n] nehuatl R[odrig]o Lopez de Albornoz mana in psalmo ahnoço cantico teocuicatl inic nip[ro]uisor yhua[n] ni vicario yn nica[n] yc quimoyectenehuilia in tonantzin sancta yglesia nohuiya[n] yn iarçobispado in teoyotica tla- in dios, yn ipan maytines ynic pehua. te deum tohuani don frai Alonso de Mo[n]tufar muy laudamus. “The importuning of our Lord’s pre- reuerentissimo señor yn nica[n] çiudad Mexico cious blood is taken from the psalm or canti- Tenochtitla[n] (Anales de Juan Bautista 2001: cle [a sacred song] with which our mother the 192). I, Rodrigo López de Albornoz, provisor holy Church praises God during matins, when and vicar here and everywhere in the arch- the Te deum laudamus begins” (Anderson & bishopric of the very reverend lord, the priestly Schroeder eds. 1997, II: 180). ruler don fray Alonso de Montúfar, here in the city of Mexico Tenochtitlan. / ypampa melavac puente aquimatizque anotatocavan vmpa amuyechti- 1. puente, bridge cate mulino oyirorez yhuan provisor yhuan annals (AHT, AJB, AP, AT, ZM), vocabulary cananigo yzquich ypãpa nimoteyzpavia ypãpa (TCV); time range: 1564–1682, 2016 totatzin munyoz (Sullivan ed. 2003: 25). So that yn ixquich totechmonequi ye moch polihui auh you, my rulers, the judges of the high court yquintech ticcahua yn puente yoa[n] in tasa- and diocesan judge and cathedral chapter cio[n] aquique quichivazque (Anales de Juan members who are there in Guadalajara, truly Bautista 2001: 292). We lack everything that we know all [the reasons] for which I am making a need; and also you leave the [construction of] puerco 433

the bridge and the tribute assessment to them. Coiametl: anoço quauhcoiametl, no yoan itoca Who will do it? / yuā xiti pohuete sentepecqui peçotli, vel iuhquj njman hacan contlaz, hacan yc matlactli de mayo. “And on the 10th of May qujtlanevi in puerco: auh injc quauhtic, amo the bridge at Centepec collapsed” (Townsend qujnevivilia in puerco, in castillan vitz. “Peccary ed. 2010: 176). / Macehualmeh tlen Zacatecas or forest peccary. It is also called coati. It is not axcanah quitequihuiah puenteh pampa tlahueli at all dissimilar to the pig, but in size it does ciohuih quemman ixtlehcoh (Sullivan et al. 2016: not resemble the pig that comes from Castile” 398). The people of Zacatecas don’t use the foot (Sahagún 1950–82, XI: 10). / In jtlaqual: haoatl, bridges because they get tired when they climb quauhcapolin, tonacaiotl, tlanelhoatl, xochi- [them]. / Quiahuiztlan don Juan Buenaven- qualli: vel iuhquj injc tlaqua in puerco, ic oqujto- tura Çapata y Mendoza alcalde don Francisco caiotiq: coiametl in puerco. “Its food is acorns, Pasqual yhuan hocçequitin pipiltin Quiahuiztlan American cherries, maize, roots, fruit, just like yhuan honpa chaneque Sant Juan Atlacatepec what a pig eats. Hence they call the peccary a mochitin mopepetlauhque ça yehuatl yn isota- pig” (Sahagún 1950–82, XI: 10). nilia yhuan yn irobilia yhuan mochi quahuitl quihuihuicaque ynic tenamique ytla buhuete puerro (Zapata y Mendoza 1995: 444). In Quiahuiztlan, 1. puerro, leek the judge, don Juan Buenaventura Zapata y vocabulary (VM 1); time range: 1571 Mendoza and Don Francisco Pascual together Puerro. lo mismo. vel. vey castillan xonacatl with other noblemen of Quiahuiztlan and (Molina 1992, I: 99v). Leek, the same or big Cas- the residents from San Juan Atlancatepec all tilian onion. undressed. There were only their cassocks and their doublets and they all carried staffs with puerta which they welcomed [the viceroy’s entourage] 1. cuauhpuerta, door (lit. wooden door) next to the bridge. vocabulary (TCV); time range: 2016 2. puentepano, to cross a bridge Eduardo quitlalhuilia ce cuapuertah ichan vocabulary (TCV); time range: 2016 pampa axquinequi ma calaquican piyomeh calih- Sandra nochipa puentehpano quemman con- tic (Sullivan et al. 2016: 151). Eduardo is putting paxaloa iahui (Sullivan et al. 2016: 398). Sandra a door on his house because he doesn’t want the always crosses the bridge when she goes to visit pigs to go inside the house. her aunt. 2. puerta, door, gate 3. puentetitlan, next to the bridge, at Puen- annals (AHT, AP, ZM), oral account (2012-Tep, tetitlan 2014-P), petition (ANV 2, ANV 9), religious play will (TT 60); time range: 1760 (FJ, LDS, Mer), vocabulary (TCV), will (TC 4, yhua se tlali quipie onpa Santo S.nn atoni de TC 40, TT 20, TT 29); time range: 1581–1737, padua mani puetetitla Calaqui tlaoli ome almu 2012–2016 quiCahuilia omenti ypilhuatoto. “And she yhuan puerta no monamacaz. “In addition, a leaves a piece of land she has at [the settle- door is to be sold” (Cline & León-Portilla ed. ment called] holy San Antonio de Padua, next 1983: 22). / Ana ipuertah huetziya; yeca quico- to the bridge [or at Puentetitlan], in which 2 huato ceyoc yancuic (Sullivan et al. 2016: 398). almudes of maize fit, to her two little children” Ana’s door is now falling off; that’s why she (Pizzigoni ed. 2007: 176). went to buy another new one. / yaz Luçia con- tzotzonas puerta. “Lucía goes and knocks on a puerco door” (Sell & Burkhart eds. 2004: 196). 1. puerco, pig 3. puertatenco, beside the door cultural encyclopedia (FC 11); time range: will (TT 15); time range: 1732 1578–1580 434 puerta

Yhuan nosepultura Yes puertatenco tiopa. vocabulary (TCV); time range: 2016 “And my grave is to be beside the church door” Nochan ipuertahyo ayocmero cualli pampa (Pizzigoni ed. 2007: 80). quipiyaya miac xihuitl (Sullivan et al. 2016: 4. puertatenno, outside the door 398). The door to my house is no longer very vocabulary (TCV); time range: 2016 good because it is very old. No morral nochipa niccahua puertahtenno para 9. puertazolli, old door axcanah ma niquilcahua quemman niyauh will (TC 39); time range: 1581 millah (Sullivan et al. 2016: 398). I always leave yxquic (sic) niquitohua nocasaçol çentetl yhuan my knapsack right outside the door so that I çentetl poertaçolli yhuan çentetl tlaltepoztli. won’t forget it when I go to the field. “All I declare is an old chest that I have and 5. puertatitech, on the door an old door, a hoe” (Cline & León-Portilla eds. annals (AHT); time range: 1610 1983: 128). ynic cenca miequintin çatepan oquinextique yn 10. tlahcopuerta, the middle of the door tlahueliloque oquimomahuizpolhuique yntla- vocabulary (TCV); time range: 2016 cuiloltica yn aquique conçaçalohuaya puerta- Quemman tlacua nochocho nochipa moce- titech yn oncan yglesia mayor yohualtica. “As huia tlahcopuertah pampa axquinequi moce- many scoundrels afterward manifested and huiz huanya tohhuantin pan cuamezah (Sullivan made insults about him in writing, sticking et al. 2016: 479). When my younger sibling them on the doors of the cathedral at night” eats, he always sits right in the middle of the (Chimalpahin 2006: 166). door because he doesn’t want to sit with us 6. puertatitlan, next to the door at the table. annals (AHT), cultural encyclopedia (FC 5); 11. tlahcopuerta, door half time range: 1578/1580–1610 vocabulary (TCV); time range: 2016 niman quimoquixtillico Sant. Augustin teopan- Jesus, xichuallica nopa tlahcopuertah, pampa calli yxpan oncan puertatitlan yc ome coloquio niccualtlaliz (Sullivan et al. 2016: 479). Jesús, omochiuh. “Then they brought it in front of bring over that half door because I’m going to the Augustinian church, next to the door, fix it. and a second speech was held” (Chimalpa- 12. tlahcuilolpuerta, painted door hin 2006: 164). / in oqujmjttaque in aço itla ic annals (AHT); time range: 1613 qujnpoloa in chaneque: njman atlan conteca auh yece yn axcan ytechpa Sancta yglesia yn ytztli puertatitlan, anoço itoalco. “When the Cabildo tlaca yn intenamiquia yn incuachcal. householders saw them, when perhaps some amo oquinmocelilili ynin omoteneuhtzino Doctor [demon] so [would] harm them, they then Don Juan Perez de la Serna, yhuan yn intlacuilol- placed an obsidian knife in water, behind the puerta. “Despite the fact that now relating to door, or in the courtyard” (Sahagún 1950–82, the holy church this said doctor don Juan Pérez V: 192). de la Serna did not accept the cathedral chapter 7. puertayotia, to install a door members’ sign of greeting, their canopy, or annals (AJB); time range: 1565 their painted door” (Chimalpahin 2006: 262). / Axcan viernes a 22 de julinio de 1565 a[ñ]os yn huell oncan ycatzinco tlaliloc huey tlacuilol- yquac mopuertayoti in Sant Juo[an] icalten puerta yn huel tlacencahualli yc tlacuillolli yn bostio y[n] moquetz ça yuh huiptla ylhuitzin huel ycatzinco quichiuhque tlacuilloque yntla- (Anales de Juan Bautista 2001: 320). Today, nahuatiltica yn omoteneuhque Cabildo tlaca Friday, on the 22nd of June of the year 1565, canonigos. “And right there had been placed in was when [the church of] Saint John was pro- his honor a large painted door, well prepared vided with a door; a wicket was installed at the with paintings that the painters did precisely in entrance two days after his feast day. his honor by order of the said chapter members 8. puertayotl, something’s door and canons” (Chimalpahin 2006: 260). puerta mayor 435

puerta mayor yn otlaqui nima tlecoc se estodiate yn ipiltzin 1. puerta mayor, main door don Franicisco de Pereya yn icpac bulpito lati- will (TT 26); time range: 1733 copa temachti (Zapata y Mendoza 1995: 372). ȳhua niquitohuan ytla onicnoMaSehuitzinos yn After the vigil had begun and ended, a student, itlaçomiquilitzin ȳ notlaçotatzin Dios ȳ nosen- the son of don Francisco Pereyra, climbed up pultura yes Ca opa teopa ȳthualCo Opan puerta to the pulpit and preached in Latin. Mayōr Opa toctiyes ȳ notlalnacayo. “And I say that if I attain the precious death of my pulque precious father God, my grave will be in the 1. pulque, fermented maguey or cane juice churchyard, at the main door; there my earthly vocabulary (TCV); time range: 2016 body will lie buried” (Pizzigoni ed. 2007: 101). Arturo quiamati quioniz polqueh tlen ohuaatl (Sullivan et al. 2016: 392). Arturo likes to drink pues pulque made from sugarcane juice. 1. pues, well oral account (1985-IxM, 2013-SMX, 2014-P, puñal 2014-Tep, 2014-X, 2015-SAH, 2015-TS, 2015-X), 1. puñal, daggar religious play (DA); time range: eighteenth vocabulary (VM 1); time range: 1571 century (?), 1985–2015 Puñal, arma vsada. lo mesmo. vel. tepuzteixili- Poz nouhquiya quitemoah ce acahya tlen quiix- uani (Molina 1992, I: 100r). Daggar, a weapon mati para quichihuaz nopa tlatlacualtilitztli used, the same; or a copper stabber. / Puñal (2014-P). Well, they look for someone who is pequeño. puñaltontli. tepuzteixiliuaniton (Molina knowledgable about it to perform the cere- 1992, I: 100r). Small daggar: small daggar; small mony in the cornfield. / pues yntla niyolpo- copper stabber. liuhqui xitlapaccayohui ca nimitzyxmomotzos 2. puñaltica, with a daggar nimitzixtataCas. “Well, if I am crazy, put up vocabulary (VM 1); time range: 1571 with it. I’ll scratch your face, I’ll scrape your Puñalada, herida de puñal. tepuztica tlaxililiz- face” (Sell, Burkhart & Poole eds. 2006: 94). tli. | puñaltica tlaxililiztli (Molina 1992, I: 100r). 2. pues, because A stab, wound from daggar: stabbing with oral account (2011-Lin); time range: 2011 copper; stabbing with a daggar. Quennopa nicmati, quennopa zan tiquitztoqueh, puez tlen maz huehhueih tonananhuan puntal ya inihhuantin nechtliyayah (2011-Lin). That’s 1. puntal, stake what I know, that’s all we’ve seen, because vocabulary (TCV); time range: 2016 our most revered grandmothers have told me. Puntal tlen quitequihuia nopa, elquiya tento- lontic pampa huahcauhquiya ica tequiti (Sulli- púlpito van et al. 2016: 398). The stake that my father 1. púlpito, pulpit uses has become round at the tip because he’s annals (AHT, AP, ZM); time range: 1612–1684 been working with it for a long time. niman mosotlahualtiaya ytec yn pulpito huel se 2. tlapuntalhuia, to set stakes oratica omozcaliaya. “Then he fainted in the vocabulary (TCV); time range: 2016 pulpit. After a full hour he revived” (Townsend Oscar ayicanah hueli tlapuntalhuia pampa ed. 2010: 130). / quihto yn ipan bulpito ca oqui- nocca cuecuetztzin, yeca nochi tlen quinquetzqui popolo miec tomines. cofradia huentli. “He said mocahua tzinhuihcoltic (Sullivan et al. 2016: 398). in the pulpit that he dissipated much money Oscar still can’t set stakes because he is still little, that had been offered to the cofradía” (Chi- that’s why all the ones that he set have ended up malpahin 2006: 194). / ynic ye pehuan bigilia with their [hammering] end bent. 436 punto n.

punto N. helps them and extracts them from the place 1. punto N., point N (North) where people are purified by fire, purgatory” annals (AP); time range: 1691 (Chimalpahin 2006: 240). / ma nalquiça y yn iquac oquitlalcahuitia huel muchi tlacatl quittac moJustiçiatzin yn itechcacopa yn ōpa caten y yn quenami quitlalcahuitia yc huetztia utech motletenchipahuayatzinco y progāturio. “May matlalcueyetzin yn quenami nestica tlayXpan yn your justice reach unto those who are there punto N. onpa ohetztia [sic] yn tleyn quitzauc- in your place of fiery purification of people, ticatca yn tonatiuh. “When he abandoned it, purgatory” (Sell & Burkhart eds. 2004: 238). / absolutely everyone saw how he abandoned it Auh ynic palehuiloz nanima ynic ao onpa hue- and went falling on Matlalcueye, how what was cahoaz purgo mocahoatiuh tos huentçintli çe blocking the sun appeared facing the north point p͞s yoā nahui tomines yc missa nopan mitoz of the compass” (Townsend ed. 2010: 154). yn iquac onimic. “And so that my soul will be helped and not stay long in purgatory, there punto O. is being given an offering in money of a peso 1. punto O., point O (East) and four tomines with which a mass is to be annals (AP); time range: 1691 said for me when I have died” (Karttunen & auh yn omentin sisitlaltin quiyacanaya yn tonali Lockhart eds. 1976: 94). yc mottas ynin punto P. auh yn çe quihualycan [sic] tonatiuh yn tonali mottas yca ynin punto Purificación O. “And [during the eclipse] the two stars that 1. Purificación, Feast of the Purification of the were preceding the sun could be seen at the Blessed Virgin Mary west point. And the one that the sun preceded annals (AHT, AJB, ZM), sermon (SLM); time could be seen by the east point” (Townsend ed. range: 1566–1677 2010: 154). Oy sabado a 2 dias de hebrero de 1566 a[ñ]os yn ipan Purification in frai Juan Focher ynic punto P. quiteochiuh candela (Anales de Juan Bautista 1. punto P., point P (West) 2001: 142). Today, on Saturday, the 2nd day annals (AP); time range: 1691 of February of the year 1566, on Purification, auh yn omentin sisitlaltin quiyacanaya yn tonali fray Juan Fucher consecrated the candles. yc mottas ynin punto P. auh yn çe quihualycan [sic] tonatiuh yn tonali mottas yca ynin punto puro O. “And [during the eclipse] the two stars that 1. puro, just, only were preceding the sun could be seen at the oral account (1985-IxM, 2014-P, 2016-X2), west point. And the one that the sun preceded vocabulary (TCV); time range: 1985–2016 could be seen by the east point” (Townsend Quennopa quiofrecerhuiliah nopa Chicomexo- ed. 2010: 154). chitl: huan ya quitlalhuiliah puro pan (2014-P). That’s how they make offerings to this Chico- purgatorio mexochitl: and they just offer him bread. / Inih- 1. purgatorio, purgatory huantin inca huehchiuhtinenqueh catli aman annals (AHT), petition (JSA), religious play español: catli inincolhiuan inincamanal poro (HLE, STE), vocabulary (VM 1), will (TC 5, nahuatl (2016-X2). They didn’t speak Spanish, WCF); time range: 1564–1614 which [people do] today: only Nahuatl, which yn ica ymecanelpiayatzin ycordontzin was their ancesters’ language. totlaço-ttatzin S. Franco. quinmopalehuilia 1. puro, many quimonmoquixtilia yn ompa tetlechipahuallo- oral account (2012-Tep); time range: 2012 yan Purgatorio. “With his cord girdle, his Potreroh puro culebraz. Tlatzontectiuh, coameh rope belt, our precious father San Francisco cehcentlapal, centlapal coameh (2012-Tep). puta 437

The pasture is littered with snakes. He goes will resurrect if we are righteous, we call quatuor along cutting the snakes in halves, the snakes dotes, which means four kinds of divine gifts. in half. que puta 1. que, relative pronoun 1. mictlanputa, infernal bitch oral account (2013-SMX); time range: 2013 oral account (2012-Tep); time range: 2012 Nomehhuantzitzin que nomontelpocameh, Oh, ¡qué pendej mictlanput! (1985-IxM) Oh, ahorita yequin nonmonyohuih para tlacpac, what a stupid, infernal bitch. para nonconttazqueh miec cozaz. Ya quimi 2. pútale, damn it! ahorita in tehhuan ocachi ye tilamameh, yocmo oral account (2012-Tep); time range: 2012 igual. Toncez, nomehhuantzitzin ocachi cualli Cualli, ¡utaleh cabron! Naman naman quena nonconttazqueh in cozaz (2013-SMX). You are quetl quinhuica Juan. Cuahuitl quinpantlalhui- young people; now you are just beginning to lih ca icuitlapan tigrez (2012-Tep). Well, damn get ahead and you’ll see many things. Now, it, oh hell! Now, now for sure, Juan supposedly since we women are getting older, it’s no longer takes [the tigers]. He loads the wood on the the same. So you will see things [with] a little bit backs of the tigers. [of a] better [perspective]. 2. que, conjunction [introduces an indirect puto reporting of speech] 1. puto, male homosexual legal statement (LGC), oral account (2014-X, annals (AP); time range: 1682–1691 2016-X1); time range: 1750, 2014–2016 Sanno ypan xihuitl ypan yc çenpuali omome 22 campa sa nima otlananquililique muchtintzitzi tonalli çeptiembre ypan ylhuitzin san mauriÇio sres gres pasados yca comun que ma momaca yn oquitlatique Çe mulato huel tlilihqui ypanpa ynin Ds ypiltzi tlen quitlani. “Then immediately puto. “In this same year, on the 22nd day of the all the honorable past governors and ordinary month of September, the feast day of San Mau- people replied to him ‘Let this child of God ricio, they burned a very dark mulatto because be given what he asks,’” (Lockhart ed. 1991: he was a homosexual” (Townsend ed. 2010: 108). / Yohuih ica inintatahhuan quinilliah que 148). / ynic huel yancuicā nican otlatlac puto yn ya quipiyah ce tlanehuililli (2014-X). They go cuitlaxcohuapan. “Thus for the very first time a and tell their parents that they have the agree- male homosexual was burned here in Cuitlax- ment. / huan no quipohuah que achtihuiya inca cohuapan” (Townsend ed. 2010: 148–150). / tlen eltoyah carrohmeh (2016-X1). And they ypan ynon tonali oquimanque putos omonamic- also say that at first there were no cars. tique onpa mexico y[m]pampa huel chicahuac 3. que, conjunction marking evidentiality o[tlalolin]. “On that day they arrested the oral account (2012-Tep, 2014-X); time range: male homosexuals who had gotten married in 2012, 2014 Mexico City; because of them there was a very Tigrih, que mocuamacahua; Juan quiquech- strong earthquake” (Townsend ed. 2010: 122). itzquia tigreh al zueloh; quimaihilpia tigrih como mapachin; tonz quitenbozaltia, nican quatuor dotes Latin (2012-Tep). The tiger [supposedly] drops to the 1. quatuor dotes, four gifts ground; Juan grabs it by the neck on the ground; religious treatise (DC); time range: 1548 he ties its paws like a racoon; then he puts the Ca y nauhtlamanixti y macoz yieuatl in tonacayo halter on it’s snout, here. / Poz monamictiah, yn icoac titozcalizq’/ intla tiyectin: tiquītocayo- primero —desde el año ochenta hacia para tia/ quatuordotes.Q.n.nautlamantli: teunemac- tlaica— primero que monotzah entre papahmeh tli (Doctrina Christiana… 1548: 47r). These four tenananhuan (2014-X). Well they get married, things that will be given to our bodies when we and first —from the eighties going back—, the 438 qué

first thing is that [supposedly] the fathers and Laura inanan ahhuiac quezohchihchihua huan mothers consult among themselves. / Que axcanah quezohnamaca pampa axmiac quichi- mehua Juan; tlatzintlan quitlachilia cemehante hua (Sullivan et al. 2016: 409). Laura’s mother coatl (2012-Tep). [Supposedly] Juan gets up. prepares delicious cheese and she doesn’t sell Below he sees a large snake. it because she doesn’t make very much. 4. quemelahua, perhaps 3. quesonamaca, to sell cheese vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 Moztla quemelahua ahciqui noicniuh tlen Laura inanan ahhuiac quezohchihchihua huan Mexco (Sullivan et al. 2016: 405). Tomorrow axcanah quezohnamaca pampa axmiac quichi- perhaps my cousin from Mexico will arrive. hua (Sullivan et al. 2016: 409). Laura’s mother prepares delicious cheese and she doesn’t sell qué it because she doesn’t make very much. 1. qué, interrogative adjective/pronoun 4. quesonamaquia, to sell cheese for someone annals (ZM), oral account (2014-X); time vocabulary (TCV); time range: 2016 range: 1680, 2014 Nicquezohnamaquia Abelardo pampa nicnequi Nican poz, ticcomentarozceh quentzin catli que ma nechtlaxtlahui (Sullivan et al. 2016: 409). I tiempoh quemman ce matrimonio... quen mo... sell cheese for Abelardo because I want him to tlan monamictiah. (2014-X). Here then, we will pay me. comment a bit on what moment it is when a 5. quesonamaquilia, to sell cheese for someone couple... how they... when the get married. / vocabulary (TCV); time range: 2016 tlatlanico ynahuac yn tlatohuani don Francisco Nochocho quiquezohnamaquiliā notlayi pan de Açoga que quiyeyecohua yn ica mexoyez tianquiz tlen Tecomate (Sullivan et al. 2016: (Zapata y Mendoza 1995: 578). They came to 409). My younger sibling sells cheese for my ask the ruler, don Francisco de Azoca what he uncle in the market in Tecomate. thought about the maguey judge. 6. quesopatzcaloni, cheesecloth (an instrument for squeezing cheese) querella vocabulary (VT); time range: ca. 1540 (?) 1. querella, complaint Cincho para espremir queso. fiscina. | ę. petition (PLM); time range: 1613 mecapálli. qso paţcalóni (Vocabulario trilingüe: auh ypanpa ynin noquerella juramētotica nic- 53r). Cheesecloth for squeezing cheese: fiscina, neltillia camo niccocoliya amo nictentlapiquiya -ae; tumpline, an instrument for squeezing ca çan justicia motlathocatequitzin nocon- cheese. tennamiqui ytech ninopilohua. “I attest to my 7. quesopayantli, crumbled cheese complaint by oath. I do not hate her, I am not vocabulary (VM 1, VM 2); time range: 1571 fabricating it about her, it is simple justice. Migajas de queso. quesopayantli. Y assi delas I salute your office as a ruler and cling to it” de | mas (Molina 1992, I: 85r). Crumbled cheese: (Karttunen & Lockhart eds. 1976: 105). crumbled cheese. And so on. / Quesopayantli. migaja de queso (Molina 1992, II: 90v). Crum- queso bled cheese: crumbled cheese. 1. queso, cheese 8. quesoyoh, covered with cheese vocabulary (TCV); time range: 2016 vocabulary (VT); time range: ca. 1540 (?) Alma quichihchihua quezoh mohmoztlah huan Almodrote de ajos et queso moretum. | i. max- quinamaca (Sullivan et al. 2016: 409). Alma tenquilmólli queſuio (Vocabulario trilingüe: prepares cheese everyday and sells it. 11v). Almodrote [a Spanish onion and vegeta- 2. quesochihchihua, to make cheese ble dish] of garlic and cheese: moretum, -i; an vocabulary (TCV); time range: 2016 onion and vegetable sauce topped with cheese. quién sabe 439

quién sabe suffers from dysuria or has become constipated, 1. quién sabe, who knows? whose excrement can no longer come out, who oral account (1985-IxM, 2010-Tep); time range: already has a distended abdomen” (Sahagún 1985–2010. 1950–82, XI: 152–153). / Rauano, yerua y rayz. lo ¿Poz quenzabeh quencatzin? (1985-IxM). Well, mismo (Molina 1992, I: 101v). Radish, herb and who knows how? / ¿Quen zabeh tlan axmiquiz? root, the same. / Rauano yerua et rayz. radix. (2010-Tep). Who knows if he won’t die? cis. chapha:|nus. i. rauano (Vocabulario tri- lingüe: 135r). Radish, herb and root: radix, -cis; quijón chaphanus, -i; radish. 1. quijón, giant granadilla vocabulary (VM 1); time range: 1571 rabo Quixones, yerua conocida. lo mismo (Molina 1. rabotini, women who wear short skirts (lit. 1992, I: 101r). Giant granadilla, a well-known people who customarily have a tail) herb; the same. vocabulary (TCV); time range: 2016 Noconehuan tlahuel robotinih, huan axcanah quintal nichuelitta queuhquinon (Sullivan et al. 2016: 1. quintal, a unit of measurement equivalent 413). My children use very short skirts, and I to 46 kgs don’t like it like that. vocabulary (VM 1); time range: 1571 Quintal. lo mesmo. vel. macuilpoallatamachiuh- racionero tli (Molina 1992, I: 101r). 46 kgs, the same, or 1. canon with a full ration one hundred measured things. annals (AHT); time range: 1612–1613 auh yehuatzin capa quimotlalilitia in cenca quinto sol mahuiztililoni Señor Doctor Sausedo arce- 1. quinto sol, fifth sun (precontact Nahua era) diano yhuan necoc ytloctzinco mantiaque ome annals (AC); time range: ca. 1590 diagonos almaticas tliltic quimotlalilitiaque yc ome edad motenehua mitoa quinto sol edad. ymomextintzitzin Racioneros. “The very rev- “The second age is told and related to be the erend lord doctor Salcedo, archdeacon, went fifth sun, or age” (Bierhorst ed. 2011: 4). wearing a cape, and next to him on both sides went two deacons wearing their black vest- quizás ments, both of them canons with a full ration” 1. quizás, maybe, perhaps (Chimalpahin 2006: 206). / auh ynin ynic ompa oral account (2015-SAH); time range: 2015 ychantzinco hualmoquixti ynic oncan hual- Ohala que quizaz ahque techpalehuiz para tica- mohuicac omoteneuh yglesia mayor çan ic ye cizceh ce ome centavo (2015-SAH). Let’s hope oncan mocallaquico yn tecpan quiyahuacpa that maybe someone will help us to find a few yn oncã catqui oc ce puerta. auh in yehuantin pennies. cabildo tlaca yn Dean yn arcediano. yn chantre yn canonigos yn Racioneros. yn oquimottilique rábano oncan ye õmaxitihtiuh arçobispo. “But when 1. rábano, radish he came out of his home and came to the said cultural encyclopedia (FC 11), vocabulary (VM cathedral, he only entered from the direction 1, VT); time range: ca. 1540 (?)–1578/1580 of the [archiepiscopal] palace exit, where In inelhoaio iuhquj Rauanos, amo vel mjh iehoatl there is another door, and the members of itech monequj in aqujn omaxixtzacu, anoço the cathedral chapter, the dean, archdeacon, omotzintzacu in amo vel qujça inemanavil, yie choirmaster, and the canons who were full itipoçaoa. “Its root is like a radish. It cannot be prebendaries saw that he was already arriv- drunk [in an infusion]. It is required by him who ing” (Chimalpahin 2006: 260). 440 raíz raíz rayo 1. raíz, root 1. rayo, spoke [of a wheel] oral account (2014-P); time range: 2014 vocabulary (VM 1); time range: 1571 Primero ticoyah nopa cintli. Cequi quitlapa- Rayo de rueda. lo mismo (Molina 1992, I: 101r). choah para ma yoli nopa iyolli —tictozceh— ma Spoke of a wheel: the same. quentzin quiza nopa iraiz inelhuayo (2014-P). First we shell the corn. They cover some [of the reata kernels] so that its germ will sprout —we say— 1. reata, lariat so that its root will come out a bit. will (TT 46); time range: 1681 ynic chicontlamantli, nitlanahuatitias, Sr Juo de ranchar dios, onictlanecti, macho, oquihuicac toloCaC, 1. rancharoa, to visit other villages oquipoloc aparejo, yhuan Costalmen, Cargan, vocabulary (TCV); time range: 2016 yhuan arriatan yhuan llanso. “Seventh I am Quemman tonantzin iilhuiuh cihuameh tlen Tio- ordering that I rented a male mule to señor Juan cuayoh rancharoah Tecomate huan Zonamatl de Dios; he took it to Toluca and lost the tackle, (Sullivan et al. 2016: 412). When it’s the Feast the sacks, the load, the lead rope [lariat], the of Our Lady, the women of Tiocuayoh go and tying rope [lasso]” (Pizzigoni ed. 2007: 150). visit Tecomate and Zonamatl. real rancho 1. real, real [coin equivalent to a quarter of a 1. rancho, village, rural community peseta] oral account (2010-Tep, 2014-P, 2016-X3), petition (M 5, M 7, M 9), will (TT 94); time vocabulary (TCV); time range: 2010, 2014, 2016 range: 1572–1703 Moxinqui pepeztic nopa para axquiixmatiz. caxtuli tostones yvan matlacti Reales yca utitlax- Zampa mochiuhqui ce ranchoh (2010-Tep). He tlauhque çan ypampa tepilvan (Dakin ed. 1996: shaved his hair so that [the deity] won’t recog- 24). We paid fifteen tostones and ten reales just nize him. Once again, there was a dance in a for the nobles [to get out of jail]. / Auh yevan- village. / Pero naman nopa ayoccanah mochitin: ycnotlacatl: ycnopipiltvtontli vquinnama- hua. Zan cequin quichihuah. ¿Pero ni moran- cazquia: llicendo, valdes: ychan: Españoles choh La Pagua...? (2014-P). But nowadays mamatacti Reales: yca vticmaquixtique yxpan [the ceremony] is not done very often. Only valdes tevantin: tiytlavan (Dakin ed. 1996: 40). some people do it. But here in your village, And the licienciate Valdés was going to sell the La Pagua...? / Teipan zampa monohnotzqueh orphans, the orphan children to the homes of para quitemozceh itocax nopa lugar. Miaquin the Spaniards. We, their uncles [protectors] quiihtohqueh nican oncah miac cuahuitl catli freed them from Valdés [paying] ten reales for quitocaxtiayah ‘itztac cuahuitl’, huacca toran- each of them. / nima se polllo ynpatic se tomi – choh motocaxtiz Itztacapa’ (2016-X3). Then [orial] –. “Then the price of a chicken, 1 real” they again consulted among themselves in (Pizzigoni ed. 2007: 242). order to come up with a name for that place. Many said that here there were many trees rebozo that they called ‘white tree’, and so our village 1. rebozo, shawl will be called Itztacapan. / Ne ranchoh tlahuel vocabulary (TCV); time range: 2016 yehyectzin pampa itztoqueh miaquin mace- Andrea itonanan tlahuel quitequihuia irebozoh hualmeh huan nocca camatih mexcatl (Sullivan iuhcatzan axcanah tlececeya (Sullivan et al. et al. 2016: 412). That village is very beautiful 2016: 412). Andrea’s grandmother uses her because there are many indigenous people and shawl a lot, even when it’s not cold. they still speak Nahuatl. recado 441

recado Norma nechcualania quemman tlahuel quioholi- 1. recado, message tza icuaciyah pampa chicahuac quirerrechotza oral account (2012-Tep); time range: 2012 huan nechcuatlapololtia (Sullivan et al. 2016: Huanquinon, naman tichuicaz ce recadoh, tic- 412–413). Norma really makes me mad when macati nocompadreh (2012-Tep). So, now you she moves her chair a lot because she makes are going to take a message, you are going to it squeak loudly and she makes me go crazy. go and give it to my compadre. 4. rechoctic, a squeaky clean dish vocabulary (TCV); time range: 2016 rechinar21 Polatohmeh tlen quinpahpacqui nonanan 1. rechoni, to squeak [a door, a tight rope, tlahuel rechoctiqueh elqueh pampa quitequi- dishes that are ‘squeaky clean’] huih ilimon (Sullivan et al. 2016: 412). The vocabulary (TCV); time range: 2016 plates that my mother washed really became Notatah cualani quemman tictzacuah tocua- squeaky clean because she used lemon. puertah ahachica pampa rechoni chicahuac (Sullivan et al. 2016: 412). My father gets angry rector when we close our door frequently because it 1. rector, rector squeaks loudly. / Noma quemman ica quiilpia annals (AHT), will (TT 47, TT 52, TT 54); time icuauh ce lazoh, teipan pehua rechoni (Sullivan range: 1610–1759 et al. 2016: 412). When my mother ties her fire- auh yehuantzitzin Padrinos. mochiuhtzino- wood with a rope, then it starts to squeak. / que yn cenca mahuiztililonime Padres Juan de Noahui quemman quinpahpaca ipolatohhuan touar. redor colegio S. grego yhuã yehuatzin ica ilimon yehyectzin rechonih ” (Sullivan et al. Sancti esteuan. “The very reverend fathers 2016: 412). When my aunt washes her plates Juan de Tovar, rector of the Colegio of San with lemon, they get so clean, they squeak. Gregorio, and ___ San Esteban became spon- 2. rerrechoca, to repeatedly squeak [a swing, sors” (Chimalpahin 2006: 168). / allde D,n f,co a tree in the wind] marti Maiordomo Bernardino de S,ntiago fiscal vocabulary (TCV); time range: 2016 del la S,ata yllesia D,n leonisio Rafael Retor Quemman Carmela mohuizoa pan noamacah alxado Juo alexadro E,no anastasio de Bena- rerrechoca chicahuac (Sullivan et al. 2016: bides. “Alcalde don Francisco Martín. Mayor- 412). When Carmela swings on my hammock domo Bernardino de Santiago. Fiscal of the it squeaks loudly. / Tiocuahuitl tlahuel rerre- holy church don Dionisio Rafael. Rector Juan choca quemman tlaeheca pampa tlahuel Alejandro. Notary Anastasio de Benavides” huahcapantic huan quipiya miac imacuayo (Pizzigoni ed. 2007: 151). / Dn Jergorio rapael (Sullivan et al. 2016: 412). A cedar tree really alcad[...] Dn martin Carlos fisCala de la sata squeaks when the wind blows because it is gelas Dn leo[...]rdo de la Cruz mayordomo leon- very high and it has a lot of branches. ardo Juo retor felipe de la Cruz regido mayor 3. rerrechotza, to make something squeak antonio basilio regido menor Salbador antonio repeatedly merino mate[...] Juo alhuasili mayor. “Don Gre- vocabulary (TCV); time range: 2016 gorio Rafael alcalde; don Martín Carlos fiscal

21 Spanish verbs have traditionally been incorporated in Nahuatl as nouns (see, for example, the entry for aderezar). They can then be re-verbed with the addition of the intransitive verbing suffixes -ihui, -ahui and -oa , at which point they behave exactly like native Nahuatl verbs. Rechi- nar ‘to squeek’, however, is the only case we have seen in which a Spanish verb is borrowed into Nahuatl and immediately transformed into what Richard Andrews calls a destockal verbstem (Andrews 2003: 185–191). 442 recua

of the holy church; don Leonardo de la Cruz ‘Why is our friend going to pay? Did he kill the mayordomo; Leonardo Juan rector; Felipe de mule?’ / Auh inic timacevalhuan enperador yn la Cruz regidor mayor; Antonio Basilio regidor techpachoua totatocauh visorey intla çan uel menor; Salvador Antonio merino; Mateo Juan yxcoyan quinequi chayectli auh intla acah quil- alguacil mayor” (Pizzigoni ed. 2007: 161). huiya quicuehçoua ma tictlatlanican vel xicmo- tilican yn anregidorme. “Since we are vassals of recua the emperor and our ruler the viceroy governs 1. recua, pack train us, if it is really he himself who wants this, is annals (AP); time range: 1688 it not good? But if someone is speaking to him yn opiloloque yeyntin caxtilteca ychteque ypanpa and agitating him, let us ask him about it. Con- oquitzacuilique Recua yca tlapactli onpa yn qui- sider it well, you regidores” (Lockhart, Berdan & tocayotia mal pays. “Three Spanish thieves were Anderson eds. 1986: 100). hanged because they intercepted pack trains 2. regidorti, to become or to serve as a city with fulled woolen cloth in what they call the councilman badlands” (Townsend ed. 2010: 142). annals (AHT), municipal council records (TA 143); time range: 1555–1601 refresco Miguel Sanchez. hueton Regidortia St. Juan 1. refresco, soft drink ychan. “Miguel Sánchez Huenton, who had oral account (2014-P); time range: 2014 been serving as regidor, from San Juan” (Chi- Quihuicaz comida, quihuicaz pan, quihuicaz malpahin 2006: 70). / amo quimilhuizque in cafen o refrezco, cerveza; yanopa quitlalitih ne oalldetiya aço Regidortia yn tlen itlatol cabildo pan milli (2014-P). He will take food, he will ayac quiteylhuiz. “They are not to tell them to take bread, he will take coffee or soda, beer; those who have served as alcalde or regidor; no they will go and put it all [for offerings] in the one is to tell anyone the cabildo’s discussions” cornfield. / Entoz nochi tlen quitlalia, dulcez, (Lockhart, Berdan & Anderson eds. 1986: 92). pan, refrezcoz. Huan nouhquiya quitlalhuilia cerveza... ¿zo axcanah? (2014-P). So, everything regidor mayor that is put there [consists of] sweets, bread, 1. regidor mayor, chief councilman soda. And they also put beer, or don’t they? annals (AHT, AP, ZM), legal statement (CSE, LGC), will (NI 8, TC 19, TC 28, TT 17, TT 25, TT regidor 50, TT 52, TT 53, TT 54, TT 55, TT 58, TT 59, TT 1. regidor, city councilman 60, TT 68, TT 94); time range: 1592–1810 annals (AHT, AJB, AP, ZM), legal statement oncan ticpehualtique in totequiuh all̅ de̅ franco (GSM, TC 45A), municipal council records de la cruz regidor mayor Thomas de Aquino (TA 18, TA 84, TA 90, TA 93, TA 100, TA 103, merino pablo ximenez tequicaltitlan. “At that TA 212, TA 129, TA 130, TA 131, TA 140, TA 143, point we, the alcalde Francisco de la Cruz, the TA 145, TA 148, TA 152, TA 168, TA 172, TA 174, regidor mayor Tomás de Aquino, and Pablo TA 176, TA 178, TA 187, TA 192, TA 206, TA 207, Jiménez, official at the tribute house, began TA Appendix), petition (ANV 1, ANV 2, ANV 4, our periods of office” (Chimalpahin 2006: ANV 9, ANV 10, ANV 13, ANV 14, ANV 16, ANV 17, 40). / nehual jues y gr por Su Magd Dn Pablo M 2, M 3, M 4, M 5, M 7, M 8, M 9, M 10), will (TC Destrada nu sres alcaldes Dn Asensio de la Cruz 24, TC 30, TC 60, WNS); time range: 1548–1736 yhuan Dn Agustin de la Cruz Regidor mayor Dn ca niman omozentaligue tetaquan teguiquague Franco xabiel yhuan muchtintzitzi nuofisiales alcalde regitor oguitogue teca tastaquaz topiltzin de Reppca Esno de Republica Julian Asensio. cuix oguimictic mola (Sullivan ed. 2003: 43). “I the judge/governor through His Majesty, don Then the householders, the officials, the Pablo de Estrada, and my honorable alcaldes judges and the councilmen gathered and said, don Ascencio de la Cruz and don Agustín de regidor menor 443

la Cruz, and the chief councilman don Fran- çiudad tlascallan huel nelli tiquitova totlah- cisco Javier, with all of my municipal officials. tolh oticcuique oticcelique in çentzontli pesos Municipal notary, Julián Ascencio” (Lockhart de oro comun yztac teocuitlatl in çe peso ed. 1991: 109). / yhuan nochinan ompan temi mitova chicuei tos. “Acknowledgment. We, all acalotenco çeçenpohualhuiyac ontetl ymiltitech the cabildo members, governor, alcaldes or franco çihuatecpanecatzintli Regidor manyor. judges, and regidores who are citizens here “And there are two chinampas of mine in in the city of Tlaxcala, very truly state that we Acalotenco, (at the edge of the canal?) each have taken and received 400 pesos of common one 20 (units of measure) long, next to the field gold in silver, each peso (being equivalent to) of Francisco Cihuatecpanecatl, regidor mayor” eight tomines” (Lockhart, Berdan & Ander- (Cline & León-Portilla eds. 1983: 62). son eds. 1986: 118). / yhquac mocentlalihque yn nochin señores del concejo alldes justa yvan regidor menor rregimiento tlaxcallan ypan ynin cabildo don 1. regidor menor, councilman jhoan de aualoss don julian de castilla don will (TT 52, TT 53, TT 54, TT 55, TT 68); time jhoan de la torre alldes hordinarios. “There range: 1759–1783 assembled all the lords of the council, the alCade Dn gergorion rapaele fisCal de la santa alcaldes or judges and the regidores of Tlax- mader gelesian Dn martin Carlos Dn leonardo de cala; (there assembled) at this session don la Cruz m[...]yordomo retor Leonardo Juo pelipe Juan de Avalos, don Julián de Castilla, and de la Cruz regidor mayor antonio basillo regidor don Juan de la Torre, alcaldes ordinarios” menor mateon Juo alhuasile mayor simo de la (Lockhart, Berdan & Anderson eds. 1986: 122). Cruz Thopilen. “Alcalde don Gregorio Rafael; fiscal of the holy mother church don Martín regla Carlos; don Leonardo de la Cruz, mayordomo; 1. regla, rule (in a religious order) rector Leonardo Juan; Felipe de la Cruz, regidor annals (AHT); time range: 1613–1614 mayor; Antonio Basilio, regidor menor; Mateo yehica ypampa ynin teopixque Monges yn in- Juan, alguacil mayor; Simón de la Cruz, topile” teotlatecpannemilitzin yn quinmotlallilitehuac (Pizzigoni ed. 2007: 164). / fisCal de la Santa Regla ypan monemitizque ynic quinmonahuati- Yglesia Dn Basilo salbador serrano Regidor maYor litehuac yn omoteneuhtzino yntlaçottatzin S. niculas tolentino Red o r menor franco paulino benito. Patriarcha. “Because the holy rules theopan toPile Lasaro faustino Es,no de Rp,ca Juan of life of these religious or monks, the rule Bernardo. “Fiscal of the holy church, don Basilio by which they are to live, that their said pre- Salvador Serrano. Regidor mayor, Nicolás de cious father St. Benedict the patriarch issued, Tolentino. Regidor menor, Francisco Paulino. ordered, and left behind for them” (Chimalpa- Church topile, Lázaro Faustino. Notary of the hin 2006: 236). / auh yniqu ipampa vmpa peuh commonwealth, Juan Bernardo” (Pizzigoni yc tlatzitzillicac carme ca yehica ypampa ynin ed. 2007: 187–188). / felipe de la Cruz regido[...] omoteneuhtzino Sancta ca huel ynantzin ye- mayor antonio basillo regidor menor. “Felipe de huatzin oc ceppa quinmoyancuilili yn teopixca- la Cruz, regidor mayor; Antonio Basilio, regidor tlatecpancanahuatilli regla. “The reason that menor” (Pizzigoni ed. 2007: 163). the bellringing began at Carmen is that the said saint was really the mother of and renewed for regimiento them the priestly constitutional ordinance, 1. regimiento, city councilman (lit. government) the rule” (Chimalpahin 2006: 288). / Auh ye municipal council records (TA 189, TA 206); quinmomaquilli yn tonãtzin Sancta yglesia yn time range: 1562–1567 iteooctacanemilizmachiyotzin yn ireglatzin concocimio Tiquitova in tevanti nochin cabildo S. Augustin yn iteopixcatenemitiayatzin in gouor allds justa / rregimio i nican tichaneque teoyotica nehtolli. “And our mother the holy 444 reina

church gave them the example of divine living, reino the rule, of San Agustín, his means of making 1. reino, realm people live a priestly life, as their spiritual annals (AP); time range: second half of the vow” (Chimalpahin 2006: 280). seventeenth century (?) Sanno ypan xihuitl yn omochiuh cocolistli reina yn opeuhqui ypan febrero yn omomiquili 1. reina, queen masehualtzintli ontzontli mitl yc nochi yn annals (AHT, AJB, AP, ZM); time range: 1569– Reyno. “In this same year there occurred an 1668 epidemic which began in February. Eight Lunes a quatro dias del mes de julio de 1569 hundred thousand indigenous people died of años / yquac missa ypan mito rey don Phelipe it in all the realm” (Townsend ed. 2010: 76). ynamic reyna ça[n] no ompa yn iglesia mayor missa mito ypan tlatlatlauhtilloc (Anales de rejas Juan Bautista 2001: 180). Monday, on the 4th 1. rejas, grillwork, bars day of the month of July of the year 1569, was annals (AHT); time range: 1615 when a mass was said for the queen, the wife Domingo inic .21. mani metztli Junio de 1615. of king Felipe; also a mass was said there in the años. ihcuac ilhuitzin mochiuh sacramento. cathedral [main church]; people were praying. / in san Franco. ihcuac no mochalli omoman yn Sanno ypan xihuitl yn omomiquili Reyna donā omotlapallicuillo yancuic rrejas tepoztli, yn ysabel de borbon ynfanta de fransia yc caxtoli oncan callihtic capilla mayor. “Sunday, the 21st ose 16 tonali mani metztli otubre. “In this same of the month of June of the year 1615, was when year, the queen, doña Isabel de Borbón, died, on the feast day of the Sacrament was celebrated the 16th day of the month of October. She was a at San Francisco, and also when the new French princess” (Townsend ed. 2010: 98). / Auh painted iron grill inside, in the main chapel, no ce tliltic cihuatl cihuatlahtohuani Reyna Omo- was set up and inaugurated” (Chimalpahin chiuhca. ytoca ___. “And also a black woman 2006: 302). / auh quin iyocan teupan. yuhqui had been chosen woman ruler and queen, rrejas tepoztli, omotlalli. “This is the first place named ___” (Chimalpahin 2006: 154). where such iron grillwork has been put in a church (here)” (Chimalpahin 2006: 302). reina de España 1. reina de España, queen of Spain religión annals (AHT); time range: 1612 1. religión, religious order ynic yhonrras yvigiliatzin omochihuilli ynic annals (AHT, AP); time range: 1611–1687 omomiquilli tohueycihuatlahtocatzin Doña yn omoteochiuh yn iteopanCaltzin yn totlasoma- Margarida de Austria Reyna de españa moyetz- huisnantzin purissima la linpia consepsion ypan ticatca yn inamictzin ocatca tohueytlahto- yc 8 mani metztli disiēbre ypan tonali lunes yn catzin Don Felipe Tercero Rey españa yn axcan ohuetz yn ilhuitzin auh ynon lunes onpa oquimo- moyetztica. “To perform the obsequies and chihuililique yn ilhuitzin yN iglesia mayor ye quin vigil for the death of our great queen doña teotlac yn oquihualmohuiquilique yn ichantzinco Margarita de Austria, late queen of Spain, who auh ynic oquigualmohuiquilique muchi in quex- was the spouse of our great ruler don Felipe quich Religiones yhuan cofradias. “The church III, king of Spain, who now rules” (Chimalpa- of our precious revered purest mother of the hin 2006: 212). / omomiquilli yn tohueycihua- Limpia Concepción was consecrated on Monday tlahtocatzin Doña Marcarida de avstria the 8th of the month of December, the day on Reyna españa ocatca. “Our great queen doña which her feast day fell. On that Monday they Margarita de Austria, late queen of Spain, had celebrated her feast day in the cathedral. Later, passed away” (Chimalpahin 2006: 210). in the afternoon, they brought her to her home, religioso 445 and as they brought her, all the religious orders renco and cofradías came ahead of her” (Townsend 1. rencotic, person with a limp ed. 2010: 142). / yteopixcatzin. yhuan fundador. vocabulary (TCV); time range: 2016 yn iteopixcatlatecpanpantzinco. yn ireligiontzin. Juan nehnemi chencretic pampa quipanmo- Señor. S. Anton. yn axcan oncan ye no yehuatzin quetzqui cahuayoh quemman ihhuiya millah Patron mochiuhtzinotica. quimopiallia. yn iteo- (Sullivan et al. 2016: 83). Juan walks with a pancaltzin Sancto. S. Antontzin. “Religious limp because a horse stepped on him when he and founder in the religious order of lord San had gone to the field. Antón, who now likewise becomes patron there and is in charge of the church building of the reparar saint San Antón” (Chimalpahin 2006: 172). 1. reparar, repairs petition (M 9); time range: 1572 religioso ycuac mochiva Reparar: ychan: Españoles: 1. religioso, priest or nun anoço: aderezar mochiva: ça no yevatl: çe tos- annals (AP); time range: 1681 tones: ypatiuh: tlacatl çe semana (Dakin ed. auh onpa yn catedral omoquixtitzino y sanctis- 1996: 40). When repairs are made in the houses simo sacramento yc mochi yn quexquich andas of the Spaniards, or decorations are made, one guiones rreligiosos canonigos regidores yn oqui- person receives one toston per week. hualmohuiquilique yn prosesion. “The most holy Sacrament was brought out of the cathedral, república with all the various litters and standards, and 1. república, commonwealth the religious, canons, and regidores, who went municipal council records (TA 206); time range: in the procession” (Townsend ed. 2010: 118). 1567 yvan motlastlavizque yn quichivazque yglesias reliquia monestros ypan quiçaz yn itlahtocatlatquitzin 1. reliquia, relic su mgtt rrey totlahtocahv no cequi ytech quiçaz cultural encyclopedia (FC 6); time range: yn itlatqui rrepublica tlaxcallan. “And that 1578–1580 those who build the churches and monasteries ioan qujncujliaia in jntzon, anoço itla innacaio: be paid, (the money) to come (in part) from the iuhqujnma reliqujas ipan qujmatia. “And they royal assets of his majesty the king our ruler, took from them their hair or some part of and another part to come from the assets of their bodies; they believed in these as relics” the commonwealth of Tlaxcala” (Lockhart, (Sahagún 1950–82, VI: 161). Berdan & Anderson eds. 1986: 123) 2. república, municipal officials reloj legal statement (LGC); time range: 1750 1. reloj, clock yhuan nehual quenami jues y gr sa nima onipano annals (AT); time range: second half of the yca nu Reppca. “And I as judge/governor imme- seventeenth century (?) diately went with my municipal officials” yuā yāCuican motlalli Reros Tlaxa. “And for the (Lockhart ed. 1991: 108). first time a clock was set in place in Tlaxcala” (Townsend ed. 2010: 164–166). reservado 2. reloj, watch 1. reservado, reserves vocabulary (TCV); time range: 2016 petition (M 7); time range: 1572 Na nochipa nictlahtlanilia ce no tequixpoh tlen yzcatqui ticchiva deservado trigo yban segar cahuitl tiitztoqueh pampa axcanah nicpiya reloc trigo çe toston çe semana mochi yca mādami- (Sullivan et al. 2016: 412). I always ask a friend of etos technabatia aço amo ticchiva cūplir nimā mine what time it is because I don’t have a watch. presos (Dakin ed. 1996: 32). Here is [stated] that 446 reservar

we make a reserve of wheat and we cut wheat and an epidemic occurred” (Townsend ed. for one toston a week. All this is imposed to 2010: 168). us by means of official orders. [If] perhaps we 2. residencia, judge of residence, investiga- don’t obey them, then [we are seized as] pris- tion, review oners. annals (AJB); time range: 1565 Oy viernes a 25 de mayo de 1565 años yquac reservar notifical quinchihuilico in tlatoque al[ca]ldes 1. reservar, reserve regidores y[n] quihuica altepetl yehuatl yn petition (M 9); time range: 1572 Juo[an] Tenitl q’[ui]milhuico ynic tlapoazque ycuac mochiva: Reservar: trigo yvan: ycuac: hoome[n]tin yn ixpa[n] residencia (Anales de mochiva: segar trigo: mochipa mandamjo: yca: Juan Bautista 2001: 318). Today, Friday, on technavatia (Dakin ed. 1996: 40). When the the 25th of May of the year 1565, was when reserve of wheat is made, and when the cutting they came to make a notification to the ruler, of wheat is done, they always notify us by means judges and councilmen, those who govern the of an official order. altepetl. Juan Tenitl was the one who came to tell them that two people will make statements residencia in the presence of the judge of residence. 1. residencia, trial of residence, investigation, review resistol annals (AHT, AJB, AT, ZM), municipal council 1. resistol, glue records (TA 192); time range: 1563–1671 vocabulary (TCV); time range: 2016 mochiuh Juez de residencia. ŷ quiceli yn onmo- Quemman nieliyaya nicuecuetztzin nechnex- tlalli ypan ytepacholiz. yn Gouernacio. yc omil- tilqueh caltlamachtiloyan ma nitlatehtequi huitl mani metztli Julio. yn ipan xihuitl de 1526. huan ma nitlapepecho ica reciztol (Sullivan et auh amo huel quitzonquixti yn itetlatetemoliliz. al. 2016: 412). When I was little, they showed yn Residencia yehica. niman õmomiquillico. me at school how to cut things and how to çan quexquichcauhtica. “He was made judge stick things together with glue. of the residencia and received and was placed in charge of the government on the 2nd day of resorte the month of July in the year of 1526, but he 1. resorte, elastic band (in the hem of clothing) could not complete his investigation, the res- vocabulary (TCV); time range: 2016 idencia, because he died right away, within a Rezorteh tlen quipiya nocoton motilanquiya, short time” (Chimalpahin 2006: 146). / av inic yeca nocoton tlahuel tlahcocoyahuac (Sullivan mononotzque quitoque yn monequia amo çani- et al. 2016: 413). The elastic band in my blouse yahv ynic rresidençia mocuizquia yvan amo is now stretched out, that’s why my blouse is monequia çan izqui sihvtica pevazquia. “And baggy in the middle. they decided and said it was required that not 2. resorte, a spring (helical metal coil) only a review should be taken and it should vocabulary (TCV); time range: 2016 not begin merely with that number of years Naman momachtianih mocohuiah ininlibretah (i.e., five years back)” (Lockhart, Berdan & tlen quipiya rezorteh huan eliyaya axcanah Anderson eds. 1986: 120). / 1576 6. decpaxiuitli (Sullivan et al. 2016: 413). Today students buy gor: d: Andres tlachmatzin no yquac gedencia their spiral notebooks and before, they didn’t. quinCuilique otonpan tlaca yuan mochiuh huey cocolistli. “1576 6 Flint-knife year. The gover- responso nor was don Andrés Tlachmatzin. Also at this 1. responso, responsory prayer time they carried out a general review of the annals (AHT, AP, ZM), religious play (HLE, conduct of the people of the Otomi country, Mer, STE), will (TT 39, TT 40, TT 41, TT 42, resurrección 447

TT 44, TT 45, TT 47, TT 48, TT 49, TT 52, TT 53, diçiembre de 1591 años. yquac quimanque TT 54, TT 55, TT 56, TT 58, TT 59, TT 60, TT 61, Retabla. mage yn oncan pochteca ymandas TT 62, TT 63, TT 64, TT 65, TT 66, TT 68, TT 70, manca. “The eve of the birth of the precious TT 73, TT 74, TT 76, TT 77, TT 78, TT 79, TT 80, child Jesus the savior, Tuesday the 24th of TT 81, TT 82, TT 84, TT 85, TT 86, TT 87, TT 90, December of the year 1591, was when they TT 94, TT 95, TT 96, TT 97, TT 98); time range: set up an altarpiece and image where the car- 1612–1783 rying platform of the merchants had been” Onca hualquicazq̄. y tetocanime mehuaz Rezponso (Chimalpahin 2006: 36). / çan niman no yquac yc calaquizq̄. Quitocazq̄. nima hualq̄.çazque. yc mononozque yn ipanpa teopan letablo uey Angeles. “At that point the gravediggers enter. A tlahcuilolly yehuatl quichihuaz yn atl tepetl responsory for the dead is said. They bury him. tlaxcalan. “At the same time they also deter- Then angels enter” (Sell & Burkhart eds. 2004: mined that the city of Tlaxcala will make the 264). / auh yn omoteneuh axcã ypan Sabado. yn church altarpiece or great painting” (Lock- oquic ayemo quihualmoquixtiliaya ynacayotzin yn hart, Berdan & Anderson eds. 1986: 76). / oncan monoltitoya Capilla oncan cecen responso, Sanno ypan yc chiquasen 6 tonali mani metztli ypantzinco quimihtalhuito mochintzitzin yn izqui mayo yn omoteochiuh yn iRetablotzin s. xpobal tlamantin nepapan teopixque Mexico onoque. yn catedral metztica ypan domingo yn ipan “And today, on the said Saturday, before they bisperas huel otlatlatique ytech yn torre. “In had come to remove his body from where it lay this same [year], on the 6th day of the month in the chapel, all the different groups of religious of May, the altarpiece of San Cristóbal that is who live in Mexico went to say a responsory in the cathedral was consecrated, on Sunday prayer each for him” (Chimalpahin 2006: 200). / at vespers. They had really big fires on the yhua Ca ynic Sentlamantli nitlanahuatia Ca yntla tower [in celebration]” (Townsend ed. 2010: onicnoMacSehui yn itlaSoMiquilistzi tt.o D.S. Ca 152). / Auh oyuh yalhua micuiloque in pin- Se Misa yhuan Responsos nopan mictos yn ipale- toresme ynmage quichivani auh ynic micuillo- huiloca yes noaniMantzi. “And first I order that que ypa[n]pa in tequitl letabro (Anales de Juan when I have attained the precious death of our Bautista 2001: 232). The day before, the paint- lord God, a mass with a responsory prayer is to be ers who always make the images registered said for me, to be the help of my soul” (Pizzigoni themselves because of the work concerning ed. 2007: 220). the altarpiece.

Resurrección retén 1. Resurrección, the Resurrection 1. retenton, small guard post annals (ZM); time range: 1674 annals (AP); time range: 1689 Yquac mochiuh maca yhuan frontalera açol auh yn rretetoton yn icaticate sanno ompa yhuan Resorrecçiontzin yacuic Quiahuizteca tlacpac ynon oquicouh yn diego de leon ycuac (Zapata y Mendoza 1995: 518). It was when at oalcaldetic. “And the little [guards, stops?] that the behest of the people from Quiahuiztlan, also stand up above were bought by don Diego new cross sleeves, blue borders for the altar de León when he served as alcalde” (Townsend hangings and a Resurrection scene were made. ed. 2010: 146). retablo retórica 1. retablo, altarpiece 1. retórica, rhetoric annals (AHT, AJB, AP, ZM), municipal council cultural encyclopedia (FC 6); time range: records (TA 103); time range: 1550–1691 1578–1580 yn ipan yvisperatzin ytlacatilitzin: tlaçopiltzin- Nican vmpeoa: injc chiquancen amuxtli, vncan tli Jesus. temaquixtiani ypan martes. a 24. de moteneoa in tlatlatlauhtiliztlatolli: injc qujn- 448 rey

tlatlauhtiaia intevan catca: yoan in juh tecpilla- 3. rey, tlahtoani, traditional ruler of the altepetl tovaia, injc qujmatia rethorica, ioan in philosophia annals (AHT, CM, ZM); time range: 1608– moral. “Here beginneth the sixth book, in which second half of the seventeeth century (?) are told the various words of prayer with which auh ynin tlahtolli tenochtitlan tecpan pielli. they prayed to those who were their gods; and yn oncan omotlahtocatilloco yn izquintin yn how they made formal conversation, through hue-hueyntin. in tlaçohuehuetque yn tenochca which they displayed rhetoric and moral philos- teteuhctin. yn tenochca tlahtoque. Reyesme. ophy” (Sahagún 1950–82, VI: 1). “And Tenochtitlan was the repository of these accounts when all the great ones, the highborn rey ancient ones, the Tenochca lords, rulers, kings, 1. rey, king were installed as rulers” (Anderson & Schroeder annals (AHT, AJB, AP, AT, ZM), legal statement eds. 1997, I: 60). / Nican omotlatocatlali Aca- (GSM), municipal council records (TA 172, mapich Mexico yancuican rey mochiuh (Zapata TA 187, TA 192, TA 206), oral account (2012-Tep), y Mendoza 1995: 108). Here Acamapich was petition (ANV 1, ANV 9, ANV 16, CMJ, M 3, M 4, installed as ruler in Mexico. He became the first M 6, M 8, M 9, M 10, PCC), religious play (LDS), king. / Auh ye omitoq̃ ye omoteneuhq̃ yn ipan vocabulary (VM 1, VM 2), will (NI 8); time range: tlacpac çã mocenmatoque yn tlahtoque Reyesme 1560–1810, 2012 mexico. “The rulers and kings of Mexico were ma xintechmiximachilin ca tevanti y ditoteyl- already spoken of and mentioned, and they are viyã yn ixpãcinco yn doveitlahtocauh Rey. “Rec- placed together above” (Chimalpahin 2006: 145). ognize us, for we make complaint before our 4. rey, Jesus Christ great ruler the king” (Lockhart ed. 1991: 94). / annals (AP); time range: 1634 nehnenqui reyih (2012-Tep). The king walked. / Sanno ycuac tlapan canpana yglesia mayor hoquimomachitin yca çe amatlacuiluli yn queni yc 22 tonali mani metztli Junio ipan corpoz rey nican oquimomahuizçotilique yn tohuey tlato- ytetzauh mochiuh huey CoColistli. “At this same catzin ocatca torey ycan yn imahuizçotzin jura time a cathedral bell cracked, on the 22nd of yhuan yn inetoquitzin horas (Zapata y Mendoza June, Corpus Christi day; it was the omen of a 1995: 394). She learned from a letter how they great plague” (Townsend ed. 2010: 94). had honored here our late great ruler, our 5. Reyes, Three Kings, Magi king, by means of his honorable oath and his annals (AHT, AJB), religious play (TK); time funeral rites. range: 1565–1604 2. rey, viceroy Nican pehua nican tzinti inninnemilitzin in annals (AHT, AT, ZM); time range: 1610–1673 yeintin tlatoque Reyesme. “Here begins, here ymaticatzinco techmomaquili gobernador commences the life of the three rulers, kings” espanol don Mariscal de Castillia quimohual- (Sell & Burkhart eds. 2004: 118). / Sabado yquac momaquili carta nican Mexico torey Marques yn ilhuitzin quiz Reyesme yquac quimmottitito de Maçera (Zapata y Mendoza 1995: 394). We yn alcaldesme in tlatoq’[ue] yvan arçob[is]po received it from the hand for the Spanish gov- yquiyahuac macevaloto axochitlacayotl (Anales ernor don Marshal of Castile. Our ruler here in de Juan Bautista 2001: 298). Saturday, when the Mexico, the Marques of Mancera, gave the letter feast day of Three Kings was celebrated, was to him. / yhquac huitza Rey D: Luis de belasco. when the judges went to see the rulers, and “At this time viceroy don Luis de Velasco came outside of the archbishop’s house the axochi- [for a visit]” (Townsend ed. 2010: 164). / auh tlacayotl was danced. / Yn ipan axcan martes. ynic nican mexico catca ynic motlallico. Rey yn ypan ymilhuitzin Reyesme yc. 6. mani metztli de quintlaqualtiaya. “And while they stayed here henero yquac quimacehuitique yn tlahtohuani. in Mexico, it was the [vice]roy who fed them” visurrey Don Juan de mendoça y luna. “Today, (Chimalpahin 2006: 172). Tuesday, the feast day of the Magi, the 6th of rey de españa 449

the month of January, was when they danced n̅r̅o̅ Señor. “3 Reed year, 1599. Today, the 10th of for the lord viceroy don Juan de Mendoza y February, was when word arrived from Spain Luna” (Chimalpahin 2006: 78). about how the universal ruler don Felipe the Second, the king our lord, had passed away” rey de España (Chimalpahin 2006: 64). 1. rey de España, king of Spain annals (AHT), cultural encyclopedia (FC 1); rey Su Majestad time range: 1578/1580–1614 1. rey Su Majestad, His Majesty the king ma cuix hualmomachiztilican ahço vel hual- annals (AHT); time range: 1591 mohuicazq̃. yehuantin in comendadores onmo- Domingo yc ix. mani metztli de Junio. de 1591 años. tetlacuilhuililia ynic ma ynhuelitzintica yn yquac papacohuac yn ipampatzinco arçobispo Sancto Padre Paulo Quinto. yhuan yehuatzin Don Pedro monya de cõtreras. quimomaquillique Rey españa Don Felipe. Tercero. ynic ma quin- yn ompa españa huey tlahtocayotl yc quimohue- momacahuilican ma hualmohuicacan ŷ nican capanilhui in Rey. su magd. “Sunday the 9th of the ipan ciudad Mexico nueua España. “And to month of June of the year 1591 was when there have it announced to them that perhaps the was rejoicing because there in Spain they granted comendadores to whom they write can come the archbishop don Pedro Moya de Contreras the here by authorization of the holy Father Paul great rulership with which the king, His Majesty, V and the king of Spain don Felipe III hoping exalted him” (Chimalpahin 2006: 36). that they would allow them to come here to the city of Mexico in New Spain” (Chimalpa- rezar hin 2006: 290). / yoan ic vel anqujcuizque, 1. rezaroa, to pray anqujcaquizque, in jtlatoltzin dios, yn njcan oral account (2014-SMX); time range: 2014 icujliuhtica: in vel iehoatl in amotlatocatzin in In tlacameh yohueh tequititihueh, tlachtocah, españa rey, in amechvalmjvalili: no iehoatzin in tlapohpohuah, rezaroah. Yohueh mizah domin- jxiptlatzin Dios in Sancto padre, in roma moyetz- goz nochi in familiah mayordomiaz (2014-SMX). tica. “And thus you may accept, you may hear The men go to work: to sweep, to clean, and to the word of God, here written, which he, your pray. All the families and stewardships go to lord, the King of Spain, hath sent to you, as mass on Sundays. well as God’s Vicar, the Holy Father, who dwelleth in Rome” (Sahagún 1950–82, I: 55). rico 1. rico, rich man rey Nuestro Señor oral account (2010-Tep); time range: 2010 1. rey Nuestro Señor, the king, our lord Ce quel xinolah mococoayaya huan quel ya annals (AHT), bill of sale (SAS); time range: axhueli caxani, tlen ricoh iichpocauh (2010-Tep). 1599–1645 They say a woman was sick and they say that auh yn aquin tlatoz y quenmania ca quixtlahuaz she can’t recover, the daughter of a rich man. huaz (sic) matlactli pesus tominez ytech monequiz yn ijusticiacaltzin tohueytlatocatzin Rey riego nstro senor yn techmopielia. “Whoever should 1. riego, irrigation sometime make objections is to pay 10 pesos in oral account (2014-P); time range: 2014 cash to be used for the courthouse of our ruler Quemman ayoccanah huetzi atl, pehuaya tona. the king our lord who guards us” (Lockhart Porque tohhuantin nican campa tiitztoqueh tivi- ed. 1991: 100). / iii. acatl xihuitl 1599. años. yn viroah, ni titocah temporales. Ticliah zan puro ipan axcan a x. de febreo yquac acico tlahtolli ticchiyah atl tlen huallauh huahcapan. Axoncah yn ompa castilla yn ipampa omomilq̃lli cema- riego (2014-P). When it no longer rains, then nahuac tlahtohuani Don Philipe Segundo Rey the sun starts to get real hot. Because here 450 riendas

where we live, here we only do seasonal plant- rodezno ing. We say that we just wait for the rain that 1. rodezno, gearwheel comes from above. There is no irrigation. vocabulary (VM 1); time range: 1571 Rodezno de molino. lo mismo (Molina 1992, I: riendas 105r). Gearwheel of a mill, the same. 1. riendas, reins petition (ANV 9); time range: 1618 Roma yhuan yehuatl ypan ymula calpanotinemi 1. Romateuctlahtoh, Roman senator (lit. onechnamiqui niquechpanotihuitz nobara san Roman who speaks like a lord) niman opehua yca rientas nechhuihuitectinemi vocabulary (VT); time range: ca. 1540 (?) (Sullivan ed. 2003: 28). And he was going from Senado romāo. o d otra cibdad. ſenator. | roma- house to house on his mule. He encountered me. teuctlato (Vocabulario trilingüe: 143r). Senate I went carrying my staff of office on my back. of Rome or of another city: senator; Roman Suddenly, he started beating me with the reins. senator. / Senado romano. ſenatus. us. ſenaculū. i. | iceieia in romateuctlatóq3 (Vocabulario tri- rifle lingüe: 143r). Roman senate: senatus, -us; senac- 1. rifle, rifle ulus, -i; Roman senators’ place of being together. oral account (2012-Tep, 2016-X4); time range: 2. Romatlahtolli, Castilian language (lit. speech 2012–2016 of Rome) Huenoh, tlan tictlamih NI potreroh, naman cec- vocabulary (VM 1, VT); time range: ca. 1540 coyoc. Ma tiyacan, Juan, Pan ce milli cheneh (?)–1571 tlacuah totomeh. Tequitinih tlen niquinonamaca. Romance lengua romana. ſermo ro|manus. roma- Calli eltoc, camah. Cuatlapechtli nopa ticochiz, tlatolli (Vocabulario trilingüe: 140r). Romance rifleh, nochi (2012-Tep). Ok, if you finished this language, language derived from Latin: sermo pasture, now there’s another place. I leave water romanus; Castilian language. / Romance lengua for the workers. There is a house, a bed. There in romana. roma tlatolli. castillan tla|tolli (Molina the bed you’ll sleep. There is a rifle, everything 1992, I: 105v). Romance language, language [you need]. / Eltoya miac armaz pampa tlahui- derived from Latin: Castilian language, Castil- lanqueh huan riflez (2016-X4). There were many ian language / Romançar. in ſermonē romanū weapons because they fought with rifles. to. | ipannitlacuepa romatlatolli (Vocabulario trilingüe: 140r). To translate from Latin to Castil- riñón ian: in sermonem romanum verto; I translate to 1. riñón, kidney the Castilian language. vocabulary (TCV); time range: 2016 Notatah quicouhqui ce kiloh irionez ne tianquiz romano huan nonanan quichiuhqui molli (Sullivan et al. 1. romano, person from Rome 2016: 243). My father bought a kilo of kidneys annals (ZM); time range: 1685 there in the market and my mother made mole. Axcan biernes a 5 de feprero ypan 4 horas ya teotlac yn ohualmohuicaque teopixcatzintzin- rocín tin San Francisco ypilhuatzintzinhuan yeytin 1. rocín, nag rumanos (Zapata y Mendoza 1995: 612). Today, vocabulary (VT); time range: ca. 1540 (?) Friday, February 5 at 4 o’clock arrived three Rocin cauallo arrocinado. caballus. i. | rocino Franciscan friars, persons from Rome. (Vocabulario trilingüe: 139v). Nag, worn-out workhorse: caballus, -i; nag. romero 1. romero, rosemary vocabulary (VM 1); time range: 1571 ropilla 451

Romero yerua. lo mesmo (Molina 1992, I: 105v). annals (AHT), vocabulary (VM 1); time range: Rosemary, an herb, the same. 1571–1613 ypan yc tlayahualoloc ynic centlamantli yehuatl ropilla yn imachiyoilnamicocatzin yn inezcatlahtol- 1. ropilla, doublet or short cloak lotzin yn ichipahuacanenacayotiliztlacatililo- annals (ZM); time range: 1667 catzin motenehua limpia concepcion yn itech Quiahuiztlan don Juan Buenaventura Çapata y pohui ye in tonatiuh. in Metztli. yn huey ci- Mendoza alcalde don Francisco Pasqual yhuan tlalli tlathuinahuac hualquiça. in tlatzacuilotl hocçequitin pipiltin Quiahuiztlan yhuan honpa tzauhctiuh, yn iteocaltzin tto. dios. ynic ahuaz- chaneque Sant Juan Atlacatepec mochitin tli ylhuicac. in çoyatl. yn azetonasquahuitl, yn mopepetlauhque ça yehuatl yn isotanilia yhuan ahuehuetl, yn tlatzca. yn tezcatl. yn castillan yn irobilia yhuan mochi quahuitl quihuihuicaque tulpatlachuitztecolxochitl lilio. yn xuchitl Rosa. ynic tenamique ytla buhuete (Zapata y Mendoza yn quilmiltepancalli huerto. in huel tzauctica, 1995: 444). In Quiahuiztlan, the judge, don Juan yn ameyalli fuente in huel tlatzauhctli. “They Buenaventura Zapata y Mendoza and Don Fran- went in procession with all the different ones: cisco Pascual together with other noblemen of first, the commemoration of the sign and the Quiahuiztlan and the residents from San Juan announcement of [God’s] purely taking on the Atlancatepec all undressed. There were only form of flesh and being born, called the immac- their cassocks and their doublets and they all ulate Conception, to which belong the sun, the carried staffs with which they welcomed [the moon, and the great star that comes out close viceroy’s entourage] next to the bridge. to dawn [Venus], when the gate of our lord God’s temple is closing, as a ladder to heaven; ropón the palm tree; the olive tree; the cypress; the 1. ropón, ceremonial robe mirror; the Spanish flower from a broad-leafed annals (AHT); time range: 1612 water plant, the lily; the rose; the enclosure Auh yc niman yehuantzitzin quimonmotoqui- for a field of green plants, a garden, entirely litiaque in mochintin Audiencia Real tlaca, closed; a spring or fountain, fully enclosed” tlahtoque Oydoresme, moch luto yn inrobones (Chimalpahin 2006: 246). / Floro rosa de cas- yn indurga quimotlalilitihui. “Then after them tilla. castillan xuchitl. rosa (Molina 1992, I: 63v). followed all the people of the Royal Audiencia, Flower or rose of Castile: Castilian flower: rose. the lords judges; the robes and [tunics] that 2. rosasaceite, rose oil they wore were all of mourning cloth” (Chi- vocabulary (VM 1); time range: 1571 malpahin 2006: 208). Azeite rosado. rosas azeite. xuchiazeite (Molina 1992, I: 18r). Rose oil: rose oil; flower oil. roque 3. rosasneuctli, rose honey 1. roque, rook vocabulary (VM 1); time range: 1571 religious play (LDS); time range: seventeenth Miel rosada. xuchio necutli. rosas necutli century (?) (Molina 1992, I: 84v). Rose honey: flowery Cuix noso niRey anoso niRoq.z Cuix noso niConde honey; rose honey. anoso niMarquez: Cuix noso niemperador: Cuix noso nehuatl ni[?] anoso Cuix niarsoBispo rosal anoso. “Or am I a king, or a rook, or a count, or 1. rosal, roses, rosebush a marquis, or an emperor, or a [?], or an arch- cultural encyclopedia (FC 11); time range: bishop?” (Sell & Burkhart eds. 2004: 272). 1578–1580 Tlacoxivitl: mjec in momana, iuhqujn tlacotl ic rosa momana, xoxoctic: çan qujtotocatiuh in jamatla- 1. rosa, rose pal, coztic in jxochio, ixqujch in Rosales: tla- 452 rosario

coxiuh yiac nauhcampa nacaçe in jquauhio. n̅otlaçontzitzinhua y çenCa onechCuiltononque “Tlacoxiuitl. All appears like the stalk, which yCa y motlaçōmahuizroSanriotzin. “And let appears green; its leaves extend from it. Its them bring forth my beloved ones, who pleased blossoms are yellow, like the roses [rose- me very much with your precious and honored bush]; its odor is like the tlacoxiuitl. Its stem is rosary” (Sell & Burkhart eds. 2004: 238). square” (Sahagún 1950–82, XI: 154). rubí rosario 1. rubí, ruby 1. rosary (religious object) vocabulary (VM 1); time range: 1571 annals (ZM), oral account (2014-P), religious Rubi, piedra preciosa. lo mismo (Molina 1992, I: play (HLE); time range: seventeenth century 105v). Ruby, precious stone, the same. (?)/1668, 2014 nima hualquiçazque yeyti telpopochti: ȳ. tlapitzalos ruda quechtla quihualhuiCaz Rosanrio y çen yc 1. ruda, rue momaquixtiz y Cruz yn iquac moteCaz. “Then vocabulary (VM 1); time range: 1571 three youths enter. Wind instruments are played. One Ruda, yerua conocida. lo mismo. vel. | coapatli wears a rosary around his neck. He saves himself (Molina 1992, I: 105v). Rue, well-known herb, with the cross when he lies down” (Sell & Burk- the same or snake medicine. hart eds. 2004: 224). / Huan ce quizohua ica iloh, iloh pabiloh; quichihuah como ce rozarioh, sábado tohhuantin tictliah xochitlazohualli (2014-P). 1. sábado, Saturday And [in order to make] one [kind of offering], annals (AHT, AJB, AP, AT, ZM), bill of sale (LSD they thread [cempohualxochitl flowers] with 1), legal statement (IRI, TC 28A, TJ), petition string, wick string; they make something like a (IMA, M 5), religious play (Mer), religious treatise rosary; we call it xochitlazohualli. / yca rusario (DC, EQ), vocabulary (TCV, VM 1, VT), will (TC 47, tlayahualoque hocan cauildo calteco moquix- TC 61, TC 65, TC 67, TC 80, TT 6, TT 8, TT 23, TT 26, tico yc quiyahualo tecpacali ycuitlapa (Zapata y TT 29, TT 35, TT 36, TT 37, TT 39, TT 40, TT 44, Mendoza 1995: 388). They made a procession TT 50, TT 55, TT 57, TT 60, TT 68, TT 69, TT 81, with the rosary. They began from the doorway TT 91, TT 94); time range: 1543–1783, 2016 of the city council and walked around the back y niquitohua. ca huel melavac. hyp͡a. sabato. of the palace. yc nitlanavatia. yc 4 ilhuitl. metztli. de henero. 2. rosario, rosary (prayer) 1608. a͡nos. “What I say is really true. I order religious play (HLE, STE), vocabulary (TCV); it on Saturday, the fourth day of the month time range: seventeenth century (?), 2016 of January of the year 1608” (Olko, Sullivan, Ca amo oquinquixtilique in Bula in manel zan = Szemiński eds. 2018: 105). / yvan yn iquac MiSsa = anoço ReSponso, anoso RoSario ic domingo ylhuitl ipan . amo missa quitta amo quintepotztocani. “They did not take out for teotlatolli quicaqui yn amo tlatequipanoua them the [papal] bulls and would not even ỹ nacatl quiqua biernes sabado / no yn iquac follow up for them with just a mass or prayer quatro tenporas yn oc cequi vel neci tlatlaculli for the dead or a rosary” (Sell & Burkhart eds. quichiua. “And those who do not attend mass 2004: 184). / Totahtzin tlen naman itztoc tiopan on Sundays and feast days and do not hear the Chicon yehyectzin quen quichihua ce rozarioh sermon, those who do not perform their [reli- huan yeca yohuih miac macehualmeh (Sullivan gious] duties, who eat meat on Fridays and et al. 2016: 413). The priest who now is at the Saturdays and also during the Cuatro Témpo- church in Chicontepec says the rosary beauti- ras, and do other things that clearly appear to fully and that’s why many indigenous people be sins” (Olko and Brylak 2018: 575). / Ni chi- go [to the service]. / auh ma quihualquixtiti y cueyi zabaroh tlen huallauh nicahxitiz noil- sábado de gloria 453

huiuh (Sullivan et al. 2016: 617). Next Saturday otlalolin tlaco oratica a 8 de abril. “And there will be my birthday. was a strong earthquake on Friday, March 16, 2. sabadoti, it is Saturday toward the east. Again on Holy Saturday, April religious play (EPM); time range: eighteenth 8, there was an earthquake that lasted half an century (?) hour” (Townsend ed. 2010: 190). Nocniuhtzine ma moyectlalli Yn monequiz, ca ye tlàca, Yhuan ye inman hualhuiloaz Canel Sábado de Ramos sabadoti in axcan. “O my friend, may what- 1. Sábado de Ramos, Palm Saturday ever is to be needed Be arranged correctly. It is annals (AP); time range: 1673–1691 already late. And it is already time for people 1673 Nican ypa xihuitl y omotocac simiento to come, Since today is Saturday” (Sell, Burk- san christobal ypan [en]canasion sabado de hart & Poole eds. 2006: 124). rramos. “1673 Here in this year the foundation 3. sabadotica, on Saturday of [the hospital of] San Cristóbal was laid on annals (AHT, AJB), petition (IMA); time range: [Encarnación?], Palm Saturday” (Townsend 1564–1610 ed. 2010: 112). / Sanno ypan xihuitl ynic ypan Auh occepa mohuicatza yq[ua]c in Sant Sebas- chicome tonali abril ypan sabado de ramoz y tian ylhuitzin q’[ui]z sabatotica ypan xihuitl de omotlapo yn icapillatzin ŷ Jesus nazareno yn 1560 a[ñ]os quimocuillico mage tepitoton oncan tianquis omoyetzticata. “In this same year, on micuillo in Sant Fran[cis]co quichiuhque tlacui- the 7th day of April, Palm Saturday, the chapel lloque auh niman ye o[n]mopehualti auh o[n]pa of the Jesús Nazareno who used to be in the momiquillito. etc (Anales de Juan Bautista 2001: marketplace was opened” (Townsend ed. 160). Once again he came when the feast day 2010: 152). of San Sebastián was celebrated on a Saturday of the year of 1560. He came to take the small Sábado Santo images which were painted there in San Fran- 1. Sábado Santo, Saturday of Holy Week cisco; they made them, they painted them. annals (AHT, AJB, ZM); time range: 1569–1631 Then he departed and he wound up dying Auh yn iquac Sabado S[ant]o yquac micuillo in there, etc. / ye o iuh yalhua sabadotica tlallilo- matlactetl o[n]nahui tetlaocoliliztli in teylpil- que yn San Juan moyotlan çan ya yehuatl yn tel- loya[n] (Anales de Juan Bautista 2001: 182). On pochtli Don Antonio valleriano. yhuan Don diego the Saturday of Holy Week was when the four- ___ yn alcaldesme. “They had already been teen Works of Mercy were painted in the prison. / placed in office the day before, Saturday: for nima quitzaque tecali teopixque missa sabado San Juan Moyotlan the same don Antonio Vale- santo çan oca mochiuh nequatequiloyan calteco riano the younger, and don Diego ___ as alcal- (Zapata y Mendoza 1995: 250). Then the friars des” (Chimalpahin 2006: 162). / Maria sihmati- closed the interior part of the church. The mass loc quihto nonamic catca yn Diego tecvlomani. on Holy Saturday was only performed outside aho yn sabadotica valla y͡ nican çan ic valce͡quiz. the door to the baptistery. / Auh axcan Sabado “María Ximatiloc said, ‘My late husband was Sancto yc 10. mani metztli abril de 1610 años. Diego Tecolomani. On Saturday he came here yquac nican mexico moquixti ynic onmopehual- having won a lot of money gambling’” (Olko, ti ynic ompa mohuicac Pirũ. yn teoyotica tlah- Sullivan, Szemiński eds. 2018: 100). tohuani Don Alonso de Peralta arçobispo de las charcas yn ompa ypan tlalli Perũ. “Today, Satur- Sábado de Gloria day of Holy Week, the 10th of the month of April 1. Sábado de Gloria, Holy Saturday of the year 1610, was when the spiritual ruler annals (AT); time range: 1708 don Alonso de Peralta, archbishop of Charcas yhuan otlalolin biernes de 16 de março quisa in the land of Peru, set out and left Mexico here donalli chicahuac oc cepa ipa sabado de gloria to go to Peru” (Chimalpahin 2006: 162). 454 sábana

sábana Quauhtli went to Puebla to be taught how to 1. sábana, sheet, shroud play the chirimía and the trombone” (Lockhart, annals (AHT); time range: 1592 Berdan & Anderson eds. 1986: 91). Domingo a 23. de febrero. yquac yglesia mayor mocenquixtitzinoque in teopixque yn izquican sacerdote moyetzticate nican ynic mexico ypampa iuh 1. sacerdote, priest, clergyman mocac mito ohualla ypãnotzin ytamachiuhca yn annals (AHT), religious play (TK), religious imiccaquimiliuhcayotzin tto. Dios. yn motenehua treatise (DC, EQ), vocabulary (VM 1); time savanas. ompa hualla in Roma. “Sunday the range: 1548–seventeenth century 23rd of February was when the clerics from all auh ca çan yehuantin in teopixque yn sacer- the places where they are here in Mexico assem- dotes intequiuh in quichihuazque ayac oc ce. bled at the cathedral because, as was heard “But it is the office only of the priests, the cler- and was said, the cloth fit to our lord God, his gymen, to make it; no one else” (Anderson & shroud, called sheets, had arrived here; it came Schroeder eds. 1997, II: 178). / yhuan ce capa from Rome” (Chimalpahin 2006: 38). quitlalitia. yehuatl in hermano mayor. ahnoço fundador. sacerdote. “The senior brother or sacabuche founder, a priest, wore a cape” (Chimalpahin 1. sacabuche, sackbut, trombone 2006: 202). / Auh noteotzinen notlatocatzinen annals (AHT), cultural encyclopedia (FC 6), ca no mixpantzinco nicnocuitia Ca tinelli tite- municipal council records (TA 140), vocabu- opixcatzintli tinelli tiSaçerdote. “And, O my lary (VM 1); time range: 1553–1609 deity, O my ruler, I also confess before you that Çaçan tleino, cocoçacatzin mocujcujcatia. Tlaca- you are the true priest, you are the true clergy- nenca sacapuch. “What is that which is a hollow man” (Sell & Burk hart eds. 2004: 138). straw singing? It is the sackbut” (Sahagún 2. sacerdoteyotl, religious order (lit. some- 1950–82, VI: 237). / quinmohuiquillique 20. Jul- thing pertinent to a clergyman) dadosme. yquac mochi ya yn ixquich ompa mone- vocabulary (VM 1); time range: 1571 quiz yn cartillas. quimomachtizque ompa tlaca Orden sacra. sacerdoteyotl. teopixcayotl (Molina yhuan ya cornedas. chirimias çacapoch yhuan 1992, I: 91r). Holy order: religious order; some- ce organo yhuan campanas. yhuan yztac amatl thing pertinent to a priest. clauos. yhuan oc cequi tlamantli yn ompa monequiz. moch ya yhuã quezquintin quinhuicaque sacramento officialesme yn tolteca yn quinmachtizque ompa 1. sacramento, sacrament (religious ritual) tlaca yn ica yzqui tlamantli tequitl. “At that time annals (AJB), cultural encyclopedia (FC 1), they took along twenty soldiers, and every- municipal council records (TA 206), religious thing that would be needed there went along: play (FJ, HLE), religious treatise (DC, EQ), sermon primers to teach the people there, and cornets, (SJB); time range: 1548–seventeenth century (?) chirimías, trombones, and an organ, and bells, ynic otechmotlanextililico yn. yca itemachtiltzin. European paper, nails, and other things that in sancto Euangelio: yhuan otechmomaquili in would be needed there all went along, and sacramentos. yn ipahyo yn ipalehuiloca auh they took some artisans, craftsmen, to teach yn ichicahuaca in taniman inic titomaquixtia. the people there in all the different kinds of “In order to enlighten us with His teachings, work” (Chimalpahin 2006: 156). / yvan cuetlax- the Holy Gospel, and He gave us the Sacra- couapan momachtito cheremias quipitza yvan ments, the elixir for our souls, the support by sacapoche / baltasar cortes dio gante juo jordan which they are supported and the strength by julian tetzin anto tequicen anto quauhtli. “And which they are strengthened, so that we may Baltasar Cortés, Diego de Gante, Juan Jordán, be saved” (Anderson & Schroeder eds. 1997, II: Julián Tetzin, Antonio Tequicen, and Antonio 134). / macamo nenquisas: yn chicontetl:[2v]tetl sacramento 455

SaCram.to y niquinpialitica. “May the seventh 4. Sacramentopiyaloyan, tabernacle (lit. place sacrament which I am keeping for them, not where the Sacrament is kept) come to naught” (Sell & Burkhart eds. 2004: vocabulary (VM 1, VT); time range: ca. 1540 192). / ca motēcopatzinco, in motemachticaoan, (?)–1571 qujnnonotza in tlatlacoanj: auh in moteupis- Sagrario: sacramento pialoyan. sacramento ye- catzitzinhoan, qujnmaca in sacramentos, ynjc yan/tli. sacramento calli (Molina 1992, I: 106v). vel qujcuepazque in jnnemiliz. “By Thy words Tabernacle: place where the host is kept; the Thy preachers admonish sinners, and Thy host’s place of being; tabernacle. / Sagrario. priests give them the Sacraments that they may ſacrariū. ii. ſanctuariū. | ſacramēto pialóia change their lives” (Sahagún 1950–82, I: 66). (Vocabulario trilingüe: 141r). Tabernacle: sacrar- 2. Sacramento, the Blessed Sacrament, host ium, -ii; sanctuarium; tabernacle. annals (AHT, AJB), petition (PLM), religious 5. sacramentotica, in matters of the sacra- treatise (EQ), vocabulary (VM 1, VM 2); time ments, through sacraments range: 1564–1613 annals (AHT), religious treatise (DC); time yohualtica mocallaquico niman quimotlallilique range: 1548–1614 sacramento yhuan quimopilhuique campana mocuaatequizque ynic no teoyotica Sacramento- quinmotocayotillique de los prouesos. yn oncã tica ypilhuantzitzinhuan yezque tonantzin mohuetzitico teopixque. “They entered at night, Sancta yglesia Romana. “They are to be bap- then they installed the Sacrament and hung up tized, so that they will also be children of our the bell. They called religious who settled there mother the holy Roman Church in matters of the the professed” (Chimalpahin 2006: 38). / auh in holy sacraments” (Chimalpahin 2006: 274). / maco yn macehualtin yn ihquac oquimocelilique q̄mocempopolhuilia yn intlatlacul in yxquich- in hostia ca çan atl ca çan necamapaconi amo tin tlatlicpac tlaca: nequaatequiliztica / yuan sacramento. “And what is given to the ordi- occequi sacramentotica (Doctrina Christiana... nary people when they have received the host 1548: 53r). He completely forgives the sins of all is only water, only a mouth-washer; it is not a the people in the world through baptism and Sacrament” (Anderson & Schroeder eds. 1997, through other sacraments. II: 178). / yn ipan lunes caxtonlli yn ipan metztli 6. Sacramentoyeyantli, tabernacle (lit. place ynin junio atlauhco onechtzacuilli onechmicti of being of the sacrament) onechtetelicçac yhuan nechpalostahuiya nech- vocabulary (VM 1); time range: 1571 quatlatlapanaz yhuan no ceppa Sacramēto Sagrario: sacramento pialoyan. sacramento ye- ylhuitzi onechmicti nohuipil onechtzatayanili yan/tli. sacramento calli (Molina 1992, I: 106v). [sic] yuhqui ce loca omocu[y?]. “On Monday, the Tabernacle: place where the host is kept; the 15th of this month of June, she intercepted me host’s place of being; tabernacle. at the ravine and beat me, repeatedly kicked me 7. tesacramentomacani, priest (lit. person and gave me blows that almost split my head. who gives sacraments to people) And again on the day of the Sacrament she beat vocabulary (VM 1, VM 2); time range: 1571 me and ripped my blouse (huipil) and became Cura de yglesia. lo mesmo. vel teteoyomacani. like a crazy woman” (Karttunen & Lockhart eds. te | sacramento macani (Molina 1992, I: 33r). 1976: 105). Parish priest, the same; or someone who gives 3. Sacromentocalli, tabernacle (lit. house of divinity to people; priest. / Te sacramento the Sacrament) macani. cura de yglesia, admini-|strador delos vocabulary (VM 1); time range: 1571 sacramentos (Molina 1992, II: 105v). Priest: Sagrario: sacramento pialoyan. sacramento ye- parish priest, person who administers the yan/tli. sacramento calli (Molina 1992, I: 106v). sacraments. Tabernacle: place where the host is kept; the 8. tesacramentomaquiliztli, priesthood (lit. host’s place of being; tabernacle. administration of the sacraments) 456 sacre

vocabulary (VM 1, VM 2); time range: 1571 quiaya tlatlacoli ynahuac (Sullivan ed. 2003: Curazgo assi. teteoyomaquiliztli. te sacramento | 31). Here is María Magdalena. He grabbed her maquiliztli (Molina 1992, I: 33r). Priesthood in hand and he made her enter the sacristy. He this way: administration of divinity. / Te sac- wanted to commit sin with her. / yhuan ypan ramento maquiliztli. curazgo o admini- |stracion agosto quimaque buertatin ynic motzaqua delos sacramentos (Molina 1992, II: 105v). Priest- teocali yhua mochiuh Santchistia yhuan qua- hood: priesthood or administration of the sac- petlaxacali (Zapata y Mendoza 1995: 294). And raments. in August they hung the doors that are used to close the church and the sacristy was con- sacre structed together with the structure for the roof. 1. sacre, white falcon 2. sacristíacalli, sacristy cultural encyclopedia (FC 11); time range: annals (ZM); time range: 1628 1578–1580 yhuan yquac quimoyacuilili coro teconya Iztac tlhotli: itoca Sacre, vei; yoan quauhtic, retablo yhuan quimotlapohuili sachristia cali cenca chicaoac amo cenca qujmaci in cacanauh- (Zapata y Mendoza 1995: 244). And at that time tin, iehoantin qujnmoiautia in cicitin, in totoch- he renovated the altarpiece [where] the choir tin, totolme, yoan in quanacame. “White falcon. is accessed and he opened the sacristy. Its name is [also] sacre. It is large and tall, very strong. It does not hunt ducks much; it wars sagrario upon hares, rabbits, turkeys and chickens” 1. sagrario, tabernacle (Sahagún 1950–82, XI: 44). annals (AJB, ZM); time range: 1566–1666 yhuan mochiuh sacrario yhuan yquac quixxi- sacristán nique temamatlatl ynic otlecoloya yn ixpan- 1. sacristán, sacristan tzinco Santisimo Sacramento (Zapata y annals (AHT, AJB, ZM), will (TC 36, TT 94); Mendoza 1995: 256). And the tabernacle was time range: 1564–1703 made and at that time they demolished the no yhuan mocepanteilhuito oc omentin ce stairs leading up to the most holy Sacra- Sachristian nemi ytoca Joseph Gomez. “And also ment. / Domingo a 6 de octubre de 1566 a[ñ]os two others went jointly to make complaint; one yquac moma[n] in Tlacopan tlatquitl sagrario works as a sacristan, named Josef Gómez” (Chi- yn icaltzin sacrame[n]to vmpa mohuicaque in malpahin 2006: 194). / auh ma macoz yn Jacobo p[adr]e miyeq’[ui]ntin (Anales de Juan Bau- De st marcos yn sachistan (sic) yn 4 ts ca yntla- tista 2001: 150). Sunday, on the 6th of October nechicol y tlaxtlahuazque tlapolloque teopan. of the year 1566, was when the tabernacle, “And let the four tomines be given to Jacobo de house of the sacrament, property of Tlacopan, San Marcos, the sacristan; since they collected was placed; there went many of the priests. it, they are to pay for things (and spend it on things?) at the church” (Cline & León-Portilla sala eds. 1983: 118). / niMa Sachrista oniMaca se 1. sala, dwelling house tomi. “Then I gave the sacristan a real” (Pizzi- will (WNS); time range: 1736 goni ed. 2007: 241). yhuan niquitoa sen salan omnicpieyan ye onxixitin auh moCahua sen yehua ysintiyon. “And sacristía I declare that I used to have a large dwelling 1. sacristía, sacristy room that collapsed, but a place for mares annals (ZM), petition (ANV 10); time range: remains” (Karttunen & Lockhart eds. 1976: 119). 1618–1674 nican onca maria madalena oquitzichquili yma sala de cabildo oquicalactic sancristia quinequi quitzihuas- 1. sala de cabildo, municipal council hall sala real 457

annals (ZM); time range: 1666 de Monterrey] and the said Juan Grande, share auh niman ocan moçetlalique pipiltin sala de the salary” (Chimalpahin 2006: 304). cauildo yhuan tlatohuani don Fernando Ninio de Gastro gobernador espanol (Zapata y Mendoza salinas 1995: 364). Then the noblemen assembled in 1. salinas, salt works the city council hall together with the ruler don petition (PC); time range: 1637 Fernando Niño de Castro, the Spanish gover- yhuan cihuatl ticmomaquilique salinas oquihui- nor. / y peuhqui huel ypan yey oras yhua tlaco caque ompa quinchiuiliaya tlaquali salineros. sala de cauildo quitlalique çetetl cama quach- “And we gave him a woman, whom they took calo huel mahuiztic mochi purtado huel cetzo- to the salt works, where she prepared meals for tlaqui (Zapata y Mendoza 1995: 370). It began the salt workers” (Olko, Sullivan, Szemiński precisely at 3.30. In the city council hall they eds. 2018: 270). placed a bed with canopy, very beautiful, everything embroidered, very elaborate. salinero 1. salinero, salt mine worker sala real petition (PC); time range: 1637 1. sala real, royal chamber yhuan cihuatl ticmomaquilique salinas oquihui- annals (AP); time range: 1610 caque ompa quinchiuiliaya tlaquali salineros. auh Sanno yquac yn omochiuh cabildo sala “And we gave him a woman, whom they took Real ynic yey altepetl quichiuhque san fran- to the salt works, where she prepared meals sisco san pablo santiago. “And at the same for the salt workers” (Olko, Sullivan, Szemiński time a cabildo was held in the sala real, so that eds. 2018: 270). they formed three altepetl, San Francisco, San Pablo y Santiago” (Townsend ed. 2010: 86). salón 1. salón, classroom salario vocabulary (TCV); time range: 2016 1. salario, salary Pan ne zalon titequitizceh pampa nican tlahuel annals (AHT), petition (M 2, M 7, M 9); time zaniloah ne coyomeh (Sullivan et al. 2016: 619). range: 1572–1615 We’ll work in that classroom because here the yvan allde Regidores: calaqui: yntequiuh: ayac non-indigenous people are talking a lot. vnca: ynsalario ça yxquich ysalario: mochipa: calaqui teylpilloyā çeçen tlamanti (Dakin ed. Salve Latin 1996: 40). And the service tribute of the judge 1. Salve, Hail Queen (Marian hymn) and councilmen is performed and there is religious play (HLE); time range: seventeenth no salary for anyone; their only salary is to century be imprisoned for each thing. / amo vel tito- tiCaquitiuh ȳ Salue yhua ticpohuatiuh yn͞ nitla- tlayecoltia çan ticcemiscavia yn itequitzin toma- corosanriotzin ȳȳ çihuapilli Santa maria. “We viztlatocatzin auh amotle tosalario (Dakin ed. are going to hear the Salve and you are going 1996: 6). We can’t possibly make our living, we to count the precious rosary of the [14v] noble- occupy ourselves solely with the tribute of our woman, Saint Mary” (Sell & Burkhart eds. honored ruler, and we have no salary. / ynic 2004: 216). huel yehuatl Gouernador mochiuhtica moteneuh nican Mexico Tenuchtitlan auh in salario salvia yuh mihtohua imomextin oquimoxelhuiaya. yn 1. salvia, sage (herb) omoteneuh Juan Grande. “So that he himself is vocabulary (VM 1); time range: 1571 the appointed governor here in Mexico Tenoch- Saluia yerua conocida. lo mismo (Molina 1992, titlan, and it is said that the two of them, [Pérez I: 107r). Sage well-known herb, the same. 458 san juan

San Juan in mictilloque yn ompa tlaca. macehualtin in 1. San Juan, Saint John (fire deity, water deity) motenehua Sangreyes. “Not very many Span- oral account (1985-IxM), vocabulary (TCV); iards, but there were a great many more of time range: 1985–2016 the people there, the indigenous inhabitants Huan tlen eltoya, panniman tlatlac, pampa tlitl called Sangleyes, who died and were killed” panniman quihuicac nopa Zahhuan, tlen tlitl (Chimalpahin 2006: 88). (1985-IxM). And what was there got burned anyway because San Juan, [the deity] of fire, santa took the fire. / Pilcintzin Zahhuantzin, quitl, 1. santa, female saint zan tlen quitenqui, quitl, cempahcan axcanah annals (AHT), religious play (FJ), religious tlatlatoc (1985-IxM). Supposedly, the corn that treatise (DC, EQ), will (TT 40, TT 41, TT 43, Saint John planted, supposedly none of it was TT 44, TT 47, TT 56, TT 69, TT 70, TT 71, TT 72, burned. / Quemman tlaahuaquiztlan, Tepoz- TT 73, TT 74, TT 75, TT 76, TT 77, TT 79, TT 80, tecco nochipa quiahaltiah Zahhuan para ma TT 81, TT 82, TT 83, TT 84, TT 86, TT 87, TT 98); tlaahuetziqui (Sullivan et al. 2016: 618). When time range: 1548–1763 there is a drought, in Tepoztecco they always Ca quinmohuiquiliz yn onpa yn itlatocachantz co bathe San Juan so that it will rain. ȳ Semicac neSentlamachtiloyan. y gloria. yn inneSentlamachtiaya. yn ixquichtin S.tos S.tas. “He San Miguel will take [them] to his royal home, the place of 1. San Miguel, feast day of Saint Michael (deity eternal and utter bliss, glory, the place of utter of fruits) bliss of all the male and female saints” (Sell & vocabulary (TCV); time range: 2016 Burkhart eds. 2004: 190). / yhua huel axtopa Pan zamiquel, notatah nochipa quitoca etl pampa niquitoha Ca huel Niquimotlatlactilia yenhuatzin yani iteucco cuatlacquetl (Sullivan et al. 2016: 619). S.tismo S.Cramento yhua S.res patrones S. P.e s.to On the feast of Saint Michael, my father always S. Pa S. Juan Bactistad S. migel arCangel yhua plants beans because that’s the deity of fruits. mochi s.tos s.tas yn ilhuiCac motemiltiticate ynic nopapa quimotlatlatilisque y tuteCuio D.s. ytla sanctorum Latin oNinomiquili ma mochihua. “And first of all I say 1. sanctorum, Day of the Dead that I greatly implore the most holy Sacrament vocabulary (TCV); time range: 2016 and the lords patrons San Pedro and holy San Pan xantolon niyaz nicchichiquilhuiti notionan Pablo, San Juan Bautista, San Miguel Arcán- (Sullivan et al. 2016: 584). On the Day of the gel, and all the male and female saints that fill Dead I’ll go to take tamales to my godmother. heaven to pray for me to our lord God when I have died; may it be done” (Pizzigoni ed. 2007: sandía 142–143). / Jnic etlamantli in tlamahuiçolli in 1. sandía, watermelon motechtzinco oquimotlalili in moteyocoxcatzin vocabulary (TCV); time range: 2016 dios, ca niman ye tisancta yn ihquac otimotla- Huiptlaya noicnihuan huan na ticcuahqueh ce catilitzino. mochipa mihtictzinco moyetzticatca zantiah nelhuei (Sullivan et al. 2016: 622). The in spũ sancto. “As the third miracle that God day before yesterday my siblings and I ate a big your Creator placed on you, you were at once watermelon. holy when you were born; the Holy Ghost was always in you” (Anderson & Schroeder eds. sangley 1997, II: 142). 1. sangley, ethnic Chinese in the Philippines 2. santa, image of a female saint annals (AHT); time range: 1605 annals (AHT), will (NI 8, TT 6, TT 7, TT 11, amo cēca miectin yn micque españolesme. TT 45, TT 53, TT 55, TT 72, TT 73, TT 74, TT 95, auh ye oc cēca tlapanahuia miectin. in micque TT 97); time range: 1598–1810 santa bula 459

Sabado. a x. de octubre de 1598. aos. yquac yc annals (AHT), will (TT 1, TT 39, WNS); time tzatzihuac tianquizco yn ipampa çoquicam- range: 1596–1736 delero angelesme. yhuã yn tlapopochhuilloni Yn ipan ciudad mexico tenochtitlan nueua temetzhuilli yn aço Sancto anoço Sancta. “Sat- españa Ynic nohuian axcan ypan miercoles urday, the 10th of October of 1598, was when sancto. yc matlaquilhuitl mani metztli de abril a proclamation was issued in the marketplace de 1596. años. yn itic altepetl. S. Franco S. Joseph. about the clay candleholders in the shape of capilla yn quimoyacanilia yxquich monasterio. angels and the leaded censers in the form of ynic mexico, oncan omochiuh omotlalli centla- a male or female saint” (Chimalpahin 2006: mantli Sancta cofradia. “In the city of Mexico 64). / niquitohua niccahuilia to tomas de Sn Juo Tenochtitlan and [first?] in all New Spain, caltzintli ychantzin dios ysticac yquisayanpa today Holy Wednesday, on the 10th day of the tonatiuh yn quenami oquimocahuili yn notlaso- month of April of the year 1596, in the altepetl, tatzin yhuan no[S]onantzi santos yhuan santas at San Francisco, at the chapel of San Josef, ca onca quinmotequipanilhuis. “And I say that first of all the monasteries in Mexico City, a I leave a house, the home of God, facing east, holy cofradía was made and established” (Chi- to Tomás de San Juan, as my precious father malpahin 2006:56). / ca yehuatzintzin quimo- and [precious] mother left it; there he will machiltitzinohuā: yn ermanōs. ca ytech nipohui serve the male and female saints” (Pizzigoni Santo Confrandia – yhuā ca nicnomaquilitiuh . ed. 2007: 62). / Yhuan niquihtua Yni Caltzintli macuili metl – Santo San a[...]toniotzin. “The Much ica solar Yhuan xiptlallotzitzihua Dios brothers [of the cofradía] are responsible for santos Yhuan Santas unCa moCauhtzinoa Ypan it, for I belong to the holy cofradía [of San ithuali. “And I say that as to this house together Antonio], and I am giving five magueyes to with the solar and the images of God, the male holy San Antonio” (Pizzigoni ed. 2007: 129). / and female saints, they are to stay in the house ynomisa yey peso – 3 pos – yhua ynic tzinlinis compound” (Melton-Villanueva ed. 2012: 268). yhua yn iserantzin y santa Cofrandi sa ninocnoma ypaltzinco y tto Dios. “And for my mass santa bula 3 pesos, and so the bells will toll and for the 1. santa bula, holy bull candles of the holy cofradía. I humbly [ask annals (ZM), religious play (STE); time range: it?] for the sake of our lord God” (Karttunen & 1646/seventeenth century (?) Lockhart eds. 1976: 118). miercoles a 29 de fefrero ypan 4 oras ye teotlac quitlayahualoltin paderas don Diego Santa Comunión Ximenez gobernador ycan Santa bula (Zapata 1. Santa Comunión, holy communion y Mendoza 1995: 282). Wednesday, the 29th religious treatise (EQ), vocabulary (VM 1); time of February at 4 o’clock in the afternoon, the range: 1571–seventeenth century (?) governor don Diego Ximénez took the banners yn itlaqual yn iyauh yn tanima yn tiqua yn in a procession, on account of the holy bull. / ticcelia yn ihquac mochihua yn sancta comu- ma çan ypanpatzinco in moMiSericordiatzin nion. “The food and drink of our souls, which xiquinmotlaocolili in ixquichtin tlalticpac we eat, which we receive when Holy Commu- techmolnamiquilia in techquixtilia in Santa nion is celebrated” (Anderson & Schroeder Bula. “Just because of your compassion you eds. 1997, II: 174). / Comulgar. nicnocelilia yn have mercy on all those on earth who remem- sancttissimo sacramen-|to. ytetzinco ninaxtia ber us, who get holy bulls for us” (Sell & Burk- yn sacramento. nicelia yn | sancta comuniō hart eds. 2004: 178). (Molina 1992, I: 28r). To receive communion: I receive the most blessed sacrament; I come santa cofradía into contact with the sacrament; I receive holy 1. santa cofradía, holy brotherhood communion. 460 santa cruz

Santa Cruz para nopiltzi JoSephe Antto quenaMe Costaros 1. Santa Cruz, holy cross ypan Amal de poSeSion. “In addition I order annals (AHT, AP, ZM), municipal council that there is another piece of a lot here in records (TA 207), religious play (HLE, Mer), will Tlamimilolpan, at Santacruztitlan [or next to (TT 5, TT 6, TT 96, TT 97); time range: 1601–1761 the holy cross], that I requested from the alte- Sāno ypa xihuitl yn don miguel de loz santoz petl authorities for my son Josef Antonio, as gobernador yn oquimotlallili yn santa cruz tetl will be confirmed in the document of posses- yn onpa yncabildo masehualtzitzintin motene- sion” (Pizzigoni ed. 2007: 200). hua sā pablo. “In this same year don Miguel de los Santos, governor, set up a holy cross of Santa Cuaresma stone at the cabildo of the indigenous people 1. Santa Cuaresma, Holy Lent [in the district] called San Pablo” (Townsend annals (AP, ZM); time range: 1631–1684 ed. 2010: 134). / niman cecenyahca quiceli- yquac mochiuh ypan Santa quarezma macuili hque juramento yca ynyeccanmacpal ypan viernes a 6 de abrir 1631 Chicomilhuitl yeecac quimanque santa Cruz contennamicque. “Then huel chicahuac (Zapata y Mendoza 1995: 250). each one separately accepted the oath by In this year, on the fifth Friday of Lent, the 6th placing the holy cross in the palm of his right of April of 1631, it happened that a very strong hand and kissing it” (Lockhart, Berdan & wind blew for seven days. / yn oquimochichuili- Anderson eds. 1986: 126). / yhuan niquitohua co misiones ypan ytlayohuilitzin yyn totecuio in noSepultura yes Ca ompa huey teopa yc dios santa quaresma. “They came to organize ycuitlapan.co Santa Cruz yc cani motoquiltitica missions during our Lord’s passion, during the notlaçotahtzin. “And I say that my grave is to holy Lent season” (Townsend ed. 2010: 128). be at the great church, behind the holy cross, where my precious father is buried” (Pizzigoni Santa Doctrina ed. 2007: 58). 1. Santa Doctrina, holy doctrine 2. Santa Cruz, church of the Holy Cross petition (ANV 1); time range: 1618 annals (AT); time range: 1615 ca u[e]l senca mauiztlacatl yguan guel senca yhuā omomiqli cura ocatca Sancta Crus D quali techtlacaquiltia yn santa dotrina yguan manouel de salasal a 19 de agosto. “And the techmachtia quenami ticmoneltoquitisque yn former parish priest of Santa Cruz, don Manuel santa iglesia (Sullivan ed. 2003: 19). Because he de Salazar, died on August 19” (Townsend ed. is a very honorable person and he explains the 2010: 192). holy doctrine to us very well. And he teaches us 3. Santa Cruz, feast day of the Holy Cross how to have faith in the Holy Church. annals (ZM); time range: 1630 miercoles a 3 mes de mayo yquac mahuiltique Santa Fe Católica caxtilteca noya hualaque 4 paderas mochi 1. Santa Fe Católica, holy Catholic faith arcaboz mahuiltin ypan Santa Chros (Zapata annals (AHT), municipal council records (TA y Mendoza 1995: 248). On Wednesday, the 3rd 206), religious treatise (DC); time range: 1548– of the month of May, was when the Spaniards 1614 amused themselves everywhere; 4 banners No yuan ynic tamechtomaq̄lizq̄ yn inecuiltonoliz came, all arcabuses were used for amusement; yn toueytlatocauh ī dios yn otechmomaquili: ca on [the feast day of] Santa Cruz. cenca uey cenca tlaçotli: ca yeuatl ytoca sancta 4. Santa Cruztitlan, next to the holy cross fe catholica: yn intlaneltoquiliz yn x̄pianome will (TT 74); time range: 1763 (Doctrina Christiana… 1548: 10v). And also so No yhua nitlanahuatia Ca oc Se pedaSo Solar that we may provide you with the wealth of our niCan MantiCa tlaMimilolpa Santa Crustitla great ruler God, which he gave to us because yhua Ca oniquitlanili AltepehuacCatzitzinti it is very magnificent and precious. Its name is santa iglesia 461

the Holy Catholic Faith, the faith of the Chris- us how to have faith in the Holy Church. / Inin tians. / ypanpa oncan missa quittazque yvan motelpuchtzi in Iesus, cenca vei iez: Dios ipiltzi oncan teotlahtolli quica (sic) yvan oncan quic- motocaiotiz, quimocuiliz in itlatocaio Dauid: qui- nopilhuizque quiçelizque yn sacramentome / mopachilhuiz in sancta Iglesia, aic tzonquiçaz in yvan oncan momachtizque yn santa fee cathol- itlatocaiotzi. “This son of yours, Jesus, will be ica ynic quimopaccatlayecoltilizque yn toto dios very great. He will be called the child of God. He yvan rrey totlahtocahv. “Because they will hear will take the kingdom of David. he will govern mass and sermons there, and there obtain and the Holy Church. His kingdom will never end” receive the sacraments, and there be taught (Burkhart ed. 2001: 41). the holy Catholic faith, so that they will gladly 2. santa iglesia, holy church (building) serve our lord God and our ruler the king” annals (AHT, AJB), petition (M 7, PC), will (TT (Lockhart, Berdan & Anderson eds. 1986: 123). / 1, TT 16, TT 49); time range: 1565–1736 yn axcan mocuepa hui yhuicpantzinco ynic ayac mochiva Santa yglesia. nicā almolōga. quimiximachilizque yn huel nelli yhuicpantzin- vel poliuhtoc altepetl (Dakin ed. 1996: 32). The co cemanahuac ymactzinco motlalizque ynic holy church is not being constructed here no quinmopializ quinmopachilhuiz quinmocui- in Almolonga. The altepetl is deteriorating tlahuitzinoz yn ica ypan mellavac cetiliztla- greatly. / yhua niquitohua nosepoltura ynahuac neltoquiliztli Sancta Fee Catholica. “Who now Sata yclesia mocahuatiuh huetztli ayaquitla- are converted and go toward him to become coz – i to –. “And I say that my grave [is to be] acquainted with the really true universal shep- close to the holy church; an offering of 1 real is herd and place themselves in his hands so that to be delivered. No one is to go against it” (Piz- he will guard, govern, and take care of them zigoni ed. 2007: 82). / auh yntla mopatlaz nican too with and in the true unified belief, the holy mexico arçobispo. yntla oc cecni conicuanicã Catholic faith” (Chimalpahin 2006: 276). çan no arçobispoyotl ypan ŷtla ompa ayhtic S. Domingo la ysla, anoço manilla china, ca yuh Santa Iglesia mihtohua ca quicuitiuh quicelitiuh yn ompa 1. Santa Iglesia, Holy Church (institution) yancuic teopan Sancta yglesia oc ce yancuic annals (AHT, AJB, ZM), cultural encyclopedia palio. “But if the archbishop here in Mexico is (FC 1), municipal council records (TA 129, TA replaced, if they move him to an archbishop- Appendix), petition (ANV 1, ANV 2, PP), reli- ric in another place, out in the ocean at Santo gious play (HLE, LDS, STE), religious treatise Domingo de la Isla, or Manilla in China, it is (DC, EQ), sermon (SJA), song (PX), will (TT 98); said that when he gets to the new church he time range: 1548–1760 will get and receive another new pallium” (Chi- yn yehuan nochizehque ya yc mopoua yn malpahin 2006: 266). innochiz yn iquac domingotica yvan ylhuitl ipan 3. Santa Iglesia, personification of the Holy aocmo yavi teopan ynic misa quitazque yn iuh Church tenavatiya santa yglesia. “These cochineal religious play (FJ); time range: seventeenth owners devote themselves to their cochineal on century (?) Sundays and holy days; no longer do they go to hualquisas. Tlamasehualiztli. Cahuitl: S.ta church to hear mass as the holy church com- ygl.a. “Penance enters [along with] Time, Holy mands us” (Lockhart, Berdan & Anderson eds. Church” (Sell & Burkhart eds. 2004: 190). 1986: 81). / ca u[e]l senca mauiztlacatl yguan guel senca quali techtlacaquiltia yn santa dotrina Santa Iglesia Católica Romana yguan techmachtia quenami ticmoneltoquitisque 1. holy Catholic Roman church yn santa iglesia (Sullivan ed. 2003: 19). Because will (TT 86, TT 87); time range: 1733–1737 he is a very honorable person and he explains yhua [n]icnoSeneltoquitia y Sa huel neli teol the holy doctrine to us very well. And he teaches dios y dios tetatzin y dios espirito Santo yhuan 462 santa iglesia de roma

yn ixq̄[...] y quimoneltoquimoneltoquitia y yhuan mochi nicneltoca yn ixquich qui- tonatzin Santa ygleCia CantoliCa romana. “And moneltoquitia Sancta yglesia Romana Auh I believe entirely in the very true deity God, yehica yn axcan nicchihua yn notestamento. God the father, God the Holy Spirit, and in “And I believe all that the Holy Roman Church all that our mother the holy Catholic Roman believes; therefore now I make my testament” church believes” (Pizzigoni ed. 2007: 228). / (Cline & León-Portilla eds. 1983: 196). yhua Ca nicnoneltoquitia y tonatzin Sntta yglesia CatoliCa romana ypan tlaneltoquilistli Santa Inquisición ninomiquilis. “And I believe in our mother the 1. Santa Inquisición, Holy Inquisition holy Roman Catholic church; in [this] belief I annals (ZM); time range: 1650–1686 will die” (Pizzigoni ed. 2007: 230). auh ypan a 18 de março yquac quimocelili yn itequitzin Antonio Gonzalez Laço Santa Santa Iglesia de Roma Ynquiçiçion (Zapata y Mendoza 1995: 290). On 1. Santa Iglesia de Roma, Holy Church of the 18th of March was when Antonio González Rome Lazo received his post in the Holy Inquisition. will (TC 4, TC 9, TC 13A, TC 14, TC 15, TC 17, TC 20, TC 30, TC 31, TC 33, TC 41, TC 42, TC 44, TC 46, Santa María TC 47, TC 48, TC 49, TC 52, TC 53, TC 56, TC 67, 1. Santa María, Saint Mary TC 75, TC 79, TC 80); time range: 1580–1589 annals (AHT, AJB, ZM), legal statement (IDX), auh ca huel mellahuac ynic nicnoneltoquitia municipal council records (TA 178, TA 207), yn santissima trinidad tetatzin tepiltzin dios petition (LJJ, M 2), religious play (DA, EPM, FJ, espirito sancto çan ce ynyelitzin Excencia yuan HLE, LDS, Mer, STE), religious treatise (CC, DC, mochi nicneltoca yn ixquich quimoneltoquitia DCB, DCLM, EQ), sermon (SD, SJA, SJB, SLM), yn sancta yglesia de romana. “I truly believe song (PX), will (TC 4, TC 6, TC 9, TC 12A, TC 13A, in the Most Holy Trinity, Father, Son, and TC 14, TC 15, TC 17, TC 20, TC 26, TC 30, TC 31, God the Holy Spirit, whose essence is just TC 79, TC 80, TT 40, TT 41, TT 47, TT 48, TT 49, one, and I believe all that the Holy Church TT 50, TT 52, TT 53, TT 54, TT 55, TT 56, TT 58, of Rome believes” (Cline & León-Portilla eds. TT 59, TT 60, TT 61, TT 62, TT 63, TT 64, TT 65, 1983: 20). TT 66, TT 68, TT 69, TT 75, TT 77, TT 84, TT 86, TT 98, WBA); time range: 1548–1783 santa iglesia mayor Auh in muchipa ichpuchtli in ciuapilli sancta 1. santa iglesia mayor, holy cathedral Maria aquen oquimuchiuili in iiollotzi, inic bill of sale (LSD 2); time range: seventeenth oquimottili, in quimonochiliaia sant Gabriel, century (?) ca miecpa quinmottiliaia in angelome. “And quihtoque. tohuelitiliztica. toçeyaliztica. tone- she who is forever maiden, the noblewoman, huelmachiliztica. ticnamaca. tosular. nican Saint Mary, was not at all disturbed when she mani. teopancalixpan huel ipan. yn ohtli. on͞c͞a. saw that Saint Gabriel was calling to her, for hualquiça. sancta. yglesia. mayor. “They said, she often used to see angels” (Burkhart ed. ‘By our authority, by our permission, by our 2001: 43). / notlaçonamictzi. ma ypanpa yn consent we sell our house lot located here, dios ytlaçonatzi ylhc çihuapilli Sancta maria in front of the church, right at the road which ma xinechmotlaponpolhuilili. “O my beloved departs from the main holy church’” (Olko, spouse, for the sake of God’s beloved mother, Sullivan, Szemiński eds. 2018: 108). the heavenly noblewoman, Saint Mary, pardon me” (Sell & Burkhart eds. 2004: 236). / Santa Iglesia Romana ahu ni͞ m͞ a͞ ͞ Juramentv quicuic ynic nellj quihtv 1. Santa Iglesia Romana, Holy Roman Church ytlahtol quitēnamic ȳ cruz+ quinepano yn ima will (TC 55, TC 57, TC 58); time range: 1581–1582 yte͡pa͡ qu͞ i͞ m͞ a͞ ͞ ytechcvpa monehtvlti yn tto dios santa maría de guadalupe 463

yvan nochipa huel ichpochtlj çoapillj santa mother Santa María, our lady of the rosary” maria. ynic melahvac quihtvz. “Then he took (Chimalpahin 2006: 202). an oath. And so he spoke his words truly, he kissed the cross, and he put his hands together Santa María de Guadalupe against his lips, in order then to swear by Our 1. Santa María de Guadalupe, Saint Mary of Lord God and the Holy Lady Mary, Eternal and Guadalupe True Virgin, to speak the truth” (Olko, Sulli- annals (AJB); time range: 1555 (?)–1568 van, Szemiński eds. 2018: 91). Yn ipan xihuitl mill e qui[nient]os 55 a[ñ]os 2. Santa María, church of Saint Mary yquac monextitzino in Sancta Maria de Quata- annals (AHT, AJB); time range: 1565–1613 lupe yn ompa Tepeyacac (Anales de Juan Bau- auh no yq[ua]c Sancta Maria missa q’[ui]toto tista 2001: 160). In the year of 1555 was when p[ro]uisor y[n] co[n]pehualti yn itlatetemoliz Santa María de Guadalupe appeared there in ytequiuh (Anales de Juan Bautista 2001: 324). Tepeyacac. It was also when the vicar general went to say 2. Santa María de Guadalupe, church of the mass in Santa María. He began his inqui- Saint Mary of Guadalupe sition, his work. / cenca tlamahuiztililiztica annals (AJB, HCC); time range: 1565–seventeenth tlayahualoliztica quitocaque coztic teocuitlatl century (?) yn teopixque S. Franco. ypan yn commissario fr. Auh ynic ome tlacatl Tola[n] ychan ytoca Miguel Juan çurida yn ompa totlaçonantzin S ta maria yhuepol quipilhuati auh o[n]pa tetlayecolti in motenehua de la Redonda. cuepopan. “With Tepeyacac o[n]tetl metztli tlamaceuh S[an]ta very great splendor, in a procession, the Fran- M[ari]a de Guadalope (Anales de Juan Bau- ciscan friars, in the term of the commissary tista 2001: 324). The second man, the resident fray Juan de Zorita, buried some gold at [the of Tolan named Miguel, got his sister-in-law church of] our precious mother Santa María, pregnant. He served there in Tepeyacac, he did called de la Redonda, in Cuepopan” (Chi- penance during two months in [the church of] malpahin 2006: 230). Santa María de Guadalupe. 3. Santa María, image of Saint Mary annals (AHT), will (TC 28); time range: 1580–1597 santa teología yn acallopa ynn ocan motlapiellia yn totlaçonatzi 1. santa teología, holy theology s ta ma. “(They are) next to the canal where the annals (AHT); time range: 1612 (image of) our dear mother Saint Mary stands auh ycxitlantzinco mantiuh yn ibonetetzin. guard” (Cline & León-Portilla eds. 1983: 88). / ycpac yetiuh ce yztac borla ynic neztiuh ca auh yn iquac Domingo ypã castilli onnahui mani maestro omoyetzticatca yn ipan sancta theo- octubre yquac tlayahualoliztica mohuicac yn logia, yhuan yn isomblerotzin huey quiltic çan tlaçocihuapilli Sancta maria mopitzinohuaya no ycxitlantzinco mantiuh. “Below his feet was Sant Joseph. “And Sunday the 19th of October his bonnet, on top of which was a white tassel was when the precious lady Santa María who showing that he had a master’s degree in holy was kept at San Josef was taken there in proces- theology, and his large green hat was also at sion” (Chimalpahin 2006: 60). his feet” (Chimalpahin 2006: 206). 4. Santa María, brotherhood of Saint Mary annals (AHT); time range: 1612 Santa Vera Cruz in ye mochi mocenpohua ymaxca españoles 1. Santa Vera Cruz, Holy True Cross cenpohualli. yehuatl tecenpohualca yn iesdan- annals (AHT); time range: 1600 tardetzin yn ivamderratzin totlaçonantzin S.ta Miercoles. a iii. de mayo. de 1600. aos. huel maria nuestra Señora del rosario. “A total of ipan yn Sancta velacruz ylhuitzin yquac acico twenty belong to the Spaniards; the twentieth yn itlahtollo. arçobispo. Don alonso fernandez is the standard and banner of our precious bonilla ynic ompa. omomiquilli perũ. “Wednes- 464 santiago day, the 3rd of May of the year 1600, right Santiago on the feast day of the Santa Vera Cruz, was 1. Santiago, Saint James when news arrived about the archbishop don annals (AHT, AJB, AT, ZM), cultural encyclo- Alonso Fernández de Bonilla, that he had died pedia (FC 11), religious treatise (DCLM); time in Peru” (Chimalpahin 2006: 68). range: 1553–1671 2. Santa Vera Cruz, church of the Holy True yhquac tlalpolo marques oquimomatlanili Cross yn Senor SanDiago yhuan tlaxcalteca huel annals (AHT, AJB, AP); time range: 1568–1681 yehuan omomictique tlaxcalteca omomictique Domingo [Espacio en blanco] dez[iembr]e 68 ynahuac motesoma ytlacahuan. “At this time años yquac quimotlalilito in Sacramento yn the Marqués conquered the land. The lord San- ompa Sancta Veracruz ça q[ui]monapalhuique tiago, together with the Tlaxcalans, defeated yn alçob[is]po yhua[n] don Francisco Ximenez them by his hand. The Tlaxcalans really fought (Anales de Juan Bautista 2001: 176, 178). Satur- hard; they fought with Moteucçoma’s vassals” day [Blank space] [of] December of the year 68, (Townsend ed. 2010: 160). / Acoiotl: quito- was when they went to place the Sacrament in qujlia in atotoli, no yiollo in atl, no imachcauh in [the church of] the Holy True Cross; the arch- totome: çan no iquac neci, in jpã ilhujtzin Sanc- bishop just carried it in his arms, along with tiago. “Water-turkey. It comes after the pelican don Francisco Jiménez. / Sanno ypa xihuitl yn [as a waterfowl]. it is also the heart of the omoteochiuh sāta vera cruz ypan ssanctissima water; it also is the leader of the [water] birds. trinidad. “In this same year, [the church of] It also appears at the time that the water birds Santa Vera Cruz was consecrated, on [the day come, on the Feast Day of Santiago” (Sahagún of] Santísima Trinidad” (Townsend ed. 2010: 1950–82, XI: 30). / NO.(1) Iniquetetl neltoconi 114). / auh pregones yc mochiuh auh tlayayahua- tlaxiquito. Nic.(2) Ynicquetetl articulo yn itetzon loloc prossesion mochiuh ompa huelpeohuac tlaneltoq’liztli yn quitlali sanctiago tetiachcauh yn iglesia mayor. ynic oncan hualhuilohuac quito. “Oh my younger brother, do say the third Sancta vera cruz. ypampa ca ompa mopia yn thing to be believed. Oh my elder brother, the ixiptlatzin. “Proclamations were made about third article, building stone of belief, Saint it, and there was a procession, beginning at James the elder brother placed it” (Burkhart the cathedral and coming to Santa Vera Cruz, ed. 2001: 58). because his image is kept there” (Chimalpahin 2. Santiago, feast day of Saint James 2006: 70). annals (AJB, ZM); time range: 1564–1675 3. Santa Vera Cruz, image of the Holy True Auh in motlalli al[ca]lde Miguel Gar[ci]a Cross Ahuach sabadotica yquac yvisperas in Sancti- will (TT 18, TT 30); time range: 1717–1741 ago ypan 24 julio de 1568 años (Anales de Juan yuān yn noSepultu yez Ca onpa huey teopa Bautista 2001: 172). Miguel García Ahuach was yxpanco Sta Vera Cruz onca nechmomachiotiliz installed as judge on a Saturday, it was on the yn notlaçotahtzin Dios. “And my grave is to eve of the feast of Saint James, the 24th of July be at the great church, facing the Santa Vera of the year 1568. / Çano axcan yn ipan xihuitl Cruz; there my precious father God will des- yn omoteneuh de 1667 años yc 24 de julio ypan ignate [a place] for me” (Pizzigoni ed. 2007: ybisperatzin Señor Santtiago mayor apostol 109). / yhuan niquitohua noSepultura es in sabado ynic opeuhqui tlalulini huel ypan matlac- onpa huey teopan yxpantzinCo Santo Bera Crus tlonce oras (Zapata y Mendoza 1995: 380). ompa nechmachitilis Notlaçotatzin Ds. “And I Likewise now, in the mentioned year of 1667, say that my grave is to be at the great church, on the 24th of July, on the eve of [the feast day facing the Santa Vera Cruz; there my precious of] the lord San James, the chief apostle, on father God will designate [a place] for me” Saturday, was when the earth began to quake, (Pizzigoni ed. 2007: 86). at exactly 11 o’clock. santísima 465

3. Santiago, Order of Santiago (military order) satima Cruz. “I order that I likewise leave on annals (AHT); time range: 1610 dying to my child Gerardo Josef as his inher- Auh yehuatl yc chicome visurrey. mochiuh- itance a cultivated field where the most holy tzinoco yn tlacatl Don luis de velasco cauallero. cross is” (Pizzigoni ed. 2007: 165). yn ica ytlaquentzin yn ihabitotzin Sanctiago. 2. Santísima Cruz, brotherhood of the most “The seventh who came appointed as viceroy holy Cross was the lord don Luis de Velasco, a knight of will (TT 35); time range: 1728 the habit of Santiago” (Chimalpahin 2006: yuā niquitoā y nocofradia = Sagre de xpto yuā 150). / vmpa yn macoto yancuic teopan yn Santisima Cruz motemacas huetzintli nahui ipan omoteneuh Pesperaspan yn icomiendatzin tomitzin. “And I say that for my cofradía of Santiago yn telpochtli Don fernãdo altamirano. Sangre de Cristo and for Santísima Cruz an “Don Hernando Altamirano the younger went offering of 4 reales is to be given” (Pizzigoni to the new church on the said eve to be given ed. 2007: 117). his encomienda [in the order of] Santiago” (Chimalpahin 2006: 164). Santísima Trinidad 1. Santísima Trinidad, the Most Holy Trinity Santísima religious play (SI), will (TC 4, TC 5, TC 6, TC 9, 1. Santísima, feast day of the Holy Name of TC 13A, TC 14, TC 15, TC 17, TC 20, TC 21, TC 28, Jesus TC 30, TC 31, TC 33, TC 37, TC 38, TC 39, TC 41, annals (AP); time range: 1677 TC 42, TC 43, TC 44, TC 45, TC 46, TC 47, TC 48, 1677 Nican ypa xihuitl yn ohualmohuicac TC 49, TC 50, TC 51, TC 52, TC 53, TC 55, TC 56, señor obispo ytocatzin D. manuel fernandes TC 57, TC 58, TC 60, TC 67, TC 71, TC 75, TC 79, de Santa crus ypan sanctissima yc yey 3 tonali TC 80, TC 81, TT 1, TT 19, TT 26, TT 29, TT 32, mani metztli Enero. “1677 Here in this year the TT 39, TT 69); time range: 1580–1737 lord bishop named don Manuel Fernández de yhuan cenca huel mellahuac ynic ninnoneltoqui- Santa Cruz came, on the 3rd day of the month tia (sic) yn sanctissima drinidad tetatzin tepiltzin of January” (Townsend ed. 2010: 114). dios Esp͞u santo yhuan mochi nicneltoca yn ixquich quimoneltoquitia yn sancta yglesia de Santísima Cruz Roma. “And I very truly believe in the Most Holy 1. Santísima Cruz, the most holy cross (repre- Trinity, Father, Son, and God the Holy Spirit, sentation of the Christian symbol) and I believe all that the Holy Church of Rome annals (AP), will (TT 35, TT 50, TT 55); time believes” (Cline & León- Portilla eds. 1983: 174). / range: 1631–1762 Ma mocenquizcayectenehualoni yn itlasomahuiz- 1631 Nican ypan xihuitl yn omolinitzino santi- tocatzin y Sntisima tridad yhua Dios tetatzin yhua ssima crus huey milagro Oquimochihuilitzino Dios yhua Dios ytlaçopiltzin yhua Dios Espiritu – ylhuitzin tlaxcaltecapan. “1631 Here in this year Sancto Ma yuh mochichihua Ame Jesus. “May the the most holy cross moved. It performed a great precious revered name of the most holy Trinity miracle [on] its feast day in [the barrio of Tlax- and God the father, God his precious son, and caltecapan” (Townsend ed. 2010: 92). / ynic God the Holy Spirit be entirely praised. May it be yetlamantli nitlanahuatia not[...]poch yntoCa done, amen. Jesus” (Pizzigoni 2007: 87). / Ylhui- bernardino niquinomaquilia omen satoti Sato cac ocaquiztic in moneyolnonotzaliz ixpantzinco temaxitia yhua Santissima Crus. “Third I order in ixquich yhuelitzin in Santissima Trinidad. “Your that I give to my son named Bernardino two concerns have been clearly heard in heaven saints, [our Savior] and the most holy Cross” before the All-powerful, the Most Holy Trinity” (Pizzigoni ed. 2007: 157). / nitlanhuatia sano (Sell & Burkhart eds. 2004: 148). yhuan nopilitzin giraldo Josph ynemaC nimoCa- 2. Santísima Trinidad, convent or church of huilitehua Ce mili matiCa Capan mestiCan the Most Holy Trinity 466 santísimo

annals (AP); time range: 1690 annals (ZM), will (TT 10); time range: 1711 yn omoteochiuh yn icapillatzin yn totlasoma- yhuan niquitohua yehuatzin SantiSimo onic- huisnantzin Rosario onpa Santo domingo yn nomaquili çe palio damasco chichiltic yhuan oquimoquixtilique ypan tonali Juebes yc matlactli çe gio yca cruz dorado. “And I say that I gave onnahui 14 tonali mani metztli abril niman to the Santísimo Sacramento a canopy of Oquimohuiquilique ompa sāta carina ompa crimson damask and an ensign with a gilded omocochiti niman vienes [sic] oquimohuiquilique cross” (Pizzigoni ed. 2007: 69–70). / yhuan ompa sanctissima trenidad ompa omocochiti. yehuatzin Godor don Juan de Stiago quimote- “The chapel of our precious revered mother of huiquilia 4 pos yntla omoxtlauh yca[...] çe Rosario at [the convent of] Santo domingo was frontal onicnonemactili SantiSimo. “And the dedicated. They brought her out on Thursday governor don Juan de Santiago owes 4 pesos; the 14th day of the month of April. Then they when it is paid [it is to go toward?] an altar took her to [the convent of] Santa Catarina; there hanging that I donated to the Santísimo Sac- she slept. Then on Friday they took her to [the ramento” (Pizzigoni ed. 2007: 71). convent of] Santísima Trinidad; there she slept” 2. Santísimo, saint (?) (Townsend ed. 2010: 148). / Sāno pa xihuitl ynic will (TC 82); time range: 1599 ypan ylhuitzin y totlaçomahuistatzin San josef niquitohua ontetl yn chinamitl yntechtzinco ipan lunes omotocac simiento Sanctissima tRini- nicpohua y totatzin sanctsimo. “I declare that dad Oquimotoquili Sr Obisp. “In this same year, I assign two chinampas to our father of Santí- on a Monday, on the feast day of our precious simo (the ward saint?)” (Cline & León-Portilla revered father San José, the foundation of Santí- eds. 1983: 278). sima Trinidad was laid. The lord bishop laid it” 3. Santísimo, brotherhood of the Blessed Sac- (Townsend ed. 2010: 110). rament 3. Santísima Trinidad, feast day of the Most will (TT 7, TT 9, TT 28); time range: 1707–1740 Holy Trinity y mocahuan se mel santisimo yhuan santa annals (AP, AT); time range: 1680–1691 omel nicnocahuililia santa chara se mel sangre Sanno ypan xihuitl ypan domingo yc mahtlactli de cristo se mel yhuan santo monimento oc se ttonali mani metztli Junio huel ypan Sanctis- mel san franco oc se mel las animas oc se mel. sima TRENidad yn opeuhqui yn quiahuitl. “In “And one maguey is left to the Santísimo this same year, on Sunday, the 10th day of the [Sacramento] and Santa [...], and I leave [two] month of June, right on [the feast day of] Santí- magueyes to Santa Clara, one maguey to the ssima Trinidad, the rains began” (Townsend Sangre de Cristo, and another maguey to the ed. 2010: 152). / ycatzinco santisma Trinidad Santo Monumento, to San Francisco another oquisaco tlacaJues D Antoo ortis de escalante maguey, to Animas another maguey” (Pizzi- otlacapouaco yca 2 yuā melio namiqque ytequih goni ed. 2007: 64). / yhuan yehuantzin Santi- teopan Jueves yc 27 de março fiscal [inserted in Simo nicnomaquilia 1 tn yhuan Animas nicno- margin: fiscal po tzopan]. “On the feast day of maquilia çe metontli. “And to the [cofradía of] Santísima Trinidad a people-judge [census Santísimo Sacramento I give 1 real, and to [the taker], don Antonio Ortiz de Escalante, came. cofradía of] Animas I give a small maguey” He came to count people at the church on (Pizzigoni ed. 2007: 670). Thursday, March 27th so that 2½ reales would be married people’s contribution. The fiscal Santísimo Sacramento [inserted in the margin: The fiscal was Pedro 1. Santísimo Sacramento, the Blessed Sacra- Tzompan]” (Townsend ed. 2010: 184). ment annals (AHT, AP, AT, ZM), cultural encyclope- Santísimo dia (FC 6), religious treatise (EQ), vocabulary 1. Santísimo, the Blessed Sacrament (VM 1), will (TT 44); time range: 1571–1762 santo 467

aocac huel oncallaquia. yhuan aocmo huel you have received you reward there in Heaven, missa oncã mochihuaya. ypampa huel yuh for you are a great saint” (Anderson & Schroe- mitoz ca ça tlacacitimania yn atl. ytlacapã ŷ der eds. 1997, II: 158). / yn ipan axcã Sabado teocalli. yc quimoquixtilique. in sanctissimo a iii. de febrero. de 1601. in yehuatzin cenca sacramento. “No longer could anyone go mahuiztililoni huey Sancto Sant. blas. obispo. in, and mass could no longer be held there, martyr yquac tzintic peuh yn ilhuitzin quiztiaz because it can really be said that the church cecexiuhtica pialoz ayac tlatequipanoz. “Today, was half filled with water along the sides, so Saturday the 3rd of February of 1601, was when that they removed the most Holy Sacrament” it was instituted and begun that when the feast (Chimalpahin 2006: 98). / ca in yehuatl in day of the very reverend great saint San Blas, sanctissimo sacramento. monequi neteotiloz. bishop and martyr, will go along being cel- yehica ca huel yehuatzin in dios. yn oncan ebrated and observed each year, no one is to moyetztica ynic oquichtli inic teutl. “It is nec- work” (Chimalpahin 2006: 70). essary that the Holy Sacrament be adored 2. santo, saint because God Himself is there as man and as annals (AHT, AJB, AP, ZM), oral account (2014- the Deity” (Anderson & Schroeder eds. 1997, II: SMX) religious play (FJ), religious treatise (DC, 136). / Jesus Maria y Joseph ma mosenquisCa- EQ), sermon (SJB), vocabulary (VM 1, VT), will yetenetzino yn itlasomahuisnaCayotzi S.tismo (TT 40, TT 41, TT 43, TT 44, TT 47, TT 48, TT S.Cramento yhua D.s. tetatzi D.s. ytlasoma- 56, TT 69, TT 70, TT 71, TT 72, TT 73, TT 74, TT huispiltzi D.s. espiritu s.to ma y mochihua. 75, TT 76, TT 77, TT 79, TT 80, TT 81, TT 82, TT “Jesus, Mary, and Joseph. May the precious 83, TT 84, TT 86, TT 87, TT 98); time range: ca. revered body of the most holy Sacrament and 1540 (?)–1762, 2014 God the Father, God his precious revered son, Cateh feztividadez de totiotzitzin, de tozantoz and God the Holy Spirit be entirely praised. (2014-SMX). There are feasts of our saints, of May it be done” (Pizzigoni ed. 2007: 142). our saints. / auh ca inin tlahtlacolli, in tlah- 2. Santísimo Sacramento, brotherhood of the tlacolpeuhcayotl in oquichiuh, ca yuhquimma Blessed Sacrament tequixquiatl ipan pohui, inic apachiuhque in will (TT 25, TT 27, TT 39); time range: 1691–1733 ixquichtin Tlalticpac tlaca, yhuan in ixquichtin yhua niquitohua Se Carga tlaOtli yhua se Carga Sanctome in ipā pohui tetepe in imanimashuan. Anbas ninohuetias para SatiSimo Sacrameto. “And this sin became the beginning of sin. “And I say that I am making an offering for It is considered to be like nitrous water, with the Santísimo Sacramento of a load of shelled which all the people of earth were flooded. maize and a load of beans” (Pizzigoni ed. 2007: And the souls of all the saints are considered 100). / ȳhua niquitohua y SatiSimo Sacrameto to be mountains” (Burkhart ed. 2001: 16). / Ca Meliotzin nicnoMaquilitias. “And I say that I am quinmohuiquiliz yn onpa yn itlatocachantz.co giving half a real to the Santísimo Sacramento” ȳ Semicac neSentlamachtiloyan. y gloria. yn (Pizzigoni ed. 2007: 104). / yhua yehuatzin San- inneSentlamachtiaya. yn ixquichtin S.tos S.tas. tisimo sacrameto nicnomaquilitiuh çe pēso. “And “He will take [them] to his royal home, the to [the cofradía of] the Santísimo Sacramento I place of eternal and utter bliss, glory, the place am giving a peso” (Pizzigoni ed. 2007: 130). of utter bliss of all the male and female saints” (Sell & Burkhart eds. 2004: 190). / auh quen- santo mache oc tlapanahuia hueylhuitl mochihuatiuh 1. hueisanto, great saint yniquin quenman quimonequiltitzinotiuh tto. annals (AHT), religious treatise (EQ), sermon Dios ynic mochipauhtzinoz ynic quimocenca- (SJB); time range: ca. 1574 (?)–1612 huilizque ynic Sancto cemahuiço macoz. ynic Auh in axcan ca oticmocelili in motlaxtlahuiltzin tlamiz. yn icanonizatoyotzin motenehua. “How in ompa in ilhuicac ca tihueisancto. “But now much greater even will be the celebration 468 santo

of the feast day when someday our lord God 2007: 75). / auh in Sant Josep caltitlan yn oncan deigns that [San Ignacio] be purified and pre- motenamiquiliani teopixque oncã quinmoma- pared so that he will be made a saint in full nillique in Sant Franco. yhuan St. Diego huel honor, so that what is called his canonization paño yn quinmoquentillique ynneolololtzin will be completed” (Chimalpahin 2006: 166). auh actihuetz in tlapechtli poztec in quahuitl 3. santo, holy auh oncan ytlacauhque in Sanctome. “And at annals (AHT), will (TT 50); time range: 1608– San Josef, next to the church, where the friars 1726 usually meet people, they set up San Fran- quitocayotique ynic mocuaatequi ypiltzin ytoca cisco and San Diego, they clothed them well in mochiuh Doña Mariana manuel auh yn iPa- woolens as their raiment, but the platform col- drino mochiuh ce tottatzin huel sancto ytoca lapsed; the wood broke, and the saints were fray Pedro Lazaro teopixqui S. Franco. “When damaged” (Chimalpahin 2006: 44). his child was baptized they named her and 5. Santos, All Saints’ Day her name became doña Mariana Manuela, and annals (ZM); time range: 1667 a very holy father named fray Pedro Lázaro, a Axcan ypan xihuitl de 1667 años yhuan ypan Franciscan friar, became her godfather” (Chi- meztl otobre a 31 ybisperatzin Santome lunes malpahin 2006: 234). / Auh yn axcan cahuitl huel ypan matlactlomome oras yn oquitlecol- ypan moyetzticate yn ipan in cenquizca qualli tique coyultin yn itec yacuic coyulcalli Sant Josep Sancto tetlatzontequililiztlatocaycpalli. yn (Zapata y Mendoza 1995: 380). Today, in the cenca mahuiztililoni Señores licenciados. Don year of 1667 and in the month of October, on the Alonso de Peralta. yhuan Gutierre Bernardo 31st, on the eve of All Saints’ Day, on Monday, de Quiros. “At present the very reverend lords at exactly 12 o’clock, they raised the bells inside licenciados don Alonso de Peralta and Gutierre the new bell tower, at Saint Joseph’s. Bernardo de Quiroz occupy the consummately 6. santo, little town good and holy royal seat of justice” (Chimalpa- annals (ZM); time range: 1671 hin 2006: 154). / ynic yetlamatli nitlanahuatia ynic noya brobiçia ynic mochi yacuique ocatca not[...]poch yntoCa bernardino niquinomaquilia yn ipan batronestin yn izqui Santo yc mochi omen satoti Sato temaxitia yhua Santissima ocan onesqui yn ipan jues tetlacapuhqui Crus. “Third I order that I give to my son named (Zapata y Mendoza 1995: 462). Such that the Bernardino two saints, [our Savior] and the entire province, such that the new people most holy Cross” (Pizzigoni ed. 2007: 157). were in the census, such that each small town 4. santo, image of a saint appeared there to the census judge. / quimeca- annals (AHT, ZM), municipal council records tlayahualultizquia yn imoztlayoc lunes ça ypan (TA 140), petition (ANV 16), will (NI 8, TT 6, TT tlatoluc ynic mochitin yn isqui Santo Tisatla 7, TT 11, TT 17, TT 18, TT 24, TT 36, TT 38, TT tlaca yn iquitech neyxcuitilusquia (Zapata y 39, TT 45, TT 46, TT 48, TT 50, TT 52, TT 53, TT Mendoza 1995: 466). They were going to whip 55, TT 56, TT 62, TT 65 TT 73, TT 74, TT 78, TT them while parading them on the next day, 82, TT 85, TT 95, TT 97); time range: 1553–1810 Monday, but they were interceded for. Thus it yvan protlal guitzayangue deopan yvan ospitlal would be an example for the people in all of san caspar santozme guipozdecgue (Sullivan the little towns of Tizatlan. ed. 2003: 42). And they ripped the altar hanging 7. santo, deity of the church. And they destroyed the [figures oral account (1985-IxM); time range: 1985 of] the saints of the hospital at San Gaspar. / Ne ce santoh ya quitl cualanqui. Quixahuaz mochtzi Santos yhuan Santo mocactzinohua yanopa tlen axnouhquiya axtlen mero (1985- calitic ca yehuatzin chanecatzitzitin. “All the IxM). The other deity supposedly got angry. He [other] male and female saints are to stay in will knock over [the corn plants] that are not the house and be residents” (Pizzigoni ed. yet well formed. santo 469

8. santo, cemetery tlaca pipiltzintzintin tlayacaque yn ican doc- vocabulary (TCV); time range: 2016 trina quihualpuhtaque totatzintzin corastin Zantoh tlen Tepecxitlan tlahuel temitocca huan (Zapata y Mendoza 1995: 460). On the said naman tlen miquih ayoccanah quimatih canin Saturday, they immediately made a proces- quintocazceh (Sullivan et al. 2016: 622). The sion. They came out of San Josef with people cemetery in Tepecxitlan is already full and now of all the small towns, children led the way. they don’t know where to bury those who die. Our fathers, the priests brought up the rear, 9. santomahuizzotia, to canonize someone reading the doctrine as they went along. (lit. to provide someone with honor as a saint) 13. santotepantlahtoani, saintly intercessor (lit. vocabulary (VM 1); time range: 1571 person who speaks for others in a saintly way) Canonizar. nite, sancto mauiçotia. nite, sancto annals (AHT); time range: 1611 ma-|uiztilia. ynuan nicpoa yn sanctome (Molina oc cenca yehuatzin yn tlahtohuani arçobispo 1992, I: 24r). To canonize: I canonize someone; visurrey ySanctotepantlahtocatzin. oquimo- I provide someone with honor as a saint; I chihuilli, yn ipampa ça mococotzinotinemi. count someone among the saints. “Especially the ruler, the archbishop and 10. santomahuitilia, to canonize someone viceroy, made him his saintly intercessor, (lit. to provide someone with honor as a saint) because he was constantly ill” (Chimalpahin vocabulary (VM 1); time range: 1571 2006: 192). Canonizar. nite, sancto mauiçotia. nite, sancto 14. santotica, holy (lit. by means of a saint) ma-|uiztilia. ynuan nicpoa yn sanctome (Molina vocabulary (VT); time range: ca. 1540 (?) 1992, I: 24r). To canonize: I canonize someone; Reliquias de ſanto. reliquię. arū. | ſanctotica I provide someone with honor as a saint; I necauhcáiotl (Vocabulario trilingüe: 137r). Holy count someone among the saints. relics: reliquiae, -arum; holy relics. 11. santopan, small town named after a saint 15. santotlatlauhtiloni, adoration of the saints annals (ZM), municipal council records (TA 93); (lit. an instrument for praying to a saint) time range: 1550–1671 vocabulary (VT); time range: ca. 1540 (?) Axcan ypan xihuitl de 1671 años yhuan ypan meztl Adoracion a los sctos en griego. latria. e. | scto- de mayo yc 12 yn oquihualhuicaque çetetl amatl tlatlahutiloni (Vocabulario trilingüe: 14r). real brobiçio yn inauhuixtin altepetl cabiçera Adoration of the saints in Greek: latria, -ae; ynic noya sansantopa ynic otechtetlapiquito adoration of the saints. tiquiquixtilia tomi (Zapata y Mendoza 1995: 464). 16. santotocatinemi, to go about imagining Today, in the year of 1671 and in the month of oneself to be a saint May, on the 12th, they brought a document here, religious play (LDS); time range: seventeenth a royal provision. The small towns everywhere century (?) went and slandered those of us from the four Auh tla xicmocaquiltitzino tlatohuanie ca head towns; that regarding each of the four se tlacatl tlatohuani nictlapololtitinemi huel head towns: that we take money from them. / momahuistiliani huel mos.totocatinemi. Yn yuan yn santopan ualleuaque cequin maceualtin teYxp.n Ynic nemi. “And do listen, O ruler, for nican tetlan omotlalico yn ipan çiudad. “And there is a certain ruler whom I go about con- certain commoners have come from (the small fusing who really glorifies himself, really towns named after) saints to settle in other peo- goes about imagining he is a saint; that is ple’s households here in the city” (Lockhart, how he lives in public” (Sell & Burkhart eds. Berdan & Anderson eds. 1986: 72). 2004: 278). 12. santopantlacatl, person from a small town 1 7. tesantomahuizzotiliani, canonizer, beati- annals (ZM); time range: 1590 (?)–1672 fier (lit. person who provides honor to someone yn omoteneuh sabado ça nima tlayahualoque as a saint) hualquizque Sant Josep yc mochitin Santopan vocabulary (VT); time range: ca. 1540 (?) 470 santo ángel

Te sancto mauiçotiliani. canonizador de sancto yatci (Doctrina Christiana... 1548: 53r). And (Molina 1992, II: 105v). Canonizer; canonizer when in this way they receive God’s revered of a saint. water, the Holy Baptism, the christening, then 18. tesantomahuizzotiliztli, canonization, our lord God forgives them all of the sins that beatification (lit. action of providing honor they have committed here on earth, for all the to someone as a saint) time they have lived. And it is not necessary to vocabulary (VM 1, VM 2); time range: 1571 confess sins, because with God’s revered water Te sancto mauiztililiztli. canonizacion de san/c- they then disappeared. to (Molina 1992, II: 113r). canonization: canonization of a saint. / Canonizacion de sancto. te Santo Calvario sancto mauiçotiliztli (Molina 1992, I: 24r). Can- 1. Santo Calvario, holy Calvario onization of a saint: canonization. annals (AP); time range: 1684 19. tesantomahuizzotilli, canonized person auh yn bibiernes [sic] omotlecoltiyaya yn Santo (lit. someone provided honor as a saint) calbario quimochihuilitihuitze sermon. “And on vocabulary (VM 1); time range: 1571 Fridays they would go up to the holy Calvario Canonizado. tesancto mauiçotilli. sanctome to preach sermons” (Townsend ed. 2010: 128). ynuā | tlapoalli (Molina 1992, I: 24r). Canonized: canonized person; person counted among the Santo Cristo saints. 1. Santo Cristo, image of Holy Christ 20. tlasantomahuizzotilli, canonized saint annals (AP, ZM), will (TT 9, TT 10, TT 79, TT 94); (lit. person to whom honor has been provided time range: 1638–1734 as a saint) 1645 Nican ypan xihuitl yn oquimopopoz- vocabulary (VM 1, VM 2); time range: 1571 tequilique S. Juan yhuan santo xpo onpa sen- Tla sancto mauiçotilli. sancto, o sancta canoni- tepec ypan lunes yc matlactli Ose 11 tonali za-|da (Molina 1992, II: 134r). Canonized saint: metztli de disiembre otlamasehualoc. “1645 male or female canonized saint. / Canonizado. Here in this year they [accidentally] broke tlasancto mauiçotilli. sanctome ynuā | tlapoalli into pieces [images of] San Juan and Santo (Molina 1992, I: 24r). Canonized: canonized Cristo at Centepec, on Monday, the 11th saint; person counted among the saints. day of the month of December. Penances were performed” (Townsend ed. 2010: 98). / santo ángel yhuan niquitohua yn itoca = thomas garçia 1. santo ángel, holy angel nicnocahuililia çe Santo x͞p͞o. “And I say religious play (HLE); time range: seventeenth that to the one named Tomás García I leave century (?) a Santo Cristo” (Pizzigoni ed. 2007: 67). / San hueCa hualtzatziz y Snta aḡle. “From a ways yhuan terçera orde Santo x͞p͞o yn iquac mo- off the holy angel cries out” (Sell & Burkhart tlayahualhuiz no melio motemacaz. “And also eds. 2004: 224). when the Santo Cristo of the Tercera Orden goes in procession, they are to provide half a Santo Bautismo real” (Pizzigoni ed. 2007: 70). 1. Santo Bautismo, holy baptism religious treatise (DC); time range: 1548 Santo Crucifijo Auh yn icoac yuhqui quicelia in Dios yatcin 1. Santo Crucifijo, holy crucifix Sctō Baptismo nequatequiliztli ca niman ycuac annals (AHT); time range: 1596 quimocempopolhuilia in totecuyo in Dios in auh ŷ motocac ynacayotzin yglesia mayor. oncã yxq̄chtlatlaculli ī oquichiuhque nican tlalticpac yn miquiltiticac Sancto crucifixo. “His body was in yxq̄ch cahuitl onemia / auh ca amo mōeq̄ buried in the cathedral, where the holy cruci- yc motlatlaculcuitizq̄: ca ōca opoliuh yca Dios fix stands” (Chimalpahin 2006: 56). santo evangelio 471

Santo Evangelio (Anales de Juan Bautista 2001: 174). The next 1. Santo Evangelio, Holy Gospel day, on Sunday, began the Holy Jubilee, it went annals (AT), cultural encyclopedia (FC), reli- to end on the feast day of San Francisco. gious treatise (DC, EQ), sermon (SJA), song (PX); time range: 1548–second half of the sev- Santo Oficio enteenth century (?) 1. Santo Oficio, Holy Office of the Inquisition Nican vmpehua centlamantli teoyotica yxtlama- annals (AHT); time range: 1598–1608 choni Mexicatlahtalpan omihcuillo ytech oman Yhuan Nican tenehuallo in yehuantzitzin cenca yn sancto Euangelio. tlaxexelolli yn ipan cece- mahuiztililoni inquisidoresme. in ye omoyetz- milhuitl ynic ontlanj. ce semana. “Here, written tieco mexco yn ipan in tetlatzontequililiztlahto- in the Mexican language, begins a manual of caycpalli. yn motenehua Sancto Officio. yn ipan spiritual prudence taken from the Holy Gospel, ĩ Nueua españa. ynic ompa hualpeuhtica ypan divided into each of the days with which a xihuitl de 1571. ynic yehuatl huallantica axcan week is completed” (Anderson & Schroeder ypã xihuitl de 1608. “And here are mentioned eds. 1997, II: 130). / Ocelintlaueliltic, ca cenca the very reverend inquisitors who have come tlacemjsnaoatilti, in iehoantin in oc noma tla- to preside in Mexico on the royal seat of justice teutocatinemj in axcan, in ie oacico teutlatolli, called the Holy Office here in New Spain, in ie caco in sancto Evãgelio. “Unhappy and beginning in the year of 1571 until the present much to be blamed are those who even now year of 1608” (Chimalpahin 2006: 154). / yc live as idolaters, yet whom God’s word hath motlanahuatilli yn quimopiallia Sancto Oficio come to reach, yet by whom the Holy Gospel inquisidor, descumonion yc huetz cahualtillo- is heard” (Sahagún 1950–82, I: 65). / Auh in que yn çoquichiuhque. “The inquisitor of the axcan, ma tixmauiçoca in occēca vei in ineti- Holy Office ordered that it be observed on pain tlanizm muchiuh in sant Gabriel, ca iuictzinco of excommunication. The potters were forbid- valmotitla in ciuapilli sancta Maria, in iuh ipan den [to make them]” (Chimalpahin 2006: 64). catqui sancto Euangelio, in axcan mitoa. “And 2. Santo Oficio, building of the Holy Office of now let us marvel at what became an even the Inquisition greater mission of Saint Gabriel’s. He was sent annals (AHT); time range: 1606 to the noblewoman, Saint Mary, as it is in the auh machiztito. yn ompa ynquisicio. yn amo Holy Gospel that is said today” (Burkhart ed. tlateochihualli. anoc. yn ompa Sancto oficio. 2001: 42). ypan. “It became known at the Inquisition that he was not ordained, he was arrested [and santo hospital held] in the [building of] the Holy Office” (Chi- 1. santo hospital, holy hospital malpahin 2006: 90). petition (ANV 3); time range: 1618 nican titeguiquague santo ospital ca nican Santo Oficio [de] la Inquisición techtzacuilitica itomines totaçonantzin (Sulli- 1. Santo Oficio [de] la Inquisición, Holy van ed. 2003: 21). He is withholding the money Office of the Inquisition of (the Hospital of) our Precious Mother from annals (AHT); time range: 1601–1614 us, the officials here at Santo Hospital. Ynquisicion Sancto oficion yn omochiuh yn quimochihuillique yehuantin ynquisidores. ypan Santo Jubileo castolli onnahui quaresma neçahuallo yn auto 1. Santo Jubileo, Holy Jubilee omochiuh. “What happened [at?] the Holy annals (AJB); time range: 1568 Office of the Inquisition, that the inquisitors Auh ymoztlayoc domingo ypa[n] peuh S[ant]o did, on the nineteenth day of Lent, [when] Jubileo ypan tlamito Sant Fran[cis]co ylhuitzin there was fasting, was that an auto da fe was held” (Chimalpahin 2006: 72). 472 santo padre

Santo Padre Santo Papa [de] Roma 1. Santo Padre, Holy Father, pope 1. Santo Papa [de] Roma, Holy Pope of Rome annals (AHT, AJB, ZM), cultural encyclopedia petition (M 3); time range: ca. 1572 (FC 1), vocabulary (VM 1); time range: 1565–1672 axca vupa xicmotlatlauhtili toveytlatocauh yoan ic vel anqujcuizque, anqujcaquizque, in ynperator yuan Sancto papa roma maçe tev- jtlatoltzin dios, yn njcan icujliuhtica: in vel yotica totlaçin frayle Sancto tomjco tehmahtia iehoatl in amotlatocatzin in españa rey, in çemicac yca tevtlatolçin yn dios (Dakin ed. amechvalmjvalili: no iehoatzin in jxiptlatzin 1996: 12). Now plead there with our great ruler Dios in Sancto padre, in roma moyetztica. “And the emperor and with the holy pope in Rome thus you may accept, you may hear the word so that our spiritual father, a Dominican friar, of God, here written, which he, your lord, the would always teach us by means of the divine King of Spain, hath sent to you, as well as God’s words of God. Vicar, the Holy Father, who dwelleth in Rome” (Sahagún 1950–82, I: 55). / ynic mocallaquique Santo Sacramento ytencopatzinco So. padre yhuan yehuatzĩ Rey. 1. Santo Sacramento, holy sacrament (Chris- “They entered by order of the Holy Father and tian ritual) the king” (Chimalpahin 2006: 60). / Papa. vei religious play (FJ), religious treatise (EQ); time teopixcatlatoani. sancto padre (Molina 1992, I: range: 1574 (?)–seventeenth century (?) 92r). Pope: great priestly ruler; holy father. yn çā diablo otichuicalti: yn chicontetl S.to SaCram͞. to yn teoyotica nenamictiliztli. “Just to Santo Padre de Roma the Devil you sent the seventh holy sacrament, 1. Santo Padre de Roma, Holy Father of marrying in a sacred way” (Sell & Burkhart Rome, pope eds. 2004: 198). / auh otechmotlamacehuilili yn annals (AHT); time range: 1615 itech cruz. ynic topampa momiquilitzino. yhuan Sto. Domingo la ysla ompa quimopieliz in Sta. techmomaquilitehuac yn sanctos. sacramentos. yglesia. yn iuhqui hualmotlachicahuililia Sto. inic titopalehuia in titlatlacohuani. “And He did Padre de Roma. yhuan yn iuh oquimocnelili yn penance for us on the cross by dying for our sake, iuh oquihualmonahuatilli tohueytlahtocatzin and before He departed He gave us the Holy Sac- Don felipeh tercero Rey españa. “At Santo raments with which we sinners help ourselves” Domingo de la Isla, where he will be in charge (Anderson & Schroeder eds. 1997, II: 134). of the holy church, [his office] having been con- 2. Santo Sacramento, Holy Sacrament (host) firmed by the holy Father in Rome and granted municipal council records (TA 90); time range: him by order of our great ruler don Felipe III, 1550 the king of Spain” (Chimalpahin 2006: 298). En la leal çiudad tlascallan xxviii dias mes de ablir de mil e quios e cincuenta años yn muy hon- Santo Papa rrados señores gouernador Alldes hordinarios 1. Santo Papa, Holy Pope yvan Regidores ypan yn cabildo mononotzque petition (M3); time range: ca. 1572 ypanpa mochivaz centetl tlapechtli santo sac- axca vupa xicmotlatlauhtili toveytlatocauh ynper- ramento ytlapech yectli yezqui. “In the loyal ator yuan Sancto papa roma maçe tevyotica city of Tlaxcala on the twenty-eighth day of the totlaçin frayle Sancto tomjco tehmahtia çemicac month of April of the year 1550 the very hon- yca tevtlatolçin yn dios (Dakin ed. 1996: 12). Now orable lords the governor, alcaldes ordinarios, supplicate our great ruler the emperor together and regidores determined in cabildo that a with the Holy Father in Rome there so that our litter be made, to be a proper litter for the Holy spiritual father, a Dominican friar, may always Sacrament” (Lockhart, Berdan & Anderson teach us by means of the divine words of God. eds. 1986: 71). sarampión 473

sarampión ynin ynamic yn franco tlatzonqui Sastre catca 1. sarampión, measles nican chaneque ytepotzco yn teopantli yn annals (AHT, AP, AT, ZM), vocabulary (TCV); icaltzin yn notlaçomahuiztatzin S. Antonio time range: 1595–1659, 2016 Abbad Motenehua tlaxillacalli xulloco. “She 1689 (...) Sanno yquac peuhqui saranpio miec was the spouse of the late Francisco, a tailor, yc Omomiquili. “At this same time the measles and they lived here behind the church, the began, of which many died” (Townsend ed. house of my precious revered father San 2010: 96). / vi. Acatl xihuitl 1615. años. yn ipan Antonio Abad, [in] the tlaxilacalli of Xoloco, yn ipehuayan in omoteneuh yancuic xihuitl as it is called” (Chimalpahin 2006: 250). / Allde yhuan metztli henero. yhcuac cenca chicahuac. sebastian De chauez mase po allde fran.co pastor omomanaco çahuatl motenehua saranpio, çerrero melchior myn sastre (Dakin ed. 1996: yntech motlalli yn inpilhuan españoles, yhuan 20). Sebastián de Chávez, alcalde; Maestro timacehualtin topilhuan. “6 Reed Year, 1615. At Pedro, alcalde; Francisco Pastor, wax chandler; the beginning of the said new year and of the Melchior Martín, tailor. / yvan ontetl casulas month of January was when a very severe pox mochiuhque çano tilmatli mocouh çan ica quih- broke out, called measles; the children of the tzonque xastres centetl yztac centetl chichiltic // Spaniards and the children of us commoners yvan yxquich ynahnamic. “And two chasubles caught it” (Chimalpahin 2006: 294). / Notio- were made; also the cloth was bought, from coneuh quimacac zarampiahtzin quemman which the tailors sewed up a white one and a qui-piyayaya ome metztli; naman quemman bright red one and all their accessories” (Lock- hueiyaz ayoccanah quipantiz (Sullivan et al. hart, Berdan & Anderson eds. 1986: 90). 2016: 622). My godchild got the measles when he/she was two months old; now when he/she Satanás gets older he/she will no longer get it. 1. Satanás, Satan cultural encyclopedia (FC 1), religious play sargento (LDS); 1578/1580–seventeenth century (?) 1. sargento, sargeant Jioiaue, cenca noiollo toneoa, vel iuhqujn annals (ZM); time range: 1668 tlatla noiollo: injc niqujlnamjctimotlalia, yn oquiçihuantlalique yn ipa molatin yn quipixtaque quenjn cenca vei, yn jtecuculiliz in tzitzimjtl, in capitan sargetor alferis y nican chaneque cax- satanas. “Alas, my heart suffereth much – it is tilteca (Zapata y Mendoza 1995: 404). They put as if my heart burneth – as I stop to think how them on mules in the womanly manner; the great is the hatred of the demon of the air, captain, the sergeant and the ensign who were of satan, to men” (Sahagún 1950–82, I: 76). / Spanish citizens from here, went guarding them. Ma xicmomachilticâ Ca nican quimonochilia Satanas niCan nimitznochielia. “Know that sartén Satan here summons him [that is, Beelzebub]. 1. sartén, frying pan I await you here” (Sell & Burkhart eds. 2004: vocabulary (TCV); time range: 2016 288). / totecujoe, diose, yn jsqujch cavitl, in Maria tlahuel tlatzoyonia pan ce zarten pampa oic in ca mocacaiauhtinê, in satanas, in nueua axcanah tlatzquia (Sullivan et al. 2016: 623). españa tlaca: tleica, yn amo tiquijnmocujti- María fries food a lot in a frying pan because tzino? “O Lord God, for all time Satan hath [the food] doesn’t stick [to the pan]. tricked the people of New Spain. Why hast Thou not known them?” (Sahagún 1950–82, sastre I: 76). 1. sastre, tailor annals (AHT), municipal council records (TA sayal 140), petition (M 4); time range: 1553–1613 1. sayal, sackcloth, serge 474 sayo

annals (AJB), will (TT 1, TT 6, TT 30); time sebo range: 1567–1731 1. sebo, tallow candle Oncatqui yc moquimilos y notlalnacayo. vocabulary (TCV); time range: 2016 ABiton çayal. yhua yc ninolpititas yn itlaçoma- Quemman pehua yancuic xihuitl nonanan huizcordotzin notlaçotatzin San franco. “And nechhuentia ica ce ceboh huan teipan quitla- the means exist for my earthly body to be tia, pampa quiihtoa nechquixtilia tlen axcualli shrouded, a habit of sackcloth [or serge], and I tlen eltoc pan notlacayo (Sullivan et al. 2016: am to go girt with the precious revered rope of 68). When the new year begins, my mother my precious father San Francisco” (Pizzigoni cleanses me with a tallow candle and then she ed. 2007: 53). / Oy viernes a 7 de março de 1567 lights it, because she says it will cleanse me of a[ñ]os yquac vallaque chichimeca çacateca IX the evil that is in my body. tin nima[n] q’[ui]mo[n]tlapatilli Luis Pinello 2. sebocandela, tallow candle sayal in q’[ui]ncohui (Anales de Juan Bautista annals (AHT); time range: 1604–1614 2001: 166). Today, on Friday, the 7th of March in ye tlapohuaya yn oncan palacio tlapanticpac. of the year 1567, was when nine Chichimeca yn ichan visurrey yhuan yn ibentanas nohuian Zacateca came; then Luis Pinello changed quitlatlatique sepo candelas. aço huel ontzontli their clothes, he bought them sackcloth. / yn amatlecomitl quitecaque yn quitetecpanque. yhuan yc quimiliuhtiaz Notlalnacayo yca abito atenantitech. yn tecpan tlapanticpac. “When it del Carme sayal yhuan yc ninolpitiaz yca yCor- was dark, on the roof of the palace, the resi- dontzin Notlazotatzin San francisco. “And my dence of the viceroy, and in its windows every- earthly body is to be wrapped in a habit of where they lit tallow candles, they laid out Carmen of serge, and I will be girt with the perhaps 800 paper firepots [luminarios] which rope of my precious father San Francisco” they lined up on the parapet of the roof of the (Pizzigoni ed. 2007: 60). palace” (Chimalpahin 2006: 86). / yhuan yn oncã tecpan tlapantenco y nohuian cenca miec sayo yn õcan tlatlac sepocandelas. ynic mochiuh 1. sayo, cassock or smock yn motenehua luminarios. yhuan no cenca annals (AC); time range: ca. 1570 miec yn oncan quitlatlazque couetes. “And on auh yz catqui yn intetlapallohuaya xpianotin the palace roof everywhere very many tallow yehuatl yn yn quimacaco moteucçomatzin = candles burned, making what are called lumi- çentetl xayo xoxoctic auh ontetl capatli = narios, and they also set off many rockets çentetl tliltic = çentetl chichiltic = auh ontla- there” (Chimalpahin 2006: 160). mantli cactli çapatos = çe cuchillo = centetl 3. seboocochihua, to make tallow candles sombrero yhuã çentetl gorra = yhuan çentetl (lit. to make tallow pine torches) paño = yhuan çentetl taça. “And here are vocabulary (VM 1); time range: 1571 the greeting gifts the Christians presented Candelas de sebo hazer. ni, sebo, ocochiua to Moteuczomatzin: one green cassock; and (Molina 1992, I: 24r). To make tallow candles: I two capes, one black, one red; and a pair of make tallow candles. shoes; a knife; a hat; also a cap; also a piece 4. seboocochiuhqui, tallow candle maker (lit. of cloth; also a drinking cup” (Bierhorst ed. person who makes tallow pine torches) 2011: 84). vocabulary (VM 1); time range: 1571 2. oquichsayo, men’s tunic, smock Candelero que las haze. sebo ocochiuhqui vocabulary (VM 1); time range: 1571 (Molina 1992, I: 24r). Candlemaker who makes Sayo de varon. lo mismo. vel, oquich xayotli them: tallow candle maker. (Molina 1992, I: 106v). Men’s smock: the same 5. sebooconamacac, candle seller (lit. person or men’s smock. who sells tallow pine torches) secretaria 475

vocabulary (VM 1); time range: 1571 inhermano yn Doctor Martinez ySecretario Candelario que las vende. sebo oconamacac muchiuhtiuh ytencopatzinco nican visurrey (Molina 1992, I: 24r). Candle seller who sells ypampa quimati yn intlahtol Japonti ca ompa them: candle seller. ŷtlan onemito yn ihcuac Soldado catca. “A 6. seboocotl, tallow candle (lit. tallow torch) brother of doctor Martínez, who by order of vocabulary (VM 1); time range: 1571 the viceroy here went appointed as his sec- Candela de sebo. sebo ocotl (Molina 1992, I: retary because he knows the language of the 24r). Tallow candle: tallow candle. Japanese, for he went to live among them 7. seboyoh, something greased with tallow when he was a soldier” (Chimalpahin 2006: (lit. something covered with tallow) 282). / axcan yn ipanni xihuitli de 1659 anos vocabulary (VM 1); time range: 1571 tlacatl pohualliztli tlacanlaquilli yoā tanxa- Enseuada cosa. tlasebouilli. seboyo (Molina cio yoā fabrican yo sancretarion. “Now in the 1992, I: 47r). Something greased with tallow: year of 1659, the census for the tribute and something greased with tallow; something quota and church building fund and secre- greased with tallow. tary” (Karttunen & Lockhart eds. 1976: 108). / 8. tlasebohuia, to tallow something (lit. to nican cabildo tzacuicticatca huala rey yfiscal provide something with tallow) yhuan secretario jues auh yn quisqui don Gre- vocabulary (VM 1); time range: 1571 gorio ytlamia agosto (Zapata y Mendoza 1995: Enseuar. vntar con sebo. nitla, sebouia (Molina 260). Here, for a time, he was locked up in the 1992, I: 47r). To tallow something, to grease cabildo. The fiscal of the viceroy came together something with tallow: I tallow something. with the judge secretary. And don Gregorio 9. tlasebohuilli, something tallowed (lit. some- was released at the end of August. thing provided with tallow) vocabulary (VM 1, VM 2); time range: 1571 seda Enseuada cosa. tlasebouilli. seboyo (Molina 1992, 1. seda, silk I: 47r). Something tallowed: something tallowed; vocabulary (VM 1); time range: 1571 something greased with tallow. / Tla sebouilli. Raso seda. tetzcaltic seda (Molina 1992, I: 101v). cosa ensebada (Molina 1992, II: 134r). Something Smooth silk: smooth silk. tallowed: something greased with tallow. 2. sedacochipilotl, silkworm cocoon (lit. silk cocoon) secretaria vocabulary (VM 1); time range: 1571 1. secretaria, secretary Capullo de seda. seda cochipilotl. calocuilin annals (AHT); time range: 1612 (Molina 1992, I: 24v). Silkworm cocoon: silk- vmpa quihualmohuiquilli ycihuapiltzin yhuan worm cocoon; cocoon [lit. worm-house]. ysecretariatzin hualmochiuhtiaca yn tohuey- 3. sedaocuilin, silkworm cihuatlahtocauh Doña Margarida de Austria vocabulary (VM 1); time range: 1571 Reyna españa omoyetzticatca yn oquimo- Gusano de seda. tzauhqui ocuilin. seda ocuilin huiquilli tto. dios. “She was brought from there (Molina 1992, I: 67v). Silkworm: spinning worm; as her lady[-in-waiting] and secretary by our silk worm. great queen doña Margarita de Austria, late 4. sedatilmahtli, silk garment queen of Spain, whom our lord God took a year vocabulary (VM 1); time range: 1571 ago now” (Chimalpahin 2006: 230). Carmesi seda texida colorada, raso o torna- sol. chi-|chiltic seda tilmatli. pepetzca. Xoxotla secretario (Molina 1992, I: 25r). Crimson silk, woven 1. secretario, secretary red, satin or shiny fabric: red silk garment, it annals (AHT, ZM), census (TL); time range: shimmers, it glows. / Terciopel o lo mismo. vel. 1596–1672 puchinqui seda tilmatli (Molina 1992, I: 112v). 476 segar

Velvet, or the same or velvet; or carded silk 2. seglar, roof terrace, roof of the cabildo garment. building annals (AHT, AJB, ZM); time range: 1564–1669 segar Domingo a 10 de noviembre de 1566 a[ñ]os yquac 1. segar, cutting ya[n]cuica[n] quiquaquamiminilique yn tla- petition (M 7, M 9); time range: 1572 touani visorrey onca[n] in portales quaquanmi- yzcatqui ticchiva deservado trigo yban segar minaloc auh celar in tlachix tlatohuani (Anales trigo çe toston çe semana mochi yca māda- de Juan Bautista 2001: 152). Sunday on the 10th mietos technabatia aço amo ticchiva cūplir nimā of November of the year 1566 was when for the presos (Dakin ed. 1996: 32). Here is [stated] that first time they shot the bulls with arrows for the we make a reserve of wheat and we cut wheat ruler viceroy. There in the archway the bulls for one toston a week. All this is imposed to were shot with arrows. The ruler watched it from us by means of official orders. [If] perhaps we the roof terrace [roof of the cabildo building]. / don’t obey them, then [we are seized as] pris- moch tlapallo yn amatl yn ihtic tlatlac camdela oners. / ycuac mochiva: Reservar: trigo yvan: huell onquiztoca in tlapanco, atenãtitech, yhuan ycuac: mochiva: segar trigo: mochipa man- vandera motetecac, auh yn celar yn huey tla- damjo: yca: technavatia (Dakin ed. 1996: 40). panco quauhuitl motlatlalli yn oncan tlatlac, When the reserve of wheat is made, and when tletlalliloc. “The paper inside which the candles the cutting of wheat is performed, they always burned was all colored, the parapet of the roof notify us by means of an official order. was entirely full, and banners were unfurled, and on the main roof of the municipal building seglar22 logs were placed that burned there, that were set 1. seglar, municipal building on fire” (Chimalpahin 2006: 78). / tlaxixitopon annals (AHT); time range: 1593–1613 yhuan nochiuh bisperas auh yn cauildo mochi yn ipãpa iuh mochiuh yc motlanahuatilli yn nalquizticatca tlapapal quachtl ynic çe sulal tla- audiencia Real yhuã ciudad alldes͞ horo. cerar ticatca (Zapata y Mendoza 1995: 420). Various corregidor mayor huey pena quitlalli yn aquin fireworks were discharged and vespers were amo mahuiltiz. Justiciatica tlatzacuiltilozque. performed. The whole cabildo was covered from “The reason it was done that way is that the side to side with multicolored cotton blankets Royal Audiencia along with the alcaldes ordi- so that one roof terrace was hidden. / ca ça[n] narios of the [Spanish] city and the corregidor y zoquichiuhq’[ue] celar Joan de Çaragoça the- mayor at the municipal building ordered it sorrero co[n]tadores yhua[n] gou[ernad]or y[n] and set a big fine for whoever should not take tlachichihual y[n] quitova niquinnotlaocolilia part in the celebration; they would be pun- y[n] nopilua[n] q’[ui]cahua y[n] çacatl y[n]co- ished by the officers of the law” (Chimalpahin huatequitl auh ça[n] quixcahuizq’[ue] in tomines 2006: 42). / auh in yehuantin in omoteneuhque quiteq’[ui]tizq’[ue] (Anales de Juan Bautista ylpilozquia Seral. “The said [Juan Morales 2001: 240). This [agreement] is just the doing of and Bernabé de San Gerónimo] were going to those who are making adobes for the roof of the be detained in the municipal building” (Chi- cabildo, of Juan de Zaragoza, of the treasurer, of malpahin 2006: 252). the accountants and of the governor. [Ceynos]

22 In the glossary of his book, Diario (2001: 420), Rafael Tena proposes that this word, appearing in our cited sources as cerar, selar, seral, sular, celar (twice) and seral (thrice), comes from the Spanish seglar ‘secular’, and is used by Chimalpahin to refer to the cabildo seglar, the institution of the city council as well the building in which it is housed. We have chosen this explanation because none other exists for the word in question. Also see Chimalpahin 2006: 19–20. seguiroa 477 says, ‘I do my children a favor in that they will seleccionar stop [giving] the zacate [tribute] and tribute 1. seleccionaroa, to select labor. They will just concentrate exclusively on oral account (2014-P); time range: 2014 tributing tomines’. Parauhquinon quiceleccionaroah quitemoah 3. seglarcalixcuac, at the portal of the munici- tlen cuahcualli cintli tlen axcanah yolpoyeuh- pal building (lit. at the building-forehead) toc (2014-P). And then they select them, they annals (AHT); time range: 1596 look for the good seeds that have no mold. auh yn quinteyttitique oncan in selar callixquac huey quauhtlapechtli oncan moman yhuan yn sello oncan motlallique tlahtoq̃. visurrey. oydoresme. 1. sello, hallmark auh yn oncã motemachtilli a la china arço- oral account (2015-X); time range: 2015 bispo. ytoca Don fray ignacio de millas. “And Quimmacaqueh ceyoh itocax ‘certificación [for] those whom they showed to the public, orgánica’ (2015-X). They gave them the stamp at the portal of the municipal building a called ‘organic certification’. large wooden platform was set up, and there the lords viceroy and Audiencia judges sat, sello de cabildo and there the archbishop of the Philippines, 1. sello de cabildo, seal of the municipal named don fray Ignacio de Millas, preached” council (Chimalpahin 2006: 58). annals (ZM); time range: second half of the 4. seglarquiyahuac, outside the municipal seventeenth century (?) building Omochiuh sello de cauildo IV de noviembre annals (AHT); time range: 1609–1613 (Zapata y Mendoza 1995: 150). The seal of the oncã quimoquixtilico yn seral quiyahuac cabildo was made on the 4th of November. yxpan purtales. oncan ce mochiuh coloquio. “They brought it by outside the municipal semana building, facing the arcades; there a speech 1. semana, week was held” (Chimalpahin 2006: 164). / Axcan annals (AHT, AJB, AP, SP, ZM), cultural ency- lunes yc 31. de agosto de 1609. años. yquac clopedia (FC 4), petition (ANV 1, ANV 13, M 4, Oquaquamiminalloc opahpacohuac nican M 7, M 8, M 9), religious treatise (EQ), vocabu- mexico tenochtitlan vncan seral quiyahuac. lary (TCV, VM 1); time range: 1564–1681, 2016 ypampatzinco yc quiz yn ilhuitzin Sant ipolito huel ce semana yn izquican mixtlapohuiltiticatca Martyr Patron ŷ nican ciudad. mexico. “Today, Sanctissimo Sacramēto cecemilhuitl ynic amo Monday, the 31st of August of the year 1609, momiquiliz. çan quimochicahuiliz in tto. Dios. was when there was bullfighting and celebra- “For a whole week the most Holy Sacrament tion here in Mexico Tenochtitlan, outside the was open to view every day so that he would municipal building, because of the celebra- not die, but rather our lord God would give him tion of the feast day of San Hipólito Mártir, health” (Chimalpahin 2006: 198). / Nican peoa patron here in the city of Mexico” (Chimalpa- in cecemjlhujtlapoalli in iuhquj cecentetl semana hin 2006: 158). ic mopoaia, matlatlaqujlhujtl omeey motlalitiuh, injc otlatocatiuh ce xivitl. “Here beginneth the seguiroa count of each day. Just as each week was reck- 1. seguiroa, to follow oned, so each of the thirteen-day periods went oral account (2014-Tep); time range: 2014 taking its place until one year had passed” Yeca nicceguiroh inon: pan nopa ohtli tlamachtilli (Sahagún 1950–82, IV: 1). / Ni cemanoh ayin- (2014-Tep). That is why I followed it: the path of itequitiz pampa nocca nechcocoa noicxi (Sulli- the [Catholic] doctrine. van et al. 2016: 72). I still won’t work this week because my foot still hurts. 478 semana santa

Semana Santa semejante 1. Semana Santa, Holy Week 1. semejante, big, large annals (AHT, AP), religious play (LDS); time oral account (2012-Tep); time range: 2012 range: 1597–1664 Huan ya quihuatania cemehante coatl. Quihtoa Sanno ypan xihuitl ttemictti armiJo quimicti patron axnimati tlen tlen itlacayo ne Juan don balerio ypan Semansanta. “In this same Catorce (2012-Tep). And he drags a big snake. year Armijo committed murder; he killed don The employer says, ‘I don’t know what Juan Valerio during Holy Week” (Townsend ed. Catorce’s body is made of’. / Que mehua Juan; 2010: 100). / auh ynic çã niman ipan in omote- tlatzintlan quitlachilia cemehante coatl (2012- neuh lunes Sancto ye yohua ynic otzatzihuac Tep). Juan gets up. Below he sees a large snake. nohuiyan yhtic ciudad mexico. ynic acan tlayahualoloz. Semana Sancta. “Right then señal on the said Holy Monday, at night, it was pro- 1. señal, signal claimed everywhere in the city of Mexico that oral account (2013-SMX); time range: 2013 there were to be no processions anywhere N axxan ye catqui, pero ayamo catqui yeh n during Holy Week” (Chimalpahin 2006: cenyal (2013-SMX). There are already cell- 216). / Auh Ca ayemo tel quitequipaChohua phones now, but there is no signal [here]. Yn ineYolCuitilis Ca Yquin iquac Yn asisq.z Yn Semana S,nta Yxtomahuasq.z Ca ymahuililp.n sencillo quimatisq.z. “And their confessions do not 1. sencillo, simple yet give them concern. When they reach Holy oral account (2014-P); time range: 2014 Week they will act stupid, they will regard it Quemmantzin ome tonatiuh huan quemmantzin as a time of entertainment” (Sell & Burkhart ce, quemman sencillo quemman quentzin, eds. 2004: 278). axcanah ica huei quichihuah (2014-P). Some- times it takes two days, and sometimes just one, sembradura when [the ceremony] is simple and they don’t 1. sembradura, sowing do it in a big way. will (WNS); time range: 1736 yhuan Da josepha de silban yn inamictzi Dn señor lureso de silban yhua Da Domiga de silban 1. señor, lord, gentleman (respectful treat- yhuan ynamitzin Dn Juan Gervansion de san- ment) tiago auh niquitoa nicnopieli tlaltzintl tlilan annals (AHT, AP, AT, SP, ZM), bill of sale (SAS), quipie sen anega senbradoran. “And doña legal statement (IDX, LGC, TC 45A, TC 61, TJ), Josefa de Silva spouse of don Lorenzo de Silva, municipal council records (TA 84, TA 100, and doña Dominga de Silva and her spouse TA 129, TA 130, TA 140, TA 148, TA 152, TA 168, don Juan Gervasio de Santiago: I declare that I TA 172, TA 174, TA 176, TA 178, TA 187, TA 189, have a piece of land at Tlillan where a fanega TA 192, TA 206, TA 207, TA Appendix), petition of grain can be sown” (Karttunen & Lockhart (ANV 9, ANV 15, CMJ, JSA, IMA, LJJ, M 2, M 6, eds. 1976: 119). / ynoparten Ca ye onquisenlli PP, RMJ), religious play (DA), will (NI 8, TC 3, medianega senbra [...]n axcan ypan nococolisca TC 17, TC 26, TC 30, TC 47, TC 60, TC 64, TC 65, ca sanic omosihuac[...] tiachCauh Dn franco de TT 8, TT 9, TT 11, TT 22, TT 40, TT 43, TT 46, silba. “The eldest brother, don Francisco de TT 52, TT 53, TT 54, TT 55, TT 79, TT 97, WCF); Silva, just recently during my illness already time range: 1550–1810 received my part and got married with it, [land] ca tictlatlauhtia yn itlátocayotzin yn toveytláto- on which half a fanega of grain can be sown” catzin son majesdad yhua yn yehuatzin yn señur ( Karttunen & Lockhart eds. 1976: 118). toalcalde mayor. “We address ourselves to the rulership of our great ruler the king, His Majesty, señor del cabildo 479

and to the lord our alcalde mayor” (Lockhart ed. 269). / yhua yc moquimilos yn notlalo nozoquio 1991: 92). / Yni ye ōnicchiuh Yno nomemorial tes- ytlaquezi notlazomahuisnanzin la Virgen del tamento nehhualt Ca mochintintzitzin imixpan- Carme yhuan yc ninolpis ycordonzin notlazo- tzinco noS.res oficial de Rep.ca S.r Al.de Actual D,n tatzin, S,r S,n fraco. “And my earthly body is to be Cesario matias Re.dor Ma,or D,n S.tos cesario Redor shrouded in the habit of my precious revered Seg.o Mateo de la Cruz Alg.sil Ma,or Anastacio pedro mother the Virgen del Carmen, and I am to be topile Jose Ramon S.r fiscal de la S.ta Yglecia D.n girt with the rope of my precious father lord Juan fran,co El Escrino de Rep.ca MarCos Antonio. “I San Francisco” (Pizzigoni ed. 2007: 114). have made this my memorandum of testament 3. señor, man before all my lords officers of the municipality, oral account (2014-P); time range: 2012–2014 the lord present alcalde don Cesario Matías; Huanquinon tiquittatoh ce señor itocah Andrés regidor mayor don Santos Cesario; regidor José (2014-P). And then we went to look for a segundo Mateo de la Cruz, alguacil mayor, man named Andrés José. / Ya, diabloh, quetl Anastasio Pedro; topile, José Ramón; fiscal de señor bien delgado, la naríz yacahuehueyac la santa iglesia, don Juan Francisco. The notary (2012-Tep). He, the Devil, is supposedly a very of the municipality, Marcos Antonio” (Melton- thin man, with a long nose. Villanueva ed. 2012: 270). / yn ayc yuhqui oyttoc nican Mexico ce Pressidente ahnoço señor del cabildo ce oydor clerigo omuchiuh yn iuh yehuatzin 1. señor del cabildo, lord belonging to the omuchiuhtzinoco axcan Omoteneuhtzino Señor municipal council Don Pedro de otalora. “It had never been seen municipal council records (TA 131, TA 145, TA before here in Mexico that a president or judge 148, TA 168, TA 172); time range: 1553–1560 of the Royal Audiencia became a secular priest yn sr del cabildo yn quimati amatl mofirma- as the just mentioned señor don Pedro de tique motocayotique. “The lords of the cabildo Otalora did” (Chimalpahin 2006: 248). who know writing set down their signatures 2. señor, lord (title of saints) and names” (Lockhart, Berdan & Anderson annals (AHT, AT, ZM), will (NI 8, TT 33, TT 43, eds. 1986: 95). / hau yn srs del cabildo niman TT 44, TT 51, TT 54, TT 55, TT 58, TT 61, TT 70, ipan mononotzque yn izquitlamantly yn iuh qui- TT 72, TT 73, TT 74, TT 76, TT 78, TT 79, TT 80, velitaque. “And the lords of the cabildo delib- TT 81, TT 82, TT 83, TT 84, TT 89, TT 95, TT 96, erated about approving the various things” TT 97); time range: 1593–1810 (Lockhart, Berdan & Anderson eds. 1986: Axcan miercoles. yc 17.tia metztli Nouiembre 96). / ipanpa in quimitavilique srs del cabo / de 1610 años. yquac omotlalli retablo yn oncan ma yehuan mocentlalican yn pipiltin yxtlamati yglesia mayor. teopan yn oncan ycapillatzinco yn onpa cate. “Because of this the lords of Señor Sant grego Thamaturgo obispo confe- the cabildo said, ‘Let the (established) noble- sor Padron totepantlatocatzĩ mexico. “Today, men who are there be assembled’” (Lockhart, Wednesday the 17th of the month of November Berdan & Anderson eds. 1986: 105). of the year 1610, was when an altarpiece was set up in the cathedral, in the chapel of the señor del consejo lord San Gregorio Taumaturgo, bishop, con- 1. señor del consejo, lord belonging to the fessor, patron, and our intercessor in Mexico” municipal council (Chimalpahin 2006: 168). / Yhuan niquihtua municipal council records (TA 206); time nohpoh fran.ca tomasa nicnocahulilitia nosen- range: 1567 quiscatahtzin S,r S.n felipe de Jesus. “And I say yhquac mocentlalihque yn nochin señores del that I am leaving to my daughter Francisca concejo alldes justa yvan rregimiento tlaxcallan Tomasa our consummate father lord San ypan ynin cabildo don jhoan de aualoss don Felipe de Jesús” (Melton-Villanueva ed. 2012: julian de castilla don jhoan de la torre alldes hor- 480 señora

dinarios. “There assembled all the lords of the macuiltin, señorasme nahuintin castilteca council, the alcaldes or judges and the regidores yc ix. tlacatl. “Today, Sunday the 8th day of of Tlaxcala; (there assembled) at this session the month of December of the year 1596, on don Juan de Avalos, don Julián de Castilla, and the day of the Conception of Our Lady, was don Juan de la Torre, alcaldes ordinarios” (Lock- when they burned five Jews who were idola- hart, Berdan & Anderson eds. 1986: 122). ters, and four Spanish women, making nine people” (Chimalpahin 2006: 58). / Pan ichan, señora pan ceyoc pizoh quipanoltih. Para nopa icom- 1. señora, lady (respectful treatment) pagreh mocauhqui. Ya quena xinolah ya quena annals (AHT, ZM), bill of sale (SAS), will (TT quicaxanih quicaxanih, huanquinon (2010-Tep). 43); time range: 1596–1762 He moved her to another floor in his house yhuan nitlanahuatia yntla tto Dios nehmotla- so that that compadre would stay behind. He ocolilizinos yn itlazomiquiliStzin noSepoltura did heal the [non-indigenous] woman, so he Motlapos teopancalitic yxpanco yaltartzin n͞r͞a did heal her. / Ne xinolah quipa icuaichcho Sa de guadalupe = canpa omotoCazino noSa pampa axquinequi quiittaz itzoncal chipahuac Madre moeStiCatca. “And I order that if our huan quinequi neciz quence ichpocatl (Sullivan lord God favors me with his precious death, et al. 2016: 139). That city woman dyes her grey my grave is to be opened inside the church hair because she doesn’t want to see her hair building facing the altar of Nuestra Señora de looking white and she wants to look like an Guadalupe, where my late lady mother was adolescent girl. buried” (Pizzigoni ed. 2007: 141). / Yc 22 de 3. señora, wife abril momiquilito señora Virreyna Marqueza de oral account (2012-Tep); time range: 2012 Manzera ypan altepetl Tepeyacac ompa omoto- Azta quicauhqui iceniorah rei (2012-Tep). Even cac ye oyaya Caxtillan (Zapata y Mendoza 1995: the king’s wife abandoned him. / Juan Catorce 530). On April 22nd, the lady vicereine, mar- mocauhqui huanya iceniorah del rei (2012-Tep). quise of Mancera wound up dying in the head Juan Catorce wound up with king’s wife. town of Tepeyec, where she was buried. She 4. señora, romantic partner was on her way to Spain. / Y nican ypan all- petition (ANV 1, ANV 2, ANV 4, ANV 7, ANV 8, tepetl tollantzinco propicia Sant juon pabtista ANV 9, ANV 10, ANV 11, ANV 13, ANV 15); time axca ypan mardez yc 8 ylhuitl mani metztli range: 1618 Agosto yn ipan niquinnomaquillia notlatol yn ypã inin altepetl yquac nican vala niman qui- yehuantzitzin señor juon gomez modeacodo mictia totasunancin carnero niman quimictia yhuan yn ynamictzin señora franca diaz. “Here niman quititanilia ysenyora ymecauh (Sullivan in the altepetl of Tulancingo, province of San ed. 2003: 26). When he comes here to this alte- Juan Bautista, today Tuesday the 8th day of the petl, he kills the rams of [the Hospital of] Our month of August, I give my word to señor Juan Precious Mother. He kills them and then he Gómez Monteagudo and his wife señora Fran- sends them to his lady, his lover. / cisca Díaz” (Lockhart ed. 1991: 98). 5. señora, lady (title of female saints) 2. señora, Spanish woman, non-indigenous will (TT 26); time range: 1733 woman, city woman yehual chani yes quimotequipanilhuis ȳ no- annals (AHT, AP, CM, SP, ZM), legal statement tlasotatzin Sato Sa diego ȳhua yehuatzin señora (TJ), oral account (2010-Tep), vocabulary Sata urÇula. “He is to be the householder and (TCV); time range: 1586–1690, 2010–2016 serve my precious father holy San Diego and / Yn ipan axcan Domingo yc chicueylhuitl mani señora Santa Ursula” (Pizzigoni ed. 2007: 102). metztli de diçiembre de 1596. años. yn ipan ylhuitzin de la concepcion de nuestra Señora, sentencia yquac quintlatique Judiosme tlateotocanime 1. sentencia, judgement, ruling sentencia definitiva 481

annals (AHT, AJB), petition (M 2, RMJ), will (TC septiembre 63, TC 81); time range: 1564–1612 1. septiembre, September o ynpan neltico ynic otlatzontequilliloque ynpan annals (AHT, AJB, AP, AT, CM, SP, ZM), cultural yah yn Sentencia yn ipampa yniqu intech tlan encyclopedia (PM), legal statement (TC 23), ye omoteneuh tlacpac quil macocuizquia quin- municipal council records (TA 174, TA 176), mictizquia yn intecuiyohuan españoles. “Verifi- oral account (2014-P), vocabulary (TCV, VM 1), cation was made about them so that they were will (TC 26, TC 56, TT 24, TT 34, TT 41, TT 60, TT sentenced and a judgment was issued against 66, TT 70, TT 94, WNS); time range: 1560–1762, them because they were accused, as was men- 2014–2016 tioned above, of reportedly intending to rebel auh ynnaxn ipan tonali [...] ynic Caxtoli yhua yey and kill their Spanish masters” (Chimalpahin tonalli mani metztli sentien[...] yn ipan xihuitli 2006: 218). / catqui Sentençinan ynic neltitica de 1736 años yn onicchiuh ynotestamento ymix- canel tonehua totlacohual y nonac. “And there pantzinco yn aalCaltt horor por Sudad yhuatzin is a judgment about how (the purchase) is fiscal santa ygelcia yhuan ymixpantzinco y tes- valid, because the both of us, my wife and I, tigos yhuan nicfirmarohua. “Today on the 18th bought it” (Cline & León-Portilla eds. 1983: day of the month of September of the year of 274). / auh yn axca ca onicnomaquili yn senor 1736 I made my testament before the alcalde deniēte centetl nopetiçio yhua nosentecia. “Now ordinario through His Majesty and the fiscal I have given the lord lieutenant (of the alcalde of the holy church, and before the witnesses, mayor) a petition of mine and a judgement (in and I sign it” (Karttunen & Lockhart eds. 1976: my favor)” (Lockhart ed. 1991: 96). 119). / Huan eli elotl ni ceptiempreh (2014-P). 2. sentencia, precept, maxim, saying And the ears of corn come out in September. cultural encyclopedia (FC 6); time range: 1578–1580 sepulcro cenca ohovi in sentencias in vncan moteneoa. 1. sepulcro, sepulcher, tomb “Very subtle sentiments are here expressed” annals (AP, ZM); time range: 1631–1680 (Sahagún 1950–82, VI: 17). auh ypan lunes otlecoc San franco asta calbario yn birey san ycxipan yn isihuauh yca silla de sentencia definitiva manos oncan ynpan otzilin matlactli omome ora 1. sentencia definitiva, definitive sentence yn sepulco auh yn omocuep yca carroz. “And on bill of sale (LSD 2); time range: 1612 Monday he went up [the barrio of] San Fran- ynic huecauh. tzonquiça iuh. tiquinmaca. cisco as far as the Calvario. The viceroy was just ynin ixquichime. Justincias. yhua͡ Jueçes. on foot; his wife was in a sedan chair. It rang 12 de su maḡ+. yn canpa necitiuh. ynin do- o’clock when they were at the sepulcher. They tlanamaquiliz.amauh. yn.tla nica͡. ytec. alte- returned in carriages” (Townsend ed. 2010: petl. anoço cana. quiyahuacpa. ma quimo- 116). / Omomiquili don Juan Baptista de Salazar tzonquixtilizque. yca sentecia. Difinidiba. ynic a 25 de henero ynamic doña Ana Toznenetzin huel neltiz. yn tlanamaquiliz.amatl. “In order toctoc sepulchro (Zapata y Mendoza 1995: 250). that it may be upheld in the future, we give Don Juan Bautista de Salazar died on the 25th [the document] to all the officers of the law of January; he was the spouse of doña Ana and judges of His Majesty. Wherever this bill Toznenetzin; he was buried in a tomb. of sale of ours appears, whether here in the city or anywhere outside, may they ratify it sepultura with a definitive sentence, so that indeed the 1. sepultura, grave bill of sale may be confirmed” (Olko, Sullivan, annals (ZM), will (NI 1, NI 2, NI 3, NI 6, TT 5, Szemiński eds. 2018: 109–10). TT 6, TT 8, TT 9, TT 10, TT 12, TT 13, TT 15, 482 seráfico

TT 16, TT 17, TT 18, TT 19, TT 21, TT 22, TT 23, annals (ZM); time range: second half of the TT 24, TT 25, TT 26, TT 27, TT 29, TT 30, TT 32, seventeenth century (?) TT 34, TT 35, TT 37, TT 38, TT 39, TT 40, TT 41, yn iquac gobernador mochiuh don Diego de TT 42, TT 43, TT 44, TT 45, TT 69, TT 70, TT 72, Paredez yhuan alcalde mayor Alonso de Cardo TT 73, TT 74, TT 76, TT 77, TT 78, TT 79, TT 80, yhuan yquac motlali sarafico Topoyanco TT 81, TT 82, TT 83, TT 84, TT 88, TT 98, WBA, hopa guardian fray Pedro de Torres (Zapata y WNS); time range: 1661–1822 Mendoza 1995: 154). It was when don Diego yhua niquitohua ysepoltora lles onpa yxpan- de Paredes became governor and Alonso de tzinco Jesos de nasareno tocapilla. “And I say Galdo was alcalde mayor, and at that time that his grave will be in front of our chapel the seraphics was established in Topoyanco, of Jesús Nazareno” (Pizzigoni ed. 2007: 115). / where fray Pedro de Torres is father guardian. yntla ninomiquilis Ca yseMactziCo nipohuis notlasuMahuinatzi santa maria Asupocio sermón ynhua nopanpa tzilinis Capanatzi neltis notla- 1. sermón, sermon tol ynhua niquitohua nosepultora lles yna- annals (AHT, AJB, AP, ZM), religious play huactziCo nonamictzi metztiCaPCa yc Calvario. (HLE, STE), religious treatise (EQ); time range: “If I die, I am to belong entirely in the hands of 1564–1690 my precious revered Santa María de la Asun- Auh ye iuh nauhtetl domingo yc tzatzihuac in ción, and the bells are to ring on my behalf. My pipiltin innamichua[n] in teyaca[n]que y[n] statement is to be carried out. And I say that my huehuetque ynnamichua[n] quintlalmacaq’[ue] grave is to be close to my late husband at the yn o[n]can motlalizque domingotica o[n]can Calvario” (Melton-Villanueva ed. 2012: 242). / q’[ui]caq’[ui]zque sermon (Anales de Juan guardian fray Hesteva de Machola. Çano ypan Bautista 2001: 256). It has been four Sundays xihuitli momacaque sccritora Sant Francisco since it was announced that the wives of the teopixque yc quimochihuilia missa sepolcora nobles and the wives of the leaders and the miercoles biernes quimochihuilia totemaquixti- elders [cabildo members?] had been given a catzin yn icha micatiltitica terçerostin cabildo space where they should sit on Sundays, there pipiltin quitemacaque (Zapata y Mendoza 1995: they would listen to the sermon. / moyollo- 310). Fray Estebán de Machola was father copa ticcaquiz in sermon in teotlahtolli. “You guardian. Likewise, in this year, the Francis- are willingly to hear the sermon, the doctrine” can friars were given a document so that on (Anderson & Schroeder eds. 1997, II: 168). / Wednesday and Friday they would perform y manel ayemo tlami y miSsa y çermo ye Cuel masses at the tomb of our redeemer, which is oquilnamic y Capa yc nichuiCaz. “Even before standing in the residence of the Terceros. The the mass and the sermon are finished, already noblemen of the city council gave it to them. they have remembered where I will take them” 2. sepulturacohualoni, means for purchasing (Sell & Burkhart eds. 2004: 218). one’s grave will (TT 19); time range: 1737 sermonario yhua niquitohua ca motemacas Ome temacas 1. sermonario, sermon collection Ome tomintzin nocepulturacohualoni yhua annals (AHT); time range: 1608 meliotzin Snta Jerosale. “And I say that 2 reales Auh nican ca centlamantli tlahtolmachiyotl. are to be given for buying my grave, and half a ytech tlaquixtilli yn iamoxtzin. yn iSermona- real for Holy Jerusalem” (Pizzigoni ed. 2007: 88). riotzin. oquimotlallilitia. yn cenca mahuiztililoni Padre fray Juan bapta. teopixqui. S. Franco, Seráfico moyetzticatca. ŷ nahuatlahtolpan. “Here is 1. Seráfico, Seraphic (Franciscan religious a separate instructive statement taken from order) the book and sermon collection which the servicio 483

very reverend father fray Juan Bautista, a late Puez bien catli quichihuah, pero si tlan quichi- Franciscan friar, composed, that he did in the huah brujería, es malo (2015-HX1). So what Nahuatl language” (Chimalpahin 2006: 178). they do is good, but if they practice witchcraft, it is bad. / Quitlaliah ce quentzin ofrenda servicio comida, o ci no, cafen (2014-P). They set out a 1. servicio, service, collective tribute work bit of food as an offering, or if not, coffee. / annals (ZM), petition (M 7); time range: 1572–1641 Ombreh, Juan, xiquinmahcahua nopa tigriz njmā çatepā. otechpevaltiq. ym yca mochi. porque ci no nechcuazceh (2012-Tep). Man, comunes. teqtl. serviçiō. çibdad. yca techtolinja Juan, let those tigers go, because, if you don’t, techtlalia. presos (Dakin ed. 1996: 32). Then they they are going to eat me. made us begin with all the collective tribute work, the service [in] the city; they afflict us with siempre this and they imprison us. / servicio quimocui- 1. siempre, always tlahuiyaya Diego Cerio. Cristobal de Vargas don oral account (1985-IxM, 2015-HX1), will (NI 2, Abelardo Pasquez (Zapata y Mendoza 1995: 198). TT 78); time range: 1712–1822, 1985–2015 Diego Cerio, Cristóbal de Vargas and don Ber- nihualla nican nitlachiya, siempre nitlamah- nardo Vásquez were in charge of the collective mahuilia (2015-HX1). I come here to see [the tribute work. / yhuan yquac quicuilique tlatoque cave], it always scares me. / AxCa yn oume ynicax rey triboto seruicio ymac tlapohualoc y cax- surco lloquimitalhui notatzi sipre tiCona- tilteca alcalde mayor Pedro de la Gasca (Zapata y nasque Ca yno sular yc se tlapal yCuaxuxteCo Mendoza 1995: 270). And at that time they took Da Loriana maria yc tlacpacConpa yhua noer- [the administration of] the king’s tribute chest manito Ca tlen iyaxCa yc tlatzitlaCopa yc yCuax- and the collective tribute work from the rulers. uxteCo Nilas [sic] huadalope difoto =. “Now our Accounts were [then] at the hands of the Span- father said that we are always to take two surcos iards, the chief magistrate Pedro de la Gasca. each. Of that solar [my part is] on one side at the boundary of doña Lauriana María in the seso upper direction and the property of my younger 1. cuaseso, brain (lit. head-brain) brother is below, at the border of Nicolás Gua- vocabulary (TCV); time range: 2016 dalupe deceased” (Melton- Villanueva ed. 2012: Tlamachtihquetl icuacezo ayoccualli pampa 237). / amo quiMolCahuilisqe Siempre quichi- zan huihuititinemi (Sullivan et al. 2016: 129). huasqe in iobligasion. “They are not to forget The teacher is no longer all right in the head him; they are always to perform their obliga- because he goes around like a crazy person. tion” (Pizzigoni ed. 2007: 209). 2. siempre, after all sharpy English oral account (1985-IxM); time range: 1985 1. sharpy, slingshot Ya, ciempreh ya quizato, axcanah micqui. Ya, vocabulary (TCV); time range: 2016 ne elito (1985-IxM). He survived after all, he Nochocho quinequi ma nicchihchihuili ce charpih didn’t die. He became [Chicomexochitl]. pampa quinequi quinmictiz piltototzitzin (Sulli- van et al. 2016: 81). My younger sibling wants siéntate me to make him a slingshot because he wants 1. siéntate, it’s all right (used to calm small to kill little birds. children) [lit. sit down] vocabulary (TCV); time range: 2016 si Quemman nieliyaya nicuecuetztzin huan nimo- 1. si, if mahmauhtiyaya ica ce tlamantli, nonanan oral account (2012-Tep, 2014-P, 2015-HX1); nechilliyaya: ‘Chenche, chenche, noconeuh’ time range: 2012–2015 (Sullivan et al. 2016: 82). When I was little and I 484 sierpe

would be scared of something, my mother would tililoc teopan ocallac siera quauhteconi ytenco- say to me, ‘It’s all right, it’s all right, my child.’ patzinco yn prior fray Jo nonez. “To doña Juana de San Gabriel an axe in exchange for a saw for sierpe cutting wood which was given to the church; 1. sierpe, “snake” (type of fireworks) (done) by order of the prior fray Juan Núñez” annals (ZM); time range: 1673 (Cline & León-Portilla eds. 1983: 42). ya yohuac y tlatlac tlapechtipan sierpe tlatlaco catca yhuan 4 armados ça yc omoca- siete huato castillio ynic tlaqui auh yn ipan domigo 1. siete, seven a 29 de otobre ça niman tlatlatlaluchtique cax- oral account (2014-P); time range: 2014 tilteca yhuan quaquahue mahuiltin (Zapata y Entonces nopa siete quimanextia itocah, tic- Mendoza 1995: 506). At night a ‘snake’, that tozceh, Chicomexochitl (2014-P). So then that was in the middle of a platform, burned [dis- number seven represents the name of what we charged fireworks]. It was accompanied by call Chicomexochitl [7-Flower]. four men in armor [who fought against the snake]. Only the structure [to which the fire- silencio works were attached] was left, thus it ended. 1. silencio, quiet (exclamation) And immediately thereafter, on Sunday, the annals (ZM); time range: 1666 29th of October, the Spaniards raced on horse- yc mochi teocuitlablato quimayauhque yocamix- back and a bullfight was held. tin çano tzatzic calnacazco quitoque selençio (Zapata y Mendoza 1995: 368). Thus they threw sierra all [the money from] the silver plates, each one 1. sierra, saw (tool) of them. Likewise, there was a shout from the legal statement (TC 13), vocabulary (TCV), will corner, they said, ‘Quiet!’. (TC 31); time range: 1580, 2016 Auh yn çe yscobo yhuan coyolomitl ii yhuan i silla xontera yhuan çentetl xera quauhteconi yhuan 1. apachcuauhsilla, chair made of palm çentetl hacha quauhtlapanalloni yhuan çentetl leaves (lit. wooden chair of palm leaves) tehuilotl tazça iii ts ypatiuh yhuan çe yxiptlatzin vocabulary (TCV); time range: 2016 temaquixtiani cruçifixus yhuan iii tetl taplamasa Notatah cualli quinchihchihua apachcuaci- yhuan ome hezpetlatl yhuan iiii haquauhuitl yahmeh pampa quinextilih nototatah (Sullivan mochi monamacaz yn ipatiuh yez yc moxtla- et al. 2016: 25). My father makes palm chairs huaz tonetlacuil. “And as to a chisel and two well because my grandfather showed him how. awls and a plane and a saw for cutting wood 2. caballosilla, saddle (lit. a horse-chair) and an axe to split wood and a glass cup worth annals (ZM), oral account (2012-Tep); time three tomines and an image of the saviour range: 1642, 2012 on the cross and three retablo images (tapla- auh quitlauhtique palio yhuan caballioçelia masa?) ”table-boards”??) and two elaborately camo quiçeli ye yca moxtlahuaz 3 mil pesos painted reed mats (petates) and four wooden tominez quiçeli cabildo (Zapata y Mendoza pipes for water, all of it will be sold and with 1995: 274). They favored him with a pallium the proceeds our debts will be paid” (Cline & and a saddle, but he did not accept it. So León-Portilla eds. 1983: 104). / Nopa quicouhqui three thousand pesos are to be paid for it. The ce cierrah ne Chicon pampa quinequi momachtiz city council accepted it. / Moaventaroh Juan cuatehtequiz (Sullivan et al. 2016: 101). My Catorce pan anancaz pan cabayohciyah y al father bought a saw there in Chicon because he diabloh (2012-Tep). Juan Catorce threw himself wants to learn how to cut down trees. / Dona onto the [horse’s] rump into the saddle and off Jua de st gabriel çentetl acha ycc otlayxptlayo- he went like a bat out of hell. silla 485

3. caballosillaana, to unsaddle a horse (lit. to çe tlali . onpan matica huey . atla : yhuā çe seize a horse-chair) caballo . yhua y nosilla. “And he is to be given vocabulary (VM 1); time range: 1571 three rows of magueyes, two yokes of oxen, a Desensillar bestia. ni, cauallo silla ana. ni, cauallo piece of land at the large body of water, a horse, ic-|palana. ni, cauallo silla quixtia (Molina 1992, and my saddle” (Pizzigoni ed. 2007: 129). / Silla I: 41r). To unsaddle a horse or mule: I unsaddle de cauallo o mula. cauallo ypanicpalli. cauallo | a horse; I unsaddle a horse (lit. I seize a horse- paneua ycpalli. xile (Molina 1992, I: 109r). Saddle seat); I unsaddle a horse. of a horse or a mule: seat on a horse; leather seat 4. caballosillaquixtia, to unsaddle a horse on a horse; saddle. (lit. to remove a horse saddle) 9. sillachiuhqui, chair-maker vocabulary (VM 1); time range: 1571 annals (AJB); time range: 1564 Desensillar bestia. ni, cauallo silla ana. ni, cauallo Martes a 5 de Setiembre 1564 yquac çe tlao- ic-|palana. ni, cauallo silla quixtia (Molina 1992, coliloc in mexica namacoq’[ue] sillechiuhq’[ue] I: 41r). To unsaddle a horse or mule: I unsaddle (Anales de Juan Bautista 2001: 282). Tuesday, a horse; I unsaddle a horse (lit. I sieze a horse- on the 5th of September of the year 1564, seat); I unsaddle a horse. was when mercy was shown to the Mexica 5. cuauhsilla, chair (lit. wooden chair) chair-makers, who had been sold. vocabulary (TCV); time range: 2016 10. sillatia, to saddle something (lit. to provide Nocuaciyah tlahuel rerrechoca pampa cacaxa- something with a saddle) cacca nochi ipilcuayohuan tlen quipiya (Sullivan vocabulary (TCV); time range: 2016 et al. 2016: 132). My chair squeaks a lot because Beto quinahuatihqueh ma quiciyahti ce cahuayoh all of the wooden pieces it has are very loose. pampa quihuicazceh tianquiz (Sullivan et al. 6. plásticocuauhsilla, plastic chair 2016: 107). They told Beto to saddle a horse vocabulary (TCV); time range: 2016 because they’re going to take it to the market. Notatah axcanah quiamati quicohuaz plaz- 11. sillayoh, something saddled (lit. some- ticohcuaciyah pampa tlahuel cacatztic huan thing covered with a saddle) axtexicoa (Sullivan et al. 2016: 388). My father vocabulary (VM 1); time range: 1571 doesn’t like to buy plastic chairs because they Ensillada bestia. tlasillatlalililli. tlasillayotilli. are very brittle and they don’t withstand the silla-|yo cauallo (Molina 1992, I: 47r). Saddled weight of people. horse or mule: something saddled; something 7. silla, chair saddled; saddled horse. annals (AJB, ZM), religious play (SI); time 12. tlasillaantli, unsaddled (lit. an entity from range: 1564–1668 which a saddle was taken) ye ome hora tzillini yn iq[ua]c onetecoc huel temo- vocabulary (VM 1); time range: 1571 huac messa motecac in tlanepa[n]tla yhuan silla Desensillada bestia. cauallo tla silla antli. moma[n] hetetl (Anales de Juan Bautista 2001: cuallo tla | silla quixtilli (Molina 1992, I: 41r). 210). The bells had already rang two o’clock Unsaddled horse or mule: unsaddled horse; when there was a gathering, many people came unsaddled horse. down. A table was placed in the middle, and 13. tlasillaquixtilli, unsaddled (lit. entity from three chairs were set out. / motlaliz Sillas mesa =. which a saddle was removed) “Chairs and a table are set” (Sell & Burkhart eds. vocabulary (VM 1); time range: 1571 2004: 152). Desensillada bestia. cauallo tla silla antli. 8. silla, saddle cuallo tla | silla quixtilli (Molina 1992, I: 41r). vocabulary (VM 1, TCV), will (TT 39, TT 46); Unsaddled horse or mule: unsaddled horse; time range: 1571–1691, 2016 unsaddled horse. yhua momacas yepantli metl . yhuā yepantli 14. tlasillatlalilli, saddled (lit. something onto metl – yhuā ome yo[...]ta quaquahuetin . yhuā which a saddle has been placed) 486 silla de manos

vocabulary (VM 1, VM 2); time range: 1571 to greet each other. What we are to say is ‘Ave Ensillada bestia. tlasillatlalililli. tlasillayotilli. María.’ And the answer is to be ‘Conceived silla-|yo cauallo (Molina 1992, I: 55r). Saddled without sin.’ The papers were given out on a horse or mule: saddled; saddled; horse with a Wednesday” (Townsend ed. 2010: 146). saddle. / Tlasillatlalilli. idem (Molina 1992, II: 135r). Saddled: the same. síndico 15. tlasillayotilli, saddled (lit. something to 1. síndico, syndic which a saddle has been provided) annals (AHT); time range: 1598–1601 vocabulary (VM 1); time range: 1571 commissario general fray Po de pilla fiscal fran- Ensillada bestia. tlasillatlalililli. tlasillayotilli. cisco Sandoual Sindico. yhuan gouor Don Antonio silla-|yo cauallo (Molina 1992, I: 55r). Saddled Valeriano Don Juan min͞ alld̅ es.̅ me Don antonio horse or mule: saddled; saddled; horse with de mendoça gabriel xuarez. “The commissary a saddle. / Tlasillayotilli. bestia ensillada general fray Pedro de Pila, the fiscal and syndic (Molina 1992, II: 134r). Something saddled: Francisco Sandoval, and [in the indigenous saddled horse or mule. municipal government] the governor don Antonio Valeriano [with the aid of] don Juan Martín, and silla de manos the alcaldes don Antonio de Mendoza and Gabriel 1. silla de manos, sedan chair Juárez” (Chimalpahin 2006: 64). annals (AP); time range: 1680 auh ypan lunes otlecoc San franco asta calbario sino yn birey san ycxipan yn isihuauh yca silla de 1. sino, only, but, except manos oncan ynpan otzilin matlactli omome ora oral account (2015-HX1); time range: 2015 yn sepulco auh yn omocuep yca carroz. “And on Amo ticmatih tlaque quichihuah. Como tohhuan- Monday he went up [the barrio of] San Fran- tin zan tipanoh, amo nican titequipanoah cisco as far as the Calvario. The viceroy was just yampa, cino que tiquiittah tlaque quichihuah on foot; his wife was in a sedan chair. It rang 12 quemmantic (2015-HX1). We don’t know what o’clock when they were at the sepulcher. They they are doing. Since we just come by, we don’t returned in carriages” (Townsend ed. 2010: 116). participate in [the ceremony], instead we just see what they do sometimes. sillero 1. sillero, chair-maker sino que petition (M 4); time range: 1572 1. sino que, but, except that Juo De çisa fustero Juo De figueroa sillero p.o oral account (2014-P); time range: 2014 myn pintor (Dakin ed. 1996: 20). Juan de Zisa, De yanopa, como ya quiixmati, ya quinchihuaz wood worker, Juan de Figueroa, chair-maker, ya quintemoz tlen quipalehuizceh pampa nopa Pedro Martín, painter. miac cortes quichihuaz. Nopayoh axcanah zani nica ticchihuazceh, sino que ya quiihtoz, sin pecados concebida naman ma yacan pan ce cerroh, canica yaz ya 1. sin pecados concebida, conceived without huanya mohuica, solamente cerroh de Postec- sin (title of Mary) titla (2014-P). And from then on, since he has annals (AP); time range: 1689 the knowledge, he will search for and appoint Sanno ypan yc 19 de otubre yn omotemahma- those who will help him because he will make cac amatl ynic timotlapaloz yn tiquitozque a lot of ritual paper cuttings of deities. This Aue maria auh yn tlananquililistli quitoz sin isn’t the only thing we will do here; rather, he pecados consebida yn omotemacac yn amatl will say that they should go to a hill, to the one ypan miercoles. “In this same year, on October that he is on good terms with, only to the hill 19, papers were distributed telling how we are of Postectitlan. siquiera 487

siquiera yntla cui ce͞ p͞ a͞ ͞ ocan͞ ticalaquiz yn͞ ͞ ip͞ a͞ ͞ cuemitl yn͞ ͞ 1. siquiera, at least ocan͞ toch͞ p͞ a͞ ͞ notencvpa. [left margin: so pena] oral account (2012-Tep, 2013-SMX); time range: macuilpoalli mecatl mitzteqlizque͡ onc͡a tian- 2012–2013 quizcv yv͞ a͞ ͞ cenpoalilhujtl teilpilo͞ y͞ a͞ ͞ tiez tepoztlj Amo tlentzin, zan... ciquiera ce tlahtol (2013-SMX). mocxic yezquj y͞v͞a͞ tiquistlavaz mahtlac pso De You’re welcome, just... at least [we’ve shared] a minas. “If you ever again enter the field which few words. / Cualtitocca para tihualqui. Ciquiera is in Tochpan, by my order [left margin: under naman nican timocahuaz (2012-Tep). It’s great penalty] they will give you one hundred lashes that you’ve came. At least now you’ll stay here. in the marketplace and you will spend twenty days in prison, and there will be shackles on sitial your feet; and you will pay ten pesos of mine 1. sitial, seat of honor gold” (Olko, Sullivan, Szemiński eds. 2018: annals (ZM); time range: 1666 87–8). yniquenepatl altar motlali yhua çitial ynic mo- nextiz y piltzintl tohueytlatocatzin Carlos segodo sobrepelliz yn ixiptlayotzin (Zapata y Mendoza 1995: 1. sobrepelliz, surplice 364). In the third section, an altar was set up, annals (AHT); time range: 1612 together with a seat of honor in order to show a auh mochintintzitzin Sobrepelliz. quimotlalili- child, the successor of our great ruler, Carlos II. tiaque ynbonetestzin auh amo huel mopohua in ye mochintzitzin clerigos. oncan momaniltitiaque sitio omoteneuh yc tetococ, ca cenca miyequintzitzin. 1. sitio, site, place “They all wore a surplice and bonnet. All the will (WNS); time range: 1736 secular priests going along in a group to the said yhuan niquitoa sen salan omnicpieyan ye burial cannot be counted, for there were very onxixitin auh moCahua sen yehua ysintiyon. many of them” (Chimalpahin 2006: 204). “And I declare that I used to have a large dwelling room that collapsed, but a place for sobrina mares remains” (Karttunen & Lockhart eds. 1. sobrina, niece 1976: 119). vocabulary (VM 1), will (TT 1, TT 44, TT 57, TT 80, 97); time range: 1571–1762 sitio de estancia yhua Nitlanahuatia ot ce tlali mantica tla- 1. sitio de estancia, farm site xomolco yteh Calaqui se Cuartillo yhua tlaCo annals (AHT); time range: 1615 NicCahuilia Nosobrina ytoca Nicolasa Antonia. ynic yca çan merced. ye quinmomaquiliznequi “And I order that I leave another piece of land visurrey iztac tepetl in teopixq̃ itehuicaltzitzin- at Tlaxomolco in which a cuartillo and a half huan Jesus. yn moteneuhtzinohua tothatzitzin- fits to my niece named Nicolasa Antonia” (Piz- huan de la compañia de Jesus. yhuan tocayo- zigoni ed. 2007: 143). / Ynic maquiltlamatli no tillo. Teatinos. yhuan ome cidios de estancia. nitlanahatia o Se pedaSo Solar opan matica “That just by a grant the viceroy wants to give teopatoco y timoquaxotia nosobrino Juan de Iztaccihuatl, with two estancia sites, to the S.tiago ca niquiCahuilia noSobrinas ometi. religious who are followers of Jesus, called our “Fifth I also order that I leave another piece fathers of the Company of Jesus, also given the of a lot in Teopantonco, bordering on [land name of Theatines” (Chimalpahin 2006: 302). of] my nephew Juan de Santiago, to my two nieces” (Pizzigoni ed. 2007: 214). / Sobrina hija so pena de hermano. lo mismo. Mas las mugeres llaman 1. so pena, under penalty al sobrino y ala sobrina. nopilo (Molina 1992, I: petition (LJJ); time range: 1560 109v). Niece, daughter of a brother, the same. 488 sobrino

Women, especially, call a nephew and a niece yanopa, como ya quiixmati, ya quinchihuaz ya nopilo. / nicCahuilia matlatli Surcos nicCahuia quintemoz tlen quipalehuizceh pampa nopa nuso;brino Petrona Martina. “I leave 10 furrows miac cortes quichihuaz. Nopayoh axcanah to my niece Petrona Martina” ( Pizzigoni ed. zani nica ticchihuazceh, sino que ya quiihtoz, 2007: 246). naman ma yacan pan ce cerroh, canica yaz ya huanya mohuica, solamente cerroh de Postec- sobrino titla (2014-P). And from then on, since he has 1. sobrino, nephew the knowledge, he will search for and appoint will (NI 1, NI 3, NI 8, TT 1, TT 7, TT 21, TT 23, TT those who will help him because he will make 34, TT 41, TT 44, TT 48, TT 57, TT 80, TT 94, TT a lot of ritual paper cuttings of deities. This 95, TT 97); time range: 1671–1822 isn’t the only thing we will do here; rather, he yhua noçoBrino. yn itonca SenBastia mi̅ n̅ .̅ will say that they should go to a hill, to the one Ocatqui Sentetl caltzintli ytztincac yn iquiçaan- that he is on good terms with, only to the hill pan tonnatiuh yzquina Otli canpa. yn iyaxca of Postectitlan. yez. “And as to my nephew named Sebastián Martín, there is a house facing east [at the solar corner of the road] that is to be his property” 1. censolar, a lot, one lot (Pizzigoni ed. 2007: 54). / ot yei almo NiquiCa- will (TT 75); time range: 1701 huilia yeiti Nosobrinos. “I leave 3 almudes more ynnic otlamatli. nitlanahuatia. mani çenxollal to three nephews of mine” (Pizzigoni ed. 2007: Paxiotitla oc oca chicome metl. cani. tlatica. 143). / ynhua niquitohua yno oc nahui tomipa “Second I order that there is a lot in Pasion- lle quimalia [sic] llehuatzin nosubrinotzi Dn titlan with seven magueyes left where it ends” Martin gregorio. “And I say that my nephew (Pizzigoni ed. 2007: 202). don Martín Gregorio is to take those other 4 2. solar, lot, house lot reales” (Melton-Villanueva ed. 2012: 244). annals (AHT, AP, ZM), bill of sale (LSD 1, LSD 2, SAS), petition (CMJ, M 4), will (NI 1, NI 2, NI 6, sol NI 8, TC 3, TC 17, TC 21, TC 26, TC 45, TC 49, 1. sol, sun (precontact Nahua era) TC 53, TC 60, TC 78, TC 82, TMT, TT 3, TT 4, annals (AC); time range: ca. 1570 TT 17, TT 22, TT 24, TT 35, TT 36, TT 38, TT 41, yc 4 sol yn tonatiuh nahui ecatl ytonal. “The TT 42, TT 44, TT 45, TT 48, TT 49, TT 52, TT 53, fourth sun, the sun whose day sign is 4 Wind” TT 55, TT 56, TT 57, TT 61, TT 62, TT 69, TT 72, (Bierhorst ed. 2011: 4). TT 74, TT 75, TT 78, TT 79, TT 80, TT 81, TT 82, TT 84, TT 85, TT 88, TT 94, TT 95, TT 97, WCF); sol de time range: ca. 1570–1822 1. sol de, sun (precontact Nahua era) of ynhua nitohua [sic] oCa Ca se pedasu sular yno annals (AC); time range: ca. 1570 utehmoCahuilitia notlasutatzi metztiCaPCa Dn yc ey edad 5 sol de nahuecatl. “The third age, Luresu tribocio difoto noermanito difoto Andres sun five of 4 Wind” (Bierhorst ed. 2011: 4). de la Cruz. “And I say that there is a piece of solar there that my deceased precious father solamente don Lorenzo Tiburcio left to my deceased 1. solamente, only younger brother Andrés de la Cruz and me” oral account (2014-P), religious play (TK); time (Melton-Villanueva ed. 2012: 237). / yvan nican. range: seventeenth century (?), 2014 tlali. solar oticohque yva ysquichin. otechmo- auh Çentzompan qui(hual)tennamiqui quitennamiqui maquili. liçençiado. çerrato. presidente Ascan. solamte in momatzin in mocxitzin. “And four Españoles. ya totzalan. calaqui techanilia. hundred times they kiss your hands and your tlali (Dakin ed. 1996: 20). Now the Spaniards feet” (Sell & Burkhart eds. 2004: 122). / De enter among us; they take from us the land, solarito 489

the plots that we bought here and everything 6. solarteco, for a lot to be established (lit. lots that the licenciate Cerrato, the president, gave are laid out) to us. / quicuiloco yxolaltzin tlatoque teniente annals (ZM); time range: second half of the mochiuhticatca Francisco de Soto Moreno seventeenth century (?) (Zapata y Mendoza 1995: 196). When Francisco Chalchihuapan nexolartecoc (Zapata y Mendoza de Soto was deputy, they came to register the 1995: 104). The lots in Chalchihuapan were lots of the lords. established. 3. solar, locality 7. solartenco, at the edge of the lot annals (ZM); time range: 1677 will (TT 89); time range: 1737 yc tlamelauhque huey otl xolal ynic tlayahualuc ynic centlamantli niquitohua yhuan nitlana- quarezma nima ycalteco yc Sant Josep calteco huatia noermo roque de luna chane ypa yn ial- yc otlamelauh Tecolustintlan yc mocolu Qua- tepetzin S.r Can antonio de padua nicCahuilia quauhxiuhtla yc hualmocolu tiaquiz tepitzin- Ce tlali mani onpa ypa yn ialtepetzin S.r Can co yc hueycan tiaquizco yc ocçepa calaquito migel mani xolaltenco quimopielia prenda don balacio (Zapata y Mendoza 1995: 552). [The leonardo. “First I say and order that I leave to people in the procession] then proceeded along my brother Roque de Luna, citizen in the alte- the locality’s main road, just as they do for the petl of lord San Antonio de Padua, a piece of Easter Week procession; then to the entrance of land that is in the altepetl of lord San Miguel Saint Joseph’s; then it proceeded to Tocolozti- and that is at the edge of the lots. Don Leo- tlan; then it turned toward Cuacuauhxiuhtlan; nardo has it in hock” (Pizzigoni ed. 2007: 235). then toward the small market; then toward the 8. solarton, small lot main market; then it again went and entered will (TT 22, TT 23); time range: 1715–1731 the palace. Axca lones a 28 dias del mes de october mo- 4. solarpan, on the lot tlanahuatili toteopixcatzi temachtiani oqui- annals (AP, ZM), bill of sale (SAS), legal state- motlatequili Solarto. “Today, Monday the 28th ment (CSE), will (TC 58, TT 42); time range: day of the month of October, our priest the 1582–1720 preacher ordered that he [divided?] the small [...]man melchior leonardo ysolarpa onicCohuili lot” (Pizzigoni ed. 2007: 94). / yhua niquitohua caxtonli metl. “Then I bought 15 magueyes from yni caltzintli yhua tlaco ynn isolarto y niccahui- Melchor Leonardo, on his lot” (Pizzigoni ed. liti nopiltzi attonio. “And I say that I am leaving 2007: 137). / yhuan oc çe caltetzontli onpa mani this house and half of its little lot to my child caltitla ce xololpa. “With another house founda- Antonio” (Pizzigoni ed. 2007: 95). tion beside a house on a lot” (Lockhart ed. 1991: 9. solaryotl, house lot 103). / muchin yn quexquich tlanamacaque oxi- will (TC 12A, TC 14); time range: 1580 xinca se oyaca san luis plashuela sequin yaque auh niquiquitoa (sic) y nocal ontetl yn oncan plashuela de peña sequi san xolalpan Otlana- onicatca tonatiuh yquiçayanpa ytztimani auh macaya. “All the vendors there were dispersed; yn isolaryo cenpohualyahualiuhqui. “And I some went to the plazuela of San Luis, some to declare that I have two houses, where I used the plazuela of Peña, some just sold things on to be, which face east, with their houselot of various lots” (Townsend ed. 2010: 116). 20 (units of measure) on all sides” (Cline & 5. solarpantlacatl, person from a locality León-Portilla eds. 1983: 38). / auh yn ijolaryo annals (ZM); time range: 1673 ynic huiyac xv matl auh ynic patlahuac x matl. huel mochi tlacatl nican uyaqui xolalpan tlaca “And its houselot is 15 matl long and 10 matl tlamahuiçoto (Zapata y Mendoza 1995: 512). wide” (Cline & León-Portilla eds. 1983: 46). Absolutely everyone here went; the people of the locality went to marvel. solarito 1. solarito, small house lot 490 soldado

will (NI 3); time range: 1822 Pan 1961 quizolicitaroah caltlamachtiliztli (2016- ynhua niquitohua se sularito yno utehmoCahui- X2). In 1961 they requested [that] a school [be built]. lilitiquisque notlasutiutzi Manuel Jose. “And I say that as to that little solar that my precious sólo uncle Manuel José left us on death” (Melton- 1. sólo, only Villanueva ed. 2012: 242). oral account (1985-IxM); time range: 1985 ¿Quenque para sólo inihhuantin yohuih huan soldado cequinoc axyohuih zo innihhuantin yohuih? 1. soldado, soldier Pampa quitl cuabrohoz (1985-IxM). Why do annals (AHT, AJB, AP, AT, ZM); time range: only they go and some do not go or they go? 1564–1685 Because, supposedly, they are sorcerers. yuā oncā micqui ce solDados onca toctoc san estevan yn soltados itoca esteuan. “And a soltera soldier died there. The soldier, whose name was 1. soltera, spinster, unmarried woman Esteban, lies buried at San Esteban” (Townsend census (TL); time range: 1659 ed. 2010: 160). / Lunes a 27 de março de 1564 usulan ma solda – 3 tso. “Ursula María, spinster – a[ñ]os yquac momiquilli yaoq[ui]zca capitan a 3 tomines” (Karttunen & Lockhart eds. 1976: 109). la China yazquia ynic quitocato teopan quitlatzotzonilitiaque yoa[n] quitlapichilitiaque soltero yvandera quiyacan auh ye teotlac in quitocato 1. soltero, single, unmarried hospital S[an] Joseph / auh ynic quitlatzotzoni- petition (M 5, M 7, M 9), will (TT 39); time llitiaque yaoquizca teyacanazquia sordados auh range: 1572–1691 hebrero março ypan yn onpeuhque a la China yhuā nitlanahuatia y nopiltzin agustin de (Anales de Juan Bautista 2001: 190). Monday, lla Crus – soltero . nicnomaquilia Santo San March 27 in the year 1564, the war captain who Josep – quimotequipanilhuis . de bultu . yhuā was going to go to China died. They went and çe cuescomatl : yhua ome yonta quaquahuetin . buried him in the temple. They went playing yhuā ce cabalon enSillado. “And I order that to drums and wind instruments for him. His banner my son Agustín de la Cruz, unmarried, I give went ahead of him. In the afternoon they went a statue of holy San Josef – he is to serve it -, and buried him in Saint Joseph’s hospital. So a corncrib, and two yokes of oxen, a horse the soldiers he was going to lead into war went with saddle” (Pizzigoni ed. 2007: 128). / ybā, along playing drums for him. In February and y youhtli. atl valacalaq çibdad. mochi vezinos March they left for China. / auh yc niman yehuan- alldes Regidores. principales. viejos. pobres, y tin quimontocatiaque yn ixquichtin. Soldadostin solteros. yn ixqch ycuiliuhtoc ypā patrō mochi. yaotiacahuan. “Then after them followed all the otiqti. yca y youh, atl atle medjo Real ypatiuh soldiers, the warriors” (Chimalpahin 2006: 208). (Dakin ed. 1996: 32). And as for the aqueduct 2. soldadoschihua, to be dressed up as soldiers that enters the city, all the residents, alcal- annals (AHT); time range: 1610 des, regidores, principals, elderly people, macuilpohualli yn moJuldados. chichiuhque yn poor people and unmarried people, all those arcabuz. quitlaztiaque yn quimoyacanillique sac- who were registered in the census, all of them ramento. “A hundred men gotten up as soldiers, have worked [in the construction of] the aque- who went shooting off harquebuses, went ahead duct. [They received] not [even] half real as of the Sacrament” (Chimalpahin 2006: 164). payment. / Auh ycuac otlamj mopova: tlacatl: njman: ocana: ytequiuh: ycnotlacatl: motu- solicitar linja: yvan solteros: ayamo namjque (Dakin ed. 1. solicitaroa, to request something 1996: 40). When the people had finished being oral account (2016-X2); time range: 2016 counted, then he collected the tribute from the sombrero 491

poor, those in need, and from single people, sor those not yet married. 1. sor, sister [nun] will (TT 82); time range: 1762 sombrero para yc tlacpac tiMoquaXuhhuiya D,n Matheo 1. sombrero, hat yhua yteh calaqui Se media tlauli yhua Ca annals (AC, AHT, AJB, ZM), religious play (TK), yehual nicCahuilia noxpoh Sor phelipha de la vocabulary (TCV); time range: 1566–1669, 2016 purifiCaSion. “Above, that borders on [land auh yz catqui yn intetlapallohuaya xpianotin yehuatl of] don Mateo, and in which half a fanega yn yn quimacaco moteucçomatzin = çentetl xayo of maize fits, and I leave it to my daughter xoxoctic auh ontetl capatli = çentetl tliltic = çentetl sor Felipa de la Purificación” (Pizzigoni ed. chichiltic = auh ontlamantli cactli çapatos = çe 2007: 221). cuchillo = centetl sombrero yhuã çentetl gorra = yhuan çentetl paño = yhuan çentetl taça. “And here sordo are the greeting gifts the Christians presented to 1. sordo, deaf person Moteuczomatzin: one green cassock; and two petition (M 7); time range: 1572 capes, one black, one red; and a pair of shoes; a yc oqcuilo, yn mochi, vezinos çeçecalli. ayac knife; a hat; also a cap; also a piece of cloth; also a çe motolinianj. omocauh. viejo. y bieja. biudo. drinking cup” (Bierhorst ed. 2011: 84). / Notlayi Juan y biuda. y soltero. y tolido, y sordo. y çiego. y quemman yohui millah zo ce canahya nochipa mo- muchachos solteros. yca Juramēto. Omochiuh tlalhuilia izompreroh pampa tlahuel tona (Sullivan (Dakin ed. 1996: 30). He registered all the res- et al. 2016: 624). When my uncle Juan goes to the idents, from every house; not a single poor field or some other place, he always puts his hat on women was left [unregistered]: elderly men because it’s very sunny. / auh ycxitlantzinco mantiuh and woman, widowers and widows, and yn ibonetetzin. ycpac yetiuh ce yztac borla ynic unmarried, and crippled, and deaf, and blind, neztiuh ca maestro omoyetzticatca yn ipan sancta and unmarried youth. It was done by means theologia, yhuan yn isomblerotzin huey quiltic çan of an oath. no ycxitlantzinco mantiuh. “Below his feet was his bonnet, on top of which was a white tassel showing sotabanca that he had a master’s degree in holy theology, and 1. sotabanca, pediment of the arch over the his large green hat was also at his feet” (Chimalpa- cornice hin 2006: 206). / quixquimiluque yca tlictic tafetan annals (AP); time range: 1688 atle ysonbrero (Zapata y Mendoza 1995: 418). They yn ome cruseroz yhuan altar mayor asta ypan wrapped his face with black taffeta, he had no hat. sotabanca cuali oquisqui. “The two transepts and the main altar as far as the pediment son of the arch over the cornice came out well” 1. son, song (Townsend ed. 2010: 142). / niman oquinotzque vocabulary (TCV); time range: 2016 se maestro caxtiltecatl oquitaco san yc oquitac Izon Javier tlen ica fiolin tlahuel yehyectzin nimā oquito hualas cahuitl actihuetzis huel (Sullivan et al. 2016: 624). Javier’s song [that monequi oc sepa xitinis yc nochi sotabanca he plays] with a violin, is very beautiful. amo quipia oc se ypatica. “Then they summoned a Spanish craftsman. he came to see sopa it; he no sooner saw it than he said, ‘In time 1. sopa, soup it will collapse. It is very necessary that every- vocabulary (TCV); time range: 2016 thing, including the pediment of the arch over Moztla niccuaz xopah pampa tlahuel nicamati the cornice, be demolished. There is no other (Sullivan et al. 2016: 597). Tomorrow I’ll eat remedy’.” (Townsend ed. 2010: 142). soup because I really like it. 492 sotana

sotana amo monequi yn motlastlaviz maçevalli qui- 1. sotana, cassock chivaz yglesias monestros. “First they approved annals (AHT); time range: 1612 that the cabildo request his excellency the yhuan anotle capa quimotlalilitiaq̃. çaniuh lord viceroy that it not be necessary that the mochintzitzin mantiaque yca yn inçodanatzin commoners who should build the churches yhuan inmanteotzin yn iuh mochipa monemil- and monasteries be paid” (Lockhart, Berdan & tia – mochintzitzin cecencandelas ŷmactzinco. Anderson eds. 1986: 123). “Nor did they wear capes; they all just went along as usual with their cassocks and long su majestad cloaks, as they always go about, each of them 1. su majestad, His Majesty with a candle in his hand” (Chimalpahin annals (AHT, AJB), legal statement (TJ), muni- 2006: 202). cipal council records (TA 206), petition (M 7, PP), will (WCF); time range: 1564–1591 sotanilla ca tictlatlauhtia yn itlátocayotzin yn toveytláto- 1. sotanilla, short robe catzin son majesdad yhua yn yehuatzin yn señur annals (ZM); time range: 1670 toalcalde mayor. “We address ourselves to the Quiahuiztlan don Juan Buenaventura Çapata rulership of our great ruler the king, His Majesty, y Mendoza alcalde don Francisco Pasqual and to the lord our alcalde mayor” (Lockhart ed. yhuan hocçequitin pipiltin Quiahuiztlan yhuan 1991: 92). / yvan motlastlavizque yn quichivazque honpa chaneque Sant Juan Atlacatepec mochi- yglesias monestros ypan quiçaz yn itlahtoca- tin mopepetlauhque ça yehuatl yn isotanilia tlatquitzin su mgtt rrey totlahtocahv no cequi ytech yhuan yn irobilia yhuan mochi quahuitl quihui- quiçaz yn itlatqui rrepublica tlaxcallan. “And that huicaque ynic tenamique ytla buhuete (Zapata those who build the churches and monasteries y Mendoza 1995: 444). In Quiahuiztlan, the be paid, (the money) to come (in part) from the judge, don Juan Buenaventura Zapata y royal assets of his majesty the king our ruler, and Mendoza and Don Francisco Pascual together another part to come from the assets of the com- with other noblemen of Quiahuiztlan and monwealth of Tlaxcala” (Lockhart, Berdan & the residents from San Juan Atlancatepec all Anderson eds. 1986: 123). / Domingo yc ix. mani undressed. There were only their cassocks and metztli de Junio. de 1591 años. yquac papacohuac their doublets and they all carried staffs with yn ipampatzinco arçobispo Don Pedro monya which they welcomed [the viceroy’s entourage] de cõtreras. quimomaquillique yn ompa españa next to the bridge. huey tlahtocayotl yc quimohuecapanilhui in Rey. su magd. “Sunday the 9th of the month of June su compadre of the year 1591 was when there was rejoicing 1. su compadre, his or her compadre because there in Spain they granted the arch- oral account (2012-Tep); time range: 2012 bishop don Pedro Moya de Contreras the great ‘Xiquilli para na nicmandaroa, su compadreh.’ rulership with which the king, His Majesty, Quiittatoya nopa carajoh Diabloh (2012-Tep). exalted him” (Chimalpahin 2006: 36). ‘Tell her that I, her compadre, send it’. [Then] he went to see that damned Devil. su señoría 1. su señoría, his grace, his lordship su excelentísima annals (AHT, AJB); time range: 1564–1615 1. su excelentísima, his excellency yhui in oquimotlalilique yn tlatoque oydoresme in municipal council records (TA 206); time presidente yhuan in visitador yhua[n] oyuh qui- range: 1567 motlalili in su señoria visorrey oyuh quimotzo[n] yn achto quivelihtaque quimotlatlahvtilia yn tequilli yn ica yprovisionestzin yhua[n] hica in cabildo yn su Excelentissima señor visorrey autos yn itlamachiyotiltzin yhui ypa[n] oquimo- suelo 493

tlalili (Anales de Juan Bautista 2001: 214). Thus peuh in tecpan monechico tlacalaquilli o[n]can ruled the lords high court judges, the president quihualcauhtima[n]ca in tepixq’[ue] ynauhcan- and the inspector, and thus ruled his grace paixti yhua[n] yn ixquich yma altepetl in isojeto the viceroy; thus he issued his judgement with ixpan in gou[ernad]or (Anales de Juan Bautista his stipulations and a decree, thus he placed 2001: 244). Monday, the 9th of October of the his signature on them. / ca ihcuac ipantzinco year 1564, was when tribute collection began in nican Mexico Motlahtocatilia y yehuatzin tlacatl the palace; the tribute officials from each of the Excelentissimo señor huehue Don luis de velaso, four parts and from all of the city’s dependent ynic ome Visurrey y mochiuhtzinoco Mexico, settlements, its subject settlements, came and auh no yehuatzin ipantzinco in teuyotica tlah- laid [the tribute] out before the governor. / auh tohuani su señoria Don fr. Juan de çumarraga. no mohuicatza yn tlahtoque yn visurrey yhuan i huel achto çan oc obispo moetzticatca nican oydores. quimoyomahuillico ynic quimotlalilico Mexico teupixqui S. Franco. “That was in the time Sacramento mochi hualla yn ãdas yn nohuian when the most excellent lord the elder don Luis Jujetos. yhuan in teopixque necoc motecpãtzino- de Velasco ruled here in Mexico, the second que ynic hualmohuicaque. “And also the lords viceroy appointed in Mexico, and also in the viceroy and Audiencia judges came in person to time of the spiritual ruler, his lordship don fray place the Sacrament; all the carrying platforms Juan de Zumárraga, the very first bishop here in [with saints] came from the subject settlements Mexico – he wasn’t archbishop yet -, a Francis- all around, and the friars came in rows on both can friar” (Chimalpahin 2006: 300). sides” (Chimalpahin 2006: 44). suelo suma de los años 1. suelo, flooring 1. suma de los años, summation of the years annals (ZM); time range: 1669 annals (AC); time range: ca. 1570 Axcan yc 10 tonali de agosto yn motlali auh ypan yn xihuitl motlàtocatlalli de 1561 aos temamatlatl yn altar mayor ynic mochihua ye omopouh tlacpac yn suma de los años. “And misa ynic mochi sohuelos (Zapata y Mendoza the year he was inaugurated was A.D. 1561. 1995: 430). Today, on the 10th day of August, The summation of the years has already been the stone stairway to the main altar was set up given above” (Bierhorst ed. 2011: 24). for masses to be performed, so that all of the flooring [was installed]. sumar 1. sumaroa, to add sujeto oral account (2014-P); time range: 2014 1. sujeto, subject settlement Poz nopayoh, nouhquiya quizomaroah qué annals (AHT, AJB); time range: 1564–1606 tanto maz o menoz quigaztarozceh. Huan ceceyaca cece yn itlahuillanalpan yn itlatititzal- nopayoh quiittahya quehquezqui quintocaroz pan motenehua. ysojetos. in campa. inyeyan. para cehce vecinoh (2014-P). Well, after that ymonoyan in macehualtzitzintin. yn quaxochtli. they also add up more or less how much they quitztoca. in quaxochpiaya. yquaniloque. will spend. And then they see how much each mochintin tlaliloto. ytzontecompa. yn altepetl. neighbor will have to contribute. yn inpopohuian. “In each one, each of its depen- diencies, called sujetos, where the poor com- sur moners were and dwelt, looking to and guard- 1. sur, south ing their boundaries, were all moved and taken will (TT 5, TT 6, TT 9, TT 10); time range: to be settled in the headtown of the altepetl 1707–1731 to which they belonged” (Chimalpahin 2006: yn Caltzintli yztica yc Sur ychantzinco Dios 88). / Lunes a 9 de octubre de 1564 a[ñ]os yquac oc Çe yztica puniente. “The house that looks 494 surco

south is the home of God, the other looks surquito west” (Pizzigoni ed. 2007: 60). / Auh intla 1. surquito, small furrow moztla huiptla momiquiliz notlaçonantzin, will (TT 27); time range: 1735 nopiltzin fran.co Xauier quimocahuililitehuaz yn yn itoca maa Salome niccahuilitias macuilli Caltzintli Ce ytzticac yc ycalaquianpa tonatiuh çorquito. “To the one named María Salomé I am yhuan oc ce ytztica yc Sur. “And if my precious leaving 5 small furrows” (Pizzigoni ed. 2007: 104). mother dies in the future, she is to leave to my child Francisco Javier the house, [of which] sustentar one [building] stands looking west and the 1. sustentaroa, to sustain something other south” (Pizzigoni ed. 2007: 59). / yhuan annals (AP); time range: 1682 niquitohua oncatqui yn caltzintli ytzticac yc Sor. auh niman yn justisia tlaca oquinnotzque yn “And I say that there is a house looking toward masehualtzitzintin ynic quinquixtilisque ŷ the south” (Pizzigoni ed. 2007: 67–68). tlaxcalchihualistli oncan oquinpenatique ynic tonalli oquimacaque termino ynic amo quichi- surco huas yn pantzin san oc yehuantin yn caxtilteca 1. surco, furrow yn omixquesque quichihuasque auh amo huel will (NI 2, TT 6, TT 22, TT 26, TT 27, TT 47, TT oquisustentaroque sann ica ome tonalli ynic 48, TT 51, TT 95, TT 97); time range: 1715–1822 omochiuh yn itec siudad. “The the [Spanish] nitlanahuatia Ca niccahuilia nuhhui ytoca Juan law officials summoned the indigenous people Apariio matlatlin Curco para ynahuac ycha [and told them] that they were going to take cimontzin yc motlalis. “I order that I leave to bread-making from them. They set a penalty my grandchild named Juan Aparicio 10 furrows on them, giving them a deadline of a day not near the home of Simón, for him to settle on” to make bread. Only those [particular] Span- (Pizzigoni ed. 2007: 158–159). / ynic ontlamatly iards were still authorized to make it. But they nitlahuatia yehual Nopiltzin Ju;o P;o mocahua could not sustain it. For only two days was it [ypa naci? ypan aci?] nehual para quimocuitla- done this way inside the city” (Townsend ed. huitzinos S;tos Santas yhuan Caltzintly yCa solar 2010: 122). yhuan quinhuapahuaspahuas ome huefanos yhuan quicalis nosobirno D;n Sebastian ynahuac tabla yChan nahuy Surco –. “Second I order that my 1. tabla, board, plank child Juan Pedro is to be left [...] to take care of annals (ZM), oral account (2012-Tep); 1666, 2012 the male and female saints and the house with Nepa cuahuitl ticzacaz puro tlatehtectli tlaque- lot, and he is to raise two orphans, and he is to tzalmeh, postes, tablas, vigas; mula tictilanaz leave to my nephew don Sebastián four furrows (2012-Tep). You’ll cart the wood: just chopped close to his home” (Pizzigoni ed. 2007: 243). / firewood, columns, posts, boards, beams. The AxCa yn oume surco lloquimitalhui notatzi mule will drag them. / axca nican motenehuaz sipre tiConanasque Ca yno sular yc se tlapal yn izqui tlamatl quicalaquique memoria yn yCuaxuxteCo Da Loriana maria yc tlacpacConpa izqui puhuali monequiz quahuitl bigas tabla yhua noermanito Ca tlen iyaxCa yc tlatzitlaCopa nican motaz (Zapata y Mendoza 1995: 364). yc yCuaxuxteCo Nilas [sic] huadalope difoto. Now, all the things that they included in the “Now our father said that we are always to memorandum will be named here, the com- take two surcos each. Of that solar [my part is] plete count of what will be needed: wood, on one side at the boundary of doña Lauriana beams, planks will appear here. María in the upper direction and the property 2. tabla, panel painting of my younger brother is below, at the border annals (AJB); time range: 1564 of Nicolás Guadalupe deceased” (Melton-Villa- auh in totatzin nima[n] quilhui in Marcos yn nueva ed. 2012: 237). yçiuhca tlami in tabla oquiualmotlalili yya- tablado 495

matzin in provinçial yn o[n]tzo[n]quiçaz were extended completely for both of the two metztli julio (Anales de Juan Bautista 2001: aforementioned platforms. 204). Our priest then said to Marcos, ‘May the panel painting be finished quickly; the pro- tablero vincial had made his document [stating] that 1. tablero, woodwork it will be concluded in the month of July’. / auh annals (AHT); time range: 1601 in tabla nica[n] monamacaz tienta mochipa çan oc cenca yehuatl yn omochalli in letablo niquitztinemi auh mochipa tlatlaz yn amo huel mahuiztic tlacenpanahuia ynic mahuiz- qualli niquittaz, etc (Anales de Juan Bautista tic in tablero, yn pilar corona. “Only the 2001: 252). I will always go about examining altarpiece especially was inaugurated, very the panel paintings to be sold in the shops magnificent; exceedingly splendid were the here and those that I don’t approve of will [woodwork], the pillars or columns” (Chi- be burned. / Axca[n] martes a XIII de junio malpahin 2006: 70). 64 a[ñ]os yquac q[ui]nnonotzque in tlacuilloque Sant Juan tlaca yte[n]copa gov[erna- tafetán d]or quinnahuati yn A[n]tonio Tlapaltecatl 1. tafetán, taffeta P[edr]o Nicolas o[n]pa teopa[n] tlacuillol- annals (AHT, AJB, ZM); time range: 1564–1669 calli quinonotzato oyuh mopehualti in tabla auh in do[n] M[art]in Cortes vandera quinapallo mochiva (Anales de Juan Bautista 2001: 196). açol tafetan ytech tlacuilloli Sanctiago tepoz- Today, Tuesday, the 13th of June of the year tli co[n]maquitia do[n] M[art]in auh no yquac 64, was when, by order of the governor, they quaquamiminalloc (Anales de Juan Bautista summoned the painters, the people of San 2001: 222). Don Martín Cortés carried in his arms Juan. Antonio Tlapaltecatl and Pedro Nicolás a flag [made of] blue taffeta, with the painting issued orders to them. They went and gave of Santiago on it. Don Martín went wearing his them instructions, there in the church in the armor. It was also when bulls were shot with painters’ workshop, when the panel painting arrows. / quintocatia ome vamderra ahnoço that is being made had begun. esdantarde real ytech icuiliuhtia yn itlahtocatlahuiztzin yn iarmastzin Rey ynin ca tafetan tablado tliltic. “Two banners or royal standards went 1. tablado, platform following them, on which were painted the annals (AP, ZM); time range: 1665–1672 royal insignia, the arms of the king; they were Sanno ypa xihuitl yn omochiuh Jura ynic ome 2 of black taffeta” (Chimalpahin 2006: 208). / tonali mani metztli Julio ypan ylhuitzin Santa quixquimiluque yca tlictic tafetan atle ysonbrero ySabel oncan tianquisco omotlali tablado. (Zapata y Mendoza 1995: 418). They wrapped “In this same year the oath was taken, on his face with black taffeta, he had no hat. the 2nd day of the month of July, the feast day of Santa Isabel. A platform was set up talabarte in the marketplace” (Townsend ed. 2010: 1. talabartenamacac, belt seller, sash seller 106). / ynic tlaco tiaquizco tiquizque yniqui- cultural encyclopedia (FC 10); time range: pan titlecoto tablado yhuan nahui conpannia 1578–1580 soldadostin motlalique mohuipanque (Zapata Nelpilonamacac, talabartenamacac: tlapitza- y Mendoza 1995: 368). We departed from the oacatequini, tlapitzaoacasutlani, tlamelaoaca- center of the marketplace in order to go up tlaxotla, tlauicollotia, tlatepuziotia. “The sash on the platform; and four companies of sol- seller, the belt seller [is] a cutter of cloth, a diers got into ranks. / auh yn ome omoteneuh cutter of narrow strips. He cuts straight [strips tablado mochi alfobra moçoçouh yn iyoca- of cloth]; he provides them with loops, with mixtin (Zapata y Mendoza 1995: 366). Carpets metal fasteners” (Sahagún 1950–82, X: 91). 496 tamarindo

tamarindo so-called “covered one.” (Townsend ed. 2010: 1. tamarindo, tamarind fruit 132). / ttapado Sanno yquac ynic caxtoli onnahui vocabulary (TCV); time range: 2016 19 tonali mani metztli mayo pan tonali mier- Notonanan ichan eltoc ce cuahuitl tlen tama- Coles yn ohuasiCo oquitotihuitz quilmach visi- rintoh huan nelmiac tlaqui, teipan quinamaca tador. “The Covered One At this same time, on (Sullivan et al. 2016: 415). At my mother’s Wednesday, the 19th day of the month of May, house there is a tamarind tree and it has a lot there arrived one who came saying he was sup- of fruit, later she sells it. posedly an inspector” (Townsend ed. 2010: 126). también tarado 1. también, also 1. nacaztarado, disobedient person, one who oral account (2013-SMX); time range: 2013 doesn’t listen Huan inon tambien ca non in television (2013- vocabulary (TCV); time range: 2016 SMX). And there is also this television. / Pero n Adrian nacaztarara pampa quemman quinohno- internet tambien quipiyah tech n celolarez huan tzah axcanah tlananquilia (Sullivan et al. 2016: ayemo, ¿ayemo noncompiyah nomehhuantzitzin? 324). Adrián doesn’t listen because when they ¿Ayemo nonconittah? (2013-SMX) But they also call to him, he doesn’t answer. have internet in cellphones and not yet... do you not yet have it? Have you not yet seen it? tarasco 1. tarasco, Tarascan tambor cultural encyclopedia (FC 10); time range: 1. tambor, drum 1578–1580 annals (ZM); time range: 1666 Injque y, in jnteouh catca, itoca taras: ic axcan tabul çano yuhqui quiquimiluque mochi ycue- ic notzalo tarascos. “The name of the god of tlaxtl luto aocmo ceca caquiztia (Zapata y these [people] was taras; hence they are now Mendoza 1995: 362). Likewise, they entirely named Tarascos” (Sahagún 1950–82, X: 189). covered the drum skins in mourning; they no longer sounded very loud as they went along. tarea 1. cuauhtarea, load of chopped wood tamborito vocabulary (TCV); time range: 2016 1. tamborito, a kind of cough. Ne cuatareah huetzqui, temachtli ipan moto- annals (AP); time range: 1686 xonqui ce toroh (Sullivan et al. 2016: 152). auh yn oquitocayotica yn tlatlasistli medias de la That load of firewood fell apart, surely a bull yndia yhuan tanburito. “They called the cough rubbed itself against it. medias de la india and tamborito” (Townsend ed. 2010: 138). tasación 1. tasación, tribute assessment tapado annals (AJB), census (TL); time range: 1564–1659 1. tapado, ‘the covered one’ (nickname) axcan yn ipanni xihuitli de 1659 anos tlacatl annals (AP); time range: 1683–1684 pohualliztli tlacanlaquilli yoā tanxacio yoā onpa oquitetzontzonque ytech cuauhquetzali fabrican. “Now in the year of 1659, the census hueyac niman oquiquetzato ytech yn tepilolqua- for the tribute and quota and church building huitl tianquisco ynic muchi tlacatl quittas qui- fund” (Karttunen & Lockhart eds. 1976: 108). / tocayotia tapado. “They hammered it to a long auh in altepetl quimohuiquilia in gou[erna- pole, then they went and stood it up next to d]or onca[n] quiçaz yn inemac yn itech pohui the gibbet in the marketplace for all to see the in tasaçion castoltzo[n]tli ypa[n] castolpoualli ypa[n] hepoualli pesos ypa[n] matlactli tao 497

p[es]os yhuan IIII to[mine]s yva[n] me[di]o with a latch, a big table made of willow wood, (Anales de Juan Bautista 2001: 212). And [as a ladder, a (censer? brazier?), three red cups for] the governor who leads the altepetl, his (with covers?)” (Cline & León-Portilla eds. 1983: share, what pertains to him will come from 44). / auh yz catqui yn intetlapallohuaya xpiano- the tribute assessment: six thousand three tin yehuatl yn yn quimacaco moteucçomatzin = hundred pesos and seventy pesos, and four çentetl xayo xoxoctic auh ontetl capatli = çentetl tomines and a half. tliltic = çentetl chichiltic = auh ontlamantli cactli çapatos = çe cuchillo = centetl sombrero yhuã Tao çentetl gorra = yhuan çentetl paño = yhuan 1. Tao, insignia of the Commanders of the çentetl taça. “And here are the greeting gifts the Order of San Anthony the great and of the Sar- Christians presented to Moteuczomatzin: one gents of the Order of Saint John green cassock; and two capes, one black, one annals (AHT); time range: 1614 red; and a pair of shoes; a knife; a hat; also a yancuic teopixcatlatecpantli horden ynic no- cap; also a piece of cloth; also a drinking cup” tzallo tocayotillo S. Anton yhuã yn imachiyo (Bierhorst ed. 2011: 84). / Alicia quipantlatzinilih Tau ahnoço cruz xoxoctic. “New order named iahui iconeuh pampa quitlapanilih tazah (Sulli- and called after San Antón, whose sign is van et al. 2016: 362). Alicia hit her aunt’s child the Tau or the green cross” (Chimalpahin on the back because he/she broke her cup. 2006: 280). / yhuan quinmacaz yn iTautzin yn icruztzin yn icomiendatzin xoxoctic S. Antonio tazón yn aquique ompa españoles ynpilhuan qui- 1. tazón, bowl nequizque conanazque ytetzinco mopohuazque vocabulary (VM 1); time range: 1571 ynic teopixcatizque ynic no ypilhuantzitzinhuã Taça o taçon para beuer. idem. vel. tlauanoni yezque S. Antonio. yn quimocuitlahuizque yn (Molina 1992, I: 111v). Cup or bowl for drink- ihospitaltzĩ vmpa moquetzaz mochihuaz. “And ing, the same or an instrument for drinking. he is to give San Antonio’s Tau, his cross, his green badge to those children of Spaniards te deum laudamus Latin there who want to take it and dedicate them- 1. te deum laudamus, We praise thee, O God selves to him so that they will become priests (religious hymn) and also be children of San Antonio, taking annals (ZM), religious play (FJ, SI), religious care of his hospital that will be erected and treatise (EQ); time range: 1574 (?)–1666 built there” (Chimalpahin 2006: 278). Jn itlatlauhtiloca in itlaçoezçotzin in to.o itech mana in psalmo ahnoço cantico teocuicatl inic taza quimoyectenehuilia in tonantzin sancta yglesia 1. taza, cup in dios, yn ipan maytines ynic pehua. te deum annals (AC), legal statement (TC 13), vocabu- laudamus. “The importuning of our Lord’s pre- lary (VM 1, TCV), will (TC 31); time range: ca. cious blood is taken from the psalm or canti- 1570–1580, 2016 cle [a sacred song] with which our mother the Taça o taçon para beuer. idem. vel. tlauanoni holy Church praises God during matins, when (Molina 1992, I: 111v). Cup or bowl for drinking, the Te deum laudamus begins” (Anderson & the same or an instrument for drinking. / Auh Schroeder eds. 1997, II: 180). / Cuicoz, mehuaz nica momachiotia yn noya (sic) teopan ontetl te de = laudamoz =. “The te deum laudamus is Caja yhuan çentetl Escritura tzaccayo yhuan raised up in song” (Sell & Burkhart eds. 2004: mesa huey ahuehuetl yhuan escallera ce yhuan 156). / ypa quitoque oracio yhuan queuhque Te tlecuilli çentetl yhuan taça chichiltic yetetl. Deum Laudamus ocçepa quihualtemohuique “And here is manifested what there was in the yn estetarte ynic ye tlayahualuhua (Zapata y church: two chests, a (writing desk? scripture?) Mendoza 1995: 368). On [the platform], they 498 teatino

said the prayer and they sang Te Deum lauda- ¿Xamo ocachi hueyiyaz? (2013-SMX) Well, who mus. Once again, they brought down the stan- knows, one will see, God willing... One will live dard so that it went in procession. a little bit better, and the same with technology.... Will not the technology develop as well? Teatino 1. Teatino, Theatine, Jesuit friar teja annals (AHT, AP, ZM); time range: 1578 (?)–1690 1. cuauhtejayotia, to roof a building with tiles Axcan yc 10 de henero yhuan ypan xihuitl de (lit. to provide something with wood tiles) 1671 años sabado yn ohuaçico 3tin teopixque annals (ZM); time range: second half of the deatinostin chaneque Cuitlaxcouapan (Zapata seventeenth century (?) y Mendoza 1995: 460). Today, on the 10th yquac gobernador mochiuh don Valeriano of January and in the year of 1671, on Satur- Quetzalcoyotzin yhuan yn opan teopan moqua- day, three friars, Theatines, the residents of texayotin Tlaxcallan Santa María Assopçio Puebla, came to arrive. / yn omopehualtitzino (Zapata y Mendoza 1995: 148). At that time don yn quimochihuilitzino Sermon onpa yglesia Valeriano Quetzalcoyotzin became governor mayor yn Señor Obispo yn yehuatzin Don and the church of Santa María Asunción in manuel fernandes de santa cruz auh y tiatinoz Tlaxcallan was roofed with tiles. teopixque oquimochihuilique oncan yn santa crus tianquisco yhuān ōpa palasio. “The lord tejo bishop don Manuel Fernández de Santa Cruz 1. tejo, yew tree began preaching sermons in the cathedral, cultural encyclopedia (FC 11); time range: and the Theatine religious delivered them at 1578–1580 the Santa Cruz marketplace and at the palace” Tepeamalacotl: vel iuhquj in atlan mochioa in (Townsend ed. 2010: 120). / yquac ypan in amalacotl, iaoaltotonti in iamatlapal: iuhqujn tlayahualloloc yn ompa la compaña de Jesus quaquauhçotica in iamatlapal: iuhqujn texos yn teatinos. ypampa ompa motlallito yn ine- ic catquj, pitzatoton in jquauhio itipochinquj. cauhcatzin yn imomiyotzin Sanctome ompa “Tepeamalacotl. It is just like the amala- hualla Roma. “In this year was when there was cotl, which grows in the water. Its leaves are a procession to the [church of] the Company small and round. It is as if each one of its of Jesus, the Theatines, going to place there leaves spread out at the top; they are like yew the relics and bones of saints which had come trees. Its stems are very small, fibrous within” from Rome” (Chimalpahin 2006: 26). (Sahagún 1950–82, XI: 156). 2. Teatinoscaltitlan, next to the house of the Theatines tela annals (AHT); time range: 1594 1. tela, cloth Yn ipan axcan Domingo. a xx. de março de 1594. vocabulary (TCV); time range: 2016 años. yquac yancuic monasterio de monjas mo- Notonanan miac telah quipiya tlen ica quitlalli in teatinos caltitlan. “Today, Sunday the 20th chihchihuaz icueh (Sullivan et al. 2016: 424). of March of the year 1594, was when a convent of My grandmother has a lot of cloth, with which nuns was newly established next to the house of she will make her skirt. the Theatines” (Chimalpahin 2006: 48). 2. tela, chain-link fencing vocabulary (TCV); time range: 2016 tecnología Notiotah motzaucqui ica telah pampa axqui- 1. tecnología, technology nequi ma nemican pan itlalhui (Sullivan et oral account (2013-SMX); time range: 2013 al. 2016: 424). My godfather fenced his prop- Puez a ver, ce quittaz, primero dioz... cachi cual- erty with chain-link because he doesn’t want tzin ce chanchihuaz, huan igual n tecnolohiyah. people to walk around on his land. teléfono 499

teléfono riego (2014-P). When it no longer rains, then 1. teléfono, telephone the sun starts to get real hot. Because here oral account (2013-SMX); time range: 2013 where we live, here we only do seasonal plant- ¿Quen tconitta in teléfono que oquitlalihqueh den ing. We say that we just wait for the rain that calpan? ¿Cox cualle o amo cualle? (2013-X). What comes from above. There is no irrigation. do you think of the telephones they installed in homes? Is it a good thing or a bad thing? tenaza 1. tenaza, pliers, tongs televisión oral account (2012-Tep); time range: 2012 1. televisión, television Tigriz quitlalhuiliah ca tenazah, quintenitzquiah oral account (2013-SMX); time range: 2013 quintenbozaltitoc Juan. Azta campa caxitito ¿Quen tconitta n axxan, nin tiempoh, cah n televi- (2012-Tep). He puts [ties the firewood] on the cion? (2013-SMX) What do you think about now, tigers with pliers. He grabs them by the snout in these times, that there is television? and puts halters on them, and takes them all the way to where he went to drop [the wood] templo off. / Mula quitilanaz huayin como cuacarroh. 1. templo, Temple Lasos tichuicaz huan tenazaz para tiquilpiz ani- religious treatise (EQ); time range: 1574 (?)– malez (2012-Tep). The mule will pull the cart, early seventeenth century [which is] like a wooden car. You will take rope ca in ihquac yeilhuiyoc in sancta maria in and pliers in order to tie up the animals. inantzin. totecuiyo Jesu xpo. yhuan in sant 2. tenazatica, with tongs Joseph. in itehuapauhcatzin, oquimottilique annals (AJB); time range: 1564 in telpochtepitzin Jesus. in ompa huei teopan auh in tliltic carretaco yetia onca[n] tinasatica yn itoca templo, yn oquimottilique ca intzalan quicocoto[n]tiaque[ue] (Anales de Juan Bau- innepantla mehuiltitica in teotlahtolmatini tista 2001: 190). The African went along in a yn intoca doctores. “When after three days cart; there they were cutting him up with tongs Saint Mary, our Lord Jesus Christ’s mother, as they went along. and Saint Joseph, His tutor, found the boy Jesus there in the great place of God called the teniente Temple, when they found Him, He was seated 1. teniente, deputy, lieutenant in the midst of those who knew the word of annals (AHT, AJB, AP, AT, ZM), municipal God, called doctors” (Anderson & Schroeder council records (TA 178, TA 207), petition (ANV eds. 1997, II: 150). 15, CMJ, PLM, RMJ), will (TT 10, TT 19, TT 25, TT 26, TT 27); time range: 1561–1735 temporada yhuan onotzaloque yn imixpan onicchiuh y 1. temporada, planting season noteztamento teztigos don mathiaz de la cruz oral account (2014-P); time range: 2014 Godor teniente testigo Berno bernardo. “And those Oncah ome temporadaz (2014-P). There are two who were summoned before whom I made my planting seasons. testament, the witnesses: don Matías de la Cruz, deputy governor; witness Bernardino temporal Bernardo” (Pizzigoni ed. 2007: 73). / Auh ynic 1. temporal, seasonal planting momiquilli yn liceciado luis. Ponce. nimãn orno- oral account (2014-P); time range: 2014 tlalli yn ipan tepacholiztli. yn Gouernacio. yn ite- Quemman ayoccanah huetzi atl, pehuaya tona. niente. Marcos. de Aguilar. ompa ychan yn ipan Porque tohhuantin nican campa tiitztoqueh tivi- altepetl de Exija. “When licenciado Luis Ponce viroah, Ni titocah temporales. Ticliah zan puro passed away, his deputy Marcos de Aguilar was ticchiyah atl tlen huallauh huahcapan. Axoncah placed in charge of governing. He was from the 500 teniente [de] alcalde

altepetl of Ecija” (Chimalpahin 2006: 146). / administered the oath to the new alcaldes, auh yn axca ca onicnomaquili yn senor deniēte regidores, and chief constable” (Lockhart, centetl nopetiçio yhua nosentecia. “Now I have Berdan & Anderson eds. 1986: 126). given the lord lieutenant (of the alcalde mayor) a petition of mine and a judgement (in my tente perro loco favor)” (Lockhart ed. 1991: 96). 1. ximoténte perro loco, restrain yourself, O 2. tenienteyotl, position of deputy crazy dog! (exclamation) annals (AP); time range: 1681 religious play (DA); time range: eighteenth Sanno ycuac yn ocāqui tenienteyotl Juo bitanzos. century (?) “At this same time Juan Betanzos assumed the Ximoquitzqui ximotente perRo loco. “Get hold position of deputy” (Townsend ed. 2010: 118). of yourself, restrain yourself, O crazy dog!” (Sell, Burkhart & Poole eds. 2006: 94). teniente [de] alcalde 1. teniente de alcalde, deputy judge Tercera Orden will (TT 19, TT 25, TT 26, TT 27); time range: 1. Tercera Orden, Third Order [of Saint Francis] 1733–1737 will (TT 10, TT 13); time range: 1711–1733 Dn Jua de la cruz teniete Alcade testigo fraco de yhuan niquitohua; yn Nosepultura yez Ca ompa la Cruz esnos. “Don Juan de la Cruz, alcalde te- huey teopa ythualco yc yxpan.co teocalli. Tercera niente, witness. Francisco de la Cruz, notary” Orden. onca toctiez yn notlalnacayo. intla oni- (Pizzigoni ed. 2007: 102). / Dn mig[l?] de Sntiago nomiquili. “And I say that my grave is to be at teniente alCalde testigo –. “Don Miguel de the great church, in the patio [churchyard], Santiago, alcalde teniente, as a witness” (Piz- facing the chapel of the Tercera Orden; there zigoni ed. 2007: 100). / testigo teninte Alcalde my earthly body is to lie buried when I have Lorenzo de la Cruz. “Witness alcalde teniente died” (Pizzigoni ed. 2007: 78). / yhuan noSepul- Lorenzo de la Cruz” (Pizzigoni ed. 2007: 88). tura yez Ca onpa huey teopa terçera orden oncan toctiez y notlalnacayo yntla ytla tlen nopa qui- teniente de gobernador mochihuilitzinos y notlaçotatzin dios. “And my 1. teniente de gobernador, lieutenant governor grave is to be at the great church, at the [chapel annals (ZM), municipal council records (TA of] the Tercera Orden; there my earthly body is 207); time range: 1627–1680 to lie buried if my precious father God brings quiquixtito teopan Assesio yn jostiçia yaque something upon me” (Pizzigoni ed. 2007: 69). / teniete de gobernador ytoca don Aluso de Nava yhuan terçera orde Santo x͞p͞o yn iquac motlaya- nahuatlato Lurenso Hortiz yhuan ocçequi- hualhuiz no melio motemacaz. “And also when tin alhuaçiltin yhuan amo alhuaçitin yaque the Santo Cristo of the Tercera Orden goes in (Zapata y Mendoza 1995: 400). They went to procession, they are to provide half a real” (Piz- take them out from the church of the Assump- zigoni ed. 2007: 70). tion. There went the judges, the governor’s 2. Tercera Orden, chapel of the Third Order deputy named don Alonso de Nava, the inter- [of Saint Francis] preter Lorenzo Ortiz and other constables annals (AP), will (TT 11, TT 29); time range: together with those who were not constables 1662–1737 went. / Yn yehuatzin sr miguel de solis y baldes yhuan niquitohua yn canpa tocties yn notlalnayo tenie de gor / yhuan Escrivo nahuatlahto hualmo- ca onpa Calten terser orde. “And I say that as to huicaque nican cabildo yhuan quinmomaquili where my earthly body is to lie buried, it is at the juramento yn alldes Yhuan rregidores alguacil entrance to [the chapel of the] Tercera Orden” mayor yancuique. “The lord lieutenant gover- (Pizzigoni ed. 2007: 74). / yhua niquitoa vncatqui nor, Miguel de Solís y Valdés, and the notary noquim[...]uhca yn yaBitotzin la virJen del carme and interpreter, came here to the cabildo and yhua niqui[...]a y nosepultura yez yxpantzin tercera orden [de] san francisco 501

tersera orden ep[...] oc se puerta “And I say and Third Demon enter” (Sell & Burkhart eds. that I have a shroud, the habit of the Virgen del 2004: 170). Carmen, and I say that my grave is to be in front of the Tercera Orden [next to another door?]” Tercerón (Pizzigoni ed. 2007: 107–108). / 1662 Nican 1. Tercerón, friar of the Third Order of St. ypan xihuitl yn omoteochiuh tersera orden ypan Francis domingo yc senpuali yhuan ome 22 de febrero. annals (AHT, ZM); time range: 1613–1638 “1662 Here in this year [the chapel of] the Third yece ca çan no ytetzinco pouhqui çan ye no yhabi- Orden [of San Francisco] was consecrated, on totzin yn totlaçottatzin S. Franco quitocayotia yc Sunday, the 22nd of February” (Townsend ed. quinotza la horden de la Penitencia yhuã ynic 2010: 104). ontlamantli quitocayotia la tercera horden de S. Franco yn ompa castillan quintocayotia tercero- Tercera Orden [de] San Francisco nes. “The habit of our precious father San Fran- 1. Tercera Orden [de] San Francisco, chapel cisco also belongs to what they call the order of of the Third Order of Saint Francis Penitence, and secondly to what they call the annals (ZM); time range: 1660 Tercera Orden de San Francisco, that in Spain Ypan ynin xihuitl omomiquili Juan Baptista de they call Tercerones” (Chimalpahin 2006: 268). / Jesus tlamaceuhqui Texantla motlaliaya ypan yquac mocoyoni tecali yn icha tercero (Zapata y 23 de marzo toctoc tercero orden San Francisco Mendoza 1995: 262). At that time the vault in the (Zapata y Mendoza 1995: 308). In this year residence of the Tercerones was perforated. Juan Bautista de Jesús, a hermit who settled in Texantla, died on the 23rd of March. He was tercia buried at the Tercera Orden de San Francisco. 1. tercia, third hour (canonical hour) annals (AJB); time range: 1564 Terceros auh y[n] quintlayahualochtiq’[ue] ça[n] yo- 1. Terceros, friars of the Third Order of Saint huatzinco ye tercia tziliniz (Anales de Juan Francis Bautista 2001: 270). They were made to parade annals (ZM); time range: 1638–1662 around in public very early, the bells were Çano ypan xihuitli momacaque sccritora Sant about to ring the third [hour]. / ye tercia tzi- Francisco teopixque yc quimochihuilia missa llini / in motzontec totequiuh yn iquac orno- sepolcora miercoles biernes quimochihuilia tzo[n]tec (Anales de Juan Bautista 2001: 210). totemaquixticatzin yn icha micatiltitica terçeros- Our tribute was decreed when the bells rang tin cabildo pipiltin quitemacaque (Zapata y the third hour; at that time it was decreed. Mendoza 1995: 310). Likewise, in this year, the Franciscan friars were given a document so that terciopelo on Wednesday and Friday they would perform 1. terciopelo, velvet masses at the tomb of our redeemer, which is annals (AJB), vocabulary (VM 1); time range: standing in the residence of the Terceros. The 1566–1571 noblemen of the city council gave it to them. auh capita[n] mochiuh in don P[edr]o Xiconoc auh in Melchior Diaz vandera q’[ui]napallo tercero demonio ycorra co[n]maq’[ui] terçiopello (Anales de Juan 1. tercero demonio, third demon Bautista 2001: 152). Don Pedro Xiconoc was religious play (STE); time range: seventeenth made captain. Melchor Díaz carried the banner; century (?) the cap that he wore was velvet. / Terciopel o lo hualquiçazque albaceas, Yhuan, Viuda, ihuan mismo. vel. puchinqui seda tilmatli (Molina 1992, tercero Demonio. “The executors and Widow I: 112v). Velvet, the same or carded silk coat. 502 término término hin 2006: 148). / njcan: oquitecpanaque: sant 1. término, period, deadline franco: tlacat: tzacualpan: chane: yn jxquich annals (AJB); time range: 1569–1582 mochi ynetolinjliz oquichiuh: lliçendo, valdes auh yeylhuitl termino macoque ynic tlana[n]- de carcamo: oydor: ovala quicavaque: njcan: quiliza'[ue] o[n]can in tecpa[n] (Anales de Juan tunavac: njcan: sant pedro: ymjlpan. thesorero Bautista 2001: 178). They were given a period (Dakin ed. 1996: 34). Here the people of San of three days to give a response there in the Francisco, residents of Zacualpan, describe all palace. / auh niman yn justisia tlaca oquin- of the suffering that the licenciate Valdés de notzque yn masehualtzitzintin ynic quinquixti- Cárcamo, the high court judge, caused [when] lisque ŷ tlaxcalchihualistli oncan oquinpenatique he came and they installed him among us here ynic tonalli oquimacaque termino ynic amo in San Pedro Milpan del Tesorero. quichihuas yn pantzin. “The the [Spanish] law officials summoned the indigenous people testamento [and told them] that they were going to take 1. testamento, testament, will bread-making from them. They set a penalty annals (AHT, AJB), legal statement (TC 7, on them, giving them a deadline of a day not to TC 23, TC 27, TC 45A, TC 54, TC 57A, TC 61, make bread” (Townsend ed. 2010: 122). TC 76, TJ), petition (JSA), religious play (Mer, STE), vocabulary (VM 1), will (NI 1, NI 2, NI 3, terreno NI 6, NI 8, TC 3, TC 4, TC 5, TC 6, TC 9, TC 12A, 1. terreno, land TC 13A, TC 14, TC 15, TC 17, TC 20, TC 21, TC 24, oral account (2012-Tep); time range: 2012 TC 25, TC 26, TC 28, TC 29, TC 30, TC 31, TC 33, Juan Catorce quitlanqui ce haciendah con TC 34, TC 36, TC 37, TC 38, TC 39, TC 41, TC 42, todo Ganado, terrenoh; nochin mocahuih Juan TC 43, TC 44, TC 45, TC 46, TC 47, TC 48, TC 49, Catorce (2012-Tep). Juan Catorce won the ranch TC 50, TC 51, TC 52, TC 55, TC 56, TC 57, TC 58, with all its cattle and land. Juan Catorce ended TC 59, TC 60, TC 63, TC 64, TC 65, TC 66, TC 67, up with everything. TC 71, TC 73, TC 74, TC 75, TC 78, TC 79, TC 80, TC 81, TC 82, TT 1, TT 5, TT 6, TT 7, TT 8, TT 9, tesorero TT 10, TT 11, TT 12, TT 15, TT 16, TT 17, TT 18, 1. tesorero, treasurer TT 19, TT 22, TT 24, TT 25, TT 26, TT 27, TT 28, annals (AHT, AJB, AT, ZM), petition (M 7, M 9); TT 29, TT 30, TT 31, TT 32, TT 35, TT 36, TT 37, time range: 1564–1687 TT 38, TT 40, TT 41, TT 42, TT 43, TT 44, TT 45, ypa miercoles yc 17 de Disiembre De 1687 años TT 46, TT 47, TT 48, TT 49, TT 50, TT 52, TT 53, otepoh alcalte mayor D: franco antto y picaso TT 54, TT 55, TT 57, TT 58, TT 59, TT 60, TT 61, desurero casa almoneda sann icha fiscal Diego TT 62, TT 63, TT 64, TT 65, TT 66, TT 68, TT 69, Sanches nican ocochico ceque. “On Wednes- TT 70, TT 71, TT 72, TT 73, TT 74, TT 75, TT 76, day, December 17, 1687, the alcalde mayor don TT 77, TT 78, TT 79, TT 80, TT 81, TT 82, TT 83, Francisco Antonio de Picaso, treasurer of the TT 84, TT 85, TT 86, TT 87, TT 88, TT 89, TT 90, Casa de Moneda, counted people. Some [of his TT 91, TT 92, TT 93, TT 94, TT 95, TT 94, TT 97, party] slept here at the home of the fiscal, Diego WBA, WCF, WNS); time range: 1564–1822 Sánchez” (Townsend ed. 2010: 186). / auh Ma Xinechmomaquilitzinno yn inTestanmēto y ypatca yxiptla mochiuh yn ica yxquich yhueli- nonāmictzin yhua yn ixquich yn imaxca yn itlatq̄. tiliz oc ye ytech motlalli yn tesorero Alonso de yn itlal yn imil yn iteoCuitl. yn ichalchiuh. “Give estrada. ompa ychan yn ipan altepetl de ciudad me the testament of my spouse along with all Real. “The treasurer Alonso de Estrada, from his goods and property, his land and fields, his the altepetl of Ciudad Real, became his substi- gold and silver, and his jades” (Sell & Burkhart tute and replacement with his full authority, eds. 2004: 250). / Oy domingo a 20 de mayo de given to him before [his death]” (Chimalpa- 1565 a[ñ]os yq[ua]c yc tzatzihuac in testame[n]to testigo 503

yn innecahualiz omomiq’[ui]liq’[ue] (Anales de 2006: 252). / Ca llonictzoquixti notestamento Juan Bautista 2001: 318). Today, Sunday, on the ymixpatziCo notestigos fisCa [sic] mayor de la 20th of May of the year 1565, was when a proc- sata Madre yglesia Dn Rafel Angel ynhua fisCal lamation was made [concerning] the bequests menor JuanN atonio Alhuasil mayor Bicente of those who have died. / y quename nestica yn ferel Mallor topile puciano ferfeto Essno sipria- ipan yn itestametotzin ynopilitzin maria Gacoben no Gordiano Romerro. “I have concluded my nicanechmoCahuilitihui yhua mochititzintzin y testament in the presence of my witnesses: santos. “As appears in the testament of my great- fiscal mayor of the holy mother church don grandmother María Jacoba, she left it to me Rafael Angel, fiscal menor Juan Antonio, here along with all the [images of] the saints” alguacil mayor Vicente Ferrer, topile mayor (Karttunen & Lockhart eds. 1976: 118). Ponciano Perfecto, notary Cipriano Gordiano Romero” (Melton-Villanueva ed. 2012: 239). / testigo Auh quintepā oquintemoque uel tetētlapiq̄ani 1. testigo, witness tetech tlatlamiani ynic testigome yezq̄ inic annals (AHT), bill of sale (LSD 1, LSD 2, quitlapiquizq̄ in totlaçotemaquixticauh yn ixpā SAS), legal statement (TC 13, TC 43A, TC 50A, tlatçōtequini (Doctrina Christiana... 1548: 60r). TJ), petition (ANV 2, ANV 7, ANV 8, ANV 9, And afterwards they sought slanderers and ANV 10, ANV 12, ANV 16, ANV 18, IMA, LJJ, liberers as witnesses to falsely accuse our pre- M 4, PLM), religious play (Mer), religious cious savior before a judge. treatise (DC), will (NI 1, NI 2, NI 6, TC 4, TC 9, TC 10, TC 14, TC 15, TC 16, TC 17, TC 21, TC 24, testimonio TC 25, TC 26, TC 27, TC 28, TC 29, TC 30, TC 31, 1. testimonio, testimony TC 33, TC 36, TC 37, TC 39, TC 40, TC 41, TC 42, annals (ZM), legal statement (TJ), municipal TC 44, TC 45, TC 49, TC 50, TC 51, TC 55, TC 56, council records (TA Appendix); time range: TC 57, TC 58, TC 59, TC 62, TC 64, TC 65, TC 67, 1568–1668 TC 74, TC 76, TC 79, TC 80, TC 82, TMT, TT 1, Auh in ipanpa testimonio quimitlaniliya in iueli- TT 3, TT 4, TT 5, TT 6, TT 7, TT 8, TT 9, TT 10, tiliz Sancta [y]glesia / yn izquitlamantli axcan yc TT 11, TT 12, TT 13, TT 14, TT 15, TT 17, TT 18, otitononotzque. “And therefore they request tes- TT 19, TT 20, TT 21, TT 22, TT 24, TT 25, TT 26, timony of the authorization by the Holy Church TT 27, TT 28, TT 29, TT 30, TT 31, TT 32, TT 33, of each of these items on which we have agreed TT 34, TT 35, TT 36, TT 40, TT 41, TT 42, today” (Lockhart, Berdan & Anderson eds. 1986: TT 43, TT 44, TT 45, TT 47, TT 48, TT 49, 152). / Niman conmocaquitili yn testimonio, ynic TT 50, TT 51, TT 52, TT 53, TT 54, TT 55, TT 56, ytlacauhtica memoria testamento, yn quimotlali- TT 57, TT 58, TT 59, TT 61, TT 62, TT 63, TT 65, tia omoteneuhtzino doña juana de guzmã. “Then TT 66, TT 68, TT 69, TT 70, TT 72, TT 73, they informed him of the testimony of how TT 74, TT 75, TT 76, TT 77, TT 78, TT 79, TT 80, the testament that the aforesaid doña Juana TT 81, TT 82, TT 83, TT 84, TT 85, TT 86, de Guzman made was spoiled” (Lockhart ed. TT 87, TT 89, TT 94, TT 95, TT 96, TT 97, WCF, 1991: 80). / oquimotili testimonio ynic oquihual- WNS); time range: 1548–1822 motitlanili yamatzin oquihualmomahuizçotili ma xicmomachiltican ca nehuatl nitestigo. ynin yn Tlaxcallan altepetl (Zapata y Mendoza 1995: cihuatl Maria ca çan oamechmoztlacahuillico 394). [The queen] had seen the testimony, which ynic oquitoco yn yaxca ytlatqui yn tlalli ypan is why she sent her letter here [by which] she quimoquechiliznequi Sancta cruz. “May you bestowed great honor on the city of Tlaxcallan. know that I am a witness that this woman María deceived you when she came saying tía that the land on which they want to erect the 1. tía, aunt holy Cross is her property” (Chimalpahin will (TT 57); time range: 1762 504 tianguiz

yhua oc Se onquilnamiqui oc Se tlali Calaqui aocmo nesia ma pā ma tortillas yn tianquisco tlaoli yei almu yaxCa notia martina beatriz ma tienda. “No more did either wheat bread yhua yhua yquac omuquili oquiCahuili noer- or tortillas appear in either marketplace or mano matias. “And I remembered another shop” (Townsend ed. 2010: 122). / auh ynin piece of land into which 3 almudes of maize omoteneuh yancuic tienda ye muchihua, ca ye fit, belonging to my aunt Martina Beatriz, and quin ic ey tlacatl oncan mocaltia yn oncan in when she died she left it to my brother Matías” omoteneuh S. Antonio Abbad. yteopancaltzin (Pizzigoni ed. 2007: 172). yxpan yn iuh nezticatqui axcan. “And this said new shop that is being built makes the third tianguiz23 person to build a house facing the said church 1. tianguiz, open-air market of San Antonio Abad, as things now appear” oral account (2013-SMX); time range: 2013 (Chimalpahin 2006: 258). / Lunes a X de abril ce yaz ce tianguiz, ce tlacohuatiuh (2013-SMX). 64 años yquac ye no ceppa huel temamacoc in One will go to the market, one will go to buy tienta yn o[n]pa Arçob[is]po yquiyahuac qui- things. yomahui24 gov[ernad]or al[ca]ldes regidoresme yhaun Luis Pinello español (Anales de Juan tiempo Bautista 2001: 192). Monday, the 10th of April 1. tiempo, time in the year 64, was when once and for all the oral account (2013-SMX, 2014-X, 2016-X2); time spaces [for venders] were assigned there, range: 2013–2016 outside [the house of] the archbishop. The Nican poz, ticcomentarozceh quentzin catli que governor, the judges, the councilmen and the tiempoh quemman ce matrimonio... quen mo... Spaniard Luis Pinello distributed them person- tlan monamictiah. Poz monamictiah, primero — ally. / auh in tabla nica[n] monamacaz tienta desde el año ochenta hacia para tlaica— primero mochipa niquitztinemi auh mochipa tlatlaz yn que monotzah entre papahmeh tenananhuan amo qualli niquittaz, etc (Anales de Juan Bau- (2014-X). Here then, we will comment a bit on tista 2001: 252). I will always go about examin- the time when a couple... how they... when they ing the panel paintings to be sold in the shops get married. Well they get married, and first — here and those that I don’t approve of will be from the eighties going back—, the first thing burned. is that the fathers and mothers consult among themselves. / Pan nopa tiempoh nica campa- tierra dentro hueli eltoyaya ohtlatl catli ca tequititinenqueh 1. tierra dentro, back country para quichihuah ininchan (2016-X2). In that time annals (AP); time range: 1684 there was bamboo here everywhere, with which oquichiuh cuartos oquitlatlalique otli ypā ypanpa they worked all over to construct their homes. / otlachteque tierra dentro. “They quartered him ¿Quen tconitta n axxan, nin tiempoh, cah n televi- and distributed [the parts] in various places cion? (2013-SMX) What do you think about now, along the road because they had committed in these times, that there is television? robberies in the back country” (Townsend ed. 2010: 130). tienda 1. tienda, shop tigre annals (AHT, AJB, AP, AT, ZM); time range: 1. tigre, jaguar, ocelot, margay 1562–1682 oral account (2012-Tep, 2016-X4); time range: 2012–2016

23 Back loan from tianquiztli ‘open-air market’. 24 This should be quimoyahui. tijeras 505

Timocuitlahuiz puro totomeh, tiquinmaquiliz. Tilde en la scriptura: titulus. i. apex. tilde Mapachiz, tigriz, coyotez cheneh tlacuah. Tlacuah, (Vocabulario trilingüe: 149v). Tilde in writing: quicuah elotl (2012-Tep). You are going to take titulus, -i; apex; tilde. care of all those birds, you will shoot them. The raccoons, jaguars [or ocelots?] and coyotes eat tío too much, they eat the corn. / Nopa miztomeh 1. tío, uncle huallohuih amo xiquinchihuilli cuentah nopa nopa annals (ZM), oral account (2014-P), will (NI 3, TT Nopa gatitoz miztomeh huihuitiqueh. Cuatitlan 40, TT 46, TT 94); time range: 1664–1822, 2014 tigres (2012-Tep). Those cats come by: don’t pay mayordomo Diego Bortillo molatotzin yn oc çe any attention to them. Those little cats are dumb. ça ytiotzin moquixtiano chichihua ytoca Luis Mountain margays [?]. / Huan quiihtoah que paya yn ipan tlatoque teocali ynic yecauh (Zapata y itztoqueh miac tigrez (2016-X4). And they say that Mendoza 1995: 336). Majordomo Diego Portillo, over there there are a lot of jaguars [?]. mulatto, and another one, named Luis, who is just his uncle and wears Spanish style clothes, tijeras were in charge of finishing the church. / Jesus 1. tijeras, scissors maria y Josph Axca sabado a 206 dias de Mayo cultural encyclopedia (FC 10), legal statement de 1703 aos Nica moMachiyotia Memoria ytex- (TC 13), vocabulary (TCV, VM 1); time range: Copa MicCatzitli CacCa nitiotzin CacCa Mateo- 1571–1580 2016 tzin motlanahualitia onicchihuili miSan. “Jesus, yhuan digeras ypatiuh 2 ts yc açi 1 pos ypan 4 Mary, and Joseph. Today Saturday the 26th day ts ytencopatzinco prior. “And some scissors, of May of the year of 1703, here is recorded a worth two tomines, with which it comes to a memorandum concerning the late poor dead peso and four tomines; (done) by order of the person who was my uncle, Mateo, who left prior” (Cline & León-Portilla eds. 1983: 42). / orders for me to have a mass performed for Tlacôcoalnamacac: tlacemãqui, tlacecemanqui, him” (Pizzigoni ed. 2007: 241). / Nican niitztoc tlacĕcuini tlacôcoani, quinamaca tepuztli, amatl, huanya notioh de La Pagua (2014-P). I am here tixeras, cuchillos, uitzmallotl, paños, lienços, with my uncle from La Pagua. tlatentli, macuestli. “The peddler [is] a retailer; 2. tío, sir [an informal appelative, literally a retailer of diverse objects: one who procures ‘uncle’, used for addressing men in Huastecan things in wholesale lots, who peddles them. Nahua villages] he sells metal, paper, scissors, knives, needles, oral account (2014-P); time range: 2014 cloth, lengths of cloth, bands of cloth, bracelets” ¿Queniuhqui motocah tioh? (2014-P) What is (Sahagún 1950–82, X: 91). / Agustin quitemoa your name, sir? tiheraz tlen ica quiximaz itiotah pampa cuapah- pachonticca huan quitzacuilia (Sullivan et al. toca 2016: 452). Agustín is looking for scissors with 1. toca, veil, wimple which he will cut his godfather’s hair because annals (AJB), vocabulary (VM 1); time range: he has very long hair and it gets in his way. 1564–1571 2. tijerastica, with scissors Toca de muger o tocado. lo mismo. l. to|ca. vocabulary (VM 2); time range: 1571 ciuanequatlapacholoni (Molina 1992, I: 113v). Tijerastica tlatetequiliztli. cortadura de tijeras Woman’s veil or headdress, the same; veil, (Molina 1992, II: 117v). Action of cutting with instrument for covering a woman’s head. / Auh scissors: cutting with scissors. y[n] huehuetl q’[ui]tzotzo[n]tiaq’[ue] huel tetlaocolti tliltic toca y quixtlapachiuhtia (Anales de tilde Juan Bautista 2001: 224). They went along very 1. tilde, tilde sadly playing the drum, which was covered vocabulary (VT); time range: ca. 1540 (?) with a black wimple. 506 tocar

tocar centlatectli tocino (Molina 1992, I: 78v). Slice 1. tocarhuilia, to play an instrument for of bacon: one cut of bacon. / Tocino pequeño. someone potoſunculus. i. | tocinoto (Vocabulario trilingüe: vocabulary (TCV); time range: 2016 150r). Small piece of bacon: potosunculus, -i; Pan mahtlactli tonatiuh tlen mayoh na nochipa small piece of bacon. nictocarhuilia Las Mañanitas nonanan (Sul- 2. tocinochipinia, to grease someone (lit. to livan et al. 2016: 545). On the tenth of May I drip grease on someone) always play Las Mañanitas for my mother. vocabulary (VM 2); time range: 1571 2. tocaroa, for a person to be assigned or to Tocino chipinia. nite. pingar can tocino al end up doing some activity esclauo | & c. Pre. onitetocinochipini (Molina oral account (2014-P), vocabulary (TCV); time 1992, II: 148r). I grease people: to grease a range: 2014–2016 slave, etc.; past: I greased someone. Jorge nochipa quitocaroa tequitl huanya itiotah 3. tocinochiyahuacayotl, bacon fat pampa cualli tequitih (Sullivan et al. 2016: vocabulary (VM 2); time range: 1571 545). Jorge always ends up working with his Tocino chiauacayotl. pingue d tocino o d to- godfather because they work very well. / Poz rrezno (Molina 1992, II: 148r). Bacon fat; drip- nopayoh, nouhquiya quizomaroah qué tanto pings of bacon or a cut of bacon. maz o menoz quigaztarozceh. Huan nopayoh 4. tocinohuia, to grease someone (lit. to apply quiittahya quehquezqui quintocaroz para cehce bacon to someone) vecinoh (2014-P). Well from there, they also vocabulary (VM 2); time range: 1571 add up how much they will spend. And then Tocinouia. nite. pingar a otro con tocino. pre. they now figure out how much each neighbor oni|tetocinoui (Molina 1992, II: 149r). I grease will have to contribute. someone with bacon: past: I grease someone. 3. tocaroa, to play an instrument 5. tocinometztli, leg of bacon vocabulary (TCV); time range: 2016 vocabulary (VM 2); time range: 1571 Delfino tlahuel quiamati quitocaroz guitarrah Tocino metztli. pernil de tocino (Molina 1992, II: iuhcatzan axoncah tlaixpiyalli (Sullivan et 148r). Leg of bacon: leg of bacon. al. 2016: 545). Delfino really likes to play the 6. tocinotlacotontli, cut of bacon guitar, even when there isn’t a dance. vocabulary (VT); time range: ca. 1540 (?) Torrezno de tocino. lardi fruſtū. | tocino tla- tocinero cotóntli (Vocabulario trilingüe: 150v). Cut of 1. tocinero, sellers of bacon or lard bacon: lardi frustum; cut of bacon. annals (ZM); time range: 1664 yeyxti nima otlayahualoque sachristanestin Todos Santos yhua tlatzoque tocinerosti (Zapata y Mendoza 1. Todos Santos, All Saints (feast day) 1995: 338). Then all three went in procession: will (TT 94); time range: 1703 sacristans together with tailors and sellers of ypa todo santos onicchuhc resposio melllo – bacon. mo –. “On Todos Santos I had a responsory prayer performed: half a real. – ½ real” (Pizzi- tocino goni ed. 2007: 242). 1. tocino, bacon, lard cultural encyclopedia (FC 11), vocabulary (VM tomín 1, vocabulary (VM 1, VT); time range: ca. 1540 1. amatomín, paper money (?)–1578/1580 vocabulary (TCV); time range: 2016 velic in jnnacaio: chiaoa, iuhqujn tocino. Na nicpatlato chan Cristina ce amatomin “Good-tasting is their flesh; it is fat, like bacon” pampa nicnequi nitlacohuati moztla Tecomate (Sahagún 1950–82, XI: 37). / Lonja de tocino. (Sullivan et al. 2016: 22). I went to Cristina’s tomín 507

house to change some bills because I want to 6. tomín, a coin equivalent in weight and value go to Tecomate tomorrow to go shopping. to one eighth of a peso; also known as a real 2. macuiltomin, five tomines, five reales annals (AHT, AJB, AP, AT, ZM), bill of sale (LSD annals (AJB), will (TC 24, WBA); time range: 1, LSD 2, SAS), census (TL), legal statement (TC 1564–1608 13, TC 23, TC 27, TC 28A, TC 43A, TC 50A, TC 51A, Iuh niquitohua yn tlaltepoztli no monamacaz yc TC 52A, TC 72), municipal council records (TA ninotocaz yn ipatiuh huel macuil tomi amechmo- 84, TA 189), petition (ANV 6, ANV 8, CH, CNH, maquillizque. “And I declare that the hoe (same M 2, M 4, M 5, M 6, M 7, M 8, M 9), religious play item as the digging stick?) is also to be sold in (Mer), vocabulary (VM 1), will (TC 10, TC 14, order that I be buried; the price to be given you TC 15, TC 21, TC 24, TC 25, TC 26, TC 28, TC 29, is a full five tomines” (Cline & León-Portilla TC 30, TC 31, TC 36, TC 37, TC 41, TC 42, TC 43, eds. 1983: 74). / āna quipie macuiltomi – 5 to. TC 44, TC 49, TC 50, TC 51, TC 52, TC 55, TC 57, “Ana has five tomines” (Karttunen & Lockhart TC 60, TC 65, TC 81, TMT, TT 1, TT 5, TT 7, TT 8, eds. 1976: 99). / yn icnooquichtli macuil tomines TT 9, TT 10, TT 13, TT 15, TT 16, TT 19, TT 28, yhua[n] melio no yhui yn icnoçihuatl V to[mine]s TT 30, TT 35, TT 39, TT 40, TT 41, TT 43, TT 44, medio (Anales de Juan Bautista 2001: 234). The TT 45, TT 57, TT 58, TT 59, TT 60, TT 61, TT 62, widower [will give] five and a half tomines and TT 63, TT 64, TT 65, TT 66, TT 68, TT 70, TT 72, in this way also the widow [will give] five and TT 73, TT 74, TT 76, TT 77, TT 78, TT 79, TT 80, a half tomines. TT 81, TT 82, TT 83, TT 84, TT 88, TT 91, TT 93, 3. mahtlactomín, 10 tomines, 10 reales TT 94, TT 98, WBA, WCF); time range: 1550–1783 will (TT 13, TT 88, TT 94); time range: 1678– franco acaçayol oquicouh yetetl tecomatl 1733 xincayo ypatiuh 1 ts. “Francisco Acaçayol yhua niquitohua. Setetl Solar. preda. onicauh San bought three broken tecomates; they cost a ixquich matlactomi. ycha maria peres. “And I say tomín” (Cline & León-Portilla eds. 1983: 40). / that I left a lot in hock for only 10 reales at the huel achtopa nitlanahuatia motemacas Se home of María Pérez [she gave me 10 reales and tomitzin JeruSalen yhua se misa nopa mintos has the field in keeping]” (Pizzigoni ed. 2007: yhua se rresponso Ca yehual ypalehuiloCa 233). / yztal yetiCa niMa nectli Matlactomi. “3 noanimantzin noyoliantzin yes –. “First of all I reales‘ worth of salt, then 10 reales for pulque” order that a real is to be given for Jerusalem, (Pizzigoni ed. 2007: 242). / yhuan niquitohua and a mass with a responsory prayer is to be yn itoca Gabriel ymontzin Juan Ramos. Nech- said for me; that will be the help of my soul huiquilia Mahtlactomin. “And I say that a person and spirit” (Pizzigoni ed. 2007: 173). / yhuan named Gabriel, the son-in-law of Juan Ramos, oconan cevara castolli omey anecas yhuan owes me 10 reales” (Pizzigoni ed. 2007: 78). patlahuac tlaolli castolli anecas yhuan oquix- 4. miccatomín, dead people’s money tilli macehualli terama oquichihuilli nanahui religious play (STE); time range: seventeenth tomi. “And he took 18 fanegas of barley and century (?) 15 fanegas of broad maize. And he took a levy ma oc niccui in nechcahuilitihui in miccatomin. from the commoners; they raised 4 reales each “Let me take the dead people’s money they left for him” (Karttunen & Lockhart eds. 1976: 107). to me” (Sell & Burkhart eds. 2004: 168). 7. tomín, money, cash (?) 5. Perútomín, coins from Perú, money from Perú annals (AHT, AJB, AP, ZM), bill of sale (LSD annals (AT); time range: 1651 1, SAS), legal statement (TC 7, TC 13, TC 23, 1651 3 Calli xihuitli gor: D: buenabentora tzapata TC 43A, TC 50A, TC 51A, TC 62, TC 72, TC 76, yCuac neçico pelon tomin. “1651 3 house year. TJ), municipal council records (TA 84, TA 129, The governor was don Buenaventura Zapata. At TA 131, TA 140, TA 143, TA 145, TA 189, TA 192), this time coins from Peru appeared” (Townsend oral account (2014-Tep), petition (ANV 3, ANV ed. 2010: 178). 6, ANV 7, ANV 9, ANV 10, ANV 12, ANV 16, ANV 508 tomín

20, CH), religious play (EPM, Mer, STE), vocab- 10. tomínahcocuilia, to put someone’s money ulary (TCV), will (TC 10, TC 14, TC 15, TC 16, away so they won’t spend it TC 21, TC 24, TC 25, TC 26, TC 29, TC 30, TC 31, vocabulary (TCV); time range: 2016 TC 33, TC 36, TC 38, TC 39, TC 40, TC 41, TC 42, Na nictominahcocuilia nochocho pampa ya TC 43, TC 44, TC 46, TC 49, TC 50, TC 51, TC 52, quiamati zan tlaoniz quemman quipiya tomin TC 55, TC 56, TC 57, TC 59, TC 60, TC 64, TC 65, (Sullivan et al. 2016: 550). I put my brother’s TC 69, TC 71, TC 74, TC 75, TC 79, TC 80, TC 81, money away because he just likes to drink TMT, TT 2, TT 16, TT 30, TT 46, TT 75, TT 80, when he has money. WBA, WCF); 1550–1739, 2014 11. tomínamatl, paper money, bills auh yn aquin tlatoz y quenmania ca quixtlahuaz vocabulary (TCV); time range: 2016 huaz (sic) matlactli pesus tominez ytech mo- Carlos axcanah quimaca iconeuh tominamatl nequiz yn ijusticiacaltzin tohueytlatocatzin Rey quemman quinahuatia ma tlacohuati (Sullivan nstro senor yn techmopielia. “Whoever should et al. 2016: 550). Carlos doesn’t give bills to his sometime make objections is to pay 10 pesos in child when he has him/her go to buy things. cash to be used for the courthouse of our ruler 12. tomínca, with money the king our lord who guards us” (Lockhart religious play (EPM); time range: eighteenth ed. 1991: 100). / auh ceq’[ui] ça[n] tlalcohualli century (?) q’[ui]mochihuilia intomi[n]tzin ca ça necini Oconito tlazotzintli Yn nican tihuetztoc: Tla Aca (Anales de Juan Bautista 2001: 276). Some imac xonhuetzini Mihicoltiani, tlahueliloc; Huel of them only work on the purchased land, it tomincaxixicuintli Nelli amo mitzcahuazquia. is the only way that their money appears. / “He said, “You precious thing That are lying Nepa tiopan tlen nechmaca, tlallamiquiliztli here. If You had fallen into the hands of A cov- maz tlaneltoquilli. Huan tlen axcanah nech- etous person, a wicked person, A glutton for maca nepa teopan, tomin (2014-Tep). What the money, Indeed he would not have left you” church gives me there is understanding plus (Sell, Burkhart & Poole eds. 2006: 142). belief. And what the church does not give me 13. tomínchiuhqui, minter (lit. money maker) there is money. vocabulary (VM 1, VM 2); time range: 1571 8. tomín, coin Monedero, que haze moneda, como tomines cultural encyclopedia (FC 10); time range: o | cuartos. teocuitlatlacocoualchiuhqui. to- 1578–1580 minchi/uhqui. cuarto chiuhqui (Molina 1992, I: In qualli tlapatlac: çan tlaipantiliani, moio- 86v). Minter who makes coins, like tomines or litlacoani, in patililo tomines iztacatica, ca uel quarters: person who makes purchased things izqui, uel quinamictia in pesotli amo tle iloti, oc of precious metal; minter; someone who makes ie quioaltzontia. “The good exchange dealer quarters. / Tominchiuhqui. monedero que haze [is] successful, sensitive. When silver coins tomines (Molina 1992, II: 149r). Minter: minter are exchanged, he is just; he gives very even who makes coins. weight; he does not withhold – rather, he gives 14. tomíncoatl, tomincoatl snake good measure” (Sahagún 1950–82, X: 62). vocabulary (TCV); time range: 2016 9. tomínahcocui, to save one’s money, to put Huahcauhquiya notiotah quinamicqui ce to- money away mincoatl huan axcanah quimictih pampa qui- vocabulary (TCV); time range: 2016 mahuilih tlaxque naman quipiyazquia miac Rafael quiillia icihuauh ma tominahcocui tomin (Sullivan et al. 2016: 550). A long time pampa quemman axcanah tequitiz quipiyazceh ago my godfather encountered a tomincoatl tlen ica tlacuazceh (Sullivan et al. 2016: 550). and he didn’t kill it because he was afraid of Rafael tells his wife to save money because it; and since he didn’t [kill it], now he should when he isn’t working they will have what is have a lot of money. needed to be able to eat. tomín 509

15. tomíncopinaloni, coin die (lit. device for Gerardo tlahuel quiamati tominitzquiz campa copying coins) inanan quiahcouctoc tomin (Sullivan et al. vocabulary (VM 1); time range: 1571 2016: 551). Gerardo really likes to grab money Cuño de moneda. tomin machiotiloni. tomin from where his mother has put it away. co-|pinaloni. teocuitlamachiotiloni (Molina 1992, 21. tomínitzquia, to grab someone’s money I: 33r). Coin die: device for providing coins with vocabulary (TCV); time range: 2016 a sign; coin die; a device for providing gold with Maribel quitominitzquih inanan quemman a sign. ihhuiya millah (Sullivan et al. 2016: 551). Maribel 16. tomíneh, person who has money took her mother’s money when she had gone to religious play (EPM); time range: eighteenth the field. century (?) 22. tomínitzquia, to use someone’s money to Ma huel icuac nonnocihuauhti Yca cihuatzintli buy things tomine Yhuan miec quipiez itlatqui. “Then may vocabulary (TCV); time range: 2016 I get married To a little woman who has money, Nictominitzquih nonanan quemman nechtitlan- And a lot of property” (Sell, Burkhart & Poole toya tianquiz huan axniccohuilih tlen nechna- eds. 2006: 158). huatihtoya (Sullivan et al. 2016: 551). I used my 1 7. tominestica, a certain amount of tomines mother’s money when she had sent me to the worth of something (lit. with tomines) market, but I didn’t buy what she told me to. will (TC 42, TC 50); time range: 1581–1582 23. tomínitzquilia, to take someone’s money yhuan ychcatl 1 tstica yhuan centetl tilmatli vocabulary (TCV); time range: 2016 ytilma ocatca yn nonamic. “And cotton which Diego quitominitzquilih itatah quemman coch- is worth a tomín, and a cloak which was my toya (Sullivan et al. 2016: 551). Diego took his late husband’s” (Cline & León-Portilla eds. father’s money while he was asleep. 1983: 182). / 1 pos vi no yc tictocohuique 4 ts 24. tomínjuez, money judge tica totech monec. “We bought (something) annals (ZM); time range: 1674 with one peso, six tomines, and four tomines Axcan lunes a 12 de junio yn utequimacoc Juan were used for us” (Cline & León-Portilla eds. Matheo chane Santtiago Tepeticpac regidor 1983: 144). quitequimacac jues gobernador yn iquac tomi 18. tomínihitzquia, to spend money on all jues hocatca (Zapata y Mendoza 1995: 520). kinds of purchases Today, Monday, the 12 of June, Juan Matheo, vocabulary (TCV); time range: 2016 resident of Santiago Tepeticpac was given the Javier quiahhuaqueh pampa tlahuel tominih- post of city councilman. The judge governor, itzquia huan nochi tlen quicohua cequi axcanah who was then the money judge, assigned him quitequihuia (Sullivan et al. 2016: 551). They the post. scolded Javier because he spends lots of money 25. tomínmachiyotiloni, coin die (lit. a device on all kinds of purchases and he doesn’t use for providing coins with a sign) some of the things he buys. vocabulary (VM 1); time range: 1571 19. tomínihitzquilia, to spend someone’s Cuño de moneda. tomin machiotiloni. tomin money on all kinds of purchases co-|pinaloni. teocuitlamachiotiloni (Molina 1992, vocabulary (TCV); time range: 2016 I: 33r). Coin die: coin die; device for copying Ramiro quitominihitzquilia itatah quemman coins; a device for providing gold with a sign. ihuinti huan mocohuia tlen ya quinequi (Sulli- 26. tomínpan, a certain amount of tomines or van et al. 2016: 551). Ramiro spends lots of his reales worth of something father’s money when he drinks and he buys will (NI 2, NI 3); time range: 1822 whatever he wants for himself. ynhua niquitohua oc se tlali Ca tepatitla de 20. tomínitzquia, to grab money nahui tomipa sa ye no utehmoCahuilitia notla- vocabulary (TCV); time range: 2016 sutatzi metztiCaPCa sanohe noermanito difoto 510 tonantzin santa iglesia

lle nestiCa tle tollaxCa. “And I say that as to 2016: 551). Jorge always changes money for his another piece of land at Tepantitlan, of 4 reales, father because all he has are bills. that my same late father left to me and my same 32. tomínpatilia, to sell something for someone deceased younger brother, it is apparent what vocabulary (TCV); time range: 2016 is our property” (Melton-Villanueva ed. 2012: Julio quitominpatilia ipiyo itonanan tlen ica 238). / AxCa niquiCahuiliti umeti notelpoChohua quicohuiz xapoh (Sullivan et al. 2016: 551). Julio Conanasque uome tomipa. “Now I am leaving 2 sells a chicken for his grandmother, and with reales to my two sons; they are each to take 2 [the money] she will buy soap. reales” (Melton-Villanueva ed. 2012: 243). 33. tomínpohua, to count money 2 7. tomínpatiyoh, cost in money legal statement (TC 13); time range: ca. 1580 annals (ZM); time range: 1667 In ye mochi omoçetlalli ts ynn omotominpouh v auh ynic mopilu huel ypan ylhuitzin San Pedro pos ypan 7 ts. “When the money was counted it San Paolo huel ypan matlactlomome oras y all came to five pesos, seven tomines” (Cline & huel omolpi auh yn otzinli [sic.] ypan ome oras León-Portilla eds. 1983: 40). yn itlachihual yntomipatiocauh yeytin corastin 34. tomíntamachihuani, a money assayer bicario (Zapata y Mendoza 1995: 378). And [the (lit. person who measures money) new bell] was hung on the feast of Saint Peter vocabulary (VM 1, VM 2); time range: 1571 and Saint Paul. It was tied exactly at noon. And Pesador de moneda. teocuitlatamachiuani. tla- it tolled at 2 o’clock. It was the accomplishment ta-|machiuani. tomin tamachiuani (Molina 1992, and the investment of three priests, vicars. I: 95v). Coin weigher: gold assayer; assayer; 28. tomínpatla, to change money coin assayer. / Tomintamachiuanni. pesador de vocabulary (TCV); time range: 2016 moneda (Molina 1992, II: 149r). Coin assayer: Juan tominpatla pampa tlahuel quipiya pitza- coin weigher. huac huan quinequi amatomin (Sullivan et al. 35. tomínxiquipiltontli, purse (lit. small sack 2016: 551). Juan is changing his money because for money) he has a lot of change and he wants bills. vocabulary (VM 1, VM 2); time range: 1571 29. tomínpatla, to sell something (lit. to Esquero o bolsa pequeña de dinero. teocuitla exchange something for money) xi-|quipiltontli. tomin xiquipiltontli (Molina 1992, vocabulary (TCV); time range: 2016 I: 60r). Purse or a small pouch for money: purse Juana itonanan quitominpatlac itenanpiyo for gold; purse. / Tomin xiquipiltontli. esquero, o pampa quinequiyaya tomin tlen ica mocohuiz bolsa de dineros (Molina 1992, II: 150r). Purse: iztatl (Sullivan et al. 2016: 551). Juana’s grand- pouch or purse for coins. mother sold her hen because she wanted 36. tzacualtomín, money belonging to a prison money to buy salt. petition (CH); time range: 1580 30. tomínpatla, to change money for someone auh y crapier sanchez yguac allhuazil mayor vocabulary (TCV); time range: 2016 mochiuh onguiponpolo tzahualtomi 4 põ x põs. Ce totlayi tlen ne tianquiz tlahuel quintominpatla “When Gabriel Sánchez became chief consta- macehualmeh pampa quimacah miac pitza- ble, he spent money belonging to the prison, huac quemman quitlacohuiliah (Sullivan et al. ninety pesos” (Olko, Sullivan, Szemiński eds. 2016: 551). A man at that market really changes 2018: 260–61). money for people because they give him a lot of change when they buy things from him. tonantzin Santa Iglesia 31. tomínpatilia, to change money for someone 1. tonantzin Santa Iglesia, our mother, the vocabulary (TCV); time range: 2016 Holy Church Jorge nochipa quitominpatilia itatah pampa annals (AHT), cultural encyclopedia (FC 1), ya quipiya nochi tlen amatomin (Sullivan et al. dialogues (BD), religious play (HLE, LDS, STE, tono 511

TK), religious treatise (EQ), sermon (SJB), song tormento (PX), will (TT 39); time range: 1574 (?)–1691 1. tormento, torture Ō, noxōcoyōhuāne ōamechmocnēlilī in tlācatl annals (ZM); time range: 1668 in totēcuiyo, auh in tonāntzin in Xanta yclexia nican quimacaque tormeto yn ipan tonali in techmotquilia in techmomāmālia, inic domigo yc 15 de julio yohuac (Zapata y Mendoza ōamechmolpilì inic ōamechmocētilì. “Oh my 1995: 400). They tortured them here, on the youngest ones, you owe thanks to our Lord and day of Sunday, the 15th of July, at night. to our Mother the holy church which governs us for tying you together and uniting you” (Kart- torno tunen & Lockhart eds. 1987: 108). / Jnjn teutla- 1. tlatornohuia, to lathe (lit. to apply a lathe tlatolli ixillantzinco, itozcatlantzinco, in tonantzin to something) sancta yglesia, cuecuelpachiuhtoc, iuhqujnma vocabulary (VM 1, VM 2); time range: 1571 ilhujcac teucujtlatl, ilhujcac quetzalitztli, teuxi- Tornear con torno. tornotica nitlaxima. nitla, ujtl, temaquiztli, tlaçotetl ipam pouj. “This word tor-|nouia (Molina 1992, I: 114r). To lathe with of God lieth folded in the bosom, in the womb a lathe: I cut/shave something with a lathe; I of the Holy Church, our mother, like the gold of apply a lathe to something. / Tornouia. nitla. heaven, the emeralds of heaven, the turquoise, tornear, labrar algo con torno. Pr. | onitlatornoui the gems, the precious stones which belong (Molina 1992, II: 154r). I apply a lathe to some- to her” (Sahagún 1950–82, I: 63). / In tonantzi thing: to work something with a lathe; past: I sancta Iglesia, in axca cenca tlamauiçoa, yoan lathed something. cenca papaqui, inic quilnamiqui, in quienin vei 2. tlatornohuiani, lathe operator (lit. person teupa omouicac in ciuapilli Sancta Maria, in who applies a lathe to something) vmpa Hierusalem. “Our mother, Holy Church, vocabulary (VM 1); time range: 1571 today greatly marvels and greatly rejoices, as Tornero el que tornea. tornotica tlaxinqui. tor- she remembers how the noblewoman, Saint no-|tica tlaximani. tlatornouiani (Molina 1992, Mary, went to the great temple, there in Jerusa- I: 114r). Lathe operator who operates a lathe, lem” (Burkhart ed. 2001: 68). person who cut/shaves things with a lathe, person who cuts/shaves things with a lathe, tono lathe operator. 1. achitono, semitone (lit. a bit of a tone) 3. tlatornohuilli, something lathed (lit. some- vocabulary (VT); time range: ca. 1540 (?) thing to which a lathe has been applied) Mediotono. ſemitonium. ii. | achitóno (Vocabu- vocabulary (VM 1); time range: 1571 lario trilingüe: 112v). Semitone: semitonium, -ii; Torneada cosa altorno. tornotica tlaxintli. tla- semitone. tor-|nouilli (Molina 1992, I: 114r). Something 2. tlahcotono, semitone (lit. half of a tone) lathed on a lathe: something cut/shaved with vocabulary (VM 1); time range: 1571 a lathe, something lathed. Medio tono. tlaco tono (Molina 1992, I: 83v). 4. torno, lathe, winch Semitone: semitone. annals (ZM), vocabulary (VM 1); time range: 1571–1662 torito Torno para tornear. lo mismo (Molina 1992, I: 1. torito, small bull 114r). Lathe for lathing: the same. / Auh ynic will (TT 38); time range: 1737 tlecoc yca torno çan icaya ome carritilia monec yhua matias serano omaCoc metli sepuhuali caxtila mecatl ynic tlecoc (Zapata y Mendoza yhua yeiti [torito] yhua se baCa. “And Matías 1995: 314). And in order for it to be lifted with Serrano was given 20 magueyes, three [little a winch —there were only two wheelbarrows— bulls?], and a cow” (Pizzigoni ed. 2007: 124). Spanish ropes were needed in order for it to be lifted. 512 toro

5. tornotica, with a lathe Ne tenantoroh tlen yayahuic quipiya miac vocabulary (VM 1); time range: 1571 xihuitl huan naman ayoccanah tlatema (Sulli- Tornero el que tornea. tornotica tlaxinqui. van et al. 2016: 428). That black cow is very old torno-|tica tlaximani. tlatornouiani (Molina and now it no longer gets pregnant. 1992, I: 114r). Lathe operator who operates a 6. toro, bull lathe, person who cuts/shaves things with cultural encyclopedia (FC 6); time range: a lathe, person who cuts/shaves things with a 1578–1580 lathe, person who applies a lathe to things. / anoço tequanj coatl ipan onjcholo, ça achi in Torneada cosa altorno. tornotica tlaxintli. tla- onechalquazquja, onjnotlalotivetz, anoço toro tor-|nouilli (Molina 1992, I: 114r). Something onechquaquavizquja. “Or I came upon a poi- lathed on a lathe: something cut/shaved with sonous serpent which might well have bitten a lathe, something lathed. me, I quickly fled. Or a bull might have gored 6. tornotlapacholoni, vise (lit. instrument for me” (Sahagún 1950–82, VI: 228). pressing something with a lathe) 7. torocuitlatl, cow excrement vocabulary (VM 1, VM 2); time range: 1571 vocabulary (TCV); time range: 2016 Torno para prensar. torno tlapacholoni (Molina Noicniuh pan moquetzqui torohcuitlatl huan 1992, I: 114r). Vise: vise. / Tornotlapacholoni. naman icxitzayani (Sullivan et al. 2016: 554). torno para prenssar algo (Molina 1992, II: 150r). My sibling stepped on cow excrement and now Vise, vise. the skin on his/her foot is cracking. 8. toronacatl, beef toro vocabulary (TCV); time range: 2016 1. cihuatoro, cow (lit. female bull) Na axcanah nicamati niccuaz torohnacatl pampa vocabulary (TCV); time range: 2016 tlahuel mihyotia (Sullivan et al. 2016: 554). Martin quitotocac ce cihuatoroh pampa yan- I don’t like to eat beef because it really smells. cuixtoya (Sullivan et al. 2016: 102). A cow 9. toros, bullfighting chased Martín because it had just given birth. annals (AP); time range: 1685 2. conetoro, calf (lit. child-bull) Sāno ypan xihuitl yn oylhuichiuh alcalde vocabulary (TCV); time range: 2016 mayor ytoca D. juo ysidro pardiñas onpa Yehuauhcan quinequiyaya nechtotocaz ce cone- tianquisco achtopa omahuiltique toroz toroh pampa nipanoc inechca (Sullivan et al. niman oquisque galgos. “In this same year 2016: 121). A while ago a calf wanted to chase the alcalde mayor, named don Juan Isidro me because I got close to it when I passed by. Pardiñas, celebrated [his] feast day in the 3. oquichtoro, bull (lit. male bull) market place. First, they amused themselves vocabulary (TCV); time range: 2016 with bulls, and then greyhounds came out” Martin quipiya omeh oquichtorohmeh huan (Townsend ed. 2010: 134). tlahuel mohuilanah pampa quintlaztlah cihua- 10. toros, cattle huacaxmeh (Sullivan et al. 2016: 349). Martín oral account (2012-Tep), vocabulary (TCV); has two bulls and they really fight with each time range: 2012–2016 other because they are possessive with the cows. Mocahui aciendah, torohmeh, namaxtic. (2012- 4. pilconetorotzin, calf (small child-bull) Tep). [Juan] ended up with the ranch, the vocabulary (TCV); time range: 2016 cattle, all of it. / Carla quinpiya miac torohmeh Jose ihuacax quipixqui ce pilconetorohtzin nel- tlen inanan quicahuilteuhqui (Sullivan et al. yehyectzin (Sullivan et al. 2016: 379). José’s 2016: 554). Carla has a lot of cattle that her cow had an extremely beautiful little calf. mother left to her. 5. tenantoro, cow that has had calves (lit. 11. torotlacualli, beef dish mother-bull) vocabulary (TCV); time range: 2016 vocabulary (TCV); time range: 2016 torre 513

Notonanan ahachica ica tetlamaca torohtla- half a carrying frame [full] and took it to the cualli pampa ahhuiac quen quicualtlalia (Sul- marketplace, even if it was tortillas, the Span- livan et al. 2016: 554). My grandmother fre- iards just fought over it. Even though it was quently feeds [us] beef dishes because the way someone very honored, the indigenous people she prepares it is delicious. no longer respected them; whoever was first took away the bread” (Townsend ed. 2010: torre 122). / aocmo nesia ma pā ma tortillas yn tian- 1. torre, tower quisco ma tienda. “No more did either wheat annals (AP, AT); time range: 1672–1711 bread or tortillas appear in either marketplace Sanno ypan yc chiquasen 6 tonali mani metztli or shop” (Townsend ed. 2010: 122). mayo yn omoteochiuh yn iRetablotzin s. xpobal yn catedral metztica ypan domingo yn ipan bisperas tostón huel otlatlatique ytech yn torre. “In this same 1. tostón, coin with a value of half a peso [year], on the 6th day of the month of May, the petition (M 2, M 4, M 5, M 6, M 7, M 8, M 9); time altarpiece of San Cristóbal that is in the cathedral range: 1572 was consecrated, on Sunday at vespers. They yn occētlamantli tonetoliniliz otechquixtili comoni- had really big fires on the tower [in celebration]” dad xl iii toss (Dakin ed. 1996: 6). Another afflic- (Townsend ed. 2010: 152). / Nican ypa xihuitl y tion of ours was that they took 43 half-peso coins mochiuh tore san franco. “Here in this year the from us, from the [treasury of] the community. / tower of San Francisco was built” (Townsend caxtolonavi tostones tocomonidat quitatanj ed. 2010: 112). / hotlallolin ohuehuesque teo- yvan viij tostones ypal motoliniani ayac ynantzin pantli san Lorenso axocomanitla yaCuictlalpan ytatzin yevat ocana ytoston (Dakin ed. 1996: 36). santiago michaqui nativitas veuesque torretin He asked for nineteen half-peso coins from cuetlaxcohuapan. “There was an earthquake. our community, and eight half-peso coins on The churches at San Lorenzo Axocomanitlan, behalf of the poor, and he took half-peso coins Yancuictlalpan, and Santiago Michac in Nativi- from those who don’t have a mother or father. / tas fell down. Towers fell in Cuitlaxcohuapan” nevatl niJuan perez alldeluys perez dio perez Juan (Townsend ed. 2010: 192). lopez franco leon timacuiltin mochi yeyey tostones yvan ohome tomin yca utitlaxtlauhque costas torre [de] catedral utictemacaque ytlatzuntequiliz valdes (Dakin ed. 1. torre [de] catedral, cathedral tower 1996: 24). I, Juan Pérez, the judge, Luis Pérez, annals (AP); time range: 1689 Diego Pérez, Juan López, Francisco León, all five auh oquicolo yn beleta yn icpac ca yn torre of us, each paid three half-peso coins and two catedral yhuan tore san Juo sentepec. “And it tomines for the costs of Valdes’ sentence. bent the weathervanes on top of the cathedral 2. tostón, money tower and the tower of [the church of] San petition (M 6); time range: 1572 Juan at Centepec” (Townsend ed. 2010: 144). av in ascan mochipa ticpoloque toes ypal gomu- nidad quichiva Franco del valle zepa zepa valazi tortilla tochan vala quipova toes quiquistiz toes quitova 1. tortilla, tortilla nopatiuh nupatiuh itengopa Señor psidente annals (AP); time range: 1682 (Dakin ed. 1996: 26). Now we have always paid auh yn aquin ychtaca oquimochihuili yn se mita half-peso coins for the community. Francisco cacasoli yn conaxitiaya ŷ tianquisco ma toltilla del Valle orders it. Each time he comes to our san ypan omomictiaya yn Caxtilteca manel homes, he counts the half-peso coins that he huel momahuistilia aocan quipoaya mase- will take. He says, ‘It is my payment, it is my hualtzintli yn aqui achtoa sa yehuatl quihuica- payment by order of the Lord President’. / yvan ya yn tlaxcalli. “When anyone secretly made azo ayac yzacau gavallo yavi manaz mazevali 514 trabajo

neman momecavitequiqui yvan quitatanj penas annals (CM); time range: ca. 1609–1621 azo ze toes azo ome tomjn quitlalizque pena zan ynin oquimonamictia franco Rodrero español vel quinechicozque toes (Dakin ed. 1996: 26). And trapichel quipia ompa ompa tepexoxoman when perhaps there is no fodder for horses, amilpan. “She married Francisco Robredo, he goes and commoners are seized. Then they a Spaniard, who has a sugar plantation at are whipped; and he orders penalties, perhaps Tepexoxoman Amilpan” (Anderson & Schroe- one half-peso coin or two tomines which they der eds. 1997, I: 142). should be deliver as a penalty. They only want 2. trapiche, seesaw to collect half-peso coins. vocabulary (TCV); time range: 2016 Jesus huan ichocho quicualtlaliah ce trapich trabajo pampa quinequih ca mahuiltizceh (Sullivan et 1. trabajo, work al. 2016: 558). Jesús and my younger sibling are oral account (2012-Tep); time range: 2012 fixing up a seesaw because they want to play Trabahoh oncah (2012-Tep). There is work. with it. 3. trapiche, sugarcane mill tractor vocabulary (TCV); time range: 2016 1. tractor, tractor Nopa yancuic quicouhqui ne trapich huan naman vocabulary (TCV); time range: 2016 ihtlacauhquiya (Sullivan et al. 2016: 558). My Itractor Hilda ihtlacauhqui pampa iihtico calac- father recently bought that sugarcane mill and qui ceyoc tepoztli (Sullivan et al. 2016: 558). now it has broken down. Hilda’s tractor broke down because a piece of metal got [stuck] in it. trasladar 1. trasladaroa, to copy Transfiguración religious play (SI); time range: 1760 1. Transfiguración, the Transfiguration (reli- omotrasladaro axcan Ypan tonalli Viernes 1 de gious festival) febrero, de 1760 Años. “It was copied today, annals (AHT); time range: 1593 Friday, the first of February of the year 1760” Yn ipan axcan viernes. yn ipan ylhuitzin tt.o (Sell & Burkhart eds. 2004: 162). Dios. motenehua Trasfiguracion yc 6. mani metztli agosto. yquac quimotlallilico in Sacra- traslado mento yn oncan St. Juan baptista de la peniten- 1. traslado, copy, translation cia. “Today, Friday, the feast day of our lord bill of sale (LSD 2), petition (M 4), will (TC 59); God called Transfiguration, on the 6th of the time range: 1572–1612 month of August, was when the Sacrament mochi. oquicuilo. ytic libro. comunidad. omocaua. was brought to be placed in San Juan Bautista traslado. mopia ascan yvan. teopan-tlacah yvan de la Penitencia” (Chimalpahin 2006: 44). mochintin. motoliniani cocoxque ispapatzac icxi- postectoc qouicuilo (Dakin ed. 1996: 14). [Valdés] trapearoa registered everyone in the book of the commu- 1. tlatrapearoa, to mop nity. A copy was left, and it is kept [here]. And the vocabulary (TCV); time range: 2016 church staff and all the afflicted, the sick, those Sabina tlatrapearoa ichan pampa huallazceh blind in one eye, the lame were all registered iteixmatcahuan (Sullivan et al. 2016: 558). [in the census]. / inic yc omochiuh traslado çan Sabina is mopping her house because her rel- huel yuhqui yn itech oquiz original. “This copy atives are coming. was done so that it came out entirely the same as the original” (Cline & León-Portilla eds. 1983: trapiche 212). / ynic neli. nicchipauh. yn izcatqui. traslado. 1. trapiche, sugar plantation ytech niquit[tac?] yn original. yn quenamihtica. trébol 515

çan huel iuhtia. amo ma niqualaqui. amo no ytla granted that maize as well as wheat had nicpolo. çan huel itech niquitac. y[nic] neli. nicchi- yielded abundantly. So without good reason pauh. “I truly assured the accuracy of the present the Spaniards began to raise prices in the copy by collating it with the original. It is exactly month of August” (Townsend ed. 2010: the same; I did not add anything to it at all, nor 122). / auh yn tehuati titlaytlani yn timochiti did I delete anything. I assured its accuracy by ma tescahuili taltepeuh ca mochi otechna- collating it” (Olko, Sullivan, Szemiński eds. nili yn terico opohuali ocastolli anecas yhuanh 2018: 110). media mochi otechpopolhui. “We all ask that he leave our altepetl to us, since he took all trébol of our wheat, 551⁄2 fanegas; he dissipated all 1. trébol, clover of it” (Karttunen & Lockhart eds. 1976: 106). vocabulary (VM 1); time range: 1571 2. trigonamacac, seller of wheat Trebol yerua. lomismo. vel castillan ocoxochitl cultural encyclopedia (FC 10); time range: (Molina 1992, I: 115r). Clover, a herb, the same, 1578–1580 or Castilian pine flower. Trigonamacac, castillantlaolnamacac, mile, tlale. “The seller of wheat, of Castilian grain tributo [is] a field owner, a landowner” (Sahagún 1. tributo, tribute 1950–82, X: 71). annals (ZM), petition (ANV 1); time range: 3. trigotlaxcalli, wheat bread (lit. wheat tortilla) 1618–1642 vocabulary (VM 1); time range: 1571 yhuan yquac quicuilique tlatoque ynicax rey Pan de trigo. castillan tlaxcalli. trigo tlaxcalli triboto seruicio ymac tlapohualoc y caxtilteca (Molina 1992, I: 92r). Wheat bread: Castilian alcalde mayor Pedro de la Gasca (Zapata y tortilla; wheat bread. Mendoza 1995: 270). And at that time they took the king’s chest from the rulers. The tribute, trigo blanquillo the tribute labor was counted by the Spanish 1. trigo blanquillo, white wheat chief magistrate, Pedro de la Gasca. / yguan annals (ZM); time range: 1677 poliguiz tequitl tributo totlatocau rrei (Sullivan [Y]n iquac ynic [tza]tzohuac trigo [bl]aquillio ed. 2003: 18). And the tribute of our ruler the (Zapata y Mendoza 1995: 556). At that time king will be lost. [the decision regarding] white wheat was proclaimed. trigo 1. trigo, wheat trillo annals (AJB, AP, ZM), cultural encyclopedia 1. trillo, threshing board (FC 10, FC 11), petition (CNH, M 7, M 9), vocab- vocabulary (VM 1); time range: 1571 ulary (VM 1, VM 2); time range: 1564–1682 trillo para trillar. lo mismo (Molina 1992, I: auh in tla ca tle tlaolli ce[n]quahuacalli yey 115r). Threshing board for threshing: the same. tomines yc moxtlahuaz anoce trico motemaz (Anales de Juan Bautista 2001: 212). If half Trinidad a fanega of maize is not [delivered], three 1. Trinidad, the Trinity tomins will be paid, or wheat will be deliv- annals (AJB); time range: 1564 ered. / auh huel omotlamochiuhca yn icac Axcan domingo a 28 de mayo 64 a[ñ]os yquac on yuhqui tlaolli yuh trigo yn omochiuhca yn ilhuitzin quiz Trinidad yquac yc tzatzihuac ytla- oquimotemaquilaca yn dios auh sa oquinen- nahuatil in guardia[n] fray Melchior de Ven- pehualtica yn caxtilteca yn oquipehualtique abente (Anales de Juan Bautista 2001: 194). quitlaçotilia ypan metztli agosto. “At that Today, Sunday, the 28th of May of the year 64, time there had been a good yield; God had was when the feast day of the Trinity was cel- 516 trinitario

ebrated. It was when an order from the father auh yn ixq’[ui]chtin ymacehualhua[n] marq[ue]s guardian fray Melchor de Benavente was moch vallaque in tlatoque tlachichihuaco in announced. quauhnahuaca auh moch q’[ui]hualcuique yn 2. Trinidad, church of the Trinity invandera yhua[n] intlapitzal trompa ma[y]or annals (AHT); time range: 1579 (?)–1596 (Anales de Juan Bautista 2001: 148). All the Yn ipan lunes. a xx. de mayo de 1596. anos. vassals of the Marqués came, the quauhnahuaca ynic omochiuh tlayahualloliztli yn ipãpa yne- lords came to prepare things [for the celebra- tlecahuiliztzin tto. Dios. amo oncã huillohuatza tion]. They all brought with them their banners in Sant. Franco. ye ompa huillohuac trinidad. and their wind instruments, the great horn. yhuã yn Sant. augustĩ. “On Monday, the 20th of May of the year 1596, when the procession on trompeta account of the ascension of our lord God was 1. trompeta, trumpet held, they did not come to San Francisco; they annals (AJB, AP), petition (M 5), religious play went to the [church of] the Trinidad and to (STE); time range: 1564–1684 San Agustín” (Chimalpahin 2006: 56). / ompa mopitzaz trompeta cuacuauhomitl. “A trumpet, huallehuaque ompa catca achtopa yn trinidad [that is,] a horn trumpet, is blown” (Sell & Burk- glericostin yn quinpachohuaya achtopa. “They hart eds. 2004: 188). / auh yn [yo]hoaltica ypan came from where they were first, at Trinidad; matlactli ose ora ypan tlaCo yohuac ypā se ora secular priests were in charge of them at first” quimochihuiliyaya sermones yc nohuiyan cacal- (Chimalpahin 2006: 26). nacasco quinmoyecanilitinemia tronpeta yhuan canpanilla. “And at night they preached sermons trinitario at half past 11 o’clock and 1 o’clock in the night at 1. trinitario, Trinitarian friar house corners everywhere. Trumpets and hand annals (AHT); time range: 1612 bells went ahead of them” (Townsend ed. 2010: no yhuan oncã Yntlantzinco momaniltitiaque, 128). / yvan tupilvan teupan tlaca mjyec tostones yeintin teopixque trinidarios in quimopialia quipuluva aço ayac quipitzaya tronpetas ycuac ytech ca ymescapulariotzin yztac ce cruz chichil- maviltilo çano calaquique teylpilloyan tostones tic yhuan xoxoctic. “And also three Trinitarian quipuluva (Dakin ed. 1996: 24). And our citi- friars went along among them; they have a zens, the church staff, lost many tostones, and white scapular with a red and green cross on perhaps no one played trumpets during the fes- it” (Chimalpahin 2006: 204). tivities. Likewise they went to prison, they paid half-peso coins. trompa 1. ixtrompaquetza, to turn someone or some- trompo thing upside down [lit. to stand something on 1. trompo, spinning top its snout-surface] vocabulary (VM 1), (TCV); time range: 1571, vocabulary (TCV); time range: 2016 2016 Tetahtzin quemman quimictia piyo nochipa Trompo. lo mismo. vel, pepetotl (Molina 1992, I: quiixtronquetza para ma quiza iezzo (Sullivan et 115r). Spinning top, the same or a spinning top. / al. 2016: 265). When an old man kills a chicken, Noconeuh tlahuel quiamati quiahuiltiz torompoh he always turns it upside down so that the huan cayocohmeh (Sullivan et al. 2016: 554). My blood will run out. child really likes to play with tops and marbles. trompa mayor tropa 1. trompa mayor, great horn 1. tropa, troops annals (AJB); time range: 1566 vocabulary (TCV); time range: 2016 trucha 517

Ne tropaz tlen Mexco yehyectzin dezfilaroah muchachos solteros. yca Juramēto. Omochiuh pampa cualli quinnextiliah (Sullivan et al. (Dakin ed. 1996: 30). He registered all the res- 2016: 558). Those troops from Mexico parade idents, from every house; not a single poor beautifully because they teach them well. person was left [unregistered]: elderly men and woman, widowers and widows, and unmarried, trucha and crippled, and deaf, and blind, and unmar- 1. trucha, trout ried youth. It was done by means of an oath. vocabulary (VM 1); time range: 1571 Trucha. lo mismo (Molina 1992, I: 115r). Trout; tumba the same. 1. tumbahuia, for a bull to butt someone and knock them over (lit. to apply a violent fall to trueno someone) 1. trueno, thunderclap vocabulary (TCV); time range: 2016 religious play (SI); time range: seventeenth Ne toroh nechtompohhuih pampa nipanoc century (?) inechca campa itztoc iconeuh (Sullivan et al. çeçecni huetziz truenos. “Thunderclaps sound 2016: 552). That bull knocked me down because in various places” (Sell & Burkhart eds. 2004: I walked by close to where it’s calf is. 150). 2. trueno, thwack túmulo oral account (2012-Tep); time range: 2012 1. túmulo, catafalque, tumulus Manazoh tlacapanih truenoh tigreh ce animal annals (AHT, AP, ZM); time range: 1612–1672 rugeh... Nenelca (2012-Tep). A giant paw hit yc quihualmotemohuillique tlatzintla ynic oncã with a thwack. The tiger growls… it roars. palacio caltempa quimotequillico ypan quauhtlapechtli motenehua Tumulo yn çan ic tla- tuba tlalili ypan quimocehuilizque ynacayotzin mic- 1. tuba, tuba catzintli. “And in that fashion they brought him vocabulary (TCV); time range: 2016 down below, until just outside the palace they Notlayi tehuan huanya tlapitzanih huan qui- laid him on a wooden platform called a cata- pitza ce tubah (Sullivan et al. 2016: 558). My falque, that had been set up for them to rest the uncle is over there with the wind instrument body of the deceased on” (Chimalpahin 2006: players and he plays a tuba. 206). / sanno yquac yn omosacac ttumbulo ynic huecapan quipia cenpuali yhuan nahui bara. tulipán “It was at the same time that they transported 1. tulipán, tulip the catafalque, which was 24 varas in height” vocabulary (TCV); time range: 2016 (Townsend ed. 2010: 108). / Axcan yc chicomil- Noma quitoctoc miac tolipan pampa quitequi- huitl de junio 7 yn opeuhqui y mochiuaz tobulo huia para quitlaliz xochimantli tlaixpan (Sulli- (Zapata y Mendoza 1995: 364). Today, the 7th van et al. 2016: 549). My mother has planted of June, the construction of a tumulus began. many tulips because she uses them to make flower offerings on the altar. túnica 1. túnica, robe tullido annals (AHT, AP, ZM), religious play (FJ); time 1. tullido, crippled person range: 1612–1669 petition (M 7); time range: 1572 ytencopatzinco frai geronimo majuelo ca nochi yc oqcuilo, yn mochi, vezinos çeçecalli. ayac quisaco papaloteca tenantzinco tlaca San çe motolinianj. omocauh. viejo. y bieja. biudo. cosme tlaca cuauhtotohuacan tlatlaca San y biuda. y soltero. y tolido, y sordo. y çiego. y geronimo tlaca mochin quisaco yca tunica. 518 turcuello

“At the command of fray Gerónimo Majuelo young man and [the] young woman together in the people of Papalotlan, Tenantzinco, San order to have them be formally engaged. Cosme, Quauhtotohuacan, and San Gerón- imo all came out. They all come out in tunics” ut supra Latin (Townsend ed. 2010: 92). / Auh yc niman yehuan- 1. ut supra, as above tzitzin quimonmotoquilitiaque in mochintin cultural encyclopedia (FC 4); time range: Audiencia Real tlaca, tlahtoque Oydoresme, 1578–1580 moch luto yn inrobones yn indurga quimotlalili- ça ixqujch ic onmaantiqujça toconpapanqua, tihui. “Then after them followed all the people toconpapanquatiqujça, in çan uel neneztica, of the Royal Audiencia, the lords judges; the ix neztica, panj caca tlatolli vt supra. “We only robes and [tunics] that they wore were all of merely quickly develop and superficially dis- mourning cloth” (Chimalpahin 2006: 208). / pense with, hastily and superficially dispense tlatec quitlaliz tlahuelilocatilmatli: pani qui- with the above words which are quite apparent tlaliz tunica. “On the inside he wears a cloak of and manifest, ut supra” (Sahagún 1950–82, IV: wickedness; on top he wears a tunic” (Sell & 100). Burkhart eds. 2004: 198). utilizar turcuello 1. utilizaroa, to use something 1. turcuello, yellow falcon cock oral account (2013-SMX); time range: 2013 cultural encyclopedia (FC 11); time range: Ayemo ce couhtoc in quen non, tonz ayemo ce 1578–1580 quimati. Ayemo ce quicouh… tla ce cohuaz, a Coztlhotli: çan tepiton, auh oqujchtli: itoca tur- ver, ce quittaz. Chamo quemman ye ce cuti- cuello. Injc motocaiotia coztlhotli: ipãpa, ixcoz- lizaroz (2013-SMX). No one has bought any- tic in hivio. “Yellow falcon. It is quite small. thing like that yet [a cellphone with internet And the cock is called turcuello. It is named access], so one doesn’t yet know. No one ‘yellow falcon’ because its feathers are yellow” has bought it yet... If someone buys it, who (Sahagún 1950–82, XI: 44). knows, one will see it. Perhaps someday one will use it. unde dicitur Latin 1. unde dicitur, whence it is said vaca cultural encyclopedia (FC 10); time range: 1. conevaca, calf, female calf 1578–1580 vocabulary (TCV); time range: 2016 maxaliui, tlamaxaliuhia vnde dr. vmaxac quan- Mario yalhuaya quicouhqui ce conehuacax maxac. “It becomes forked forked place whence tlahuel yehyectzin (Sullivan et al. 2016: 120. is said, crossroads tree crotch” (Sahagún 1950– Yesterday Mario bought a very beautiful calf. 82, X: 123). / Tyciquiztli qujiolitia, vnde dicitur, 2. vacas, cow ymjmjiaoaio moquetza: hicica, quaquauhti. annals (AJB), cultural encyclopedia (FC 11), “Panting animates it whence it is said, he has petition (ANV 12), vocabulary (TCV, VM 1), will a stitch in his side it pants it has a pain in its (TT 6, TT 16, TT 36, TT 38, TT 46, TT 56, TT 82); side” (Sahagún 1950–82, X: 130). time range: 1566–1762, 2016 se huacax monamacas yhua se cahuayo tliltic unir monamacas. “A cow is to be sold, and a black 1. uniroa, to unite or bring people together horse is to be sold” (Pizzigoni ed. 2007: 119– oral account (2014-X); time range: 2014 120). / Victor quitompohhuih ce huacax pampa El telpocatl huan ichpocatl quinuniroah para quin- yancuic mixiuhtoya huan pampa quiitzquih comprometeroah (2014-X). [The parents] bring the iconeuh (Sullivan et al. 2016: 190). A cow butted Victor because it had just given birth and vagamundo 519

because he grabbed it’s calf. / aocmo altepeneçi fficio quipia. “As to why they took them, some yn o[n]can onoque ça ixtlahuaca[n] quauhtla were wrongdoers, some just vagabonds who y[n] ce[n]-mantinemi y vacastin (Anales de were arrested because they had no occupation” Juan Bautista 2001: 158). The altepetl no longer (Chimalpahin 2006: 236). / auh y[n] tla baga- exists; cattle just wander about there in the mundo cana niquittaz noco[n]namacaz (Anales plains and in the forest. de Juan Bautista 2001: 260). If in some place I 3. vacas, ox see a wanderer, I’ll just go head and sell him. will (TT 10, TT 28); time range: 1710–1711 yhuan çe huacax onicmacac yhuan çe esca- válame Dios Rama yhuan çetzin Guadalope quimotequipa- 1. válame Dios, God help me! nilhuiz. “And I gave him an ox with an escar- religious play (DA); time range: eighteenth amán, and a Guadalupe that he is to serve” century (?) (Pizzigoni ed. 2007: 72). / yhuan yçihuahuatzin yntla oniquittac omeuhtiquis y sitli niman nicto- Gabr[...]el de la cruz ytoca pena ma ye onicmacac catiquizaya, achiton (...) nicqualica yn nochan 14 pos 4 ts yhuan yey boritus onicmacac yhu[...] oncan niquinPixtiuh- 1 Ballame Dios ynic huey- ome metl tlatetzauhctli onicmacac yhuan nahui 2 tleyn huey cuel tiquitoa ca ystlacatiliztli. pitzome yhuan çe metlatl yhuan çe yonta hu[...] “When I saw a hare go scurrying off, I would caxti muchi yCa ynechichihual. “And to the wife go right out and chase after it a little. (...) I take of Gabriel de la Cruz named Petrona María I it home. I am going to keep them there. FIRST already gave 14 pesos and 4 reales, and I gave [PAGE]: God help me! What a great...! SECOND her three little donkeys, and two magueyes [PAGE]: A great what? And now you are saying capones, and 4 pigs, and a metate, and a yoke that it is a lie?” (Sell, Burkhart & Poole eds. of oxen with all their tackle” (Pizzigoni ed. 2006: 74). 2007: 71–72). / yhua niquitohua Ca niccahuilia çe yota huaCaxti Sano yehuatzin noçihuahuatzin. válido “And I say that I leave a yoke of oxen likewise to 1. válido, valid my wife” (Pizzigoni ed. 2007: 106). annals (AC); time range: ca. 1570 4. vacaschiyahuizzotl, lard (lit. fat from cows) ynin tlatolli amo valido ica omito yn ineltilizyo vocabulary (VM 1, VM 2); time range: 1571 ytolloca. “That story is not valid, according Vacas chiauiçotl. manteca | de vacas (Molina to what was said – the narrative about it, the 1992, II: 155v). Lard: lard from cows. / Manteca truth about it” (Bierhorst ed. 2011: 19). de vacas. quaquaue ychiyauaca. quaqua-|ue ymantecayo. quaquaue yceceyo. vacas ymā|te- Vámonos cayo. vacaschiauizçotl (Molina 1992, I: 81v). 1. Vámonos, Let’s go Lard from cows: lard from cows; lard from oral account (2012-Tep); time range: 2012 cows; lard of cows; lard from cows, lard. Huenoh, eltocca patron. ¡Amonoz! (2012-Tep). 5. vacasnacatl, beef (lit. meat from cows) Okay, ready boss, Let’s head out! annals (AJB); time range: 1566 Yn huacaxnacatl quiqua ça[n] no yehuatl vaquero mocuepaz (Anales de Juan Bautista 2001: 156). 1. vaquero, cowboy Those who eat beef will also become it. oral account (2012-Tep); time range: 2012 Mocahui aciendah, torohmeh. Namaxtic. vagamundo Vaqueroz, cabayoz. Hazta quicauhqui iseñora 1. vagamundo, vagabond, wanderer rey. Rey yahqui icelti (2012-Tep). [Juan] ended annals (AHT, AJB); time range: 1564–1615 up with the ranch for himself. All of it. The ynin yc quinhuicaque cequintin tlatlacolleque cowhands, the horses. Even the king’s wife cequintin çan vagamundos ynic anoq̃ atle ymo- abandoned him. The king left alone. 520 vaqueta

vaqueta Sant Fran[cis]co yoctaua ypa[n] in quicauh 1. vaquetazapatos, leather shoes yvara P[edr]o Daniel (Anales de Juan Bautista legal statement (TC 13); time range: ca. 1580 2001: 172). On the octave of San Francisco, franco acaçayol oquicouh vaqueta çabatos 1 ts Pedro Daniel relinquished his staff of office. / ypatiuh. “Francisco Acaçayol bought some NiCan ypan xihuitl ocanqui gobernasion yn dō leather shoes; they cost a tomín” (Cline & Josef lasaro San miguel chane auh çan tlaco León-Portilla eds. 1983: 42). xihuitl oquipix yn bara niman omiqui çan oqui- telicçac mula ynic omiqui. “Here in this year vaquilla don Josef Lázaro from San Miguel assumed 1. vaquilla, small cow the governorship, but he held the staff for only will (TT 25); time range: 1728 half a year, then he died. A mule kicked him so Oc Se nochpochto yn itoCa Sebastiana Ma nicCa- that he died” (Townsend ed. 2010: 140). huilitias Se baquilla. “And I say that to a little 2. vara, vara (unit of measurement) daughter of mine named Sebastiana María I am annals (AP, ZM), cultural encyclopedia (FC 11), leaving a small cow” (Pizzigoni ed. 2007: 100). / will (TC 48, TT 9, TT 10, TT 13, TT 20, TT 44, TT yhua niquitohuan Se baquilla nicCahuilitias Sano 78, TT 79, TT 82); time range: 1578/1580–1762 yehual y notelpochto bartesarillo. “And I say that sanno yquac yn omosacac ttumbulo ynic hue- likewise I am leaving to my little son Baltasarillo capan quipia cenpuali yhuan nahui bara. “It a little cow” (Pizzigoni ed. 2007: 99). was at the same time that they transported the catafalque, which was 24 varas in height” vaquita (Townsend ed. 2010: 108). / In jnelhoaio çã 1. vaquita, calf or small cow no achi ixchichiltic, viviac: totomaoac: aço ce will (TT 38); time range: 1737 vara. anoço cĕmolicpitl inic viac. “Its root is yhua franca Josepha omaCoc sepuhuali metli also somewhat red on the surface. It is long, yhua se baquita. “And Francisca Josefa was thick; perhaps a vara or a cubit long” (Sahagún given 20 magueyes and a small cow [calf?]” 1950–82, XI: 165). / yhua ca quin onimotlalnam- (Pizzigoni ed. 2007: 124). icti ypa ini Solar quipie Senpuhuali yhua Matlac- tli baras yc patlahuac ihua Ca omenti nopilhua vara Conanasque. “And I just remembered about this 1. vara, staff of office lot that measures 30 varas in width; two of my annals (AHT, AJB, AP), legal statement (GSM), children are to take it” (Pizzigoni ed. 2007: 221). petition (ANV 5, ANV 7, ANV 9, ANV 10, ANV 13); time range: 1564–1687 vara de justicia ca ahmomactzinco nicahua yn oquic aquimo- 1. vara de justicia, staff of justice pialia yn ibaratzin y Rein. “I leave it in your municipal council records (TA 178); time hands as long as you hold the king’s staff (are range: 1561 members of the town government)” (Lockhart niman concuique yn varas de justa yn alldes. ed. 1991: 71). / yhuan yehuatl ypan ymula cal- “Then the alcaldes took up the staves of justice” panotinemi onechnamiqui niquechpanotihuitz (Lockhart, Berdan & Anderson eds. 1986: 113). nobara. “And he was going from house to house on his mule. He encountered me as I vareta was coming with my staff of office on my back” 1. vareta, crowbar (Sullivan ed. 2003: 28 (f. 26v)). / Auh yn iquac will (TT 7); time range: 1740 ohualmacoque vara al[ca]ldeme yn onmopat- y uareta mocahua sanno yocqui quinauhca- lato (Anales de Juan Bautista 2001: 138). It was huisque yc motequipanosque. “A crowbar is when the alcaldes who wound up succeeded left; the four of them are likewise to share it [the prior ones] were given the staff of office. / and work with it” (Pizzigoni ed. 2007: 63). variante 521

variante macozque yn habito. “That permission had 1. variante, variante, alternative come from Spain that married people, citizens religious play (TK); time range: seventeenth of Mexico, who want to and are so inclined, century (?) can be given the habit” (Chimalpahin 2006: Auh niman yaS in titlantli (quinnotzatiuh in 268). / ycuac ticnestia. prouision. yn omo- tlatoque in ixtlahuacan Altepetenco) Variante auh chiuh. castilla. canamo quineltoca. correxi- niman yaz in titlantli yhuan tennamiquisque yn ipilhua Erodes ycan xochitl dores. yvan vz.os nican guatimala (Dakin ed. yhuan tlapitzalin. “And then the messenger goes to 1996: 16). When we show the decree that was summon the rulers on the plain at the edge of issued in Spain, the Spanish provicial admin- the altepetl. Variant: And then the messenger istrators and the citizens here in Guatemala goes, and Herod’s noblemen go, to meet the don’t believe it. / yn imoztlayoc domigo ya others with flowers and flutes” (Sell & Burk- teotlac mochi quizque clerigostin yhuan Sant hart eds. 2004: 122). Francisco teopixque yhuan ynic çemochitin gobernador espanol yhuan mochi cauildo ynic varilla çemochi y nican beçinostin huel miec tlacatl 1. varilla, rebar ça huell otequi yn teocali Sant Josep (Zapata y vocabulary (TCV); time range: 2016 Mendoza 1995: 434). The next day, on Sunday, Notatah quicouhqui bariyah pampa mochantiz in the afternoon, all the secular priests came (Sullivan et al. 2016: 40). My father bought rebar out together with the Franciscan friars; the because he is going build himself a house. Spanish governor and all the cabildo all together; the local residents, a great many varita people, all together; the church of Saint 1. varita, small staff of office Joseph was very full. petition (ANV 10); time range: 1618 2. vecino, neighbour yquac quitzichquia se alcalde niman huel qui- oral account (2014-P), will (TT 78); time range: huihuissos niman quilhuis yca ynin mobarita 1712, 2014 nimichquistilis moystololo ypanpa amo yca inin Poz nopayoh, nouhquiya quizomaroah qué tanto bara timosinis nonahuac (Sullivan ed. 2003: 32). maz o menoz quigaztarozceh. Huan nopayoh Then he seizes a judge and shakes him a lot. quiittahya quehquezqui quintocaroz para cehce Then he says, ‘With this little staff of yours I will vecinoh (2014-P). Well from there, they also add take your eyes out, so that you won’t [think that up how much they will spend. And then they you can] use it to be arrogant in my presence’. now figure out how much each neighbor will have to contribute. / No nitlanahuatzia Ca nic[h?]- vaso Cahuilia Sano yechual Notelpoh Anton de S,n 1. vaso, drinking glass Juan Se mili Ma[ntica?] Mectecpech otli Calaqui vocabulary (TCV); time range: 2016 Se media tlaoli Ca tinoCuasoshuia Mg.l de S,ta Jose quemman quioni chichic nochipa quinequi M,a yhuan Mg.l Antto tibesinos tiCate. “I also ce vazoh huei (Sullivan et al. 2016: 582). When order that I likewise leave to my son Antonio de José drinks a beer, he always wants a big glass. San Juan a cultivated field on the Metepec road where half a fanega of maize fits, bordering [land vecino of] Miguel de Santa María and Miguel Antonio; 1. vecino, inhabitant, resident we are neighbors” (Pizzigoni ed. 2007: 208). annals (AHT, ZM), petition (M 4, M 7); time range: 1572–1669 vela ynic ompa españa ohualla huelitiliztli licen- 1. vela, candle cia yn ipampa yn aquique namiqueque quine- oral account (2011-Lin, 2015-HX1), vocabulary qui moyollehuazque vezinoz mexico. huel (VM 1); time range: 1571, 2011–2015 522 veladora

Huan ce cihuatl tlen maz hueiya, quenne te- auh oquicolo yn beleta yn icpac ca yn torre nantzin, huan quihtoa para ya axtlen quimaca- catedral yhuan tore san Juo sentepec. “And it toqueh. Quihuica nopa itlahuil zan ce cuahuitl, bent the weathervanes on top of the cathedral huan cequin ya quihuicah velah, como ne nic- tower and the tower of [the church of] San juan tlatihtoya. Huan quihtoa, quillia para iconeuh at Centepec” (Townsend ed. 2010: 144). chene mocicinia nopa iconeuh, axtlen quima- catoc. Huan quihuica ce ipilchiquiuh tlen vellón nelzozoltic (2011-Lin). And a woman who 1. vellón, fleece is the most aged, pretty much an elderly vocabulary (VM 1); time range: 1571 woman, says that no one has given her any- Lana de ouejas. ychcatomitl. ychcatzomitl. tzo- thing. She is just carrying a lighted stick while |mitl. tomitl. vellon (Molina 1992, I: 76v). Sheeps’ the others are now carrying their candles, like wool: cotton fur; cotton hair; hair; fur; fleece. the one that I had lit. And she says that her son who is very irritable, that son of hers, has velo not given her anything. And she is carrying 1. velo, veil her very old, worn-out basket. / Nican neci — annals (ZM); time range: 1666 que ama ya tihuallohuih, quemmantic tihuallo- auh ypiltzintl yca belo tzacuiticatca ça tlacuiloli huih— tlatlatoc tlahuilli, velaz miac tlatlatoc: catca (Zapata y Mendoza 1995: 368). The child paya quimahmantoqueh. Huan quitlaltohqueh was entirely covered with a veil, it was just a popochcomitl, quitlaltohqueh huinoh, vela- painting. dorah (2015-HX1). You can see here —now that we’ve come, sometimes we come—, there venial are candles lit, many candles lit: they have set 1. veniel, venial (sin) them out here [as offerings]. And they have set sermon (SJB); time range: 1606 out a incense chalice, and they have set out Ca in yuh quimopieli in Dios in ixuchimiltzin, in liquor and a vigil candle. / Vela candela. lo ixuchitepancaltzin Parayso terrenal, in ahmo mismo. vel, tlauilli. ocotl (Molina 1992, I: 116r). itech àcic in tequixquiatl, çan no yuh quimo- Candle, candle, the same, or pine torch, pine pieli in toTecuiyo in itlaçoanimantzin in yehua- torch. tzin Cihuapilli Sancta Maria, inic ahmo itech oàcic in tlacatiliztlahtlacolli, ahnoço oquitla veladora centlamantli, in manel tepiton tlahtlacolli, in 1. veladora, vigil candle motenehua Venial, in ahmo ohui yc polihui. oral account (2015-HX1); time range: 2015 “The way that God guarded his flower garden, Nican neci —que ama ya tihuallohuih, quem- his flowery enclosure, terrestrial paradise, mantic tihuallohuih— tlatlatoc tlahuilli, velaz which the nitrous water did not reach, just miac tlatlatoc: paya quimahmantoqueh. Huan so did our lord guard the precious soul of the quitlaltohqueh popochcomitl, quitlaltohqueh noblewoman Saint Mary, so that the birth-sin huinoh, veladorah (2015-HX1). You can see did not reach it, nor any other, even little sins, here —now that we’ve come, sometimes we which are called venial, which are destroyed come—, there are candles lit, many candles lit: without difficulty” (Burkhart ed. 2001: 16). they have set them out here [as offerings]. And they have set out an incense chalice, and they venta real have set out liquor and a vigil candle. 1. venta real, bill of legal sale bill of sale (LSD 2); time range: 1612 veleta yuh ticneltilia. ticmocuitia. yn benta rreal. ma 1. veleta, weathervane yuh quimopiliz. yn axc͞a. yhua͡. y nochipa cemih- annals (AP); time range: 1689 cac. “We confirm and acknowledge the bill of ventana 523

legal sale. May she keep it now and forever” 2. Veracruz, Vera Cruz (name of parish) (Olko, Sullivan, Szemiński eds. 2018: 108–09). annals (AHT); time range: 1604–1612 auh yn tlayahualoque yxquichtin. españolesme. ventana Vela cruz perochia. cenquixohuac ompa cen- 1. ventana, window quizque. yz izquitetl cofradias. “And all the annals (AHT, AJB, AP, ZM); time range: 1564– Spaniards went in procession; they assembled 1683 at the parish of Vera Cruz; all the cofradías niman ysiuhca oquintlali caltenpixque yhuan assembled there” (Chimalpahin 2006: 80). / corredor yhuan bentanas tlapixticatca. “Then ynin çan ic mocetilitzinoque çan monepanotzi- he quickly stationed guards at the entrance, noque çan mocepanmaniltitiaque. in vela cruz and they were standing watch at the walk- perroquia tlaca clerigos. yhuan S.ta catalina ways and windows” (Townsend ed. 2010: Martyr perroquia tlaca clerigos. “With these the 128). / auh ventana hualtzatzic in gou[erna- secular priests of the Vera Cruz parish and the d]or quihualito xiccalaq’[ui]ca[n] xiquilpica[n] Santa Catalina Mártir parish were united and temimiltitech (Anales de Juan Bautista 2001: joined” (Chimalpahin 2006: 204). 258). And the governor shouted through the 3. Veracruz, true cross (religious object) window, he said, ‘Put her in, tie her to the annals (AHT); time range: 1604 column’. / auh tecpan quiyahuac huel palacio auh in Vela cruz. Sancto. ligno cruz andasco. yxpan quiçato yn tlayahualloliztli ynic oncan micatiltitiuh. palio. yc quimocaltilitihui. “And quimottilliq̃ ventana hualmoquetzinoque yn the true cross, a cross with a relic of the true tlahtohuani Visurrey ynehuãtzin yn inamictzin cross, went standing on a carrying platform, cihuapilli Marquesa. “The procession went by [they] went sheltering it under a canopy” (Chi- the governmental palace, right in front of it, so malpahin 2006: 82). that the lord viceroy together with his spouse the lady marquesa saw it, coming to stand at a verdugo window” (Chimalpahin 2006: 272). 1. verdugo, executioner annals (ZM); time range: 1668 ventarola yacuica mochiuh berdogo Juan Francisco car- 1. ventarola, hand fan nesero catca. (Zapata y Mendoza 1995: 414). vocabulary (TCV); time range: 2016 A former butcher, Juan Francisco, became the Notonanan nocca quitequihuia bentarol quem- new executioner. man tlipitza pampa queuhquinon axcanah ohuih lemeni tlitl (Sullivan et al. 2016: 40). My verso grandmother still uses a fan when she starts a 1. tlahcoverso, hemistich (lit. half of a verse) fire because this way it’s not hard for the fire vocabulary (VM 1); time range: 1571 to light. Medio verso. tlaco verso (Molina 1992, I: 83v). Hemistich: half a verse. Veracruz 1. Veracruz, the confraternity of the True Cross vicario annals (AJB); time range: 1564–1569 1. vicario, vicar auh in Veracruz yhua[n] tona[n]tzin occecni annals (AHT, AJB, AP, ZM), legal statement q’[ui]ça yhua[n] tlayahualoloc chicuey vandera (TC 62), petition (ANV 1); time range: 1564–1675 nez (Anales de Juan Bautista 2001: 270). [The Y[n] nehuatl R[odrig]o Lopez de Albornoz nip[ro]- confraternities of] the True Cross and of Our uisor yhua[n] NI vicario yn nica[n] yc nohuiya[n] Mother participate [in the celebration] in a dif- yn iarçobispado in teoyotica tlatohuani don frai ferent place. There was a procession and seven Alonso de Mo[n]tufar muy reuerentissimo señor flags appeared. yn nica[n] çiudad Mexico Tenochtitla[n] (Anales 524 vida

de Juan Bautista 2001: 192). I, Rodrigo López de y muchachos solteros. yca Juramēto. Omo- Albornoz, provisor and vicar here and every- chiuh (Dakin ed. 1996: 30). He registered all where in the archbishopric of the very rever- the residents, from every house; not a single end lord, the priestly ruler don fray Alonso de poor person was left [unregistered]: elderly Montúfar, here in the city of Mexico Tenochti- men and woman, widowers and widows, and tlan. / itechcopa timoteilguia yn tobicario franco unmarried, and crippled, and deaf, and blind, muñoz amo mixpanzinco timizyçtlacauia san and unmarried youth. It was done by means of guel melahuac ticchiualo ynin topetiçion (Sulli- an oath. / ybā, y youhtli. atl valacalaq çibdad. van ed. 2003: 17). We bring a complaint about mochi vezinos alldes Regidores. principales. our vicar Francisco Muñoz. We haven’t come viejos. pobres, y solteros. yn ixqch ycuiliuhtoc before you to deceive you. We only make this ypā patrō mochi. otiqti. yca y youh, atl atle petition of ours in the most correct way. / yn medjo Real ypatiuh (Dakin ed. 1996: 32). And omacoc totatzin tosnes pe vio fray sepastia yn as for the aqueduct that enters the city, all oquimochihuilli misa. “The money was given the residents, alcaldes, regidores, principals, to our father vicar fray Sebastián, who said the elderly people, poor people and unmarried mass” (Cline & León-Portilla eds. 1983: 224). people, all those who were registered in the census, all of them have worked [in the con- vida struction of] the aqueduct. 1. vida, life 2. xihuiviejo, end of the year oral account (2013-SMX); time range: 2013 vocabulary (TCV); time range: 2016 Poz cualli; Dioz ma mitzmomaquili ocachi Nototatah nochipa quichihua ce piltequitzin fuerzah huan ocachi vidah para tontequitiz quemman xihuibiehoh pampa motlazcamatia cualtzin (2013-SMX). So, good; may God give ica nochi tlen quichiuhqui pan nopa xihuitl (Sul- you more strength and more life so that you livan et al. 2016: 587). My grandfather always will work well. performs a ceremony when it’s the end of the year because he is thankful for everything that vieja he has done during that year. 1. vieja, elderly woman petition (M 7); time range: 1572 viernes yc oqcuilo, yn mochi, vezinos çeçecalli. ayac 1. viernes, Friday çe motolinianj. omocauh. viejo. y bieja. biudo. annals (AHT, AJB, AP, AT, ZM), legal statement y biuda. y soltero. y tolido, y sordo. y çiego. (GSM, IRI, TC 13, TC 23, TC 43A, TC 72), munic- y muchachos solteros. yca Juramēto. Omo- ipal council records (TA 129), oral account chiuh (Dakin ed. 1996: 30). He registered all (2014-X), petition (PC), religious play (SI), the residents, from every house; not a single religious treatise (DC, EQ), vocabulary (TCV, poor person was left [unregistered]: elderly VM 1), will (TC 39, TC 40, TC 43, TC 64, TT 16, men and woman, widowers and widows, and TT 43, TT 46, TT 47, TT 54, TT 59, TT 64); time unmarried, and crippled, and deaf, and blind, range: 1543–1762, 2014–2016 and unmarried youth. It was done by means yuā Cualoc tonatiuh huel otlayohuac viernes of an oath. ylhuitzin Sancto San bernabe. “And there was a solar eclipse. It got very dark on Friday, the viejo feast day of the holy San Bernabé” (Townsend 1. viejo, elderly man ed. 2010: 174). / Notatahhuan quiihtoah tona- petition (M 7); time range: 1572 tiuh tlen viernez axcualli motlatiz ce cantelah yc oqcuilo, yn mochi, vezinos çeçecalli. ayac (Sullivan et al. 2016: 582). My parents say that çe motolinianj. omocauh. viejo. y bieja. biudo. it isn’t good to light a candle on Fridays. / yvan y biuda. y soltero. y tolido, y sordo. y çiego. yn iquac domingo ylhuitl ipan . amo missa quitta viernes santo 525

amo teotlatolli quicaqui yn amo tlatequipanoua (Zapata y Mendoza 1995: 250). On Good Friday, ỹ nacatl quiqua biernes sabado / no yn iquac the 18th of April, at 3 o’clock in the afternoon, quatro tenporas yn oc cequi vel neci tlatlaculli many people were hurt, [their bones] broken quichiua. “And those who do not attend mass into pieces and a Spanish baby died. / auh on Sundays and feast days and do not hear the quin iquac niquittac y[n] Viernes Sancto a 20 sermon, those who do not perform their [reli- de abril de 1565 a[ñ]os (Anales de Juan Bau- gious] duties, who eat meat on Fridays and tista 2001: 314). Only then did I see [the new Saturdays and also during the Cuatro Témpo- organ], on Holy Friday, the 20th of April of the ras, and do other things that clearly appear to year 1565. be sins” (Olko and Brylak 2018: 575). 2. viernestica, on Friday viga annals (AHT), vocabulary (VT); time range: ca. 1. viga, beam 1540 (?)–1598 annals (AHT, AP, ZM), oral account (2012-Tep), visurrey. catca yn ompa PerÃ¹. iuh machiztico. petition (ANV 1, ANV 2, ANV 16), will (TT 10); yc x. mani metztli. de febrero. viernestica in time range: 1605–1711, 2012 momiquilli. “He was viceroy in Peru. It became oquimecauitequic se alcalde nican toaltepetl known that it was on the 10th of the month of se iuali oquilpic ytech uiga guel oquixipeguac February, a Friday, that he passed away” (Chi- hasta ya miquisquia (Sullivan ed. 2003: 18). He malpahin 2006: 90). / 2. tochtli xihuitl, 1598 whipped one alcalde here in our altepetl. One años. miercoles. a 4. de febrero yquac mocuic night he tied him to beam. He really flayed nextli auh yn ihuiptlayoc viernes ypan .vi. de him, until he was almost dead. / Nepa cuahuitl febrero, yn ompa St. ma. la Redonda ompa peuh ticzacaz puro tlatehtectli tlaquetzalmeh, postes, ynic tlayahuallolotiuh viernestica yehuatzin tablas, vigas; mula tictilanaz (2012-Tep). You’ll quimopehualtilli in fray lope yzquierdo. yhuan cart the wood: just chopped firewood, columns, fray diego Redon guardian. “2 Rabbit year, posts, boards, beams. The mule will drag them. / 1598. Wednesday, the 4th of February, was yhuan noermanotzin pero domingo quimo- when ashes were taken, and two days later, pielilia 12 pos yhuan ymamaltzin yehuatzin pero on Friday the 6th of February, they began domingo quimotemaquilis bigaz yaxcatzin san holding a Friday procession at Santa María la miḡl apariç. “And my brother Pedro Domingo Redonda; fray Lope Izquierdo began it, along has 12 pesos, [as a result of which] he is charged with fray Diego Rendón, the father guardian” with providing beams belonging to San Miguel (Chimalpahin 2006: 62). / Uiernes. dies veneris. Aparicio” (Pizzigoni ed. 2007: 71). feria ſexta. | viernestica (Vocabulario trilingüe: 156r). Friday: dies veneris; the sixth [church] vigilia weekday. 1. vigilia, vigil (service for the soul of a deceased person) Viernes Santo annals (AHT, ZM), will (TC 5, TT 16, TT 22, 1. Viernes Santo, Good Friday WBA); time range: ca. 1580–1715 annals (AHT, AJB, AP, AT, ZM), will (TT 10); oc cenca yehuatl in naniman ypallehuiloca ynic time range: 1564–1711 amo honpa huecahuaz Purcatori nicnequi ce yhuan ypan viernez Santo yohuatzinco yhuan Vigilia yhuan centetl Missa ynic motocaz nona- teotlac memelio quitemacazque. “And they are cayo. “And as a special aid to my soul, in to provide half a real in the morning and again order that it not stay long in Purgatory, I want in the afternoon on Good Friday” (Pizzigoni a vigil and a mass when my body is buried” ed. 2007: 70). / ypan biernes santo a 18 de abrir (Cline & León-Portilla eds. 1983: 24). / yua ypan 3 horas teotlaccan miec tlacatl mococo niquitohua nechmotlaocolilisque Çetetl vigilia mopopozteque yhuan çe miqui sepanol conetl neltis y notlantol huetzintli – 1 meo. “And I 526 villa

say that they are to favor me with a vigil. My name, so that his name became Domingo, was statement is to be carried out. Offering – half that where the beloved of our lord God, the a real” (Pizzigoni ed. 2007: 92). / Domingo a greatly deserving saint Domingo de Guzmán, xxviii. de março de 1599 aos. yquac yvisperatzĩ was baptized when he was an infant in the yvigiliatzin mitto, yn huey tlahtohuani Rey Don baptismal font of the town where they bap- felipe huehue yglesia mayor yn mochiuh muno- tized him” (Chimalpahin 2006: 86). mento. motlalli. “Sunday the 28th of March of the year 1599 was when the evening rites and vinagre vigil of the great ruler and king don Felipe the 1. vinagre, vinegar elder were said; it was done at the cathedral, vocabulary (VM 1); time range: 1571 and the catafalque was set up” (Chimalpahin Vinagre vino corrōpido. lo mismo. l. vino xococ 2006: 64). (Molina 1992, I: 117v). Vinegar, corrupted wine, 2. vigilia, eve the same or sour wine. annals (ZM), petition (ANV 9); time range: 1618–1646 vino auh yecauh pila quizqui atl ypan santbado 1. ahvino, plonk (lit. not wine) ybigi-lian Sant Juan a 23 de junio (Zapata y vocabulary (VT); time range: ca. 1540 (?) Mendoza 1995: 282). The font was finished, Uino aguapie. lora. e. vinū ſecūda|rium. avino water came out on Saturday, the eve of San (Vocabulario trilingüe: 156v). Plonk wine: lora, Juan, the 23rd of June. / santepan tehuantin -ae; vinum secundarium, plonk. titequihuaque yhuan topilhuan timoxisticate 2. apatzcalvino, plonk (lit. wine squeezed ypan yuigilia san juo (Sullivan ed. 2003: 29). with water) Then we, the officials and our citizens, were vocabulary (VM 1); time range: 1571 waiting for [the priest] on the eve of San Juan. Aguapie o vino segundo. apatzcaluino (Molina 3. vigilia, vigil (service performed on the eve 1992, I: 6r). Plonk or second wine: plonk. of religious festival) 3. aquixtilvino, plonk (lit. water-pressed wine) annals (ZM); time range: 1606 (?)–1672 vocabulary (VM 1); time range: 1571 biernes bigilia yn mochiuh sabado quiquixtin Segundo vino. icoccan vetzi vino. apatzcalvino. padre guardian fray Francisco de Serbates huel a|quixtil vino (Molina 1992, I: 108r). Second quimahuistilique (Zapata y Mendoza 1995: 204). wine: wine which falls in second place; wine [The death of fray Jerónimo Zarate] occurred on pressed with water; plonk. Friday, on Easter Vigil. On Saturday the father 4. castillavino, Castilian wine guardian fray Francisco de Cervantes took [his municipal council records (TA 129, TA 143); body] out, and they greatly honored him. time range: 1553–1555 Auh yvan niman octly at no ye castilla vino villa quicoua. “And also then they buy pulque or 1. villa, town Castilian wine” (Lockhart, Berdan & Anderson annals (AHT); time range: 1605 eds. 1986: 82). / intla neçiquiuh castilla vino auh yn ipampa. ynic intetl ypan quimotocayo- ayac teixpan quiz tecutli. “If Castilian wine tilique. yn tlahtocapiltzintli Principe. ynic yto- appears here, no lord is to drink it in public” catzin. mochiuh Domingo Ca yehica. ypampa (Lockhart, Berdan & Anderson eds. 1986: 93). yn oncan moquatequitzino. yn iquac piltzintli 5. cuauhvinoapilolli, wine pitcher (lit. wooden moyetzticatca. yn itlaçotzin tto. Dios. yn tlace- wine pitcher) micnopilhuiani. Sancto Domingo de guzman. yn vocabulary (VM 1, VT); time range: ca. 1540 ihtic nequatequilizacaxitl. yn villa. yn oncã qui- (?)–1571 moquatequillique. “And the reason why they Quauh vino apilolli. galleta. vaso para vino gave the royal child, the prince, his second (Molina 1992, II: 89v). Wine pitcher: wine vino 527

vessel, wine vessel. / Galleta vaso para vino. feast of] our precious mother. No more flower quauh vinoapilolli (Molina 1992, I: 65r). Wine payment nor [payment of] one turkey hen and a vessel, wine vessel, wine pitcher. chicken like it was under the old orders. 6. motquiticavino, pure wine, fine wine (lit. 9. vino, cane alcohol whole wine) vocabulary (TCV); time range: 2016 vocabulary (VM 1); time range: 1571 Javier quioni huinoh pampa tlahuel mocue- Vino puro sin agua. motqticavino amo ayo zoa pampa quicauhqui icihuauh (Sullivan et vino (Molina 1992, I: 117v). Pure wine without al. 2016: 211). Javier is drinking cane alcohol water: pure wine; wine without water. because he’s very sad because his wife left him. 7. tlapalvino, red wine 10. vinoahpilolli, wine jug vocabulary (VM 1, VM 2); time range: 1571 vocabulary (VM 1); time range: 1571 Vino tinto. tlapal vino. chichiltic vino (Molina Iarro de vino. vino apilolli. vino tecontontli. 1992, I:. 117v). Red wine: red wine; red wine. / vino|contontli (Molina 1992, I: 73r). Wine jug: Tlapal vino. vino tinto (Molina 1992, II: 134r). wine jug; small wine pot; small wine pot. Red wine: red wine. 11. vinoayotia, to dilute wine (lit. to provide 8. vino, wine wine with water) annals (AHT, AT, ZM), cultural encyclopedia vocabulary (VT); time range: ca. 1540 (?) (FC 10, PM), oral account (2015-HX1), reli- Escanciar. misceo vinum. | nivino aiotía (Vocab- gious play (LDS, STE), religious treatise (EQ), ulario trilingüe: 79r). To serve wine: misceo vocabulary (VM 1, VM 2, VT), will (TT 46); time vinum; I dilute wine. range: ca. 1540 (?)–1681, 2015 12. vinocalco, to the tavern (lit. to the wine çan no yhuan yc tzonquiçã in cochcayotl ocon- house) mocuili yn tecontzintli yn oncan catca vino. religious play (STE); time range: seventeenth “And likewise when the supper ended he took century (?) up a small earthen vessel in which there was çequintin tetahuan quinyacatinemi quihui- wine” (Anderson & Schroeder eds. 1997, II: catinemi yn inpilhuan yn ocnamacoyan, Vino- 172). / auh aocmo cenca atl qujz, atliz, in jiauh calcohui in inpilhuan. “Other fathers go about chipili, coatli, aço achi vino, aço achi vctli, ie in leading and taking their children to the place amo tlaquale. “And no more is he to drink much where pulque is sold, go to the house of wine” water. He is to drink the water of the chipili (Sell & Burkhart eds. 2004: 182). herb [or infusions of] coatli, or a little wine, or 13. vinocalli, tavern (lit. wine house) a little maguey wine. He is to be without food” vocabulary (VM 1); time range: 1571 (Sahagún 1950–82, X: 150). / y ma çe pili aocmo Bodega. vino calli. occalli. vino tlaliloyan (Molina quitlamacazque noso quiçehuisque icha yn 1992, I: 20r). Tavern: tavern; pulque house; aocmo çe topile quimiçihuititiuh yn itlacalaquil place for putting wine. noço ce pili yhuan yn itetlaçotlaliz huinotzin 14. vinocomitl, wine barrel (lit. wine pot) noço tomitzin yn itepan açia yn imama patiyo yn vocabulary (VT); time range: ca. 1540 (?) ipan Corpus Christin yhuan yn ipan totlaçonatzin Barril de vino. lagena. ę. lagona. ę. | vino cómitl aoctle xochipatiotl noço çe çihuatotoltzin puyo- (Vocabulario trilingüe: 27v). Wine barrel: tzin yn iuhqui hocatca huehue nahuatilpa lagena, -ae; lagona, -ae; wine barrel. (Zapata y Mendoza 1995: 470). Even if it’s a 15. vinocontontli, wine jug (lit. small wine pot) noble, they will no longer feed him nor put him vocabulary (VM 1); time range: 1571 up in their home. No longer will anyone favor a Iarro de vino. vino apilolli. vino tecontontli. constable with his tribute: nor a noble with his vino|contontli (Molina 1992, I: 73r). Wine jug: charity nor wine nor money when he arrives at wine jug; small clay wine pot; wine jug. the boundary. Nor [will they make] their paper 16. vinocuauhpetlacalli, wine cask (lit. payment on the Corpus Christi nor on [the wooden box for wine) 528 vino

vocabulary (VT); time range: ca. 1540 (?) 23. vinonamaca, to sell cane alcohol Bota de nao o tonel. cuppa. ę. | vinoquahupetla- vocabulary (TCV); time range: 2016 cálli (Vocabulario trilingüe: 31v). Cask or cask: Juan huinohnamaca zan tlayohua pampa cuppa, -ae; wine cask. axquinequi ma quiittacan pampa pinahua (Sulli- 1 7. vinoihtlacauhcacomitl, vinegar cruet (lit. van et al. 2016: 211). Juan only sells cane alcohol pot for spoiled wine) in the evenings because he doesn’t want anyone vocabulary (VT); time range: ca. 1540 (?) to see him because he’s ashamed. Uinagrera vaſo para el. acetariū. a:|cetarii. vino 24. vinonamacac, wine seller itlacauhca cómitl (Vocabulario trilingüe: 156r). vocabulary (VM 2); time range: 1571 Vinegar cruet, vessel for it: acetarium, acetarii; Vino namacac. tauernero (Molina 1992, II: vinegar cruet. 157v). Wine seller: tavern owner. 18. vinoihtlacauhqui, vinegar (lit. spoiled wine) 25. vinonamacani, wine seller vocabulary (VT); time range: ca. 1540 (?) vocabulary (VM 1, VT); time range: ca. 1540 Uinagre vino corrōpido. acetum. i. | vino itla- (?)–1571 cauhqui (Vocabulario trilingüe: 156r). Vinegar, Bodegonero. ocnamacac. ocnamacani. vino spoiled wine: acetum, -i; vinegar. nama|cac. vino namacani (Molina 1992, I: 20r). 19. vinomillah, vineyard (lit. place with an Tavern owner: pulque seller; pulque seller; abundance of wine fields) wine seller; wine seller. / Uinatero q trata vino. vocabulary (VM 1); time range: 1571 vinarius. ii. | vino namacáni.V (Vocabulario tri- Viñedo lugar de viñas. xocomecamilla. vino- lingüe: 156r). Wine seller that deals in wine; milla (Molina 1992, I: 117v). Vineyard, place of vinarius, -ii; wine seller. vineyards: place with an abundance of sour 26. vinonamacoyan, tavern (lit. place where vines; vinyard. wine is sold) 20. vinomilli, vineyard (lit. wine field) annals (AHT), religious play (STE), vocabu- vocabulary (VM 1); time range: 1571 lary (VM 1, VM 2, VT); time range: ca. 1540– Viña lugar de vides. xocomecamilli. vinomilli seventeenth century (Molina 1992, I: 117v). Vineyard, place of grape- oncan yn ichan yhuino anoço yvinonamacayan vines: field of sour vines; vinyard. Morexon temaztitlan yn quimictique çan quico- 21. vinomilpixqui, vineyard caretaker (lit. cohuiteq̃ yca ce gadana. “He was killed at the someone who cares for a vinyard) home and wine tavern of Morrison at Temaz- vocabulary (VM 1); time range: 1571 titlan. His throat was cut with a cutlass” (Chi- Viñadero que la guarda. xocomecamilpixq. malpahin 2006: 230). / momoztlae Vinonama- vino-|milpixqui (Molina 1992, I: 117v). Vineyard coyan moçentlaliaya. “Every day they used to caretaker who takes care of it: caretaker of a gather together in the place where wine is sold” field of sour vines; vineyard caretaker. (Sell & Burkhart eds. 2004: 184). / Tauerna de 22. vinonamaca, to sell wine vino. vino namacoyan. ocnamacoyan (Molina vocabulary (VM 1, VM 2, VT); time range: ca. 1992, I: 112r). Wine tavern: tavern; place where 1540 (?)–1571 pulque is sold. Tauernerear. ni, vino namaca. n, ocnamacac 2 7. vinopatzcaloyan, winery (lit. place where (Molina 1992, I: 112r). To run a tavern: I sell wine is squeezed) wine; I am a pulque seller. / Vino namaca. vocabulary (VM 2); time range: 1571 ni. vender vino. Preterito. oniuinona|macac Vino patzcaloyan. lagar (Molina 1992, II: 157v). (Molina 1992, II: 157v). I sell wine: to sell wine; Winery: a press. past: I sold wine. / Tauernar. cauponor. aris. 28. vinopatzconi, winepress (lit. instrument atus. | ni vino namáca (Vocabulario trilingüe: for squeezing wine) 148r). To run a tavern: cauponor, -aris, -atus; I vocabulary (VM 2); time range: 1571 sell wine. vino 529

Vino patzconi uehpantli. viga de lagar (Molina 35. vinotlaliloyan, tavern (lit. place setting 1992, II: 157v). Traditional winepress beam, wine out) traditional winepress beam. vocabulary (VM 1); time range: 1571 29. vinopixqui, wine merchant (lit. wine Bodega. vino calli. occalli. vino tlaliloyan (Molina steward) 1992, I: 20r). Tavern: wine house; pulque house; vocabulary (VT); time range: ca. 1540 (?) tavern. Botillar. cellarius. ii. apothecarius. ii. | vinopíx- 36. vinotlatamachihualli, a measure of wine, qui. tlachíqui (Vocabulario trilingüe: 31v). Wine equivalent to approximately 11 liters (?) merchant: cellarius, -ii; apothecarius, -ii; wine vocabulary (VT); time range: ca. 1540 (?) merchant; person who extracts maguey juice Arroua de vino. vinum amphorariū. | vinotla- [for making pulque]. tamachiuálli (Vocabulario trilingüe: 22v). 30. vinoteca, to serve wine (lit. to spread wine) A measure of wine: vinum amphorarium; a vocabulary (VM 1, VM 2); time range: 1571 measure of wine. Escansiar. ni, vino teca. nicteca vino. nite, 3 7. vinotlecopatl, storehouse for wine toyauilia | octli nictoyaua (Molina 1992, I: 57r). vocabulary (VT); time range: ca. 1540 (?) To serve wine: I pour wine; I pour wine; I spill Cillero de vino cella vinaria. cellarium. | ii. vino for someone; I spill pulque. / Vinoteca. escan- tlecópatl (Vocabulario trilingüe: 52v). Store- ciar vino (Molina 1992, II: 157v). I stretch wine house for wine: cella vinaria; cellarium, -ii; out: to pour wine. storehouse for wine. 31. vinotecac, wine server (lit. person who 38. vinoxayotl, wine dregs pours wine) vocabulary (VM 1, VM 2); time range: 1571 vocabulary (VM 1, VM 2); time range: 1571 Hezes de vino. vino xayotl. oc xayotl. xayocui-/ Escanciador. vinotecac (Molina 1992, I: 57r). tlatl (Molina 1992, I: 71r). Wine dregs: wine Wine server: wine server. / Vinotecac. escan- dregs; pulque dregs; dreg excrement. / Vino- ciador (Molina 1992, II: 157v). Wine server: wine xayotl. hezes de vino (Molina 1992, II: 157v). server. Wine dregs: wine dregs. 32. vinotecontontli, wine jug (lit. small clay 39. vinoxiquipilli, wineskin (lit. wine bag) wine pot) vocabulary (VM 1, VT); time range: ca. 1540 vocabulary (VM 1); time range: ca. 1571 (?)–1571 Iarro de vino. vino apilolli. vino tecontontli. vino|- Odre para vino. vter. tris. aſca. | vino xiquipilli contontli (Molina 1992, I: 73r). Wine jug: wine (Vocabulario trilingüe: 122v). Wineskin for wine: jug; wine jug; wine jug. uter, -tris; asca; wineskin. / Bota de vino. vino 33. vinotica, with wine xiquipilli (Molina 1992, I: 21r). Wineskin; wine- religious play (STE); time range: seventeenth skin. century (?) 40. vinoxiquipilmaitl, wineskin mouth (lit. xiquincahuacan in animas, ma ye Xatlican Xitla- hand of a wine bag) quacan Xitecohuanotzacan ma ximoteicniuhti- vocabulary (VT); time range: ca. 1540 (?) can ma vinotica Ximoçentlalican. “Abandon the Pielago de odre. amicinum. i. | vino xiquipil- souls. Eat, drink, invite people to feasts, make maitl (Vocabulario trilingüe: 128v). Wineskin friends, gather together with wine” (Sell & Burk- mouth: amicinum, -i; wineskin mouth. hart eds. 2004: 168). 41. vinoxiquipiltontli, small wineskin (lit. 34. vinotlachiuhchihualli, spiced wine (lit. small wine bag) prepared wine) vocabulary (VT); time range: ca. 1540 (?) vocabulary (VT); time range: ca. 1540 (?) Botilla para vino. vtriculus. i. vtercu:|lus. i. Uino con eſpecias. myrrhina. ę. | vinotlachichi- vinoxiquipiltońtli (Vocabulario trilingüe: 31v). ualli (Vocabulario trilingüe: 156v). Wine with Small wineskin: utriculus, -i; uterculus, -i; spices: myrrhina, -ae; spiced. small wineskin. 530 violín

42. vinoxochitl, flowers of wine [a white bac- virgen terial scum on the surface of fermenting wine]. 1. virgen, virgin vocabulary (VT); time range: ca. 1540 (?) annals (AHT), religious treatise (EQ); time Flor la lapa del vino: flos vini. vino xochitl range: 1574 (?)–1614 (Vocabulario trilingüe: 86r). Flowers, flowers Axcan Domingo ynic .5. mani Metztli octubre of wine: flos vini; flowers of wine. de 1614 años. yhcuac yn opeuh yn ompa totla- 43. vinoxococ, vinegar (lit. sour thing from wine) çonantzin Sancta Maria del carme, yn ilhuitzin vocabulary (VM 1, VM 2); time range: 1571 ye quimochihuililia in omoteneuhtzino te- Vinagre vino corrōpido. lo misimo. l. vino xococ nantzin La madre Sancta Theresa de Jesus (Molina 1992, I: 117v). Vinegar, spoiled wine, Virgen carmelita descalça. “Today, Sunday the same or vinegar. / Vino xococ. vinagre the 5th of the month of October of the year (Molina 1992, II: 157v). Vinegar: vinegar. 1614, at our precious mother Santa María del 44. vinozayolin, vinegar fly, Drosophila mela- Carmen, was when the celebration of the nogaster (lit. wine fly) feast day of the said holy mother Santa Teresa vocabulary (VT); time range: ca. 1540 (?) de Jesús the virgin, a Discalced Carmelite, Moſquito de vino. culex viuarius. | vino çaioli began” (Chimalpahin 2006: 288). / çan no (Vocabulario trilingüe: 117r). Vinegar fly (lit. ihui in amixquichtin yn amisanctohuan dios. wine mosquito): culex vinarius; vinegar fly. in amapostolome, yn amevangelistasme. yn 45. xocovino, plum or lemon wine, vinegar (?) anpatriarchasme. yn anprophetasme yn andoc- (lit. sour-fruit wine) toresme yn anconfessoresme. yn anvirginesme, vocabulary (VM 1); time range: 1571 yn amixquichtin ilhuicac anchaneque cenca Vino de ciruelas o de limones. xoco octli. xoco anmahuiztique. “Likewise all of you who are vi-|no (Molina 1992, I: 117v). Plum or lemon wine: God’s saints, who are apostles, who are evan- plum or lemon pulque; plum or lemon wine. gelists, who are patriarchs, who are prophets, 46. xocovinocomitl, vinegar bottle (lit. pot for who are doctors [of the Church], who are con- vinegar) fessors, who are virgins: all of you who reside vocabulary (VM 1); time range: 1571 in Heaven are very admirable” (Anderson & Vinagrera. xoco vino comitl (Molina 1992, I: 117v). Schroeder eds. 1997, II: 136). Vinegar bottle: vinegar bottle. 2. Virgen, Virgin (Mary) religious play (HLE); time range: seventeenth violín century (?) 1. violín, violin Virgē v ā y tilhuiCatl y ticemanahuactli y tin- vocabulary (TCV); time range: 2016 tlalyicpactli yn tantl ȳ titepetl yn͞ omitzmochihuili Nofiolin axcualli; yeca naman axtihuelizceh ȳn ōmitzmoyoColili ȳ notlaçoConetzin. “Virgin: timomachtiah titlatzotzonazceh ica tlayohuaya You heaven, you world, you earth, you water, (Sullivan et al. 2016: 188). My violin doesn’t you hill, my beloved child made you, created work; that’s why today we won’t be able to study you” (Sell & Burkhart eds. 2004: 226). [string instrumental] music this afternoon. Virgen de Guadalupe Virago Latin 1. Virgen de Guadalupe, Virgin of Guadalupe 1. Virago, heroine, female warrior (title of Mary) religious treatise (DC); time range: 1548 will (TT 46); time range: 1681 Auh itoca yez: Virago. q.n. oquichnacayo / ca ynic nactlamantli, nitlanahuatitias, y notelpos ytechpa yn oquichtli omochiuh (Doctrina Chris- ytoca Juo de la Crus, nicCahuilitias oc se artar tiana... 1548: XVIv). And her name will be quimotequipanilhuis Virgen de huadalope –. ‘Virago,’ which means ‘man’s flesh’, because “Fourth I am ordering that I am leaving to my she was created from man. son named Juan de la Cruz another altar; he is virreina 531

to serve the Virgen de Guadalupe” (Pizzigoni November of the year 1612, was when the sen- ed. 2007: 148). tence after appeal of the Royal Audiencia of Mexico was issued, by which the lords judges virreina and the viceroy gave to the Mexica Tenochca 1. virreina, vicereine their land at Cochtocan about which they had annals (AHT, AT, ZM); time range: 1603–1675 made a complaint, that Spaniards had taken” Yc 22 de abril momiquilito señora Virreyna (Chimalpahin 2006: 230). Marqueza de Manzera ypan altepetl Tepeya- cac ompa omotocac ye oyaya Caxtillan (Zapata virtud y Mendoza 1995: 530). The 22nd of Novem- 1. virtud, virtue ber, the lady vicereine marquise of Mancera cultural encyclopedia (FC 10); time range: ended up dying in the town of Tepeyacac. 1578–1580 She was buried there. She was on her way to Inic matlactli amostli, itechpa tlatoa in historia Castile. / yuā miqui BiReReyna depeyacac onca general: in vncan moteneoa in nepapan virtudes depossitado mocauh. “And the vicereine died qualtiuani, iectiuani: ioan in nepapan tlatla- at Tepeaca, where she was left temporarily culli in tonacaiotica chioalo ioan in ica toiollo i buried” (Townsend ed. 2010: 184). / ye macuilli çaço aquique quichioa. “The tenth book which hora yn maxitico, quihualmohuiquilli ycihuauh treateth of the general history, in which are told ytoca Doña Anna Mexia Manrrique, virreyna. the different virtues and vices which were of “It was at five o’clock that he arrived. His wife, the body and of the soul, whosoever practised named doña Ana Mejía Manrrique, the virreine, them” (Sahagún 1950–82, X: 1). accompanied him” (Chimalpahin 2006: 76). 2. Virtudes, Seven Virtues (Christian concept) religious treatise (DC, EQ); time range: 1548– virrey seventeenth century (?) 1. virrey, viceroy ca yehuatl in matlactetl itenahuatiltzin. yhuan in annals (AHT, AP, AT, ZM); time range: 1601– virtudes. ynic ticyaochiuhtinemiz. in temictiani 1691 tlatlacolli. “His Ten Commandments and the Ypan ynin xihuitl oaçico nican yn señor virrey virtues are what you will combat the deadly sins duque de Veraguas a 28 de octubre ypan San with” (Anderson & Schroeder eds. 1997, II: 132). Simon ye macuilli hora (Zapata y Mendoza 1995: 506). In this year the lord viceroy duke of viruela Veraguas, arrived here on the 28th of October, 1. viruela, smallpox on [the feast day of Saint Simon, at 5 o’clock annals (AHT); time range: 1608 in the afternoon. / 1550 año 6. Tochtl. xihuitl. Auh yn axcan ypan in yc i. mani metztli Março yhquac mochiuh temamatlah deopan gor: D: de 1609. años. yquac opeuh cenca chicahuac Lucas Garcia ohualya BiRey D: Luis de velasco. momanaco yn çahuatl. yn motenehua viruelas. “1550 year 6 Rabbit year. At this time the “Today the 1st of the month of March of the year church at Temamatla was built. The governor 1609 was when the rash called smallpox broke was don Lucas García. The viceroy don Luis out very strongly” (Chimalpahin 2006: 156). de Velasco came” (Townsend ed. 2010: 164). / Axcan viernes ynic 24. mani Metztli Nouiem- visita bre de 1612 años. yhcuac oquiz yn inSentencia 1. visita, inspection, review revista yn audiencia real Mexico ynic tlahtoque annals (AHT, AJB, AP, ZM); time range: 1564– oydores yhuan virrey oquinmomaquillique 1664 yn intlal Mexica tenochca yn ipampa moteyl- Ypan XVIII de septiembre de 1564 a[ñ]os. § Yn huique cochtocan y españoles oquicuica. iquac visita quichihuaco Ceynos in carcel S[an] “Today, Friday the 24th of the month of Joan quintlatoltico yn ilpitoca yn ipa[n]pa tla- 532 visita general

calaquilli P[edr]o Acaçayol, Thomas Opoch, had been [at the church of] Visitación in Hue- Fran[cis]co [Espacio en blanco] etc (Anales de huetlan, where he had been doing penance” Juan Bautista 2001: 236). The 18th of September (Chimalpahin 2006: 32). / axcan Sabado ynic of the year 1564. That was when Ceynos came to 22. mani Metztli Junio de 1613 Años. yhcuac make an inspection in the prison of San Juan, moman tiyanquiztli yn totlaçonantzin Visitacion he came to interrogate those who were impris- yhuan mihtohua nuestra Señora de la biedad oned because of the tribute, Pedro Acaçayol, huehuetlã yn oncan moyetzticate teopixque Tomás Opoch, Francisco [blank space] etc. / S. Domingo. “Today, Saturday the 22nd of the auh castillan quimocuillito ynic arçobispo, month of June of the year 1613, was when a mochiuh auh ompa yn quihualmacac yn ihueliti- market was set up at our precious mother of liz ynic ypampa gouernador mochiuh yn arcedia- Visitación, also called Nuestra Señora de la no ȳ nican ciudad mexico yn oquic yxquichcauh Piedad, in Huehuetlan, where the Dominican visita quichihuato perū. “He went to Spain to get friars are” (Chimalpahin 2006: 256). the appointment as archbishop, and from there 2. Visitación, the Visitation of the Blessed he gave him power that on his behalf the arch- Virgin Mary deacon was made governor [of the archdiocese] annals (AHT, AJB); time range: 1564–1612 here in the city of Mexico until he had gone to Axca[n] domingo ypa[n] ylhuitzin Visitaçion a perform his inspection in Peru” (Chimalpahin 2 de julio de mill e qui[nien]tos 64 a[ñ]os yquac 2006: 48). / 1570 NiCan ypan xihuitl hualmohui- quimotenehuilli in tlacalaquilli totatzin g[ua]r- cac Obispo D. fernande [Vi]llagomes auh atrisco [di]an frai Melchior de Venave[n]te (Anales de Juan omomiquilito Oyaya besita. “1570 Here in this Bautista 2001: 200). Today, Sunday, on the year the bishop don Fernando Villagómez feast day of the Visitation, the 2nd of July of came; he died in Atlixco when he was going on the year 1564, was when our father guardian an inspection tour” (Townsend ed. 2010: 82). fray Melchor de Venabente mentioned the tribute. / Axcan Lunes ynic .2. mani Metztli visita general Julio de 1612 años. ypan ylhuitzin visitacion ynic 1. visita general, general inspection quimotlapalhuito totlaçonantzin S.ta maria yn annals (AHT); time range: 1593–1596 itlaçopitzin S.ta isabel. yhcuac mochalli ynic Viernes yc 4. mani metztli de Junio yquac peuh yecauh teocalmamallihuac yn oncan yancuic moquetzaco in quiyahuitl aço he ome ora yn teopan nuestra Señora del colegio de las Niñas. moquetzaco auh yn hualathuic visita general ye “Today, Monday the 2nd of the month of July cuel cenca çoquititlan mochiuh. “Friday the 4th of the year 1612, on the feast day of Visitación, of the month of June was when rain began to when our precious mother Santa María went fall; it lasted perhaps two hours, and at dawn on to greet her dear older sister Santa Isabel, was the morning of the general inspection it had all when the new church at Nuestra Señora del become very muddy” (Chimalpahin 2006: 42). Colegio de las Niñas was inaugurated and first dedicated after being finished” (Chimalpahin Visitación 2006: 228). 1. Visitación, church of Visitation of the Blessed Virgin Mary visitador annals (AHT); time range: 1589–1613 1. visitador, inspector Auh yn ipan .30. mani metztli deçiembre yquac annals (AHT, AJB, AP, AT), petition (M 9), will mopehualti yn totlaçotatzin ganonico ytocatzin (TC 71); time range: 1564–1683 Juan gonsalo moyetzticatca huehuetlan visita- ttapado Sanno yquac ynic caxtoli onnahui cion ompa motlamacehuiliaya. “On the 30th of 19 tonali mani metztli mayo pan tonali mier- the month of December our precious father the Coles yn ohuasiCo oquitotihuitz quilmach canon whose name is Juan Gonzalo [began]. He visitador. “The Covered One At this same time, visitador general 533

on Wednesday, the 19th day of the month of general in New Spain and then governor and May, there arrived one who came saying he viceroy, because of how the viceroy died” was supposedly an inspector” (Townsend (Chimalpahin 2006: 140). ed. 2010: 126). / yn jcuac: otlatocayoti franco brizeno visitator: ayac: mateno: yca vtechto- visitar linja (Dakin ed. 1996: 40). When Francisco 1. visitar, inspection Brizeño, the inspector, ruled, he did not afflict annals (AJB), petition (M 2, M 8, M 9); time us with anything. / yn ixquich yn chinamitl range: 1565–1572 monamacaz yc moxtlahuaz yn xv pos yn itom- Auh no yquac missa quimiltalhuito in p[ro]- ines Diego Ramirez visitador. “All the chinam- uisor Portillo yn o[n]pa S[an] Sebastia[n] y[n] pas are to be sold in order to pay the 15 pesos co[n]pehuati yn itequiuh ynic visitar quichiuh which belong to Diego Ramírez, the inspector” (Anales de Juan Bautista 2001: 326). It was also (Cline & León-Portilla eds. 1983: 248). when the vicar general Portillo went and said mass there in San Sebastián, where he will visitador general begin his work and will thus have carried out 1. visitador general, inspector general an inspection. / auh yn occētetl tonetoliniliz annals (AHT, AP); time range: 1584 (?)–1684 yn iquac visitar oquichiuh liceciado baltes San ypan xihuitl yn opiloloc ompa xico [sic] oquinquixti topilhuān oquimacac castilantlaca yn quitohuaya huey tlatohuani onpa castillan (Dakin ed. 1996: 6). Another affliction of ours ytech motlamiaya yn tohueytlatocatzin Rey was that when the licenciado Valdés made ypanpa oquito quilmach bisitador general an inspection, he took our children and gave auh amo melahuac. “In this same year, in them to the Spaniards. / njcan mottaz: yn Mexico City, was hanged one who they said quenjn: ycuac oquichiva visitar: lliçendo, valdes: was a great lord in Spain and was associated de carcamo: oydor (Dakin ed. 1996: 40). Here with our great ruler the king; he said he was it will be seen what [happened] when the supposedly an inspector general, but it was licenciado Valdés de Cárcamo, the high court not true” (Townsend ed. 2010: 130). / auh no judge, made an inspection. yquac omochiuhtzino bisitador general yn ipan 2. visitaroa, to inspect, to carry out an inspec- nueua españa niman omochiuhtzino gouerna- tion dor visurrey yn teoyotica tlahtohuani Don Po. annals (AP); time range: 1683–1686 moya de contreras arçobispo. mexico. yhuan yn ohuasiCo oquitotihuitz quilmach visitador ynquisidor mayor. “This was also when the ynic quibisitaroz nechichiuhtli yn quitocayotia spiritual ruler don Pedro Moya de Contreras, yn caxtilteca armas ynic muchi yn quexquich archbishop in Mexico and chief inquisitor, onca nican ytech yn siudad de loz angeles. was made inspector general in New Spain, “There arrived one who came saying he was and then he was made governor and viceroy” supposedly an inspector who had come to (Chimalpahin 2006: 28). / Auh yhuan ye cem- inspect the equipment that the Spaniards call pohualxihuitl ypan macuilxihuitl. yn ipan arms, all that were here in the Ciudad de los i. tecpatl xihuitl. 1584. años. yn omochiuh- Angeles” (Townsend ed. 2010: 126). / Sanno tzino bisitador general yn ipan nueua españa. ypan xihuitl ynic 16 de otubre yn ohuala biRey niman gouernador visurrey. omochiuhtzino. yn ocalac ypan tonali miercoles auh yn ocatca yn teoyotica tlahtohuani Don Pedro moya nican caxtolli tonali huel otlamahuisotehuac de contreras. arçobispo. mexico. yn ipampa yn quexquich teopantli oquibisitaro. “In this ynic omomiquilli visurrey. “And also it was 25 same year a viceroy came, on October 16. He years ago, in the year 1 Flint, 1584, that the entered [the city] on a Wednesday and was spiritual ruler don Pedro Moya de Contreras, here for two weeks. Before leaving he really archbishop in Mexico, was appointed visitor beheld and admired everything; he inspected 534 visorrey

all the churches there were” (Townsend ed. Miercoles a quatro de octubre de 1564 a[ñ]os 2010: 138). yquac yvisperas mito in S[an] Fran[cis]co S[ant]o Domingo pa[dr]e in visperas q’[ui]- visorrey mitalhuico (Anales de Juan Bautista 2001: 1. visorrey, viceroy 264). Wednesday, the 4th of October of the annals (AHT, AJB, AT, GA, SP, ZM), cultural year 1564, was when the vespers of San Fran- encyclopedia (FC 8), municipal council cisco were said, the father of [the order of] records (TA 84, TA 103, TA 129, TA 140, TA 143, Santo Domingo came to say the vespers. Ynic TA 148, TA 152, TA 168, TA 172, TA 176, TA 192, uel anquimocaq̄tizque y ieuatl y neltoconi: TA 206), petition (JSA, TAC), vocabulary (VT); moneq̄ anq̄matzique notlaçouane: ca yn icoac time range: ca. 1540 (?)–1716 momiquilitcino in totlaçotemaquixticatcin Jesu auh tlapanixquac y mopillo. yn oncã S Josepeh Christo ytech cruz + viernes ypā catca yn nona cenca quimahuiço. in tlahtohuani visurrey yhuã hora ypā ycuac in visperas motcilinia (Doctrina tlahtoq̃, oydoresme. “It was hung above the Christiana... 1548: 67v). In order for you to portal at San Josef; the lord viceroy and the understand this article of faith well, you need lords judges of the Audiencia greatly marveled to know, oh, my beloved, that when our pre- at it” (Chimalpahin 2006: 48). / Ipan muchiuh cious savior Jesus Christ died on cross, it was in omoteneuh vej cocoliztli ioan in iaoiutl injc Friday, nine o’clock, when the bells are rung peoaloque chichimeca, nochtlan tlaca, Scibola, during vespers. / Domingo a xxviii. de março de ipan Don Antonjo de mendoça visorrej in njcan 1599 aos. yquac yvisperatzĩ yvigiliatzin mitto, yn iancujc españa. “In his time there came to pass huey tlahtohuani Rey Don felipe huehue yglesia the aforementioned great plague and a war mayor yn mochiuh munomento. motlalli. in which were conquered the Chichimeca – “Sunday the 28th of March of the year 1599 people of Nochtlan – and Cíbola, in the time of was when the evening rites and vigil of the Don Antonio de Mendoza, Viceroy here in New great ruler and king don Felipe the elder were Spain” (Sahagún 1950–82, VIII: 8). / ypanpa said; it was done at the cathedral, and the quimitavilique tiquixpantizque yn visorey ynic catafalque was set up” (Chimalpahin 2006: techmocneliliz ayac totlah yezqui español 64). / Martes a 16 mez de julio 1640 años ypan vel quiçazque. “Therefore they said that we bisperas teotlac hualmocalaqui nican Tlaxcal- should propose to the viceroy that he grant lan hualmoquixtin Caxtilan yn itocatzin don us the favor that no Spaniard be among us Juan de Palafox y Mendoza (Zapata y Mendoza and they leave entirely” (Lockhart, Berdan & 1995: 266). On Tuesday, the 16th of the month Anderson eds. 1986: 76). of July of the year 1640, in the afternoon during 2. visorreyti, to serve as viceroy vespers, the one named don Juan de Palafox y annals (AHT); time range: 1614 Mendoza, having set out from Castile, entered ynin achto nican Mexico tlahtocatitiquiz. Visu- here in Tlaxcallan. rreytitiquiz ynic ompa nican mohuicac Pirũ. 2. víspera, eve vmpa conmicuanilli yn Rey. “He first served annals (AHT, AJB, AP, AT, ZM); time range: briefly as ruler and viceroy here in Mexico until 1568–1691 he went from here to Peru, to where the king Auh in motlalli al[ca]lde Miguel Gar[ci]a transferred him” (Chimalpahin 2006: 278). Ahuach sabadotica yquac yvisperas in Sanc- tiago ypan 24 julio de 1568 años (Anales de víspera Juan Bautista 2001: 172). Miguel García Ahuach 1. víspera, vespers, evening religious service was installed as alcalde on a Saturday, on the annals (AHT, AJB, AP, ZM), religious treatise eve of [the feast day of] Santiago, the 24th of (DC); time range: 1548–1691 July of the year 1568. / miercoles a 15 de junio bisperas corpus quiteteuique allde mayor D: Joa viuda 535

de chabara yca tlallaquilli [sic honca peuhq: y tolido, y sordo. y çiego. y muchachos solteros. ome peso moxtlahua yuā nahui tomin. “On yca Juramēto. omochiuh (Dakin ed. 1996: 30). He Wednesday the 15th of June, on the eve of registered all the residents, from every house; Corpus [Christi day], they stoned the alcalde not a single poor person was left; [he registered] mayor don Juan de Echeverría because of the elderly man and elderly woman, widower and tribute. It began then that 2 pesos and 4 reales widow, and unmarried, and crippled, and deaf, were paid [by each household]” (Townsend ed. and blind, and unmarried youths. It was made 2010: 184). / Ypan ybisperatzin Santa Teresa yn by means of an oath. / monica helena vida – 6 huala jues tetlacapuhuaco (Zapata y Mendoza tso. “Mónica Elena, widow – 6 tomines” (Kart- 1995: 454). On the eve of Santa Teresa a judge tunen & Lockhart eds. 1976: 109). came to carry out a census. 3. víspera, evening viudo petition (IMA); time range: 1564 1. viudo, widower yp͞a͞ visperas y͡ ya yaho aho yn ya quiyahui ya petition (M 7), will (NI 2, NI 6, TT 29, TT 74, calaquih tonatiho machu oahçic yn ichan. “It TT 81); time range: 1572–1822 was late Saturday evening when he went. nica nicpehualtia ȳ notestamento yn nehuatl It was already raining and the sun had gone notoca xacobo de santiago nica nichane San[...] down. It is known that he arrived home” (Olko, maria magdalena Ocotitlan nibiudo y Sihuatzi Sullivan, Szemiński eds. 2018: 100). [sic] metzticatca difunta primero Sipiriana 4. vísperaspan, on the eve maria. “Here I begin my testament, I named annals (AHT); time range: 1610 Jacobo de Santiago, citizen here in Santa vmpa yn macoto yancuic teopan yn ipan omote- María Magdalena Ocotitlan, widower; my neuh Pesperaspan yn icomiendatzin Santiago late first wife was Cipriana María, deceased” yn telpochtli Don fernãdo altamirano. “Don (Melton-Villanueva ed. 2012: 255). / yc oqcuilo, Hernando Altamirano the younger went to yn mochi, vezinos çeçecalli. ayac çe motoli- the new church on the said eve to be given his nianj. omocauh. viejo. y bieja. biudo. y biuda. y encomienda [in the order of] Santiago” (Chi- soltero. y tolido, y sordo. y çiego. y muchachos malpahin 2006: 164). solteros. yca Juramēto. omochiuh (Dakin ed. 1996: 30). He registered all the residents, from viuda every house; not a single poor person was 1. viuda, widow left; [he registered] elderly man and elderly census (TL), petition (M 7), religious play woman, widower and widow, and unmar- (STE), will (NI 1, NI 8, TT 2, TT 6, TT 21, TT 22, ried, and crippled, and deaf, and blind, and TT 24, TT 41, TT 42, TT 73, TT 84, TT 93); time unmarried youths. It was made by means of an range: 1572–1810 oath. / No yhua nitlanahuatia Ca Se tlaltontli Axcan sabado yeic tonatiuh Mani Meztli de niCa mani ytenco baRanca timoquaXuhhuiya Nobiembre yhuan Xiuhtlapohualli de 1731 aos Matheo Astasio V.o yhua yteh Calaqui Se almo Nicpehualtia notestamento Nehuatl Notoca tlauli yhua oc Se pedaso Solar niCan Mantica ySalvel Maria nibiuda yca Marcoz francisco tiopantonCo yhua Ca yehual Nicchihuilia Cargo Notlaxilacalpan Santa clara Cozcatlan. “Today, noAlbaSea para quinaMacas para noentiero Saturday the 3rd day of the month of Novem- ihua para noMissa. “In addition I order that ber of the year count of 1731, I named Isabel there is a little piece of land at the edge of the María, widow of Marcos Francisco, begin my ravine bordering on [land of] Mateo Anastasio, testament in my tlaxilacalli of Santa Clara Coz- widower, into which fits 1 almud of maize, and catlan” (Pizzigoni ed. 2007: 60). / yc oqcuilo, yn another piece of a lot here at Teopantonco; I mochi, vezinos çeçecalli. ayac çe motolinianj. charge my executor to sell it for my burial and omocauh. viejo. y bieja. biudo. y biuda. y soltero. for my mass” (Pizzigoni ed. 2007: 200). 536 vivir

vivir yhuan domingo yn cuicaque queuhque missa 1. viviroa, to live Ecelsis Santos Canpi 8 buosez yhuan tlaya- oral account (2013-SMX, 2014-P); time range: hualoque tienta (Zapata y Mendoza 1995: 268). 2013–2014 And on Sunday they sang, they chanted the Poz non cualli, ahorita que nonmontelpo- mass Excelsis Santos Campi for eight voices cameh. A ver, xconchihuacan n ezfuerzoh para and they went in procession around the shops. ver quenin ocachi ce yez, ce viviroz, ocachi cualtzin in tiempoh que huitz ocachi cualtzin vuelta o ocachi amo. A ver quenin non (2013-SMX). 1. vuelta, time (instance) Well [having a cellphone] is good, now that oral account (1985-IxM, 2010-Tep), vocabulary you’re all young. So, make an effort and we’ll (TCV); time range: 1985–2016 see how one will fare, how one will live a little Huanquinon ceyoc hueltah quillia para quena, bit more... a little bit better in the times that para quena cuicaz (2010-Tep). Then once more come... a little bit better, or little bit worse. he tells him that yes, that he will certainly take We’ll see how it will be. / Quemman ayoccanah him away. / Deli, ceyoc hueltah ximalti pampa huetzi atl, pehuaya tona. Porque tohhuantin nocca tizoquiyoh (Sullivan et al. 2016: 203). Deli, nican campa tiitztoqueh tiviviroah, ni titocah take another bath because you’re still dirty. temporales. Ticliah zan puro ticchiyah atl tlen 2. vuelta, turn in the road huallauh huahcapan. Axoncah riego (2014-P). vocabulary (TCV); time range: 2016 When it no longer rains, then the sun starts to Nochichi ne hueltah moquetzato pampa nech- get real hot. Because here where we live, here chixqui (Sullivan et al. 2016: 203). My dog went we only do seasonal planting. We say that we and stopped at that turn in the road because it just wait for the rain that comes from above. was waiting for me. There is no irrigation. y Vizcaya 1. y, and 1. Vizcayatlacatl, Basque person annals (AC, AHT, AJB), bill of sale (LSD 2), annals (AHT); time range: 1610 legal statement (IRI, TC 7, TC 23, TC 27, TC 28A, auh ynin ylhuitl mochiuh oc cenca yehuantin TC 61), municipal council records (TA 84, quichiuhque yn vizcaya tlaca españolesme TA 93, TA 103, TA 129, TA 131, TA 140, TA 145, ypampa ca ynSanctotzin yn omoteneuhtzino. TA 148, TA 207, TA Appendix), oral account “This feast day that was held was celebrated (2012-Tep, 2014-X), petition (IMA, M 2, M 5, M 7, especially by the Spaniards who are Basques, PLM), will (NI 6, TC 9, TC 10, TC 14, TC 15, TC 16, because the said [San Ignacio] is their saint” TC 17, TC 19, TC 21, TC 25, TC 26, TC 28, TC 29, (Chimalpahin 2006: 164). TC 30, TC 31, TC 41, TC 42, TC 48, TMT, TT 34, TT 39, TT 68, TT 77, TT 84, TT 89, WCF); time vocal range: 1543–1810, 2012–2014 1. tlahcovocal, semivowel (lit. half vowel) Tlatilanah tigriz. Quinequihya quicuazceh. Y vocabulary (VT); time range: ca. 1540 (?) león no huallauh itepotzco leon, tigrih. Pero Medio vocal. ſemiuocalis. is. | tlacovocal (Vocab- leon ya quimanahuia criztianoh (2012-Tep). The ulario trilingüe: 112r). Half vowel: semivocalis, tigers are pulling [at their bindings]. Then now -is; semivowel. want to eat [Juan]. And the lion also comes up behind him, the lion [behind] the tiger. But voz the lion, he is defending the person. / nican 1. voz, voice niczonquixtia y nomemoria yn iXpanco noa[...]- annals (ZM); time range: 1640 basea y notestigos. “Here I conclude my mem- y al diablo 537

orandum in the presence of my executor and yequin nonmonyohuih para tlacpac, para non- my witnesses” (Pizzigoni ed. 2007: 225). conttazqueh miec cozaz. Ya quimi ahorita in tehhuan ocachi ye tilamameh, yocmo igual. y al diablo Toncez, nomehhuantzitzin ocachi cualli non- 1. y al diablo, to take off like a bat out of hell conttazqueh in cozaz (2013-SMX). You are (lit. and to the Devil) young people; now you are just beginning to oral account (2012-Tep); time range: 2012 get ahead and you’ll see many things. Now, Moaventaroh Juan Catorce pan anancaz pan since we women are getting older, it’s no cabayohciyah y al diabloh (2012-Tep). Juan longer the same. So you will see things [with] a Catorce threw himself onto the [horse’s] rump little bit [of a] better [perspective] into the saddle and off he went like a bat out of hell. yegua 1. yegua, mare y tantos will (TT 55, WNS); time range: 1736–1762 1. y tantos, odd, a little more than yhua Ce yehuana san yehual ynema Jirado annals (AHT); time range: 1595 Josph. “and likewise a [mare] is the inheritance Miercoles a vii. de Junio. de 1595 aos. yquac tian- of Gerardo Josef” (Pizzigoni ed. 2007: 165). / quizco Sant ipolito. yc tzatzihuato yn ipampa yhuan niquitoa sen salan omnicpieyan ye onxi- totollin tictequitizque ynic mexico yn timaco- xitin auh moCahua sen yehua ysintiyon. “And que totequiuh chicome mill. y quatro cientos y I declare that I used to have a large dwelling tantos. gallinas. “Wednesday the 7th of June room that collapsed, but a place for mares of the year 1595 was when a proclamation was remains” (Karttunen & Lockhart eds. 1976: 119). made at the San Hipólito market about how we are to pay tribute in chickens in Mexico; we yunta were assigned a tribute of 7400-odd chickens” 1. yunta, yoke (Chimalpahin 2006: 52). will (TT 7, TT 10, TT 28, TT 38, TT 39, TT 42, TT 46, TT 56, WNS); time range: 1654–1737 ya25 yhuan yçihuahuatzin Gabr[...]el de la cruz 1. ya, already ytoca pena ma ye onicmacac 14 pos 4 ts yhuan oral account (2013-SMX, 2014-X, 2016-X1, yey boritus onicmacac yhu[...] ome metl tlate- 2016-X3); time range: 2013–2016 tzauhctli onicmacac yhuan nahui pitzome Yohuih ica inintatahhuan quinilliah que ya qui- yhuan çe metlatl yhuan çe yonta hu[...] caxti piyah ce tlanehuililli (2014-X). They go and tell muchi yCa ynechichihual. “And to the wife their parents that they have the agreement. / of Gabriel de la Cruz named Petrona María I Ya quitemohqueh ininlugar canque moca- already gave 14 pesos and 4 reales, and I gave huazceh (2016-X3). They now searched for her three little donkeys, and two magueyes their place, where they would stay. / Nomeh- capones, and 4 pigs, and a metate, and a yoke huantzitzin que nomontelpocameh, ahorita of oxen with all their tackle” (Pizzigoni ed.

25 The presence of the Spanish loan, ya ‘already, now’ is difficult to assess in some Nahuatl variants. The first two examples in this entry (2014-X, 2016-X3) are from the modern Western Huas- tecan Nahuatl of Xilitla, San Luis Potosí which has an identical native word ya, with the same meaning and syntactic placement (before the verb) as its Spanish counterpart. Their validity as attestations of the Spanish ya is therefore ambivalent. The third example (2013-SMX), from San Miguel Xaltipan, Tlaxcala, provides contrasting evidence for a clear attestation of the loan: the native ye ‘already, now’ appears along with the Spanish ya ‘already, now’. 538 yunta [de] bueyes

2007: 71–72). / Nitlanahuatia oc se Nopiltzin Ca niCa nicCahuilia Ce Yuntita Bueyes YCa quite- ytuCa Niculas aloço nicCahuilia oc tlaco solar quiPanos notlatzotatzin San atonio. “I leave here Yhua se cali yhua se tlali mani yc quauhtla otli to [him?] a little yoke of oxen with which [he?] is Calaqui tlaoli se media yhua se yota boeYes. to serve my precious father San Antonio” (Pizzi- “I order that I leave to another son of mine goni ed. 2007: 79). named Nicolás Alonso the other half of the lot and a house, and a piece of land on the road zángano to Quauhtla where half a fanega of maize fits, 1. zángano, lazy person and a yoke of oxen” (Pizzigoni ed. 2007: 167). vocabulary (VM 1); time range: 1571 2. yunta, team [of oxen] Zangano. lo mismo (Molina 1992, I: 118r). Lazy petition (ANV 18); time range: 1618 person, the same. ygua poyez vquivica yca 4 navi tomi vme yonta yhua nocareta vquivica vmpa mitic vquitlapana zanja auh niquentati vme peso yca mochi mocempova 1. zanja, drainage ditch matlacti peso (Sullivan ed. 2003: 43). And he vocabulary (TCV); time range: 2016 took some oxen for four tomines: two teams. Zanhah tlen icalnechca Pablo mohueiltiuh And he took my cart there to Mitic, and he quemman huetzi atl (Sullivan et al. 2016: 620). broke it. I paid two pesos on account. With The drainage ditch that is next to Pablo’s everything, the total comes to ten pesos. house gets bigger when it rains. yunta [de] bueyes zapatero 1. yunta [de] bueyes, team of oxen 1. zapatero, shoemaker will (TT 38, TT 45, TT 46, TT 56); time range: annals (AJB); time range: 1564 1681–1737 Axcan jueves a 21 de seti[embr]e 1564 a[ñ]os ynic chiquentlamantli nitlanahuatitias. Ca Sāno yquac petiçion quitlaçato yxpan in Ceynos y yehual, notelpos, anto de la Crus. ynemac, Sē yehua[n]tin officialesme ypa[n]pa tlacalaquilli yonta, buyes –. “Eighth I am ordering that a tlacuilloque [Tachado: pa] teocuitlahuaque yoke of oxen is likewise to be the inheritance çapaterome (Anales de Juan Bautista 2001: 286). of my son Antonio de la Cruz. -” (Pizzigoni ed. Today, Thursday, the 21st of September of the 2007: 149). / ypihua atonio franco omacoc opo- year 1564, was when the artisans went before huali metli yhua Joseph franco omaCoc chiCome Ceynos to present the petition concerning the tecpatli metli yhua bacas chiCuase yhua se se tribute; [there went] the painters, [crossed out: yota bues y santoti yyaxiCatzin. “Of his children, pa] the goldsmiths, the shoemakers. Antonio Francisco was given 40 magueyes, and Josef Francisco was given 140 magueyes, 6 zapato cows, a yoke of oxen, and the saints that belong 1. mozapatoscohcopinqui, person who has to him” (Pizzigoni ed. 2007: 124). / Nitlanahua- taken off his/her shoes (lit. someone who has tia ome yunta bueyes Ca yehuatl nicCahuilia peeled off his/ her shoes) noçiuh se Caballo ençillado yuā Caxa ome achas vocabulary (VM 1); time range: 1571 yuā mochi Santoz Santaz. “I order that I leave to Descalçado assi. mocaccocopinqui. moçapatos my wife two yokes of oxen, a horse with saddle, co|copinqui. mocactotonqui. moçapatostoton- a chest, two axes, and all the male and female qui (Molina 1992, I: 39r). Person who has taken saints” (Pizzigoni ed. 2007: 146). off his/her shoes in this way: person who has taken off his/her sandals off; person who has yuntita [de] bueyes taken off his/her shoes; person who has unfas- 1. yuntita [de] bueyes, small team of oxen tened his/her sandals; person who has unfas- will (TT 14); time range: 1732 tened his/her shoes. zapato 539

2. mozapatostohtonqui, person who has Descalçador de çapatos. tecaccocopinani. taken off his/her shoes (lit. person who has tecacto|tomani. teçapatos cocopinani. teçapa- unfastened his/her shoes) tos totoma|ni (Molina 1992, I: 39r). Person who vocabulary (VM 1); time range: 1571 removes people’s shoes: person who peels off Descalçado assi. mocaccocopinqui. moçapatos people’s sandales; person who unfastens peo- co|copinqui. mocactotonqui. moçapatostoton- ple’s sandals; person who peels off people’s qui (Molina 1992, I: 39r). Person who has taken shoes; person who removes people’s shoes. off his/her shoes in this way: person who has 7. vaquetazapatos, leather shoes taken off his/her sandals off; person who has legal statement (TC 13); time range: ca. 1580 taken off his/her shoes; person who has unfas- franco acaçayol oquicouh vaqueta çabatos 1 ts tened his/her sandals; person who has taken ypatiuh. “Francisco Acaçayol bought some off his/her shoes. leather shoes; they cost a tomín” (Cline & 3. tezapatoscohcopinaliztli, removal of peo- León-Portilla eds. 1983: 42). ple’s shoes (lit. peeling off of people’s shoes) 8. zapato, shoe vocabulary (VM 1); time range: 1571 annals (AC), vocabulary (TCV, VM 1); time Descalçamiento tal. tecaccocopinaliztli. tecacto- range: 1570 (?)–1571, 2016 to-|maliztli. teçapatos cocopinaliztli. teçapatos Nozapatoh ayoccanah nechicxicui pampa to-|tomaliztli (Molina 1992, I: 39r). Removal of nichuehhueilquiya (Sullivan et al. 2016: 622). people’s shoes; peeling off of people’s sandals: My shoes no longer fit my foot because I’ve unfastening of people’s sandals; removal of stretched them out [through use]. / auh yz people’s shoes; unfastening of people’s shoes. catqui yn intetlapallohuaya xpianotin yehuatl 4. tezapatoscohcopinani, person who removes yn yn quimacaco moteucçomatzin = çentetl people’s shoes (lit. person who customarily xayo xoxoctic auh ontetl capatli = çentetl peels off someone’s shoes) tliltic = çentetl chichiltic = auh ontlamantli vocabulary (VM 1); time range: 1571 cactli çapatos = çe cuchillo = centetl sombrero Descalçador de çapatos. tecaccocopinani. tecac- yhuã çentetl gorra = yhuan çentetl paño = to|tomani. teçapatos cocopinani. teçapatos toto- yhuan çentetl taça. “And here are the greeting ma|ni (Molina 1992, I: 39r). Person who removes gifts the Christians presented to Moteuczoma- someone’s shoes: person who removes some- tzin: one green cassock; and two capes, one one’s sandales; person who unfastenes some- black, one red; and a pair of shoes; a knife; one’s sandals; person who removes someone’s a hat; also a cap; also a piece of cloth; also a shoes; person who unfastenes someone’s shoes. drinking cup” (Bierhorst ed. 2011: 84). 5. tezapatostohtomaliztli, removal of peo- 9. zapatoschihua, to make shoes ple’s shoes (lit. act of unfastening people’s vocabulary (VM 1); time range: 1571 shoes) çapatos hazer. ni, cacchihua. ni, cacço. ni, çapa- vocabulary (VM 1); time range: 1571 toschi/ua (Molina 1992, I: 33v). To make shoes: Descalçamiento tal. tecaccocopinaliztli. tecacto- I make sandals; I sew sandals; I make shoes. to-|maliztli. teçapatos cocopinaliztli. teçapatos 10. zapatoschihualoyan, shoemaker’s shop to-|tomaliztli (Molina 1992, I: 39r). Removal of (lit. place where shoes are made) people’s shoes; peeling off of people’s sandals: vocabulary (VM 1, VM 2); time range: 1571 unfastening of people’s sandals; peeling off of çapateria. cacchiuhcan. cacçouayan. çapatoschi- people’s shoes; removal of people’s shoes. ua-|loyan. çapatoschiuhcan. çapatos çouayan 6. tezapatostohtomani, person who removes (Mol ina 1992, I: 33v). Shoemaker’s shop: sandal- people’s shoes (lit. person who customarily maker’s place; place where sandals are sewn; unfastens people’s shoes) shoemaker’s shop; shoemaker’s place; place vocabulary (VM 1); time range: 1571 where soes are sewn. / çapatos chiualoyan. 540 zaragatona

çapateria (Molina 1992, II: 22r). Shoemaker’s provides soles; cuts them; stitches sandals. He shop: shoemaker’s shop. stitches, sews, stitches firmly” (Sahagún 1950– 11. zapatoschiuhcan, shoemaker’s shop (lit. 82, X: 91). shoemaker’s place) 16. zapatostohtoma, to remove someone’s vocabulary (VM 1); time range: 1571 shoes (lit. to unfasten someone’s shoes) çapateria. cacchiuhcan. cacçouayan. çapatoschi- vocabulary (VM 1); time range: 1571 ua-|loyan. çapatoschiuhcan. çapatosçouayan Descalçarse los çapatos. nino, caccopina. nino, (Mol ina 1992, I: 33v). Shoemaker’s shop: sandal- ça|patos cocopina. nino, çapatos totoma. nino, maker’s place; place where sandals are sewn; cac-|toma (Molina 1992, I: 39r). To remove place where shoes are made; shoemaker’s shop; one’s shoes: I peel off my sandals; I peel off place where soes are sewn. my shoes; I remove my shoes; I unfasten my 12. zapatoschiuhqui, shoemaker sandals. / Descalçar a otro los çapatos. nite, vocabulary (VM 1, VM 2); time range: 1571 caccocopina. ni-|te, cactotoma. nite, çapatos çapatero. cacchiuhqui. cacçoc. çapatoschiuh-/ cocopina. nite, çapa-|tos totoma (Molina 1992, qui (Molina 1992, I: 33v). Shoemaker: sandal I: 39r). To remove someone else’s shoes: I peel maker; sandal sewer; shoe maker. / çapatos someone’s sandals; I unfasten someone’s chiuhqui. çapatero (Molina 1992, II: 22r). Shoe sandals; I peel off someone’s shoes; I unfasten maker: shoe maker. someone’s shoes. 13. zapatoscohcopina, to remove someone’s 1 7. zapatoszohuayan, shoemaker’s shop (lit. shoes (lit. to peel off someone’s shoes) place where shoes are sewn) vocabulary (VM 1); time range: 1571 vocabulary (VM 1); time range: 1571 Descalçarse los çapatos. nino, caccopina. nino, çapateria. cacchiuhcan. cacçouayan. çapa- ça|patos cocopina. nino, çapatos totoma. nino, toschiua-|loyan. çapatoschiuhcan. çapatoschi/ cac-|toma (Molina 1992, I: 39r). To remove one’s ua (Molina 1992, I: 33v). Shoemaker’s shop: shoes: I peel off my sandals; I remove my shoes; sandalmaker’s place; place where sandals are I unfasten my shoes; I unfasten my sandals. / sewn; place where shoes are made; shoemak- Descalçar a otro los çapatos. nite, caccocopina. er’s place; shoemaker’s shop. ni-|te, cactotoma. nite, çapatos cocopina. nite, çapa-|tos totoma (Molina 1992, I: 39r). To remove zaragatona someone else’s shoes: I peel someone’s sandals; 1. zaragatona, psyllium I unfasten someone’s sandals; I remove some- vocabulary (VM 1); time range: 1571 one’s shoes; I unfasten someone’s shoes. Zargatona. lo mismo. vel. chian. chien (Molina 14. zapatoseh, person who wears shoes (lit. 1992, I: 118r). Psyllium, the same; or chia, chia. shoe owner) annals (AHT); time range: 1614 zaragüelles auh amo yhuan yntech nican nitlahtohua yn 1. zaragüelles, trousers oc cequintin teopixque carmelitas yn calçados will (TC 57); time range: 1581 çapatoseque. “I do not speak here in addition Auh yz catqui noçallahueras xoxoctic. “And there of the other Carmelite friars, the shod, who are some green European trousers (zaraguelles) wear shoes” (Chimalpahin 2006: 288). of mine” (Cline & León-Portilla eds. 1983: 206). 15. zapatosnamacac, shoe seller cultural encyclopedia (FC 10); time range: zumaque 1578–1580 1. zumaque, sumac Çapatosnamacac, castillan cacçoc: tlacacoapal- vocabulary (VM 1); time range: 1571 huia, tlatequi, cacço, tlaçô, tlatzoma, tlatepitzço. çumaque. lo mesmo (Molina 1992, I: 35r). “The shoe seller, the maker of Castilian shoes, Sumac, the same.