TheStoryofGuadaluperevised.pdf

UCLA Latin American Studies Volume 84

The Story of Guadalupe

Luis Laso de la Vega's Huei tlamahuigoltica

of 1649

edited and translated by

Lisa Sousa Stafford Poole, C.M.

James Lockhart

Stanford University Press

UCLA Latin American Center Publications University of California, Los Angeles

Stanford University Press Stanford, California

© 1998 by the Board of Trustees of the Leland Stanford Junior University

Printed in the United States of America

CIP data appear at the end of the book

Contents

Introduction 1 The structure of the Huei tlamahuigoltica and its affinities with the work of Miguel Sanchez 5

The unity of the texts 18 Loanwords and other language contact phenomena 22 Diacritics, orthography, and spacing 28 Aspects of usage in the texts 36 Some final thoughts on the question of authorship 43

The Huei tlamahuigoltica 48 Front matter 48 Author's preface 54 The Nican mopohua 60 The Nican motecpana 92 The Nican tlantica 116 Final prayer 126

Appendix 1: Comparison of an episode in the Huei tlamahuigoltica and in Miguel Sanchez's Imagen de la Virgen, 1648, in the original languages

Appendix 2: Translations of excerpts from Miguel Sanchez's Imagen

Abbreviations Bibliography

Tables: Table 1 Incidence of miracle stories in three sources Table 2 Loanwords in the texts Table 3 Loan phrases, saints'names

128

131 146 147

14 23 25

v

f NICAN

MOPOHVA, MOTECPANA IN QVENIN

YANCVTCAN HVEI TLAMAHVIGOLTICA MONEXITI IN £ENQVIZCAICHPOCHTLI SANCTA MARIA DIOS YNANTZIN TO£I-

HVAPILLATOCATZIN, IN ONCAN TEPEYACAC MOTENEHVA

GVADALVPE.

Acattopa quimottititzino ge magehualtzintli itoca Iuan Diego; Auh gatepan monexiti in itlagolxiptlatzin yn ixpan yancuican Obispo D. Fray Iuan de Sumarraga. Ihuan in ixquich tlamahuigolli ye quimochihuilia—

Ye iuh matlacxihuitl in opehualoc in atl in tepetl Mexico,1 yn ye omoman in mitl, in chimalli, in ye nohuian ontlamatcamani in ahuacan, in tepehuacan; in macagan ye opeuh, ye xotla, ye cueponi in tlaneltoquiliztii, in iximachocatzin in ipalnemohuani nelli TeotI DIOS. In huel iquac in ipan Xihuitl mill y quinientos, y treinta y vno, quin iuh iquezquilhuioc in metztli Diziembre mochiuh oncatca ge magehualtzintli, icnotlapaltzintli itoca catca Iuan Diego, iuh mitoa ompa chane catca in Quauhtitlan, auh in ica Teoyotl oc moch ompa pohuia in Tlatilolco, auh Sabado catca huel oc yohuatzinco, quihualtepotztocaya in Teoyotl, yhuan in inetititlaniz; auh in agico in inahuac tepetzintli in itocayocan Tepeyacac2 ye tlatlalchipahua, concac in icpac tepetzintli cuicoa, yuhquin nepapan tlagototome cuica, cacahuani3 in intozqui, iuh-quin quinananquilia Tepetl, huel genca teyolquima, tehuel-

1Mexico: tor Mexico. 2Tepeyacac: this proper name consists of tepetl, "mountain," yacatl,

"nose," and the relational word -c, "at." The term would generally be ex­pected to mean a settlement on the ridge or brow of a hill. Since yacatl (the nose going first) often implies antecedence, here the word may also refer to the fact that the hill is the first and most prominent of a series of three.

3Cacahuani. This looks like a verb of the type that appears in three re­lated forms: a basic one in -ni; an intransitive frequentative in -car, and a

60 The Huei tlamahuigoltica

f HERE

IS RECOUNTED AND TOLD IN AN ORDERLY FASHION

HOW BY A GREAT MIRACLE THE CONSUMMATE VIRGIN SAINT MARY,

MOTHER OF GOD, OUR QUEEN, FIRST APPEARED AT

TEPEYACAC, CALLED GUADALUPE.

First she revealed herself to a humble commoner named Juan Diego, and afterwards her precious image appeared in the presence of the first bishop, don fray Juan de Zumarraga. And [here are related] all the miracles she has worked.

IT HAD been ten years since the altepetl of Mexico had been conquered and the weapons of war had been laid down, and peace reigned in the altepetls all around; likewise the faith, the recognition of the giver of life, the true deity, God, had begun to flower and bloom. Right in the year of 1531, just a few days into the month of December, there was a humble commoner, a poor ordinary person, whose name was Juan Diego. They say his home was in Cuauhtitlan, but in spiritual matters everything still belonged to Tlatelolco. It was Saturday, still very early in the morning, and he was on his way to attend to divine things and to his errands. When he came close to the hill at the place called Tepeyacac,2 it was getting light. He heard singing on top of the hill, like the songs of various precious birds. Their voices were [swelling and fading?],3 and it was as if the hill kept on

transitive frequentative in -tza. A verb cahuani (cahuani) does indeed exist. DK (p. 21) shows it meaning "to catch fire" in a dialect of modern Nahuad. Arthur J. O. Anderson (personal communication) knew it in the Sahagun corpus meaning "to flare, burst forth." These meanings are not what one expects from the context. If we search for a frequentative cognate of cahuani, we indeed find one: cacahuaca, which Molina defines as "gorgear a menu-do las aves" (VM, Span./Nahuatl, f. 66); Gorjear is a general term which can mean any kind of bird sound. The related form icahuaca (icahuaca)

The Nican mopohua 61

62 The Huei tlamahuigoltica

lamachti in incuic, quigenpanahuia in coyoltototl, in tzinitzcan,1 ihuan yn oc gequin tlagdtotome ic cuica: quimotztimoquetz in Iuan Diego quimolhui2 cuix nolhuil, cuix nomagehual in ye nic-caqui? ago gan nictemiqui? ago gan niccochitlehua, canin ye nica, canin ye ninotta, cuix ye oncan in in quitotehuaque huehuetque tachtohuan,3 tococolhuan in xochitlalpan4 in tonacatlalpan? cuix ye oncan in in ilhuicatlalpan?

ompa onitzticaya in icpac tepetzintli in tonatiuh iquigayanpa in ompa hualquiztia in ilhuicatlagocuicatl. auh in o yuh geuhtiquiz in cuicatl in omocactimoman in yee5 quicaqui hualnotzalo in icpac tepetzintli, quilhuia Iuantzin Iuan Diegotzin; niman ga yee5 motlapaloa inic ompa yaz in canin notzalo, aquen mochihua yn iyollo, manoge itla ic migahuia, yege huel paqui mohuellamach-tia, quitlecahuita6 in tepetzintli, ompa itzta6 in capa hualnotzaloc,

auh in ye agitiuh in icpac tepetzintli, in ye oquimottili ge gihua-pilli oncan moquetzinoticac,7 quihualmonochili inic onyaz in inahuactzinco; auh in o yuh acito in ixpantzinco, cenca quimo-mahuigalhui in quenin huellagenpanahuia inic genquizcamahuiz-ticatzintli, in itlaquentzin iuhquin tonatiuh ic motonameyotia inic

has the same definition without the frequentative sense (VM, ibid.). As an impersonal (tlacahuaca), it refers to the murmuring or other noise of a crowd, or the cries of massed enemies (VM, Nahuatl/Span., f. 115v). Perhaps one is justified in drawing the conclusion that the family of words refers primarily to massed or inchoate sound. It surely often appears in con­nection with birds. What we seem to have here is not a true frequentative, but a normal reduplication, with glottal stop (the original does not spe­cifically so indicate). The sense of this type of reduplication is broadly distributive; here it would refer to the action stopping and starting again various times. Thus though Velazquez's solution was morphologically unsound (basing the form on transitive cahua), his notion that the meaning was that the voices were alternately fading and intensifying (HT, p. 97, n. 32) may well be on the mark. We subscribe, provisionally, to the idea that whatever the quality of sound meant, it was ebbing and flowing, which in addition is consonant with the passage's sense of echo.

'According to Sahagun (1981, 3:256), the bell bird (coyoltototl or pi-ranga) is "like the thrushes mentioned previously, except that they have red necks, breasts, and wings and the feathers are the same as the tail. Some of them have yellow breasts and white wingtips and they sing very well. That is why they are called coyoltotol, which means a bird that sings like a bell." With regard to the tzinitzcan, he writes "there is a bird in this land that is

The Nican mopohua 63

answering them. Their song was very agreeable and pleasing indeed, entirely surpassing how the bell bird, the trogon,1 and the other precious birds sing. Juan Diego stopped to look, say­ing to himself, "Am I so fortunate or deserving as to hear this? Am I just dreaming it? Am I imagining it in sleepwalking? Where am I? Where do I find myself? Is it in the land of the flowers,4 the land of plentiful crops, the place of which our ancient forefathers used to speak? Is this the land of heaven?"

He stood looking toward the top of the hill to the east, from where the heavenly, precious song was coming. When the song had subsided and silence fell, he heard himself being called from the top of the hill. A woman said to him, "Dear Juan, dear Juan Diego." Thereupon he stepped forward to go where he was summoned. His heart was not troubled, nor was he startled by anything; rather he was very happy and felt fine as he went climbing the hill, heading toward where he was summoned.

When he reached the top of the hill, he saw a lady standing there; she called to him to go over next to her. When he came before her, he greatly marveled at how she completely surpassed everything in her total splendor. Her clothes were like the sun in the way they gleamed and shone. Her resplendence struck the

called tzinitzcan or teutzinitzcan; this bird has black feathers and lives on the water; the precious feathers that it has grow on its breast and in its wingpits and under the wings; they are a mixture of resplendent black and green. Simeon gives a similar description, "a bird the size of a dove, whose very bright black plumage was used as an ornament and in different crafts" (DS, p. 662). Burkhart (1993, p. 3) identifies it with the Mexican trogon. See also Sahagun 1950-82, part 12 (Book 11).

zQuimdlhui: the o is neither long nor followed by a glottalstop. 3Tachtohuan: standard tachtonhuan, "our great-grandfathers." *Xochitlalpan, a preconquest Nahuatl expression for heaven or a place of

bliss. See Burkhart 1989, p. 76. sYee and yee. In both instances, an extra e has been added, apparently

through simple error, to ye; in the first case the first of the two e's bears a grave accent, in the second case the second one. Both times the intention seems to be ye, "already," rather than ye, third person independent pronoun.

6-Ta is a variant of preterit progressive -tia (-tiya). Both forms occur in the present text.

1Moquetzindticac. This could have been written moquetztzindticac, repre­senting all the elements of the constituent roots, but in fact it was more common, even in the strictest orthographies, to write only one tz where two met, reflecting Nahuatl speech patterns.

64 The Huei tlamahuigoltica

pepetlaca; auh in tetl, in texcalli inic itech moquetza, inic quimina in itlanexyotzin yuhqui in tla9dchalchihuitl, maquiztli; inic neci yuhquin ayauhcogamalocuecueyoca in tlalli; auh in mizquitl, yn nopalli, ihuan oc cequi nepapan xiuhtotontin oncan mochichi-huani yuhquin quetzalitztli, yuhqui in teoxihuitl in iatlapallo ic neci; auh in iquauhyo, in ihuitzyo, in iahuayo yuhqui in coztic teocuitlatl ic pepetlaca. Ixpatzinco mopechtecac, quicac in iyotzin, in itlatoltzin in huel 9enca tehuellamachti, in huel tecpiltic yuhqui in quimo§o-9onahuilia,1 quimotlatla50tilia, quimolhuili, tla xiccaqui noxo-coyouh Iuantzin campa in timohuica? auh in yehuatl quimonan-quilili Notecuiyoe, £ihuapille Nochpochtzine2 ca ompa nona?iz mochantzinco3 Mexico Tlatilolco, nocontepotztoca in teoyotl, in techmomaquilia, in techmomachtilia in ixiptlahuan in tlacatl in Totecuiyo, in toteopixcahuan. Niman ye ic quimononochilia, quimixpatilia4 in itla90tlanequi-liztzin, quimolhuilia,

Ma xicmati, ma huel yuh ye in moyollo noxocoyouh ca ne-huatl in ni9equizca9emicacichpochtli Sancta Maria in ninan-tzin in huel nelli Teotl Dios in ipalnemohuani, in teyocoyani, in Tloque Nahuaque, in Ilhuicahua in Tlalticpaque, huel nic-nequi, cenca niquelehuia inic nican nechquechilizque noteo-caltzin in oncan nicnextiz, nicpantla9az, nictemacaz in ix-quich notetla90tlaliz, noteicnoyttaliz, in notepalehuiliz, in no-temanahuiliz canel nehuatl in namoicnohuacanantzin in te-huatl ihuan in ixquichtin inic nican tlalpan an9epantlaca, ihuan in oc 9equin nepapan tlaca notetla90tlacahuan in notech motzatzilia, in nechtemoa5 in notech motemachilia,6 ca on-

lQuimoQdgonahuilia. According to Molina (VM, Nahuatl/Span., f. 23v), this verb is coconahuilia.

2Nochpochtzine. Meaning literally "my daughter," as we have been forced to translate it, this is nevertheless, in the context, an expression of great respect

3Mochantzinco: to refer to a distant place as the home of the interlocutor was another device of polite speech in older Nahuatl.

4Quimixpatilia: for quimixpantilia (probably a case of a missing tilde over the first a).

5Nechtemoa: the e is neither long nor followed by glottal stop. 6Motemachilia. Temachia is a common transitive verb meaning, gen­

erally, "to trust, have confidence in," and sometimes "to have need of' (VM, Nahuatl/Span., f. 96; Span./Nahuatl, f. 88v). The "trust" sense is entirely

The Nican mopohua 65

stones and boulders by which she stood so that they seemed like precious emeralds and jeweled bracelets. The ground sparkled like a rainbow, and the mesquite, the prickly pear cactus, and other various kinds of weeds that grow there seemed like green obsidian, and their foliage like fine turquoise. Their stalks, their thorns and spines gleamed like gold.

He prostrated himself before her and heard her very pleasing and courtly message, as if inviting and flattering him, saying to him, "Do listen, my youngest child, dear Juan, where is it that you are you going?" He answered her, "My patron, noble lady, my daughter,21 am going to your home3 of Mexico-Tlatelolco. I am pursuing the divine matters that the representatives of the lord our Lord, our friars, give and teach us."

Thereupon she conversed with him, revealing to him her pre­cious wish. She said to him,

Know, rest assured, my youngest child, that I am the eter­nally consummate virgin Saint Mary, mother of the very true deity, God, the giver of life, the creator of people, the ever present, the lord of heaven and earth. I greatly wish and desire that they build my temple for me here, where I will manifest, make known, and give to people all my love, compassion, aid, and protection. For I am the compassionate mother of you and of all you people here in this land, and of the other various peoples who love me, who cry out to me, who seek me, who trust in me.6 There I will listen to their weeping and their sorrows in order to remedy and heal all

appropriate in the present context, giving us excellent reason to think that temachia is indeed intended, but here, since the reflexive mo- and the ap­plicative -lio cancel each other out as the reverential, it is construed as in­transitive, or as a verb machia with the indefinite personal object te-, which comes to the same thing. Such characteristics of the verb are nowhere at­tested, and though this is no simple error, for the writer of the present text apparently repeats the construction elsewhere (at n. 1, pp. 118-19), it is quite implausible. Temachia shows every sign of being derived from the transitive verb mati, "to know". -Machia (apparently a shortened version of the applicative machilia) therefore automatically requires two objects, one being the incorporated te-, leaving another to be accounted for by some specific object prefix.

66 The Huei tlamahuigoltica

can niquincaquiliz in inchoquiz, in intlaocol inic nicyectiliz, nicpatiz in ixquich nepapan innetoliniliz, intonehuiz, inchi-chinaquiliz. Auh inic huel neltiz in nicnemilia1 inin note-icnoyttaliz ma xiauh in ompa in itecpachan in Mexico Obispo, auh tiquilhuiz in quenin nehua nimitztitlani inic ticyxpantiz in quenin huel ?enca nicelehuia inic ma nican nechcalti, nechquechili in ipan in tlalmantli noteocal; huel moch ticpohuiliz in ixquich in otiquittac, oticmahuifo, ihuan in tlein oticcac; auh ma yuh ye in moyollo ca huel nictlafoca-matiz, auh ca niquixtlahuaz, ca ic nimitzcuiltonoz, nimitztla-machtiz, yhua miec oncan ticmafehuaz ic nicquepcayotiz2 yn mociahuiliz in motlatequipanohz inic ticnemilitiuh1 in tlein ic nimitztitlani: o2 ca ye oticcac noxocoyouh yn niiyo in notlatol ma ximohuicatiuh4 ma ixquich motlapal xicmochihuili.

Auh niman ic ixpantzinco onmopechtecac quimolhuili note-cuiyoe, £ihuapille ca ye niyauh in nicneltiliz, in miyotzin, in motlatoltzin, ma oc nimitznotlalcahuili in nimocnoma?ehual. Niman ic hualtemoc inic quineltihtiuh in inetitlaniz connamiquico m cuepotli huallamelahua Mexico.

In oacico itic altepetl, niman ic tlamelauh in iTecpanchan-tzinco Obispo in huel yancuican hualmohuicac Teopixcatlato-huani5 itocatzin catca, D. Fray Iuan de Sumarraga S. Francisco Teopixqui. Auh in oacito niman ic moyeyecoa inic quimottiliz, quintlatlauhtia in itetlayecolticahuan, in itlannencahuan inic con-ittotihue,6 ye achi huecauhtica in connotzaco, in ye omotla-nahuatili in Tlatohuani Obispo inic calaquiz. Auh in oncalac niman ixpantzinco motlanquaquetz, mopechtecac, niman ye ic quimixpantilia quimopohuiliha yn iyotzin yn itlatoltzin ilhuicac

'The verb nemilia has very different glosses in different forms- to consider to look into, to maintain, to resolve (VM, Nahuatl/Span., f. 67;

>^,p. 165). Glosses in available dictionaries do not seem to exhaust the m®aninS- h lhat it goes back to nemi's ancient sense of

motion and can refer either to revolving something in the mind or to putting something into motion in a variety of contexts. The first of the present two examples (in nicnemilia), which we have translated "which I am contem-plating, may mean 'which I am implementing." The second example (tic-nemihtiuh), here translated "you go to put into motion," clearly refers to the plane of action. In nicnemilia, the i bearing a grave accent is neither long nor followed by a glottal stop.

The Nican mopohua 67

their various afflictions, miseries, and torments. And in order that this my act of compassion which I am contemplat­ing1 may come to pass, go to the bishop's palace in Mexico and tell him how I am sending you to put before him how I very much wish that he build me a house, that he erect a temple for me on the level ground here. You are to relate every single thing that you have seen and beheld, and what you have heard. And rest assured that I will be very grateful for it, and I will reward it, for I will enrich you and make you content for it. You will attain many things as my repayment for your efforts and labors with which you go to put in motion1 what I send you for. And so, my youngest child, you have heard my message. Get on your way, make every effort. Thereupon he prostrated himself before her, saying to her,

"My patron, O Lady, now I am going to carry out your mes­sage. Let me, your humble subject, take leave of you for a while." Thereupon he came back down in order to go carry out his errand, coming to take the causeway that comes directly to Mexico. WHEN HE got inside the altepetl, he went straight to the palace of the bishop, whose name was don fray Juan de Zumarraga, a friar of Saint Francis and the very first priestly ruler5 to come. As soon as he arrived, he attempted to see him; he implored his servants and dependents to go tell him. After a rather long time they came to tell him that the lord bishop had given orders for him to enter. When he came in, he knelt and bowed low before him. Then he put before him and told him the heavenly Lady's message, his errand. He also told him everything that he had

2Nicquepcayotiz: standard niccuepcayotiz. The text has q for c in the root cuepa "to return" two other times, in addition to many instances of the standard spelling.

3t) ca: the o is long and is not followed by glottal stop. *Ximohuicatiuh: Following Carochi (AC, f. 28v), this form, which

involves the singular optative of a purposive-motion suffix, should be xi-mohuica or ximohuicati. See also pp. 86-87, n. 4.

sTeopixcatlatohuani, "priestly ruler"; i.e., bishop. 6Conittotihue: the plural of the modal form of yauh standardly ends in i

(/), but e is found in some varieties of modern Nahuatl and presumably has existed for centuries.

68 The Huei tlamahidgoltica

£ihuapilli, in inetitlaniz: no ihuan quimolhuilia in ixquich oqui-mahuiqo, in oquittac, in oquicac. Auh in oquicac in mochi itlatol, inetitlaniz iuhquin amo qenca monelchiuhtzino, quimonanquilili, quimolhuili nopiltze ma oc ?eppa tihuallaz, oc ihuian nimitz-caquiz, huel oc itzinecan niquittaz, nicnemiliz in tlein ic otihualla in motlanequiliz, in motlaelehuiliz. Hualquiz tlaocoxtihuitz, inic amo nimam1 oneiric in inetitlaniz.

Niman hualmoquep2 iz§a ye iquac ipan femilhuitl, niman onca huallamelauh in icpac tepetzintli, auh ipantzinco a?ito in ilhuicac £ihuapilli izfan ye oncan in canin acattopa quimottili, quimochialitica; auh in o iuh quimottili ixpantzinco mopechtecac motlalchitlaz quimolhuili,

notecuiyoe, tlacatle, £ihuapille, noxocoyohue, Nochpoch-tzine ca onihuia in ompa otinechmotitlanili, ca onicneltilito in miiyotzin in motlatoltzin magihui in ohuihuitica3 in onicalac in ompa iyeyan teopixcaTlatohuani, ca oniquittac, ca o4 ix-pan nictlali in miiyotzin, in motlatoltzin in yuh otinechmona-nahuatili, onechpaccaceli, auh oquiyeccac; yece inic onech-nanquili, yuhquin amo iyollo omacic, amo monelchihua,5 onechilhui oc ceppa tihuallaz, oc ihuiyan nimitzcaquiz, huel oc itzinecan niquittaz in tlein ic otihualla motlayelehuiliz,6 motlanequiliz. Huel itech oniquittac in yuh onechnanquili ca momati in moteocaltzin ticmonequiltia mitzmochihuililizq nican a?o ?an nehuatl nicyoyocoya, aca^omo motencopa-tzinco; ca 9enca nimitznotlatlauhtilia notecuiyoe, ^ihuapille Nochpochtzine mano90 aca7 9eme in tla9opipiltin in ixi-macho, in ixtilo, in mahuiztilo itech xicmocahuih in quitquiz, yn quihuicaz in miiyotzin, yn motlatoltzin, inic neltocoz, canel8 nicnotlapaltzintli, ca nimecapalli, ca nicacaxtli, ca ni-cuitlapilli, ca natlapalli, ca nitconi ca9 nimamaloni, camo no-

lNimam: standard niman. 2Hualmoquep: standard hualmocuep; see pp. 66-67, n. 2. 3Ohuihuitica: This seems to be based on a confusion of ohui, "difficult,

dangerous," and ihuihui (ihulhui), "with much difficulty, at great cost" (AC, f. 121 v). It is more than one individual's error, however, for Carochi in­forms us that once in a while someone would say ohuihuicayotica instead of ihuihuicayotica, although he did not approve of it. The more standard form ohuitica appears below.

4(): the o is long and not followed by a glottal stop. 5Neither -yollo maci nor nelchihua, nino, have known dictionary glosses

corresponding to their use in the present text, in which they appear as

The Nican mopohua 69

beheld, what he had seen and heard. But when he had heard his whole statement and message, he did not seem to be completely convinced. He answered him, telling him, "My child, do come again, and I will hear you at length. First I will thoroughly look into and consider what you have come about, your wish and desire." He came back out grieving, because his errand was not then carried out. HE CAME BACK right away, on the very same day. He came straight to the top of the hill and found the heavenly Lady in the same place where he first saw her, waiting for him. When he saw her, he bowed low before her and threw himself to the ground, saying to her:

My patron, O personage, Lady, my youngest child, my daughter, I went to where you sent me, I went to carry out your instructions. Although it was difficult3 for me to enter the quarters of the priestly ruler, I did see him, and I put before him your message as you ordered me to. He received me kindly and heard it out, but when he answered me, he did not seem to be satisfied or convinced.5 He told me, "You are to come again, and I will hear you at leisure. First I will thoroughly look into what you have come about, your wish and desire." I could easily see from how he answered me that he thought that perhaps I was just making it up that you want them to build your temple there for you and that per­haps it is not by your order. I greatly implore you, my patron, noble Lady, my daughter, entrust one of the high nobles, who are recognized, respected, and honored, to car­ry and take your message, so that he will be believed. For81 am a poor ordinary man, I carry burdens with the tumpline and carrying frame, I am one of the common people, one

synonyms (here in tandem) where the context strongly demands the meaning to be satisfied with or convinced of the truth of something. The literal meaning of the roots lends support to the implications of the context: -yollo maci, "for one's heart to reach itself, be complete"; reflexive nelchihua, "to make oneself true."

6Motlayelehuiliz: standard motlaelehuiliz, as it is in the text several lines above (though inserted intervocalic glides are rife in Nahuatl speech and in older Nahuatl writing).

1Aca: for acd. 8The following phrases are standard Nahuatl metaphors for commoners. 9Ca: the a is short and not followed by a glottal stop.

70 The Huei tlamahuigoltica

nenemian, camo nonequetzayan in ompa tinechmihualia Nochpochtzine, Noxocoyohue, TIacatle, phuapille, ma xi-nechmotlapopolhuili nictequipachoz in mixtzin, in moyollo-tzin, ipan niyaz, ipan nihuetziz in mo9omaltzin, in moqualan-tzin TIacatle Notecuiyoe.

Quimonanquilili iz^enquizcamahuizichpochtzintli tla xiccaqui noxocoyouh ma huel iuh ye in moyollo camo tlagotin in notetlayecolticahuan in notititlanhuan, in huel intech niccahuaz in quitquizq in niiyo, in notlatol, in quineltilizque in notlanequiliz; yece huel iuh monequi inic huel tehuatl ic tinemiz, ipan titlatoz, huel momatica neltiz mochihuaz, in noijializ, in notlanequiliz; auh huel nimitz-tlatlauhtia noxocoyouh, yhuan nimitztlaquauhnahuatia ca huel oc 9eppa tiaz in moztla tiquittatiuh in Obispo auh nopampa xicnemachti, huel yuh xiccaquiti in no^ializ, in notlanequiliz, inic quineltiliz in quichihuaz noteocal niqui-tlanilia, yhuan huel oc ceppa xiquilhui in quenin huel nehuatl nigemicacichpochtli Sancta Maria in ninantzin Teotl Dios in ompa nimitztitlani.

Auh in Iuan Diego quimonanquilili, quimolhuili notecuiyoe, £ihuapille, Nochpochtzine macamo nictequi-pacho in mixtzin, in moyollotzin ca huel no^enyollocacopa nonyaz noconneltilitiuh in miiyotzin in motlatoltzin ca niman amo nicnocacahualtia, mano^e nictecococamati in otli ca nonyaz ca noconchihuatiuh in motlanequiliztzin, 9an huel ye in iujocamo1 niyeccacoz;2 intla noce ye onicacoc aca9omo nineltocoz, ca tel moztla ye teotlac in ye oncalaqui tonatiuh, niccuepaquiuh in miiyotzin in motlatoltzin in tlein ic nech-nanquiliz in Teopixcatlatohuani, ca ye nimitznotlalcahuilia noxocoyohue, Nochpochtzine tlacatle, fihuapille, ma oc ximo9ehuitzino,

Niman ic ya in ichan mo9ehuito. Auh in imoztlayoc Domingo huel oc yohuatzinco tlatlayohua-

toc ompa hualquiz in ichan huallamelauh in Tlatilolco, quimat-tihuitz in Teoyotl, ihuan inic tepohualoz:3 niman ye inic quittaz ieopixcatlatohuani; auh a9o ye ipan matlactli hora in one9en-cahualoc inic omocac Missa, ihuan otepohualoc ic hualxin in

^Agoctimo: apparently an error for acagomo as just below. Niyeccacoz. the o is long but is not followed by glottal stop. Tepohualoz: the e is long but is not followed by glottal stop. The

The Nican mopohua 71

who is governed. Where you are sending me is not my usual place, my daughter, my youngest child, O personage, O Lady. Pardon me if I cause you concern, if I incur or bring upon myself your frown or your wrath, O personage, O my Lady. The revered consummate Virgin answered him,

Do listen, my youngest child. Be assured that my servants and messengers to whom I entrust it to carry my message and realize my wishes are not high ranking people. Rather it is highly necessary that you yourself be involved and take care of it. It is very much by your hand that my will and wish are to be carried out and accomplished. I strongly implore you, my youngest child, and I give you strict orders that tomorrow you be sure to go see the bishop once again. Instruct him on my behalf, make him fully understand my will and wish, so that he will carry out the building of my temple that I am asking him for. And be sure to tell him again how it is really myself, the ever Virgin Saint Mary, the mother of God the deity, who is sending you there. Juan Diego answered her, saying to her,

My patron, O Lady, my daughter, let me not cause you concern, for with all my heart I will go there and carry out your message. I will not abandon it under any circum­stances; although I find the road painful, I will go to do your will. The only thing is that I may not be heard out, or when I have been heard I may not be believed. However, to­morrow, late in the afternoon, when the sun is going down, I will come returning whatever answer the priestly ruler should give me to your message. Now, my youngest child, my daughter, O personage, O Lady, I am taking leave of you; meanwhile, take your rest.

Thereupon he went home to rest. ON THE FOLLOWING day, Sunday, while it was still very early in the morning and dark everywhere, he left his home and came directly to Tlatelolco to learn divine things and to be counted,3 and also to see the priestly ruler. It was perhaps ten o'clock when they were finished with hearing mass and taking the

literal meaning is "for people to be counted"; in the early period the friars are said to have kept detailed records of attendance at mass and instructions.

72 The Huei tlamahuigoltica

ichquich1 ma?ehualli; auh in yehuatl Iuan Diego niman ic ya in itecpanchantzinco in Tlatohuani Obispo, auh in oacito ixquich itlapal quichiuh inic quimottiliz, auh huel ohuxtica in oc 9eppa quimottili, icxitlantzinco motlanquaquetz, choca, tlaocoya inic quimononochilia, inic quimixpantililia in iiyotzin, in itlatoltzin in ilhuicac £ihuapilli, inic a§o ̂ anen2 neltocoz in inetitlaniz in itla-nequiliztzin genquizcaichpochtli, inic quimochihuililizque, inic quimoquechililizque in iteocaltzin in canin omotlatenehuili in canin quimonequiltia. Auh in Tlatohuani Obispo huel miactla-mantli3 inic quitlatlani, quitlatemoli, inic huel iyollo maciz, cam-pa in quimottili, quenamecatzintli huel moch quimopohuilili in Tlatohuani Obispo. Auh ma?ihui in huel moch quimomelahuilili in yuhcatzintli, ihuan in ixquich oquittac, oquimahuigo in ca huel yuh neci ca yehuatzin iz9enquizcaIchpochtzintli in itlafomahuiz-nanzin4 in toTemaquixticatzin toTecuiyo Iesu Christo; yece amo niman ic omonelchiuh quitto ca amo 9an ica itlatol, itlaitlaniliz mochihuaz moneltiliz in tlein quitlani, ca huel oc itla inezca monequi inic huel neltocoz in quenin huel yehuatzin quimo-titlanilia in ilhuicac Qhuapilli. Auh in o yuh quicac in Iuan Diego quimolhuili in Obispo tlacatle, tlatohuanie ma xicmottili catle-huatl yez in inezca ticmitlanililia, ca niman niyaz nicnitlanililitiuh in ilhuicac cihuapilli onechhualmotitlanili. Auh in oquittac in Obispo ca huel monelchihua ca niman atle ic meleltia,5 motzotzona niman ic quihua.

Auh in ye huitz niman ic quimonahuatili quezqui in ichan tlaca, in huel intech motlacanequi, quihualtepotztocazque, huel quipi-piazque campa in yauh, ihuan aquin conitta, connotza.6 Tel iuh mochiuh7 auh in Iuan Diego niman ic huallamelauh, quitocac in cuepotli, auh in quihualtepotztocaya oncan atlauhtli qui9a i-nahuac tepeyacac quauhpantitlan quipoloco, manel oc nohuian tlatemoque aoccan quittaque, 9an yuh hualmoquepque,8 amo

lIchquich: for ixquich. 2Qanen: presumably the same as gannen, "in vain" (VM, Nahuatl/

Span., f. 14v); here it seems to amount to a simple negative. 2Miactlamantli: miac is an older variant of miec, "much," seen several

times in the text. 4Itlagdmahuiznanzin: for itlagdmahuiznantzin. sMeleltia: standard melleltia. Among the meanings of elleltia, nino, is

The Nican mopokua 73

count, and all the commoners dispersed again. Thereupon Juan Diego went to the palace of the lord bishop; when he got there, he made every effort to see him, but it was with great difficulty that he saw him again. He knelt down at his feet, and he wept and grieved as he told and put before him the message of the heavenly Lady, because he wondered if perhaps the consummate Virgin's message and will that they were to build and erect a temple for her where she designated and wanted it would not2 be believed. The lord bishop asked and interrogated him about very many things in order to be satisfied about where he saw her and what she was like, and he told it absolutely all to the lord bishop. Although he told him the exact truth about how she was and all that he had seen and beheld, and that she really seemed to be the consummate Virgin, the precious, revered mother of our redeemer, our lord Jesus Christ, still he was not immediately convinced. He said that it was not by his [Juan Diego s] word and request alone that what he asked for would be done and carried out. Some additional sign was still very much needed so that it could be believed that it was really the heavenly Lady herself who sent him. When Juan Diego heard that, he said to the bishop, "O personage, O ruler, consider what kind of sign it is to be that you request of her, and then I will go ask it of the heavenly Lady who sent me here." And when the bishop saw that he was entirely convinced, that he had absolutely no second thoughts5 or doubts, he thereupon sent him off.

And when he was on his way, thereupon he [the bishop] ordered some of the people of his household in whom he had full confidence to follow after him and keep close watch where he went, whom he saw, and whom he talked to. But it so hap­pened7 that thereupon Juan Diego came straight along the cause­way, and those who came following him lost sight of him at the place where the ravine comes out near Tepeyacac, next to the

"to repent of something" (VM, Nahuatl/Span., f. 28v). 6Connotzd: the a is short and not followed by a glottal stop. nTel iuh mochiuh. The translation "but it so happened [that]" is quite

straightforward. Yet tel, like French mais, does not always imply a sharp contrast with what precedes. An alternate translation might be "And so it was done; but …"

%Hualmoquepque: standard hualmocuepque see pp. 66-67, n. 2.

74 The Huei tlamahuigoltica

?aniyo inic omoxixiuhtlatito, no ihuan ic oquimelelti,1 oquin-qualancacuiti:2 yuh quinonotzato in Tlatohuani Obispo, quitla-huellalilique3 inic amo quineltocaz, quilhuiq inic 9an conmoz-tlacahuilia, 9an quipipiqui in tlein quihualmolhuilia, anc>9e 9an oquitemic, 9an oquicochitleuh in tlein quimolhuilia in tlein qui-mitlanililia; auh huel yuh quimolhuique intla oc ceppa huallaz, mocuepaz, oncan quitzitzquizque, ihuan chicahuac quitlatzacuil-tizque inic aocmo 9eppa iztlacatiz, tequamanaz.4

In imoztlayoc Lunes in iquac quihuicazquia in Iuan Diego in itla5 inezca inic neltocoz, aocmo ohualmocuep: yeica in iquac a9ito in ichan 9e itla6 catca itoca Iuan Bernardino o itech modali in cocoliztli, huel tlanauhtoc, oc quiticinochilito, oc ipan tlato,7 yece aocmo inman ye huel otlanauh: auh in ye yohuac quitla-tlauhti in iTla in oc yohuatzinco, oc tlatlayohuatoc hualqui9az, quimonochiliquiuh in oncan Tlatilolco 9eme in teopixque inic mohuicaz, quimoyolcuitilitiuh, ihuan quimo9encahuilitiuh, yeica ca huel yuh ca in iyollo ca ye inman, ca ye oncan inic miquiz ca aoc mehuaz aocmo patiz.

Auh in Martes huel oc tlatlayohuatoc in ompa hualquiz ichan in Iuan Diego in quimonochiliz teopixqui in ompa Tlatilolco, auh in ye a9itihuitz inahuac tepetzintli tepeyacac in icxitlan quiztica otli tonatiuh icalaquianpa in oncan yeppa qu^ani, quito inda 9an nicmelahua odi manen nechhualmottiliti iz9ihuapilli ca yeppa

1Omoxixiuhtlatito,… oquimelelti: the second word would standardly be written oquimellelti. Xiuhtlatia, nino, is once defined by Molina as "to get vexed over delay" (VM, Span./Nahuatl, f. 53v); a meaning of elleltia is 'to hinder" (VM, Nahuatl/Span., f. 28v).

2Oquinqualancacuiti: The normal form would be oquinqualancuiti. Mo­lina gives the verb as qualancuitia, and in a series of related entries the in-corporated element qualanca- predictably functions adverbially, not consti­tuting an object as it does here.

3Quitlahuellalilique: this form appears at first glance to contain the root tlahuel-, "bad, evil, wild," which would fit the context well, indicating that the dejpendents put Juan Diego in a bad light with the bishop. Closer analysis, however, shows that the tla- here must be an object prefix, so that the basic verb is huellalia, "to correct or amend" (VM, Nahuatl/Span., f.

The Nican mopohua 7 5

wooden bridge. Though they kept searching everywhere, no­where did they see him; they returned empty handed. Not only did they go away vexed because of the loss of time, but it frus­trated them1 and made them angry. They went to tell the lord bishop about it, preparing him3 not to believe him; they told him that he was only lying to him, only making up what he came to tell him, or that perhaps he only dreamed or saw in sleep walk­ing what he told him and asked of him. They insisted that if he should come again, should return, they would seize him on the spot and punish him severely, so that he would never lie and disturb people4 again. ON THE FOLLOWING day, Monday, Juan Diego did not return when he was supposed to take some sign in order to be be­lieved, because when he reached the home of an uncle of his, whose name was Juan Bernardino, a sickness had come upon him and he lay gravely ill. First he went to summon a physician for him, who looked after him for a while,7 but it was too late; he was already mortally ill. When night had come his uncle asked him that while it was still very early in the morning and dark everywhere, he should come to Tlatelolco to summon one of the friars to go hear his confession and prepare him, because he was fully convinced that it was now time for him to die and that he would not rise again or recover. IT WAS TUESDAY, still very dark everywhere, when Juan Diego left his home to summon a friar in Tlatelolco. When he came by the hill of Tepeyacac, at the foot of which the road that he took previously passes to the west, he said, "if I just go straight along the road, I am afraid that the Lady may see me, for before you

156). One could extrapolate, with the present word in its context, "they fixed it for him," or as we have hazarded, "prepared him." Despite the mor­phology, however, it is probable that Laso de la Vega's intention, following Miguel Sanchez (IVM, p. 85), was indeed "they made him look bad so that he would not be believed." See introduction, p. 12.

4Tequamanaz: probably for tequdmanaz (tequadmanaz). 5Itla: for itla. 6Itla: probably for itla (although according to Carochi "his uncle" is itla

with a final long vowel and no glottal stop [AC, f. 2v]). 1Oc ipan tlato; instead of "who looked after him a while," an alternate

translation would make this phrase parallel to the one immediately preceding it, "[Juan Diego] first saw to it [getting a doctor for his uncle]."

76 The Huei tlamahmsoltica

nechmotzicalhuiz inic nichuiquiliz tlanezcayotl in teopixcatlato-huani in yuh onechmonanahuatili; ma oc techcahua in tonete-quipachol, ma oc nicnonochilitihuetzi in teopixqui motolinia in notlatzin amo ga quimochialitoc. Niman ic contlacolhui in tepetl itzallan ontlecoc ye nepa centlapal Tonatiuh yquigayanpa quigato inic igiuhca agitiuh Mexico inic amo quimotzicalhuiz in ilhuicac £ihuapilli in momati ca in ompa ic otlacolo ca ahuel quimottiliz, in huel nohuiampa motztilitica: Quittac quenin hualmotemohui icpac in tepetzintli ompa hualmotztilitoc in ompa yeppa con-mottiliani,1 conmonamiquilico in inacaztlan tepetl, conmoyaca-tzacuililico, quimolhuili. Auh noxocoyouh, campa in tiyauh? campa in titztiuh? Auh in yehuatl cuix achi ic mellelma? cuix noge pinahuac? cuix noge ic migahui, momauhti? ixpantzinco mopechtecac, quimotlapaJhui, quimolhuili,

nochpochtzine, noxocoyohue, £ihuapille ma ximopaquiltitie quen otimixtonalti? cuix ticmohuelmachitia in motlagonaca-yotzin noTecuiyoe, nopiltzintzine; nictequipachoz in mixtzin in moyolldtzin, ma xicmomachiltitzino nochpochtzine, ca huellanauhtoc ge momagehualtzin noTla huei cocoliztli in itech omotlali ca yeppa ic momiquiliz, auh oc nonigiuhtiuh in mochantzinco Mexico noconnonochiliz geme in itlagohuan toTecuiyo in toTeopixcahua, conmoyolcuitilitiuh, ihua con-mogencahuilitiuh, canel ye inic otitlacatque, in ticchiaco in tomiquiztequiuh. Auh intla onoconneltilito, ca niman nican oc ceppa nihualnocuepaz, inic nonyaz noconitquiz, in mii-yotzin in motlatoltzin Tlacatle, Nochpochtzine, ma xinech-motlapopolhuili, ma oc ixquich ica xinechmopaccaiyohuilti camo ic nimitznoquelhuia,2 noxocoyohue, nopiltzintzine, ca niman moztla niquiztihuetziquiuh.

Auh in o yuh quimocaquiti itlatol in Iuan Diego quimonanquilili in icnohuacagenquizcaichpochtzintli:

Ma xiccaqui3 ma huel yuh ye in moyollo noxocoyouh

'An equally grammatical solution, since the third person singular sub­jects and objects are not specified, would be "Watching from the top of the hill where she had seen him before, she saw him coming down." Note, however, that at the corresponding place (IVM, p. 87) Miguel Sanchez has "descending from the hill where she was waiting for him, she came into his path to meet him."

2Camo ic nimitznoquelhuia. Just how the object prefix relates to the

The Nican mopohua 77

know it she will detain me in order that I should carry the sign to the priestly ruler as she instructed me. May our affliction leave us first; let me first hurry to summon the friar. My uncle is in need and he can't just lie waiting for him." Thereupon he went around the hill, climbing through an opening and coming out on the other side to the east, so that he would quickly reach Mexico and the heavenly Lady would not detain him. He believed that if he went around there, she who sees absolutely everywhere would not be able to see him. He saw her coming down from the hill where'she was watching, where he had seen her before.1 She came to meet and intercept him on the hillside, saying to him, "Well, my youngest child, where are you going? Where are you headed?" And wasn't he a bit bothered by it? Or ashamed? Or startled and frightened by it? He prostrated himself before her, greeted her, and said to her,

My daughter, my youngest child, Lady, may you be content. How did you feel on awakening? Is your precious body in good health, my patron, my very noble lady? I am going to cause you concern. You must know, my daughter, that a poor subject of yours, my uncle, lies very gravely ill. A great illness has come upon him, of which he will soon die. And first I am hurrying to your home of Mexico to summon one of those beloved of our Lord, our friars, to go hear his confession and prepare him, for what we were bom for is to come to await our duty of death. When I have earned this out, then I will return here again so that I may go to carry your message, O personage, my daughter. Please forgive me and meanwhile have patience with me. I am not doing it on purpose,2 my youngest child, my very noble Lady. I will come by quickly tomorrow. When she had heard Juan Diego's words, the compassionate,

consummate Virgin answered him, Understand, rest very much assured, my youngest child,

meaning is not clear; it is not elucidated in Molina's entry under "adrede dezir o hazer algo" (VM, Span./Nahuatl, f. 5). Possibly the sense is not "I am not doing it on purpose," but "I am not fooling you." See VM, Na-huatl/Span., f. 14, under "ganic tequeloani," and f. 89, under "quequeloa" and "quequelhuia."

3Xiccaqui: the final i is neither long nor followed by glottal stop.

78 The Huei tlamahuigoltica

macatle tlein mitzmauhti, mitztequipacho, macamo quen mochihua in mix in moyollo, macamo xiquimacaci in coco-liztli, mano?e oc itla cocoliztli cococ teopouhqui, cuix amo nican nica nimoNantzin? cuix amo no^ehuallotitlan, necauh-yotitlan in tica? cuix amo nehuatl in nimopaccayeliz? cuix amo nocuixanco, nomamalhuazco in tica? cuix oc itla in mo-tech monequi?1 macamo oc itla mitztequipacho, mitzamana, macamo mitztequipacho in icocoliz mollatzin camo ic miquiz in axcan itech ca; ma huel yuh ye in moyollo ca ye opatic:

(Auh ca niman huel iquac patic in iTlatzin in iuh ^atepan machiztic.) Auh in Iuan Diego in o yuh quicac in iiyotzin, in itlatoltzin in ilhuicac £ihuapilli, huel cenca ic omoyollali, huel ic pachiuh in iyollo. Auh quimotlatlauhtili inic ma ?a ye quimotitlanili inic quittatiuh in Tlatohuani Obispo in quitquiliz itla inezca, in ineltica, inic quineltocaz. Auh in ilhuicac £ihuapilli niman ic quimonahuatili, inic ontlecoz in icpac tepetzintli, in oncan canin yeppa conmottihaya; quimolhuili xitleco noxocoyouh in icpac in tepetzintli, auh in canin otinechittac, ihuan onimitznanahuati oncan tiquittaz onoc nepapan xochitl, xictetequi, xicnechico, xic^entiali, niman xichualtemohui, nican nixpan xichualhuica. Auh in Iuan Diego niman ic quitlecahui in tepetzintli, auh in oacito icpac, 9enca quimahui^o in ixquich onoc, xotlatoc, cue-pontoc in nepapan Caxtillan tla^oxochitl, in ayamo imochiuhyan; canel huel iquac in motlapaltilia izcetl: huel 5enca ahuiaxtoc, iuhqui in tla9oepyollotli inic yohualahuachyotoc; niman ic peuh hi quitetequi, huel moch quinechico, quicuixanten. Auh in oncan icpac tepetzintli ca niman atle xochitl in imochiuhyan, ca texcalla, netzolla, huihuitztla, nopalla, mizquitla; auh intla xiuhtotontin mochichihuani in iquac in ipan metztli Diziembre ca moch quiqua,2 quipdpolohua iz9etl. Auh ca niman ic hualtemoc, qui-hualmotquilili in ilhuicac ^ihuapilli in nepapan xochitl oqui-tetequito,

auh in o yuh quimottili imaticatzinco conmocuili; niman ye oc 9eppa icuexanco3 quihualmotemili, quimolhuih,

1 Monequi: the i is neither long nor followed by glottal stop. Quiqua: the a is neither long nor followed by glottal stop.

The Nican mopohua 79

that nothing whatever should frighten you or worry you. Do not be concerned, do not fear the illness, or any other illness or calamity. Am I, your mother, not here? Are you not under my protective shade, my shadow? Am I not your happiness? Are you not in the security of my lapfold, in my carrying gear? Do you need something more? Do not let anything worry you or upset you further. Do not let your uncle's illness worry you, for he will not die of what he now has. Rest assured, for he has already recovered. (And at that very moment his uncle recovered, as was learned

afterwards.) When Juan Diego heard the heavenly lady's message, he was

greatly consoled and reassured by it. He implored her to send him to go see the lord bishop, taking him some sign or proof, so that he would believe him. Thereupon the heavenly Lady directed him to go up to the top of the hill where he had seen her before. She said to him, "Go up, my youngest child, to the top of the hill, and where you saw me and I spoke to you, you will see various kinds of flowers growing. Pick them, gather them, collect them, and then bring them back down here, bring them to me.

Then Juan Diego climbed the hill. When he reached the top, he was greatly astonished at all the different kinds of precious Spanish flowers that were growing there, blossoming and blooming, although their blooming time had not yet come, for it was right then that the frost was strong. They were very fragrant, and the night dew on them was like precious pearls. He thereupon began to pick them; he gathered every one and put them in his lapfold. But the top of the hill was absolutely no place for any flowers to grow, for it was a place of crags, thorns, brambles, cactus, and mesquite, and if some little grassy weeds should grow there at that time, in the month of December, the frost would devour and destroy them all. Then he came back down, bringing to the heavenly Lady the various kinds of flowers that he had gone to pick.

When she saw him, she took them in her arms; then she put them back in the folds of his cloak, saying to him,

3Icuexanco: -cuexanco is an older variant of the form -cuixanco which is mainly used in the text.

80 The Huei tlamahuigoltica

noxocoyouh inin nepapan xochitl yehuatl in tlaneltiliz,1 in nezcayotl in tichuiquiliz in Obispo, nopampa tiquilhuiz ma ic quitta in notlanequiliz, ihua ic quineltiliz in notlanequiliz, in noqializ. Auh in tehuatl in tinotitlan ca huel motech netlaca-neconi; auh huel nimitztlaquauhnahuatia ?an huel icel ixpan Obispo tic?ohuaz in motilma, ihuan ticnextiliz in tlein tic-huica: auh huel moch ticpohuiliz, tiquilhuiz in quenin oni-mitznahuati inic titlecoz in icpac tepetzintli in tictetequitiuh Xochitl, ihua in ixquich otiquittac, oticmahuigo, inic huel ticyolloyehuaz2 in TeopixcaTlatohuani; inic niman ipan tlatoz inic mochihuaz, moquetzaz in noTeocal oniquitlanih.

Auh in ocomonanahuatili in ilhuicac £ihuapilli quihualtocac in cuepotli Mexico huallamelahua, ye pactihuitz, ye yuh yetihuitz in iyollo ca yecqui§aquiuh, quiyecitquiz, huel quimocuitlahuitihuitz in tlein icuixanco yetihuitz in manen itia quimacauh, quimo-tlamachtitihuitz in i&huiaca in nepapan tla9dxochitl.

In oa?ico itecpanchan Obispo connamiquito in icalpixcauh, ihuan oc cequin itlannencahuan in tlatocaTeopixqui, auh quin-tlatlauhti inic ma quimolhuilican in quenin quimottiliznequi;3 ye-ce ayac ceme quinec, amo conmocaccaneque,4 a90 ye inic huel oc yohuatzinco; auh anoce inic ye quiximati, 9a quintequipachoa inic imixtlan pilcatinemi,5 yhuan ye oquinnonotzque in inic-nihua6 in quipoloto in iquac quitepotztocaque.

Huel huecauhtica in otlatolchixticatca, auh in oquittaq ye huel huecauhtica in oncan icac motololtiticac, tlatenmatticac in a9o notzaloz, ihuan in iuhquin ma itia quihualitqui quicuixanoticac; niman ye ic itech onacique inic quittilizque tlein quihuicatz inic myollo pachihuiz. Auh in oquittac in Iuan Diego ca niman ahuel quintlatiliz in tlein quihuicatz, ca ic quitolinizque, quitotopehuaz-que no9e ic quimictizque tepiton quihualnexti, ca xochitl; auh in yuh quittaque, ca moch Caxtillan nepapan xochitl, ihuan in camo

^Tlaneltiliz: for tlaneltiliztli: compare nezcayotl. Ticyolloyehuaz: yolldyehua is a variant of yolehua.

^ Quiwottiliznequi: the final i is neither long nor followed by glottal

AConmocacaneque: for standard conmocaccanecque; perhaps the diacritic

The Nican mopohua 81

My youngest child, these various kinds of flowers are the proof and the sign that you are to take to the bishop. You are to tell him on my behalf that thereby he should see my will and carry out my wish and my will, and that you, my messenger, are very trustworthy. I give you very strict or­ders to unfold your cloak only before the bishop and show him what you are carrying. You are to recount absolutely everything to him and tell him how I instructed you to climb to the top of the hill to pick the flowers, and everything that you saw and beheld, so that you may really inspire the priestly ruler to see to it immediately that my temple which I requested of him is built and raised. When the heavenly Lady had given him the various instruc­

tions, he came following the causeway that leads directly here to Mexico. Now he came content, confident that it would turn out well, that he would carry it off. As he came he exercised great care with what he had in his lapfold, lest he drop anything, and he enjoyed the fragrance of the various kinds of precious flowers. WHEN HE CAME to the bishop's palace, the majordomo and other dependents of the priestly ruler went out to meet him, and he asked them to tell him that he wished to see him. But none of them wanted to; they pretended not to hear him, perhaps because it was still very early in the morning or perhaps because they now recognized him, that he would just annoy them with his hanging around in front of them; their friends who lost him when they were following after him had already cautioned them.

He was waiting for a reply for a very long time. When they saw that he had stood there for a very long time with his head down, that he was doing nothing in case he was called, and it seemed as if he came carrying something that he was keeping in his lapfold, they approached him to see what he came carrying, to satisfy their curiosity. And when Juan Diego saw that he could by no means hide from them what he came carrying and that because of it they would pester him, shove him, or maybe

was intended for the final e, which is followed by glottal stop. Conceivably the diacritic represents the weakening of the first of two [k]'s to glottal stop. The same thing may have happened at n. 4, pp. 98-99.

5Pilcatinemi: the final i is neither long nor followed by glottal stop. 6Inicnihuan: for imicnihmn.

The Huei tlamahuigoltica

imochiuhyan in iquac, huel cenca quimahuifdque; ihuan in quen-m huel cenca f eltic inic cueponqui, inic ahuiyac, inic mahuiztic: auh quelehuique1 inic quezquitetl conanazq, quiquixtilizque; auh uel expa mochiuhq inic motlapaloque concuizquia; niman ahuel

mochiuhq, yeica in iquac quiquitzquizquia2 aocmo huel xochitl in quittaya fan iuhqui ma tlacuilolli, noce tlamachtli, noce tla-tzontli in itech quittaya Tilmatli.

Niman ic quimolhuilito in Tlatohuani Obispo, in tlein oquittaque ihuan m quenin quimottiliznequi in mafehualtzintli ye izquipa huallalauh,3 ihuan in ye huel huecauh in ye icofo4 onca tlatla-toicnixtoCi mic quimottiliznequi. Auh in Tlatohuani Obispo in o yuh quimocaquiti niman ipan ya in iyollotzin ca yehuatl in inelti-ca mic lyollotzm maf iz, inic quimoneltililiz in tlein ic nemi5 tlaca-tzmth: niman motlanahuatili inic niman calaquiz, quimottihz;

auh in ocalac ixpantzinco mopechtecac in iuh yeppa quichihuani; auh oc ceppa quimotlapohuililifi in ixquich oquittac, in oquima-nuif o, ihuan m inetitlaniz: quimolhuili

Notecuiyoe Tlatohuanie ca ye onicchiuh, ca ye onicneltili in yuh otinechmonahuatili, ca huel yuh onicnolhuilito in tlacatl in noTecmyo in ilhuicac phuapilli Santa MARIA in Teotl lJios ltlafonantzin, in ticmitlania in tlanezcayotl inic huel ti-nechmoneltoquitiz, inic ticmochihuililiz in iTeocaltzin in oncan mitzmitlanililia, ticmoquechiliz; auh ca huel yuh onicnolhuili, in onimitznomaquili in notlatol inic nimitzhual-nohuiquililiz in ltla inezca in ineltica in itlanequiliztzin inic nomac oticmocahuili. Auh ca oquimohuelcaquiti in mii-yotzm, m motlatoltzin; auh oquimopaccafelili in ticmitlania,

glot^T/op ̂ UlqUe' thC ^ bea"ng gr3Ve accent is IonS> not followed by

l99®p[q5S8qnl]YuneTZqUia * equivalent t0 tzi'zcfuia' see Lockhart

vrctehtmdhun10 ̂ m inadvertent combination of hualla, the pretent, and huallauh, the present of the verb "to come." nmh/wf: a" apparently garbled form we have been unable to decipher; it preceding repreSents another term meaning a long time, like the one just

The Nican mopohua 83

beat him, he showed them by a little glimpse that it was flowers. When they saw that there were all different kinds of Spanish flowers and that they were not in season at that time, they mar­veled greatly at it and at how very fresh they were, like just opened flowers, pleasant to smell, splendid. They wanted to seize a few of them and take them from him. But all three times when they tried to step forward to take them, they were entirely unsuccessful, because when they were about to grasp2 them, it was no longer real flowers that they saw but something seem­ingly painted, embroidered, or sewn on the cloak.

Thereupon they went to tell the lord bishop what they had seen and how the humble commoner who had come several times was wanting to see him and that now he had been waiting there for a very long time4 for word about his wanting to see him. When the lord bishop heard this, it came to him that it was the proof that would convince him to carry out what the humble person was after. Then he gave orders that he should enter immediately and that he would see him.

And when he entered, he prostrated himself before him, as he had done before, and again he told him all that he had seen and beheld and his mission. He said to him:

My lord ruler, now I have done and carried out what you ordered me. Indeed I went to tell the lady my patron, the heavenly Lady, Saint Mary, the precious mother of God the deity, that you asked for a sign so that you can believe me and build her temple for her in the place where she asks you to erect it. I assured her that I gave you my word that I would bring back to you some sign and verification of her wish, since you left it in my hands. She approved your mes­sage, and she gladly accepted your request for some sign, some verification of it, so that her will may be performed

5Nemi: the i is neither long nor followed by glottal stop. 6Quimotlapohuilili. This form is correct in itself, but by strictest

grammar it is not correct in context. The root verb pohua, "to tell," etc., here has the indefinite object tla despite the fact that specific direct objects follow outside the verb (in ixquich oquittac, "all he saw," and others). Nevertheless, the native-speaker Nahuatl of the time did occasionally seem to specify objects after the indefinite object prefix, and with some verbs, for some speakers, the tla- became so incorporated into the stem as no longer to serve its normal function.

84 The Huei tlamahuigoltica

in itla inezca ineltica1 inic mochihuaz, moneltiliz in itlane-quiliztzin: auh ye in in axcan oc yohuatzinco onechmo-nahuatili inic oc ceppa nimitznottiliquiuh; auh onicnitlanilili in itla inezca inic nineltocoz, in yuh onechmolhuili nech-momaquiliz; auh ca gan niman oquimoneltilih, auh onechmihuali in icpac tepetzintli in canin yeppa nocon-nottiliani inic ompa nictetequitiuh in nepapan Caxtillan xochitl: auh in onictequitd,2 onichualnohuiquilili in oncan tlatzintlan; auh ca imaticatzinco conmocuili, oc ceppa no-cuixanco oconhualmotemili inic nimitzhualnotquililiz, in huel tehuatzin nimitznomaquihz magihui in ca huel nicmatia camo imochiuhya xochitl in icpac tepetzintli, ca gan tetexcalla, netzolla, huitztla tenopalla, mizquitla amo ic oninotzotzon, amo ic nomeyolloac in nacito in icpac tepetzintli in nitlachix ca ye xochitlalpan, oncan cenquiztoc in ixquich nepapa tlagoxochitl in Caxtillan-cayotl ahuachtonameydtoc inic niman onictetequito. Auh onechmolhuili inic ipampa nimitznomaquiliz; auh ca ye yuh nicneltilia inic oncan ticmottiliz in itla nezcayotl in ticmi-tlanilia, inic ticmoneltililiz in itlanequiliztzin; ihuan inic neci ca neltiliztli in notlatol, in nonetitlaniz: ca iz ca ma xicmo-celili;

auh ca niman ic quihualgouh in iztac itilma ic oquicuixanoticaca xochitl; auh in yuh hualtepeuh in ixquich nepapan Caxtillan xochitl, niman oncan momachioti, neztiquiz in itlagdixiptlatzin izgenquizcaichpochtli Santa MARIA Teotl Dios Inantzin in yuhcatzintli axcan moyetztica in oncan axcan mopixtzinotica in itlagochantzinco in iTeocaltzinco Tepeyacac motocayotia Gua­dalupe. Auh in o yuh quimottili in Tlatohuani Obispo, ihuan in ixquich-tin oncan catca motlanquaquetzque genca quimahuigoq, quimo-tztimoquetzque, tlaocoxque, moyoltoneuhque, yuhquin aco ya in inyollo in intlalnamiquiliz: auh in tlatohuani Obispo choquiztica, tlaocoyaliztica quimotlatlauhtili, quimitlanihli in itlapopolhuili-loca, inic amo niman oquineltili, in itlanequiliztzin in iiyotzin in itlatoltzin.

1ineltica: the first i is long, not followed by glottal stop. The word in question is (in the possessed form) nelticayotl, a patientive deverbal noun from nelti, here in the sense "to be verified."

The Nican mopohua 85

and carried out. Well, then, today, while it was still very early in the morning, she instructed me to come to see you again. I asked her for some sign of it so that I would be believed, as she said that she would give me, and right then she carried it out.

She sent me to the top of the hill where I had seen her before to go cut various kinds of Spanish flowers. When I had cut them, I brought them back to her down there below. She took them in her arms, then put them back in the folds of my cloak in order that I might bring them back to you and give them to you in person. Although I fully realized that the top of the hill is not a place where flowers grow, that it is only a place of crags, thorns, brambles, cactus, and mes-quite, I did not for that reason have any doubts.

When I reached the top of the hill and looked about, it was a flower garden, full of all different kinds of fine flow­ers in the Spanish style, glistening with dew, so that I immediately went to pick them. And she told me that I was to give them to you on her behalf. Thus I am carrying it out, so that in them you may see what you request as a sign to carry out her wish, and it will be seen that my message and my errand are true. Here they are, please accept them. Thereupon he spread out his white cloak, in the folds of

which he was carrying the flowers, and as all the different kinds of Spanish flowers scattered to the ground, the precious image of the consummate Virgin Saint Mary, mother of God the deity, was imprinted and appeared on the cloak, just as it is today where it is kept in her precious home, her temple of Tepeyacac, called Guadalupe.

When the lord bishop and all who were there saw it, they knelt down, they marveled greatly at it, they looked at it trans­fixed, they grieved, their hearts were afflicted; it was as if their spirits and their minds were transported upward. The lord bish­op, with tears and sorrow, implored and asked her forgiveness for not having immediately carried out her wish, her message.

2Onictequitd the final vowel is neither long nor followed by glottal stop.

86 The Huei tlamahuigoltica

Auh in omoquetz, quihualton in iquechtlan ic ilpiticatca in itla-quen in itilma Iuan Diego in itech omonexiti in oncan omo-machiotitzino in ilhuicac £ihuapilli. Auh niman ic quimohuiquili, ompa quimotlalilito in ineteochihuayan: auh oc onca Ofemilhuiti in Iuan Diego in ichantzinco Obispo oc quimotzicalhui, auh in imoztlayoc quilhui f aque1 inic ticteittitiz2 in canin itlanequihztzin ilhuicac £ihuapilli quimoquechililizque in iTeocaltzin: niman ic tetlalhuiloc inic mochihuaz moquetzaz.

Auh in Iuan Diego in o yuh quiteittiti in canin quimonahuatili ilhuicac £ihuapilli moquetzaz iTeocaltzin nima ic tenahuati in oc onaciznequi in ichan inic conittatiuh in iTlatzin Iuan Bernardino in huellanauhtoc in iquac quihualcauhtehuac 5eme quinotzazquia Teopixque in onca Tlatilolco inic quiyolcuitizquia, quifencahuaz-quia; in quimolhuili ilhuicac £ihuapilli in ye opatic. Auh amo fan if el quicauhque yaz, ca quihuicaque in ompa in i-chan; auh in o yuh afito quittaque in iTlatzin ye huel pactica niman atle quicocoa, auh in yehuatl cenca quimahuif o in quenin imach hualhuico, ihuan fenca mahuiztililo, quitlatlani in imach tleica in yuhqui chihualo, in fenca mahuiztililo: auh in yehuatl quilhui in quenin iquac ompa hualehuac in quinochilizquia teo-pixqui in quiyolcuitiz, quifencahuaz; in oncan tepeyacac qui-mottilitzino in ilhuicac £ihuapilli; auh quimotitlani in ompa Me­xico in quittatiuh in tlatohuani Obispo inic onca quimocaltiliz in tepeyacac. Auh quimolhuili in macamo motequipacho3 in ca ye pactica; inic fenca moyollali: quilhui in iTlatzin ca ye nelli ca nima iquac in quimopatili, yhua huel quimottili izfanno huel ye iuhcatzintli in iuh quimot-tititzinoaya in iMach; ihuan quimolhuili in quenin yehuatl oc oquimotitlanili Mexico in quittaz Obispo. Auh ma no in iquac yehuatl quittatiuh4 ma huel moch ic quixpatiz quinonotzaz in tlein oquittac, ihuan in quenin tlamahuifoltica oquimopatili: auh ma huel yuh quimotocayotiliz, ma huel yuh motocayotitzinoz iz-fenquizcaichpochtzintli Santa M A R I A de Guadalupe in

1Qaque: A hortatory particle consisting of ga, "just," and oque (oc e = ye), the particle proper. Though not elsewhere attested in just this form, it nts well into the family of variants of oque given by Molina under "Ea" (VM, Span./ Nahuatl, f. 48), in more than one of which the o is elided after a preceding a. Molina's list: "tlacj. tlaoque. oque. maque. maoque."

Ticteittitiz: the i with diacritic is neither long nor followed by glottal

The Nican mopohua 87

When he arose, he loosened the garment which was tied around Juan Diego's neck, his cloak, on which the heavenly Lady had appeared, on which she had imprinted herself. There­upon he took it to place it in his oratory.

Juan Diego stayed one more day in the bishop's palace, he detained him for a while. The following day he said to him, "Let us go1 so that you may show people the place where it is the heavenly Lady's wish that they build a temple for her." There­upon orders were given for it to be built and erected.

After Juan Diego had shown where the heavenly Lady in­structed that her temple be erected, he took his leave, because he wanted to go home to see his uncle, Juan Bernardino, who lay gravely ill when he left him behind to summon one of the friars in Tlatelolco to hear his confession and prepare him, and who the heavenly Lady told him had already recovered.

But they did not let him go alone. They accompanied him to his home, and when he arrived they saw that his uncle was now entirely healthy, that nothing whatever ailed him. And he was greatly astonished at how his nephew came accompanied and was rendered great honor, and he asked his nephew how it hap­pened that he was thus greatly honored. He told him how when he left to call the friar to hear his confession and prepare him, the heavenly Lady appeared to him at Tepeyacac and sent him to Mexico to go see the lord bishop so that he would build her a house in Tepeyacac and how she told him not to worry, since he was already well, by which he had been greatly consoled.

His uncle told him that it was the truth, that she cured him at that very moment, and that he really saw her in exactly the same way as she appeared to his nephew, and that she told him that meanwhile she was sending him to Mexico to see the bishop. He [the uncle] was then to go see him too, he was to put absolutely everything before him, he was to inform him of what he had seen and how she had healed him miraculously, and that he was to give her precious image the very name of the consum-

stop. Possibly the word was confused with itoa, "to say" (often written ittoa in die present text).

3Motequipachd: the final o is neither long nor followed by glottal stop. 4Quittatiuh. According to Carochi, this form should be quitta or quittati.

See pp. 66-67, n. 4.

88 The Huei tlamahuigoltica

itla§dixiptlatzin.

Auh niman ic quihualhuicaque in Iuan Bernardino in ixpan Tla-tohuani Obispo in quinonotzaco, in ixpan tlaneltilico. Auh ine-huan in imach Iuan Diego quincalloti in ichan Obispo achi quezquilhuitl in oc ixquich ica moquetzind1 iTeocaltzin tlatoca-Cihuapilli in oncan Tepeyacac in canin quimottitili in Iuan Diego. Auh in tlatohuani Obispo quiquani ompa in Iglesia Mayor in itla§oIxiptlatzin in ilhuicac tla50^ihuapilli, quihualmoquixtili in ompa itecpanchan, in ineteochihuayan moyetzticatca; inic mochi tlacatl quittaz, quimahui?oz in itla?6Ixipdatzin. Auh huel ?enmochi iz9emaltepetl olin, in quihualmottiliaya, in quimahuigoaya in ida9oixiptlatzin, huallateomatia, quimodadauh-tiliaya; 9enca quimahui9oaya in quenin teodamahui9oltica inic omonexiti, inic nima ma aca2 dalticpac dacad oquimicuilhui in ida9oixipdayotzin.

In tilmatzintli ineolol catca in Iuan Diego in itech tlamahui-9oltica monexiti in ixipdatzin ilhuicac £ihuapilli ca Ayatzintli achi tilactic catca, ihuan tiayeciquitilli yeica ca in iquac in, in ma9e-hualtzitzintin mochtin ayatl in intlaquen in inNeololtzin catca, Can yehuantin in Pipiltin in Teteuctin, yhuan in yaotiacahuan in yamanqui in ichcatilmatli ic mochichihuaya, ic mololoaya: in ayad ca ye momati ichtli ic mochihua, in itech qui9a in med: auh inin tla9oayatzintli in itech monexiti in 9enquizcaichpochtzintli t09ihuapillatocatzin ca oz9otitica yamancaicpad inic itzontica, inic 9aliuhtica; auh inic quauhtic in ida9oixiptlayotzin in itech ompe-hua in ixocpaltzin inic onaci iquayollotzinco quipia chiquacem-iztitl3 ihuan 9e 9ihuaiztid; in ida9oxayacatzin 9enquizca mahuiztic, tecpiltic achi yayactic, in ida9odactzin inic monexitia mocnomatcatzintli, ielpantzinco mo-manepanotzinoticac, oncan hualpeuhtica in ipitzahuayantzinco: auh camopaltic in inelpiayatzin; 9aniyo in yeccampa icxitzin tepiton iquac neci in icactzin nextic: in inechlchihualtzin tlaztale-

1Moquetzind: another case of tz for tztz, as at n. 7, pp. 62-63, and in­volving the same roots.

2Nima ma aca. This phrase appears to need some word such as ayac, "no one," after nima in order to be complete. Niman and ma aca normally

The Nican mopohua 89

mate Virgin, Saint Mary of Guadalupe, that it was to bear that very name.

Thereupon they brought Juan Bernardino before the lord bishop to inform him and verify it in his presence. The bishop lodged the two of them, him and his nephew Juan Diego, in his palace for quite a few days until such time as the temple of the Queen was erected at Tepeyacac where she appeared to Juan Diego. The lord bishop moved the precious image of the heav­enly precious Lady to the cathedral; he removed it from his palace, where it had been in his oratory, so that everyone would see and marvel at her precious image.

There was a movement in all the altepetls everywhere of people coming to see and marvel at her precious image. They came to show their devotion and pray to her; they marveled greatly at how it was by a divine miracle that she had appeared, that absolutely no earthly person2 had painted her precious image. THE CLOAK on which the image of the heavenly Lady mirac­ulously appeared was the garment of Juan Diego, a maguey cloak that was rather thick and well woven, for at that time the maguey cloak was the clothing and covering of all the humble commoners. Only those who were nobles, lords, and prominent warriors adorned and wrapped themselves in cloaks of soft cotton. This type of cloak, as is well known, is made of fiber that comes from the maguey. This precious cloak on which the consummate Virgin, our Queen, appeared, is of two quarter-lengths, sewn together and fastened with soft thread. Her precious image is six spans3 and a woman s span high from the bottom of her foot to the crown of her head.

Her precious face, which is perfectly wondrous, is courtly and somewhat dark; her precious torso is such that she appears to be a person of humility; she stands with her hands joined together at the breast, beginning at her waist; her belt is purple, only the tip of her right foot shows a bit; her shoe is gray. On

intensify negative statements, but do not constitute such in and of them­selves.

ijztitl: jeme or span, the distance between the extended thumb and index finger.

90 The Huei tlamahuiçoltica

hualtic inic neçi panipa;' auh in içeçehuallopan iuhquin chichiltic,inic nepapan xochitlàtlamàcho,? izquixochimimìnqui: auh no-huiã teocuitlatene; auh inic motzitzquitica in iquechtlantzinco teo-cuitlayahualli tlilhuahuanqui inic tenmalacachiuhtica, inepantlacàCruz. Auh oc no tlàtecpa hualneci oc no çe itlaquentzin yaman-qui iztac huel imàquechtlantzinco hualàaçitica, tenchayahuac.Auh in pani itlapachiuhcatzin ilhuicaxoxiuhqui, huel iquapan-tzinco onhualehua, àtle ic quitlapachoa in ixayacatzin, huelicxitlantzinco hualhuetzi achi nepantlà ic màpantzinotica: huelnohuian teocuitlatene, achi patlactic inic tene, auh nohuian teo-cuitlaçiçitlallo: auh in ye mochintin çiçitlaltin ompohualtin onchi-quaçēteme.Auh in itzontecontzin yc iyeccanpantzinco inic motololtiticac;auh icpantzincoś mani" teocuitlacorona quaquahuitztic ipan initlapachiuhcatzin. Auh icxitlantzinco ca in metztli tlacpacpa initzticac in iquaquauh, huel inepantlà in moquetzinòticac, auh noyuh neci huel no inepantlà in tonatiuh inic quimotoquiliticac initonameyo nohuiampa quimoyahualhuiticac, huel macuilpoalli initeocuitlapepetlaquillo, çequi huehueyac, cequi tepitoton, ihuancuecuetlanqui. Auh huel màtlactin omome in quiyahualoa in ixa-yacatzin, ihuan in itzontecontzin, auh in ye mochi nenecoc ichuetzi ompohualli onmàtlactli in itonameyotzin, in ipepe-tlaquillotzin; auh in itlòtloc inic tlatlantica iten tilmàtli iztacmextli? in quimoyahualhuiticac.Auh inin ytlaçòixiptlatzin ihuan in ye mochi ca çe Angel in ipantlacçaticac, çan huel ipitzahuayan tlantica inic neçi; auh in icxi-tlāpa àtle neçi yuhquin mixtitlan actica; inic ontlami in itë tilmàtliitlapachiuhcatzin ilhuicac Çihuapilli, in icxitlampatzinco huelyectli inic onhuehuetzi nohuian necoccampa quitzitzitzquiticacAngel; auh in ineololol, in inechìchiuh chichiltic, auh teocuitlatl

Panipa: the reference may be to the outer garment as opposed io the in-ner one mentioned below.

Xochitlàlamàcho: the last of the a's is not followed by glottal stop.The intention may have been xochitlàılàmacho (though the text never marksglottal stops in consecutive syllables) or, more likely, xochiulàlamachò.

Izquixochimiminqui: for izquixochimiminqui. Izquil, "popcorn,"refersto various white flowers in clusters (see DK, p. 123).

Onhualehua: onehua has among others the meaning "to fit correctly"(VM, Nahuatl/Span., f. 77). Unless the on- is connected with the verblexically, the simultaneouspresence of directional prefixes indicating oppo-site directions is a rarity indeed. Yet onehua can also mean "to leave, de-

The Nican mopohua 91

the surface,' her outfit appears to be rose colored, and in theshadowy parts, it almost seems crimson, embroidered withvarious kinds of flowers, darted with popcorn flowers;3 and ithas gold edges all around. It is fixed at her neck by a gold disk,with a black outline going around its border; in the middle of it isa cross. And also there appears on the inside another garment ofhers, soft and white; it reaches all the way to her wrists; the edgeis unraveled. On top, her sky blue veil rests snugly on herhead, not covering her face in any way. It falls all the way toher feet, gathered together somewhat at the middle, with goldedges all around, which are somewhat wide, and it is speckledall over with gold stars; the stars total forty-six.

Her head is bent to her right, and on her head, on top of herveil is a golden crown, [its peaks] narrower at the top, wider atthe botom. At her feet is the moon, its horns facing upward; shestands right in the middle of it. She also appears to be right inthe middle of the sun, so that its rays follow her and surTOundher on all sides; there are exactly one hundred golden rays, somelong, some very short, and they shine brightly. Exactly twelvesurround her face and head, and her rays or beams falling onboth sides total fifty. Near where the edge of the cloak ends is awhite cloud which surrounds it.

This precious image of hers and all the rest stand on an angel,who appears to come to an end right at his waist. Toward hisfeet nothing appears, as if he enters the cloud, because the edgeof the cloak ends there. Everywhere on both sides the angel isholding the heavenly Lady's veil, which falls gracefully to herfeet. His clothing, his adornment, is bright red, and the fasten-

part." An alternate translation might be "[her veil] comes straight downfromherhead,not covering…"

lyeccanpantzinco: for iyeccanpatzinco.'Icpantzinco: for icpactzinco.'Mani: the i is neither long nor followed by glotal stop.$Huetzi: the i is neither long nor followed by a glottal stop, unless a

plural is intended. The rays are mainly (though not entirely) treated as gram-matically singular here, and in any case the text rarely indicates the glottalstop of verbal plurals.

9Mextli: standard mixtli.

92 The Huei tlamahuigoltica

in iquechtlan ic ?aliuhtica; auh in iAtlapal nepapan quetzalli, ne-papan ihuitl go^ouhticac,1 quihuicaticac in imama Angel; auh inic ne?i huel iuhqui in pacticac motlamachtiticac inic quimo-napalhuitica in ilhuicac Tlatocagihuapilli. —

NICAN MOTECPANA IN IXQVICH TLAMAHVigOLLI YE QVIMO-

CHIHVILIA IN ILHVICAC giHVAPILLI TOTLAgONANTZIN GVADALVPE.

(t)

HVel quiyacati in iquac yancuican quimohuiquilique in ompa tepeyacac in o yuh yecauh in iteocaltzin, in ixquich tlamahui^olli quimochihuili. Ca in xquac in, ca huel mohueychiuh in tlayahua-loliztli ic quimohuiquilique, 9enquizque in ixquichtin teopixque catca ihuan in nepapan Caxtilteca in ye inmac catca altepetl; no ihuan in ixquichtin Tlatoque Pipiltin Mexica; ihuan in oc §equin nohuian altepehuacan tlaca, huel tla?encahualoc, inic yectlachi-chihualoc in nohuian ipan Cuepotli inic hualquiztica Mexico inic onaci Tepeyacac in onca omoquetz iTeocaltzin in ilhuicac gihua-pilli. Huel miec inic oneahuiltiloc, inic papacoac, inic huiloac; in cuepotli huel tentihuia, ihuan in necoccampa atezcatl ca huel oc huecatlan catca amo ?an quexquich in ma9ehualli acalco huia cequin micalitihuia, moyaonanamiquia. geme yehuan in tlamin-que in moChichimecachichihuaya, achi huel contilini in itla-huitol,2 auh amo inemachpan quiztiquiz in mitl niman quimin 9eme in oncan micaltinenca quinalquixti in iquech niman oncan huetz: auh in oquittaque ca ye omomiquili niman quimohui-quililique izcenquizcalchpochtli to9ihuapillatocatzin ixpantzinco quitecato, in ihuayolque3 quimotzatzililia inic ma tlacahua yn iyollotzin, ma quimozcalili, Auh in o yuh quihualcopinilique in mitl, amo 9aniyo in quimozcalili, in quimoyolitili, no ihuan nima patic in oncan ic nalquiz in mitl, 9a ixquich mocauhtiquiz in inezca, inic calac, ihuan inic quiz in mitl: auh niman moquetz-

lQogouhticac. This form implies an unattested intransitive cognate of transitive Qohua/gogohua (see VM, Nahuatl/Span., ff. 24v-25).

2Itlahultol: the i marked with a grave accent is long and not followed by a glottal stop.

The Nican motecpana 93

ing at his neck is gold; his wings, of various kinds of rich plumes and other feathers, are spread out, and the angel's arms are parallel to them. As it appears, he is very happy and enjoys carrying the heavenly Queen in his arms.

HERE IS AN ORDERED ACCOUNT OF ALL THE MIRACLES

THAT THE HEAVENLY LADY, OUR PRECIOUS MOTHER OF GUADALUPE, HAS PERFORMED.

(t)

THE VERY FIRST of the miracles that she worked was when they took her to Tepeyacac for the first time after her temple was finished. For at this time the procession in which they took her was performed in the grand fashion. All the priests that there were, and the various Spaniards in whose hands the city was, and also all the Mexica rulers and nobles, came out together, as well as the people from other altepetls all around. Great prepa­rations were made so that things would be well adorned all along the causeway which leaves Mexico as far as Tepeyacac, where the temple of the heavenly Lady had been erected. There were many things for amusement and celebration along the way. The causeway was full of moving people, and since the water of the lake was still very deep on both sides, numerous commoners went by boat; some went along skirmishing, encountering one another in battle. One of the archers who were dressed like Chichimeca drew his bow quite taut, and without warning the arrow flew off and hit one of those who were engaged in skirmishing there; it passed through his neck, and he fell. When they saw that he had died, they took him to the consummate Virgin our Queen; they went and laid him before her. His relatives cried out to her to deign to revive him. And after they pulled the arrow out of him, she not only revived him and gave him life, but he was also immediately healed where the arrow

3Ihuayolque: standard ihuanyolque, with the n used elsewhere in the text (though this n was in fact often omitted, even by writers close to the Spanish orthographic tradition).

94 The Huei tlamahuiqoltica

tehuac, cotlatocti inic quimopapaquiltiliaya in ilhuicac £ihuapilli; auh huel mochi tlacatl 5enca tlamahuifo; ihuan quimoyectene-huilique izqenquizcaichpochtli ilhuicac £ihuapilli Santa MARIA de Guadalupe; in quenin ye quimoneltililitiuh in itlatoltzin in quimolhuili in Iuan Diego, inic 9emicac quinmopalehuiliz, quin-momanahuiliz in nican tlaca; ihuan in aquique itechtzinco motza-tzilizque. Auh yuh mittoa inin tlacatzintli niman iquac oncan mocauh in itla^ochanteinco in ilhuicac T^dqihuapilli oncan qui-motlatlachpanilihaya in iteocaltzin, in ithuadtzin in iquiahuactzin.1

IN iquac huey cocoliztli manca in ipan xihuitl mill y quinientos y quarenta y quatro, in huellalpoliuh in ipa huehuey Altepetl, gefemiJhmtl motocaya macuilpohualli Tlacatl nel conpanahuiaya; in o yuh quimottilique in itla9ohuan totecuiyo San Francisco Te-opixque in amo 9ehui, in niman atle quimopachihuia, in ye ahuil2 o atoca, m ye motlalcanahuilia, in ye motlalpolhuia in ipalnemo-ani tolecuiyo; niman ipan motlatoltique inic tlayahualoloz,

°fz m °™Pa Tepeyacac, in tla9dTeopixque quinmonechi-alhuique huel miactin hi pipiltzitzintin, 9ihua, oquichtin in quin

ye chiquacenxiuhtia, in quin ye chiconxiuhtia momecahui-tectaque inic ya tlayahualoliztli: oncan hualquiz in Tlatelolco

eopan, 9etuotlica quimotzatzililitaque in toTecuiyo inic ma quimocnoyttili in iatzin, in itepetzin, ma ye ixquich in ^omaltzin, m ?qUaffntZin' ma huel icatzinco, ipapatzinco in itlacd-

lz?ScluizcaichPochtli, to9ihuapillatocatzin Santa • Guadalupe Tepeyacac: huel yuh a9ito in iTeo-

paUiantzmco m ompa huel miec tlatlatlauhtiliztli quimochi-ui ique in Teopixque. Auh quimonequilti in ipalnemohuani

or hou^l^'iT' Ithualli.<luiaihu<"l (Patio and exit) is a metaphor for home Quiahuatl chn gramrnar the possessed reverential form of locative hnm " -<}uiahuatzin. The word was used so much in the toE in™™'' "f Ule "!lati0na] -< (""• «•" «•) to toe .he e relational *P°rated int0 the noun stem. It is no longer conceived as a Darallel nnH°T ' °f 'u ^at Case enchng would be -tzinco; note that the Nahnati S arellin simple possessed form. Actually, in our experience, for a noun in"th?i "0t f3 direct obJect witb tlachpana, "to sweep," but renHerin th , lve, f°r the tla- of tlachpana is the indefinite object rendering the verb intransitive.

Ahuil. probably for ahuel, "impossible." Ahuel dtlatoca would be "it

The Nican motecpana 95

had passed through; all that remained were marks where the arrow entered and came out. Right away he stood up and left, the heavenly Lady sent him on his way, making him joyful. Absolutely everyone marveled greatly and praised the consum­mate Virgin, the heavenly Lady, Saint Mary of Guadalupe, for the way she was now carrying out the pledge she made to Juan Diego that she would always help and defend the local people and all those who invoked her. It is said that from that moment on this humble person remained at the precious home of the heavenly precious Lady; there he used to sweep her temple and home for her. WHEN THERE WAS a great epidemic in the year 1544, with very severe loss in the great altepetls, each day a hundred people were being buried; in truth, it exceeded that. When our Lord's precious ones, the friars of Saint Francis, had seen that it was not subsiding, that nothing at all was helping, that no progress could be made,2 that our Lord the giver of life was reducing and depopulating the land, they arranged a procession to go to Tepeyacac. The precious friars gathered a great many children, female and male, who had just reached the age of six or seven; they went along flogging themselves.3 As to how the proces­sion went, it came out of the church at Tlatelolco; all along the way, they went crying to our Lord to have pity on his altepetl, that there be an end to his ire and wrath, in the very name and for the sake of his precious, revered mother, the consummate Virgin, our Queen, Saint Mary of Guadalupe of Tepeyacac. As soon as they arrived at her churchly home, the friars offered very many prayers. And God the giver of life willed that through the intercession and prayers of the compassionate personage, his

cannot go forward." This interpretation suffers from unclanty as to what the subject is, but it seems preferable to the other possibilities. Veldzquez (HT, p. 106, n. 211) posits an intention ahuic, which would give "it goes from side to side (stumbles, sways, or wanders). Conceivably, however, the printed original is correct. There is in fact an ahuil- which can be prefixed to verb and noun stems, adding, usually, the notion in vain. The expression would then be written ahuildtlatoca, and the translation might be "it was going badly." The problem with the subject remains, and like Velazquez we are reluctant to believe that ahuil- combines well with dtlatoca.

3Penitential processions involving children were common in fifteenth-and sixteenth-century Spain. See Christian 1981, pp. 217-18.

96 The Huei tlamahuigoltica

Dios in ica itepantlatoltzin,1 in itlatlatlauhtiliztzin in icnohua-catzintli, in itlagomahuiznantzin niman geuhta in cocoliztli, in imoztlayoc,2 aocmo miac tlacatl in omotocac; yequene ga cana ome, yei tlacatl inic gehuito cocoliztli. IN OC ipeuhyan in quin iuh hualagico tlaneltoquiliztli, in nican tlalpan in axcan motocayotia Nueua Espana; huel cenca miac inic quinmotlagotili, inic quinmopalehuili, inic quinmomanahuili in ilhuicac £ihuapilli genquizcaichpochtli Santa MARIA in nican tlaca inic huel quimomacazque, in itech hualmopachozque in tla­neltoquiliztli, inic quitelchiuhque, inic quiiyaque in tlateotoqui-liztli, inic omotlapololtitinemico in tlalticpac, in tlayohuayan in mixtecomac ic oquinnemiti in tlacatecolotl; ihuan inic geca i-techtzinco motzatzilizq, tlaquauhtlamatizque;3 oquimonequilti in­ic nican omentin tlaca4 oquinmottititzino in yancuican yhuan oinmagehualtic in itlagoixiptlatzin iz9enquizcaichpochtzintli togi-huapillatocatzin in nican inahuac altepetl Mexico moyetztica in quimottititzino in Iuan Diego in oncan Tepeyacac Guadalupe: niman ye in ixiptlatzin moteneuhtzinoa Remedios quimottititzino in Do Iuan in oncan Totoltepec, in quimottilitzino in icpac Tepetzintli metitla moyetzindticatca,5 in axcan oncan icac iTeocaltzin; Quimohuiquili in ichan oncan achi quezqui xihuitl quimopiali, auh 9atepan quimochichihuilili ge teocaltzintli in ixpan in ical inic ompa conmiquanili. Auh in ye achi quexquich cahuitl in ompa moyetztica; itech motlali huey cocoliztli in Do Iuan auh in omottac, in ca ye tlanahui in aoc huel maqui9az moquetzaz, quintlatlauhti in ipilhuan ma9ehualtzitzintin totoltepec tlaca inic quihuicazque Tepeyacac in ompa moyetztica iz9enquizcaichpochtli Totla9onantzin Guadalupe in a.90 quipa-nahuia ome leguas inic quihuecaitztica in oncan totoltepec. Yeica quimatia in quenin quimopatili in ilhuicac £ihuapilli in Iuan Bernardino Quauhtitla chane iTlatzin in Iuan Diego iz9a ye no ye itech catca huei cocoliztli; ihuan in ye ixquich tlamahui9olli ye quimochihuilia. Niman ic tlapechco contecaque quihuicaque in ompa Tepeyacac: auh in ocontecato in ixpantzinco ilhuicac

1Itepantlatoltzin: probably for itepantlatoliztzin, parallel to the following noun and the usual word in any event

2In imoztlayoc: this phrase may go with what precedes. The translation would be: the epidemic began to subside the next day. No longer were many people buried, …"

tlaquauhtlamatizque: the meaning is given by Molina under "Tetech

The Nican molecpana 97

precious, revered mother, the epidemic would begin to subside. The next day,2 not many people were being buried any longer, and finally perhaps two or three people as the epidemic came to an end. IN THE BEGINNING, when the Christian faith had just arrived here in the land that today is called New Spain, in many ways the heavenly Lady, the consummate Virgin Saint Mary, cher­ished, aided, and defended the local people so that they might entirely give themselves and adhere to the faith. As a result they despised and abhorred the idolatry in which they had been wandering about in confusion on the earth, in the night and darkness in which the demon had made them live. In order that they might invoke her fervently and trust in her fully,3 she saw fit to reveal herself for the first time to two people here.4 They attained the precious images of the consummate Virgin, our Queen, which are here near the altepetl of Mexico; she appeared to Juan Diego at Tepeyacac Guadalupe, and she revealed the image that is called Remedios to don Juan at Totoltepec.

She revealed herself to him [don Juan] on top of a hill, among maguey plants, where her temple stands today. He took her to his home and kept her there for several years, and after­wards he outfitted a small temple for her in front of his house and moved her there. And when she had been there for some time, don Juan contracted a serious illness. When it was seen that he was fatally ill, that he would no longer be able to escape or to get up, he asked his children, the humble Totoltepec com­moners, to take him to Tepeyacac where the consummate Virgin, our precious mother of Guadalupe, is, which is perhaps more than two leagues distant from Totoltepec, because he knew how the heavenly Lady had healed Juan Bernardino, resident of Quauhtitlan and uncle of Juan Diego, upon whom a very great illness had likewise come, and had worked all the [other] miracles. Thereupon they laid him on a litter, took him to

nitlaqtlamati" (VM, Nahuatl/Span., f. 106). *Nican omentin tlaca. The phrase is very close indeed to nican tlaca,

"local (indigenous) people." Probably that is the intention. Yet in that case the wording should have been omentin nican tlaca.

5Moyetzindticatca: another case of tz for tztz (see at n. 7, pp. 62-63, and n. 1, p. 88).

98 The Huei tlamahuigoltica

£ihuapilli Totia9onantzin de Guadalupe, niman ye ic quimocho-quizdatlauhtilia ixpantzinco mocnoteca, mocnomati, quimitlani-lilia inic ma quimocnelili, ma quimopatili in idallo, in igoquio, a?o huel oc 5emilhuitzintli quimonemitiliz in idalticpactzinco, inic huel quimodayecoltiliz in yehuatzin, ihua in ida^dconetzin; auh quimopacca9elili in icnohuacatzintli in idadadauhtiliz, 9enca mo papaquiltia, mohuehuetzquitia in oquimottili, quimodatla9dtilia, inic quimononochilia, ximoquetza ca ye otipatic, ximocuepa in ompa in mochan: auh nimitznahuatia in icpac teped in canin icac 11 med in oncan tiquittac nixipda xicquetza 9e Teocaltzintli in on-can yez; ihuan oc cequi ic quimonanahuatili in dein quichihuaz: auh niman iquac patic. Auh in o yuh conmodadauhtili iz9enca quida90camati, in iteicneliltzin, hualmocuep in ichan 9a icxipan, aocmo quinapaldque. Auh in oa9ico nima quineltili, quiquetz in iTedcaltzin in itla^oixiptlatzin in ilhuicac £ihuapilli moteneuh-tzinoa Remedios in oncan axcan moyetztica. Auh in o yuh ye-cauh in iTeocaltzin huel yehuatzin in omocalaquitzinoto, inoma-tzinco omoquetzinoto,2 in ipan altartzin in yuh axcan moyetztica, yhuan in yuh icuiliuhtica in ipan in ixquich itlamahu^oltzin.

Nlcan ipan altepetl Mexico 9eme caxtiltecapipiltin itoca Don Antonio Carauajal quihuicac oc ce telpocatzin3 ihuanyolqui ompa ya in Tollantzinco, auh inic onquizque in oncan Tepeyacac, oc oncan calaq4 in iteopanchantzinco iz9enquizcaichpochtli Totla-9onantzin Guadalupe, oc onca moteochiuhtiquizque quimodapal-huitiquizque in ilhuicac Hatocaphuapilli inic quinmopalehuiliz, quimomanahuiliz;5 ihuan qualli quinmaxitiliz in ompa ic hui. Auh in ohualquizque, in ye nenemi otlica ic mononotztaque in itechpatzinco izcenquizcaichpochdi in yuh monexiti in ida9oixip-dayotzin, in huel huey tlamahuigoltica: ihuan in ye ixquich nepapan tlamahui9olli ye quimochihuilia, inic quinmocnelilia in aquique itechtzinco motzatziha;

auh in ye odatocatihui in iCaballo in ipan yetihuia Telpocatzin, 11 £ * l: tor m, im, or 1. It may be that the printer lacked the capacity to put a

tilde over an i. 2Omoquetzinoto: another example of tz for tztz, with the same roots as

in two other cases. 3Telpocatzin: telpocatl, already a rather pejorative version of telpochtli,

The Nican motecpana 99

Tepeyacac, and went to lay him down before the heavenly Lady, our precious mother of Guadalupe. Then he prayed to her tearfully, he bowed down and humbled himself before her, and asked her to do him the favor of healing his earthly body. Perhaps she would cause him to live for another brief day on her earth, so that he could serve her and her precious child. The compassionate one received his prayers benevolently. She was very happy, she smiled when she saw him, and she showed him affection, as she told him, "Get up! you have already been cured. Return to your home. And I command you that on top of the hill, where the maguey plants stand, where you saw my image, you build a small temple, where it will be. And she commanded him to do various other things. At that very moment he recovered. And when he had addressed her with many thanks for her benevolence, he returned home on foot. They no longer carried him in their arms. When he arrived, he immediately carried it out; he built the small temple for the precious image of the heavenly Lady, called Remedios, where she is now. After her temple was finished, she herself entered, all by herself she went to stand on the altar as she is today and as she is depicted in all her miracles. HERE IN THE altepetl of Mexico one of the Spanish noblemen, named don Antonio Carvajal, took a young fellow,2 a relative of his, with him when he went to Tulancingo. When they passed through Tepeyacac, they first went into the churchly home of the consummate Virgin, our precious mother of Guadalupe; they stopped a while to pray there, they stopped by to greet the heavenly Queen so that she might aid and defend them and cause them to arrive safely where they were going. When they had come back out and were traveling along, on the way they went along talking with one another about the consummate Virgin, how she revealed her precious image by a very great miracle, and how she had worked all the different kinds of miracles, by which she did good to those who invoked her.

As the horse on which the young fellow was riding was go-

"youth," is here further downgraded by the omission of the absolutive sin­gular ending.

ACalaq. standard calacq (= calacque). See pp. 80-81, n. 4. 5Quimomanahuiliz: for quinmomanahuiliz.

100 The Huei tlamahuigoltica

$an ipan hualhuetz1 inic2 tlahuelcuic, cuix nofe itla quimauhti, huel ihui in onehuac, motlaloa, atlauhtla, tepexic, texcalla, in oc nen ixquich itlapal ic quitititzaya freno aoc huel quixico,3 a.90 media legua in quitocti, in oc nen quitzacuilizquia in intehuical-huan,4 niman aoc huel mochiuhque yuhqui, in ecatoco ic yauh, niman quipoloto, in momatque amo5 ye cana oquitetextilito, canogo huel ohuica in canin otlamelauhtiquiz, ca huel atlauhtla' texcalla;

auh quimonequilti in Totecuiyo, ihuan iz^enquizcaicnohuaca-teintli itla?6mahuizNantzin quimomaquixtili in iquac quipatilito, in ipan agito ca moquetzticac in Caballo toloticac, iuhqui oqui-cocolo in ima, niman aoc huel molinia, auh in telpocatzin ?e icxi ic pilcac estribotitech otlatzico. Auh in oquittaque ?enca huel o-quimahuigoq inyoltica, ihua in nima aquen in mochiuh, mano^e cana omococo, nima ic quinapaloque, quihualquixtique in icxi: auh in omoquetz quitlatlanique quenin omaquiz in atle ipan omochiuh, auh in yehuatl quimilhui

ca ye oanquimottilique in quenin iquac otihualquizq Mexico oncan tihualquiztiquizq ichantzinco in ilhuicac ^ihuapilli totla?6Nantzin Guadalupe oncan tichualmahui9otehuaque in itla?6ixiptlatzin tictotlatlauhtilique, auh 9atepan otlica icto-hualnonotztiaque6 in ixquich tlamahui9olli ye quimochihuilia, m quenin huel huey tlamahui9oltica monexiti in itla90-ixiptlatzin; auh ca huel 9eca 9enmochi ipan ya in notlalna-miquiliz huel nicnoyolloti.7 Auh ye in iquac o yuh ninottac, in huel oninoohuicanaqui in aocca huel nimaqui9az ca yeppa nimiquiz, nipopolihuiz, in niman aoctle oncatca nopa-lehuiloca, 9a nima iquac 9enmoch ica in noyollo nicnotza-

lQan ipan hualhuetz: gan ipan can mean "somehow" (VM, Nahuatl/ span t. 14v). Another possible interpretation is "he [the boy] fell off it [the horse]. But in that event the horse would have been dragging him along on the ground during its whole wild charge, and later he is said to have been pulhng on the reins. Yet in Stradanus he seems to be being dragged.

Inic: the direction of the causality is not entirely clear. Conceivably the horse fell because of its wildness or fright.

3Quixico: the verb xicoa, best known in other senses, can mean "to best,

The Nican motecpana 101

ing along the road, somehow it fell down;1 as a result2 it went wild, or perhaps something frightened it. It took off with great impetus and ran through ravines, past precipices and crags, while he tried with all his strength to pull on the reins. He was unable to control it;3 it ran him for perhaps half a league. His companions4 tried to intercept it, but they could by no means do so; it went as if carried by the wind. Then they lost sight of it, and thought that it might5 have pulverized him somewhere. Indeed it was a very dangerous place that it was heading straight toward, a place of many ravines and crags.

But our Lord and the perfectly compassionate one, his pre­cious, honored mother, saw fit to free him. When they found him, what they came upon was that the horse had stopped, it had bowed its head, and its legs were as though bent. It was entirely unable to move, and the young fellow was stuck in a stirrup, hanging by one foot. When they saw him, they greatly marveled in their hearts; there was nothing at all wrong with him, nor was he hurt anywhere. Thereupon they took him in their arms and released his foot. When he got up, they asked him how he had escaped without anything happening to him, and he said to them,

You saw how when we left Mexico, we passed by the home of the heavenly Lady, our precious mother of Guadalupe. Before leaving we marveled at her precious image and prayed to her, and afterwards on the road we went along talking to one another about all the miracles that she has worked and how her precious image appeared by a very great miracle. Absolutely everything found its way into my memory, I took it very much to heart.2 So when I saw that I was put in great danger, that there was no way I could escape, that I would soon die and perish, that there was no longer any help for me whatever, just at that very moment

to get control of"; see Lockhart 1992, p. 400 (line 4 of the first stanza of N a h u a t l ) , a n d p . 5 8 8 , n . 1 3 . . . . . .

AIntehuicalhuan: since the possessor is singular, the form should be ite-huicalhuan. The usual word for "companion" is -tlahuical (VM, Span./ Nahuatl, f. 28), not -tehuical.

5Amo: probably for ago, "perhaps." 6Ictohualnonotztidque: for tictohualnonotztiaque. 1Nicnoyolloti: see above, pp. 54-55, n. 3.

102 The Huei tlamahidgoltica

tzilili iz?enquizcaichpochtzintli ilhuicac £ihuapilli Totla9d-nantzin Guadalupe inic ma nechmocnoittili, ma nechmo-palehuili; auh ca 9an nima iquac onicnottili in quenin huel yehuatzin in iuh monexidtica in ipan ida9dixipdayotzin in to£ihuapillatocatzin Guadalupe in onechmopalehuili, in o-nechmomaquixtili, oquimotzitzquilili in ifreno in Caballo, inic nima omoquetz, oquimotlacamachiti, iuhqui in ixpan-tzinco omopacho, omotlanquacolo in yuhqui quenin o ipa anmaxitico:

huel 9enca ic quimoyectenehuilique in ilhuicac £ihuapilli niman ic otlatocaque. CEppa 9e Caxtiltecad ixpantzinco motlanquaquetzdcaya in ilhui­cac £ihuapilli totla9oNantzin Guadalupe quimodatlauhtiliticatca. Auh mochiuh coton in mecad ic pilcaya 9e huey lampara in huel yetic in ixpatzinco pilcaya; auh niman iquapan huallamelauh, huel ipan in ltzontecon huetzico, auh in ixquichtin oncan ocatca omomatquea9o niman omic aco1 oquiquaxaman, auh anc>9e huel oquicoco; yeica ca huel huecapan in hualehuac: Auh amo 9aniyo m aquen mochiuh, in acan mococo yece in lampara niman acan pachiuh, no9e tepiton idacauh ihuan in tehuilod amo dapan, auh in azeite oncan ocatca amo onoquiuh ihuan amo o9euh inic tlada-ticatca, huel 9eca quimahu^oq mochi dacad in ixquich damahui-9olli 9a 9emi2 quimochihuih in ilhuicac £ihuapilli

yehuad Licenciado Iuan Vazquez de Acuna Vicario catca in uel miac xihuid oncan modapiali. ^eppa mochiuh ye quimochi-

huiliz Missa in oncan Altar mayor auh o moch 9e9euh in candela; auh in Sachristan oc ya in quitlatito, ye inic 9enca yeyecani3 in oncan, auh in Teopixqui mochialiticatca inic tlatlaz candelas quittac in itech itonameyotzin ilhuicac ^ihuapilli hualquiz ome yuhqui in tlemiahuad, no9e iuhqui, in dapetlanillotl quitlatlatico m candelas necoccampa: huel 9enca quimahui9oque inin dama-

1Aco: for ago. 1 ,2?d Th/,s phrase is wel1 known in the meanings "finally for this Sf ' etCA (7M> Nahuatl/Span., f. 13v, under "ga'cemi") "bemi by itsdf is recorded in the modern Nahuatl of Tetelcingo with the gloss always (Brewer and Brewer 1971, p. 221; also referred to in DK, p. 29). e are convinced, however, that the true key to the passage is in the Miguel

The Nican motecpana 103

with all my heart I called on the consummate Virgin, the heavenly Lady, our precious mother of Guadalupe, to have pity on me and help me. Just at that very moment I saw her, just as she herself appears in the precious image of our Queen of Guadalupe. She helped and rescued me; she grabbed the horse's reins, so that it stopped immediately and obeyed her. Like one bowing before her, it knelt down as it was when you found it.

They praised the heavenly Lady very greatly, and thereupon they traveled on. ONCE A SPANIARD was kneeling before the heavenly Lady, our precious mother of Guadalupe, praying to her. It happened that the rope broke from which a large lamp was hanging; it was very heavy, and it was hanging in front of her. Right away it went straight toward his head, it fell right on his skull. All those who were there believed that he had died immediately or that it had smashed his head, or that perhaps it had seriously injured him, for it fell from a great height. But not only was he not harmed and suffered no injury of any sort, but the lamp was not crushed anywhere at all, nor was it damaged in the slightest. The glass did not break, the oil that was in it did not spill, and the flame that was burning did not go out. Everyone was very greatly astonished at all the miracles that the heavenly Lady worked at a single time.2 LLCENCIATE JUAN Vasquez de Acuna, former vicar, was in charge there for very many years. Once it happened that he was about to say mass at the main altar and all the candles went out. The sacristan meanwhile went away to light [others], because it was very windy3 there, and the priest was waiting for the can­dles to be burning. He saw two things like tassels of flame or lightning come out of the rays of the heavenly Lady and come to light the candles on both sides. This miracle very much aston-

S&nchez version of this episode (IVM, p. 175), which says that it caused astonishment in all those present, "viendo en vn milagro tantos milagros."

3Yeyecani: The word eecatl (eecatl), "wind," has a frequent variant yeye-catl. The related verb eeca "for the wind to blow" is not much seen in texts, but it exists (VM, Nahuatl/Span., f. 28). The present form is a -ni agentive of that verb, used in a typically adjectival fashion.

104 The Huei tlamahuigoltica

huifolli in ixquichtin oncan iteopanchantzinco catcaya.1 IN iquac huel yancuican ilhuicac £ihuapilli quimottititzino in Iuan Diego ihuan in huei tlamahuifoltica monexiti in itlaf dixiptla-tzin, huel fenca miec in tlamahuifolli quimochihuili; yuh mittoa no ihua iquac motlapo in ameyaltzintli, in itepotzca2 iteocaltzin ilhuicac £ihuapilli tonatiuh iquifayampa, huel onca in canin qui-monamiquilito in Iua Diego in iquac quitlayahualhui tepetzintli inic amo quimottilizquia ilhuicac (^ihuapilli in oc acattopa quinec quinotzaz Teopixqui, in quiyolcuitizquia, in quif encahuazquia in iTlatzin Iuan Bernardino in huel tlanauhtoya, huel oncan in qui-moyacatzacuihli, ihuan in oncan conmihuali xochitequito in icpac tepetzintli, no ihuan oncan conmottitili in tlalmantzintli in oncan moquetzaz teocaltzintli, ihuan in oncan ca ic fen quihualmihuali inic quittaz Tlatohuani Obispo in quimotitlanilili xochitl in inel-tica, ihuan in inezca, itlanequiliztzin, ic mochihuaz iteocaltzin; in ye o moch hualmittotiquiz. Inin atzintli in oncan meya, maf ihui in macoquetza ic moloni, ic momoloca amo ic pepeyahua, ma-nofe huey quitoca3 ca fan huel tepitzin, ihuan huel chipactic ahuiac, yece amo huelic achi yuhqui in xoxococ, quimopa-chihuia in ixquich cocoliztli nepapan, in aquique izfenyollo-cacopa coni, nofe ic maaltia; ic ipampa amo fan tlapohualli tlamahuif olli ye quimochihuilia izfenquizcaichpochtzintli ilhuicac Cihuapilli Totlaf onantzin Santa M A RIA de Guadalupe.

CE Caxtillan fihuatl chane catca in nican ipan alteped Mexico fan ixpeuh<* in ye pofauhtiuh in ite yuhqui in itexihui, iuhqui in ye cuitlaxitiniz: otlayeyecoque in titici Caxtilteca, nepapan padi ic quipatiaya; niman atle quinamic,5 manofe quimopachihui, ilhuice ohueixtitia, ye matlactli metztli in itech ca in icocoliz, yhuan ye huel yuh ca in iyollo ca niman aoc huel patiz, ca ic miquiz intla-camo yehuatzin quimopatihz in ilhuicac £ihuapilli, f enquizcaich-pochtli Santa MARIA de Guadalupe: auh tlanahuati inic quitla-pechhuizque ompa quihuicazque in tepeyacac in ichantzinco ilhuicac £ihuapilli: Auh yohuatzinco conehuiltique; auh in o-

xCatcaya: an inelegant variant of catca, not often seen in ecclesiastical texts.

2Itepotzca: apparently for itepotzco. Possibly the intention was itepotzco ca (ca).

3Quitoca: the verb toca often has to do with forcefully running water carrying things away. Here, however, it is unclear just what the subject and

The Nicctn motecpana 105

ished all those who were there in her churchly home. WHEN FOR THE very first time the heavenly Lady showed her­self to Juan Diego and her precious image very miraculously appeared, she worked very many miracles. It is said that also at that time the spring opened up which is behind the temple of the heavenly Lady to the east, in the very place where she went to meet Juan Diego when he had gone around the hill so that the heavenly Lady might not see him, since he first wanted to call a friar to hear the confession of and prepare his uncle, Juan Bernardino, who lay very gravely ill. It was right there that she intercepted him and sent him to go cut flowers on the top of the hill. It was also where she showed him the level ground where the temple was to be built, and where she sent him for the last time to see the lord bishop, to whom she sent flowers as a proof and sign of her wish that her temple was to be built. All of this was said earlier in passing. Where this water gushes out, although it flies up as it gushes and bubbles, it still does not overflow, nor does it [fly out?]3 greatly, only a very little. It is very clean and fragrant, but not good tasting, somewhat as if acidic. It is effective with all different kinds of illnesses for those who in good faith drink it or bathe in it. For that reason the miracles that the consummate Virgin, the heavenly Lady, our precious mother Saint Mary of Guadalupe, has worked are in­numerable. THE STOMACH of a Spanish woman, who was a resident here in the altepetl of Mexico, began for no reason4 to swell as if it were hydropic, as if it would burst. The Spanish physicians tried different kinds of medicine by which to cure her, absolutely nothing helped5 or worked, but it kept on growing all the more. It was now ten months that she had the illness, and she was quite certain that she could never get well again, that she would die of it, unless the heavenly Lady, the consummate Virgin, Saint Mary of Guadalupe, would heal her. She directed them to carry her on a litter and take her to Tepeyacac to the home of the

object might be. Probably the verb has some specialized sense unknown to us.

4Ixpeuh. Ixpehua is glossed "to begin arguments without reason" (VM, Nahuatl/Span., f. 46v); presumably it can mean for anything to begin without reason.

5quinamic: literally, "fit it."

106 The Huei tlamahuigoltica

conaxitito in iteopanchantzinco, ixpantzinco contecato, nima ye ic conmotlatlauhtilia moch ica in iyollo inic ma quimocnoyttili, ma quimopatili; ixpantzinco choca, mocnopechteca: auh quitlan ma tepitzin maco1 in iamealtzin inic coniz, auh in o yuh conic nima ic yamanix, peuh in ye cochi, auh in ye oquipanahui nepantla tonatiuh, in ye tziliniz ge, in quihuicaque, oc hualquiz-que quiahuac tlatlamahuigoto, ga igel quihualcauhtiquizque in oquic oncochi: Onyamanix: auh ceme in magehualtzitzintin in oncan netolleque tlatlachpantinemi Teopan, in ye oquittac itzintla hualquiga huel temamauhti cohuatl, genmatl, ihua gemiztetl2 inic hueyac lhuan huel tomahuac, huel genca omomauhti niman qui-tzatzili m Caxtillan gihuatl cocoxcatzintli, niman ic igatehuac, meuhtehuac, huel genca migahui momauhti, tzatzatzic inic tenotza nima oncan comictiq in cohuatl; auh nima iquac patic, opachiuh in ite, auh oc onahuilhuiti in oncan, inic gegemilhuitl ntZ n llaya m ilhuicac îhuapilli in oquimocnelili in o-q mopatili auh m iquac hualmocuep aocmo quihualnapaloq ga huallacxipahui3 ye huel pactihuitz aoctle ma quicocoa.

CE Caxtiltecapilh chane in nican ipan altepetl Mexico huel chi-cahuac inic quicocoaya in itzontecon, ihuan in inacaz, yuhqui ye cuitlaxitimz,niman atle quimopachihui, aoc huel quiyohuiaya-

TCnh™°Z in TPa itta56chantanco izgenquizcaich-poch zmth Totlagonantzin Guadalupe. Auh in oagito ixpantzinco, huel lzceyollocacopa4 quimotlatlauhtili inic ma quimopalehuili,* SnZ ĥ ; °monbtolti> ca ̂oquimopatili ixpantzinco ?n,t CblbUaZ CC tzontecomatI iztac teocuitlatl, auh gan niman XSca" rTt0 Tf" ̂ Uhinyuh chiacnahuilhuiti in ichantzinco quicocoa P hualmocueP ™ichan hualpactia, niman aoctle

. l^GC0:1,16 0 !s.not followed by glottal stop; it is inherently long but not so pronounced in final position. g'

Cemiztetl: iztetl and iztitl are variants. See n. 3, pp. 88-89 The matl S T f C°Uld 1,6 ̂ 10 ten ^twhen ̂ ed la mei-'

ure for agncultural land. In measuring houses and house plots around

The Nican motecpana 107

heavenly Lady. Very early in the morning they started her on her way, and when they got her to her churchly home, they laid her down before her. Thereupon she prayed to her with all her heart that she would have pity on her and cure her. She wept before her, prostrated herself, and asked to be given a little bit of her spring water to drink. After she drank it, her body temperature moderated, and she fell asleep. When it was past midday and the bell was about to strike one, those who had brought her came back outside the building for a while to go look around. They came out leaving her all alone while she slept and her temperature moderated, and one of the humble com­moners who had taken a vow there to sweep at the church saw a very frightening snake come out from under her, a fathom and one span2 in length, and very thick. He was very fright­ened and immediately cried out to the Spanish woman who was sick. At that she awoke and got up. She was very much startled and frightened and repeatedly cried out to summon someone. Then they killed the snake there; at that very moment she got well and her stomach went down. She spent four more days there, in order to pray daily to the heavenly Lady who had done her this favor and healed her. When she came back, they no longer carried her in their arms; she came back just on foot. Now she came greatly rejoicing; nothing was ailing her any more. , THE HEAD AND ears of a Spanish nobleman, a resident here in the altepetl of Mexico, pained him very badly, as if they would burst; absolutely nothing helped him. He could endure it no longer, and he directed that he be taken to the precious home of the consummate Virgin, our precious mother of Guadalupe. When he arrived in her presence, he prayed to her with all his heart to help him and cure him. He vowed that when she had cured him, he would make an offering to her of a head of silver. Just at the very moment he got there, he was cured. After he had spent nine days at the home of the heavenly Lady, he returned home rejoicing. Absolutely nothing more was ailing him.

Mexico City, it was apparently closer to two Spanish yards, the approx­imate quantity we imagine as intended here.

2Huallacxipahui: for huallacxipdhui. 4Izceyolldcacopa: standard icenyolldcacopa. SQuimopalehuili: the final i is neither long nor followed by glottal stop.

108 The Huei tlamahuigoltica

CE gihuatzintli itoca Cathalina itexihuia, auh in oquittac in nima aoctle quimopachihuia, in ye huellanauhtoc, auh in titi^i quittoa aocmo mehuaz ca yeppa miquiz: tlatlatlauhti inic quihuicazque in ompa iteopanchantzinco in ilhuicac £ihuapilli Totlagdnantzin Guadalupe, auh in o yuh caxitito huel moch ica in iyollo qui-motladauhtili inic ma quimopatili, niman ic quihualquixtitiaque ome tlacatl quihualtzitzitzquitiaque, huel ixquich itlapal quichiuh inic agito in oncan ca iameyaltzin; auh huel moch ica in iyollo inic conic in atl oncan meya, nima ic oncan opatic, iuhquin eecatl nohuiampa itech hualquiz, ilhuice icamacpa inic conic in atl. Auh in oncalac iteopanchantzinco £ihuapilli ye opatic aoctle qui-cocoa.

CE San Francisco Teopixcatzintli in atle icactzin itocatzin Fray Pedro de Valderrama huel tlanahuia in quicocoa, ge ixopil in huel otlanauh in niman huel aoc patiz intlacamo quicotonilizque, yeica itech omotlali in huey qualocatl niman ic i?iuhca quihuicati-nuetzque in ompa itlagochantzinco in ilhuicac phuapilli Guada-lupe auh in o yuh ixpantzinco a?ito niman ic quitoton in tzotzo-matn, ic quimiliuhticatca1 ixopil, quimottitili in ilhuicac phua-pim: lh^ huel moch in iyollo quimotlatlauhtili inic ma quimopatih; auh ca gan niman iquac opatic, auh in ye pactica ca lcxipan omocuep in ompa Pachocan. Oc no ge Caxtiltecalpilli2 itoca Don Luys de Castilla ge icxi huel pogahuac, auh in ye huel otlanauh, ye cocoyoca3 inic palani in niman aoctle quimopachihuia inic quipatia in titici. Auh ye huel yu ca in iyollo ca ic miquiz, yuh mittoa quimolhuili in tlacpac ieopixqui omoteneuh, in quenin yehuatl quimopatili in ilhuicac V-inuapilh Totlagonantzin Guadalupe niman ic tlanahuati quichi-uazque in teocuitlapitzq ge iztac teocuitlaicxitl in ixquich huey

in icxi; niman ic quihualmotitlanilili; inic oncan iteopanchan­tzinco ixpantzinco quipilozque huel icenyollocacopa imactzin-co hualmocauh mic quimopatiliz. Auh in titlatli quicahuaco in iquac ompa hualquiz, ye momiquiliznequi, ye huellanauhtoc, auh m iquac mocuep in ipan agito, ye pactica, ye oquimopatili in

nf i l3^l^UCatC^LUimiloa' "t0 wraP something," implies the existence of intransitive quirmlihui, "to be wrapped."

Caxtiltecalpilli: for Caxtiltecapilli; the i bearing the grave accent is

The Nican motecpana 109

A HUMBLE woman named Catalina had hydropsy. When she saw that nothing whatever did her any good, that she lay fatally ill, and the physicians said that she would never rise again and would soon die, she begged them to take her to the churchly home of the heavenly Lady, our precious mother of Guadalupe. When they had brought her there, she prayed to her with all her heart that she might cure her. Thereupon two persons brought her back outside, holding her as they came. She used every ounce of her strength to get to where her spring is. With all her heart she drank the water where it gushed forth. Thereupon she was healed there; like the wind [the swelling] came out of her everywhere, especially from her mouth, as she drank the water. By the time she went into the Lady's churchly home, she was already cured; nothing more ailed her. A DISCALCED Franciscan friar named fray Pedro de Valderrama was gravely ill; one of his toes pained him. He was in great extremity; he could no longer recover at all unless they should cut the toe off, because a large cancer had grown on it. There­upon they hurriedly took him to the precious home of the heav­enly Lady of Guadalupe. When he arrived in her presence, he undid the cloth in which his toe was wrapped.1 He showed it to the heavenly Lady, and with all his heart he prayed to her to heal him. Just at that very moment he was healed, and rejoicing he returned on foot to Pachuca. FURTHER, a Spanish nobleman named don Luis de Castilla had a very swollen foot, and he was very gravely ill; [the foot] was full of holes3 from decay, and absolutely nothing with which the physicians were treating him was helping. He was very sure that he would die from it. It is said that the abovementioned friar told him how the heavenly Lady, our precious mother of Guadalupe, cured him. Thereupon he directed the goldsmiths to make a silver foot, the same size as his own. Thereupon he sent it to be hung in her churchly home, in her presence. With all his heart he left himself in her hands so that she might cure him. When the messenger left to come to deliver it, he [don Luis] was about to die, he already lay in extremity. But when [the messenger]

neither long nor followed by glottal stop. 3Cocoyoca: a frequentative of coyoni "to get holes" (DK, p. 43).

110 The Huei tlamahmgoltica

ilhuicac Cihuapilli.

CE Sachristan itoca Iuan Pabon in oncan motlacuitlahuiaya in iteopanchantzinco ilhuicac £ihuapilli totlafonantzin Guadalupe quipiaya ?e piltzintli1 auh itech motlali in quechpofahualiztli, ye huel otlanauh, ye momiquiliznequi, aoc huel cana in iiyo; Qui-huicac lxpantzmco, auh ic conmamateld in azeite ilamparatzin ic pilli ^ nimS iqUaC PatiC quimocnelili in ilhuicac £ihua-

YN oc itzinecan, in oc ipeuhyan in iquac monexiti in itlaco-ixiptlatzin izfenquizcaichpochtzintli Totlafonantzin Guadalupe in mean tlaca tiatoque Pipiltin huel itechtzinco2 motzatziliaya inic qummopalehuiliaya, inic quinmomanahuiliaya in innetoliniliz-pan, ihuan in inmiquiztempan, ifenmactzinco mocahuaya feme ye uan in, in tlatohuani catca Do Francisco Quetzlalmamalitzin4 leotihuacan in iquac xixin in altepetl in huel cactimoman, in hil ^n aoca^ m°cauhtiquiz inic amo quinmocahualiztlama-

Vi S n ? Francisco Teopixque, in quinequia Tlatohuani orrey Don Luys de Velasco yehuantzitzin in San Augustin

reoptxque quinmocuitlahuitzinozque, huel ic cenca netoliniliztli quittaque in altepehuaque. Auh in intlatocauh Don Francisco, ihuan m lpiloan 5a motlatlatitinemia, yeica huel nohuian temo-•^a' °ncan h,uaIla lz5a tlafaccan6 in Azcapotzalco, auh

a quihualmotlatlauhtiliaya in ilhuicac £ihuapilli Guadalupe maquimoyollotih in ltlafdconetzin in Visorrey, ihuan in tiatoque Audiencia Real inic tlapopolhuililozq altepehuaque inic huel mocuepazque in mchan, ihuan oc feppa macozque in San Fran-• 1S^ Teopixque, auh huel yuh mochiuh, ca otlapopolhuililoque in altepehuaque, ihuan m intlatocauh in inpillohuan, ihuan oc feppa macoque m San Francisco Teopixque, inic quinmocui-ic^oS6' mofWntin hualmocuepque in inchan aocmo ma dnrnpnt1^11^ mocl;uh ye xPan xihuitl mil y quinientos y cincuenta y ocho, no ihuan in ye imiquiztempan in Do Francisco

^enmactzmco mocauh in ilhuicac £ihuapilli Totlafonantzin

ctl^lltZlnth' Ab°y may have 1)6611 in the mind of the writer as in the have kept thfuaml'^ Nabuatl here does not specify gender, and we ma. v c i i? ,translatlon n61«ral even though "it" is no longer very idio­matic English in speaking of children. very imo

by gSr;11116' With 3 gI3Ve 3CCent is l0ng 31,(1 not folIow6d

The Nican motecpana 111

returned, he found [don Luis] healthy; the heavenly Lady had cured him. A SACRISTAN named Juan Pavon, who took care of the church-ly home of the heavenly Lady, our precious mother of Guada­lupe, had a small child,1 and it contracted a swelling of the neck. It was gravely ill and about to die; it was no longer able to breathe. He took it before her and anointed it with the oil that burns in her lamp. At that very moment it was healed, favored by the heavenly Lady. IN THE BEGINNINGS, when the precious image of the consum­mate Virgin, our precious mother of Guadalupe, appeared, the local people who were rulers and nobles called upon her very much to aid and defend them in their afflictions, and at the point of death they would leave themselves entirely in her hands. One of these was the ruler don Francisco Quetzalmamalitzin of Teotihuacan. At that time the altepetl dispersed and was entirely deserted, with not a person left, because they opposed giving up the friars of Saint Francis, for the lord Viceroy don Luis de Velasco wanted the friars of Saint Augustine to take care of them, which the citizens of the altepetl saw as a great depriva­tion. Their ruler, don Francisco, and his nobles went about hiding in various places, because they were being sought every­where. The last place he came to was Azcapotzalco. He was secretly praying to the heavenly Lady of Guadalupe that her precious child might inspire the viceroy and the lords of the Royal Audiencia so that the citizens of the altepetl would be forgiven, be able to return to their homes, and be given the friars of Saint Francis again. And that is exactly what happened. The citizens of the altepetl and their ruler and their nobles were par­doned, and they were given the friars of Saint Francis to take care of them again. They all came back to their homes, they were no longer bothered over this matter in any way. It happened in the year 1558. And also when he was at the point of death, don Francisco placed himself entirely in the hands of the heavenly

3Yehuan in. This odd formation, with in left hanging, is apparently to be explained by a missing (or possibly too low) t between the two words. The intention would have been yihuantin.

AQuetzlalmamalitzin: for Quetzalmamalitzin. 5Ipiloan: for ipillohuan, as below. 6Tlagaccan: for standard tlatzaccan.

112 The Huei tlamahuigoltica

Guadalupe inic ipan motlatoltiz in iyolia, in ianima, auh mo-huenchiuhta in ixpantzinco, in iuh neztica in ipa itestamento in huel tlayacatitica itlatoi, itlatecpan, mochiuh ic omilhuitl mani Mar?o in ipan xihuitl mil y quinientos y sesenta y tres. IN ye yuh moyetztica in itlafochantzinco, izfenquizcaichpoch-tzintli ilhuicac £ihuapilli Guadalupe amo 5an quexquich, amo ?an tlapohualli in tlamahuifolli quimochihuili, inic quinmocneli-liaya in nican tlaca ihuan in Caxtilteca, 9a ge in ixquichtin nepa-pan daca itechtzinco motzatziliaya, in quihualmotepotztoquiliaya. Auh in yehuad in Iuan Diego canel ye huel oquimcxjenmacatzino in ilhuicac £ihuapilli, in i9ihuatecuiyotzin, auh huel quitequipa-choaya, inic hueca quitzticatca in ichan, in ialtepeuh, inic huel cegemilhuid quimodayecoltiliz, quimotladachpanililiz, yeica qui-modatlauhtili in Tlatohuani Obispo ma cana caltechtzinco in ina-huac iteocaltzin, inic huel oncan yez, quimodayecoltiliz;1 auh quimohuelcaquilili in idaidaniliz; auh niman quimomaquili cal-tzintli, in inahuac iteocaltzin ilhuicac £ihuapilli: canel huel 9enca quimoda9otiliaya in Datohuani Obispo. Niman ic hualmiquani quitlalcahui in ialtepeuh quihualcahuili-tehuac in iTlatzin Iuan Bernardino in ical, in itlal, oncan 9e9em-ilhuitl dateomatia, quimotladachpanililiaya in ilhuicac Qrtiuapilli, ixpantzinco mopechtecaya, quimotlaocolnonochiliaya, ihuan a-mo huecauhtica in moyolcuitiaya, tla9eliaya, mo9ahuaya, tlama-9ehuaya, mohuitequia, tepozmatlatl tequaqua2 ic mocuitlalpiaya, xomolli, caltechtli quitocaya3 inic huel iyoca iz9a i9el quimo-macaz in datlatlauhtiliztli inic quimononochilitiez in ilhuicac £ihuapilli. Icnooquichtli catca, oc yuh oxihuitl4 quimottititzinoz iz9enquizcaIchpochtzintli in omomiquili in i9ihuahuatzin5 catca itoca Maria Lucia; auh inehuan chipahuacanenque, mopixque6 mochpochmiquili in i9ihuauh, no yehuad telpochnen, aic quix-lma 9ihuatl yeica 9eppa quicacque in itemachtiltzin Fray Toribio Motolinia 9eme in madactin onmomen San Francisco Teopixque huel yancuican maxitico; in quenin huel 9enca quimohuellamach-

1Mo cana … quimotlayecoltili?. Somewhat more literally, the passage seems to say let there be somewhere by a wall near her temple in order for him to be able to be there and serve her."

2Tepozmatlatl tequaqua: i.e., a cilice. 3Xomolli caltechtli quitocaya. Molina glosses this phrase (cast in the

reverential) as "to hide," and in another place as "to take shelter in the shade" (VM, Nahuatl/Span., f. 161; Span./Nahuatl, f. 10).

The Nican motecpana 113

Lady, our precious mother of Guadalupe, so that she might look after his soul. He made an offering to her, as appears in his will at the very beginning of the statement he ordered, which was done on the second day of March in the year 1563. ONCE THE consummate Virgin, the heavenly Lady of Guada­lupe, was in her precious home, she worked many and innum­erable miracles, with which she befriended the local people and the Spaniards, and all the different peoples who called on and followed her. As for Juan Diego, since he had dedicated himself entirely to the heavenly Lady as his patron, it concerned him very much that her home was too far away from his altepetl for him to be able to serve her and sweep up for her each day. For that reason he begged the lord bishop that he could stay some­where by a wall near her temple in order to serve her.1 He ap­proved his request and gave him a small house near the temple of the heavenly Lady, for the lord bishop esteemed him very highly.

Thereupon he moved and abandoned his altepetl; on departing he left his house and land to his uncle Juan Bernardino. There [at Tepeyacac] he used to devote himself daily to spiritual things; he would sweep for the heavenly Lady, prostrate himself before her, and sorrowfully invoke her. He would frequently go to confession and communion, fast, do penance, punish himself, and gird himself with a sharp metal net.2 He would search out a remote comer3 so that very much apart, all by himself, he could give himself to prayer and converse with the heavenly Lady. He was a widower; two years before the consummate Virgin ap­peared to him, his wife, whose name was Maria Lucia, died. They lived together in purity; they kept themselves chaste.6 His wife died a virgin. He too lived as a virgin; he never knew a woman, for once they had heard a sermon of fray Toribio Motolinia, one of the twelve friars of Saint Francis who were the

46xihuitl: for oxihuitl. 5Igihuahudtzin: although it appears at first glance incorrect, this form is

quite often seen in texts, including those of well versed writers. The -hud- is apparently an older, fuller version of the possessive ending usually occurring as -uh, here preserved because of its protected internal position.

6Mopixque: see the related forms under "casta persona" and "castidad" in VM, Span./Nahuatl, f. 25v.

114 The Huei tlamahuigoltica

tilia in Teotl Dios, ihuan in itlagomahuizNantzin in chipahua-canemiliztli, in nepializtli. Auh in quexquich quimitlanililiaya,1 inic quimotlatlauhtiliaya in ilhuicac £ihuapilli, moch quimonel-tililiaya; no yuhq in aquique itech mocahuaya, ca inpapa2 quimo-magehuiaya in tlein intlanequiliz, inchoquiz, intlaocol.

Auh in iTlatzin in Iuan Bernardino in quittac in huel geca qui-motlayecoltilia in toTecuiyo, yhuan in itlagdnantzin, quihual-tocazquia, inic nehua yezquia: auh amo quinec quilhui inic mo-nequia izgan ompa yez in ichan inic quipixtiyez in incal, in intlal quincahuilitiaque intahuan, incolhuan; yeica ca yuh quimonahua-tili in ilhuicac £ihuapilli inic gan igel yez. Auh in ipan xihuitl mil y quinientos y quarenta y quatro anos momanaco in huey cocoliztli, auh itech motlali in Iuan Bernardino; auh in ye huel-lanauhtoc quimocochittili in ilhuicac, £ihuapilli quimolhuili inic ye inman in ye oncan ic miquiz, ma moyollali, macamo quen mochihua in iyollo ca quimomanahuiliz in imiquiztempan, qui-mohuiquiliz in ompa itlatocachantzinco ilhuicac; canel gemicac itechtzinco omopouh, omotzatzih, huel ipan caxtolilhuitl Mayo in ipan xihuitl omoteneuh in momiquili, auh oncan hualhuicoc in Tepeiacac inic oncan tococ in itic iteocaltzin in ilhuicac £i-huapilli, auh ca yuh itencopatzinco mochiuh in Obispo, auh ca quipiaya nauhpohualli ihuan chiquagenxihuitl in iquac momi­quili.

Auh izgatepan in Iuan Diego ye yuh caxtolli ozge xihuitl in oncan quimotequipanilhuia, in ilhuicac Qihuapilli in momiqui-lico, huel ipan in xihuid mill y quinientos y quarenta y ocho; huel iquac in momiquili Tlatohuani Obispo. Auh in ye inman in ye oncan genca quimoyollalili in ilhuicac £ihuapilli, huel qui-mottili; quimolhuili inic ye inman in quimagehuatiuh in quimo-tlamachtitiuh in ompa in ilhuicac, in ixquich in oquimotenehuili-li, auh no oncan motocac iteopanchantzinco, auh ye yuh epo-hualli onmatlactli ihua nahui xiuhtia in momiquili, in quimohui-quili izgenquizcaichpochtzintli, ihuan in itlagoconetzin in iyolia in ianima in ompa quimogentlamachtia in ilhuicac papaquiliztli: ma yuh quimonequiltitzino inic no tehua tictotlayecoltilizque, tic-

lQuimitlanililiaya the second i marked with a grave accent is short and not followed by glottal stop.

2Inpapa: probably for ipapa or in ipapa. If we should take the form as

The Nican motecpana 115

very first to arrive, on how much a pure life and chastity please God the deity and his precious, revered mother. And whatever he would ask her for, when he prayed to the heavenly Lady, she would grant it all. Likewise, all those who would leave them­selves to her would obtain on her account2 whatever was their wish, the object of their tears and sorrow.

When his uncle Juan Bernardino saw how very greatly he was serving our Lord and his precious mother, he was going to follow him so that the two might be together. But he [Juan Diego] refused; he said that it was necessary that he [Juan Bernardino] just be at his home in order to take care of their houses and lands that their forebears had left them, because the heavenly Lady commanded him to be all alone. In the year 1544 a great epidemic broke out. It came upon Juan Bernardino, and when he lay gravely ill, he saw the heavenly Lady in a dream. She told him that it was time for him to die, that he should be consoled, that his heart should not be troubled, that she would come to defend him when he was at the point of death, and that she would take him to her royal home in heaven, since he had always dedicated himself to her and invoked her. It was exactly on the fifteenth day of May in the aforesaid year that he died. He was taken to Tepeyacac to be buried inside the temple of the heavenly Lady; it was done in this way by order of the bishop. He was eighty-six years old when he died. LATER, AFTER Juan Diego had served the heavenly Lady there for sixteen years, he died, exactly in the year of 1548; it was just then that the lord bishop died. When it was time, the heavenly Lady greatly consoled him. He was able to see her, she told him that the time had arrived for him to go attain and enjoy in heaven everything that she had promised him. He too was buried in her churchly home. He was seventy-four years old when he died, when the consummate Virgin and her precious child took his soul to where it would enjoy completely the happiness of heaven. May it be her wish that we too may serve her and abandon all the worldly things that lead us astray, so that we too may attain the eternal riches of heaven. Amen.

correct, the translation would have to be "she would obtain for the sake of those who would leave themselves to her whatever was their wish …"

116 The Huei tlamahuigoltica

tlalcahuizque, in ixquich tlalticpacayotl in tetlapololti inic no huel tictomacehuizque in ilhuicac gemicac necuiltonolli. Ma iuh mo-chihua.

NICAN tlantica in ittoloca, in ipohualoca in huei tla-mahuigolli, inic omonexiti in ixiptlatzin in ilhuicac Tlatoca£ihua-pilli, Totlagdmahuiznantzin Guadalupe: ihuan in quezquitlamanth in omicuilo, itlamahuigoltzin, in oquihualmochihuilitia, ic qui-monextih in itepalehuiliztzin intechcacopa in itechpatzinco omo-tzatzilique, oquimotemachitzinoque;1 auh ca genca miec in omo-cauh,2 in oquipolo in cahuitl, in aoc ma aca quilnamiqui inic amo oquimocuitlahuiq in huehuetq in ma quimicuilhuiani niman in iquac mochiuh. Auh ca yeppa yuhque in tlalticpac tlaca, izgan huel iquac, quimahuiztiha, quitlagocamati in iteicneliltzin ilhuicac Tlatoca£ihuapilli, intla oquimomagehuique, auh in moztla, in huiptla ca ye intlalcahualizpan contlaztihui inic aocmo inpan hualagi, izgatepan hualhui, quihualmomagehuia in idanextzin, in itonatiuhtzin Totecuiyo. Auh ca huel ye yehuatl in, in ipampa achi opoliuhca, omolcauhca in iteicneliltzin ilhuicac £ihuapilli, inic genca huei tlamahuigoltica omonexiti in nican ichantzinco Tepeyacac; inic amo genca in iuh monequia quihualmomachiltia, quihualmocuititzinoa in imagehualtzitzinhua in huel inpampa on-can omocaltitzino inic oncan quinmocaquililiz in innetoliniliz, in inpatzmiquiliz, in inchoquiz, in intlaitlaniliz, auh quinmomaqui-liz, quinmocnehliz in itepalehuiliztzin; in iuh ye omitto yehuatzin quimolhuili, quimomaquili in itlatoltzin in imagehualtzin Iuan Diego in quimottititzino. Auh inic amo genmochi tlamiz, qui-popoloz in cahuitl in itlamahuigoltzin ilhuicac tlatdca£ihuapilli, ca oquimotlagonequilti3 itepalehuilizticatzinco motlilanaz,4 mote-

1Oquimotemachitzindque: in this instance, as in that of a similar verb stem above (at n. 6, pp. 64-65), the meaning, "trust in her," is quite clear. Nevertheless, the verb again does not behave according to dictionary norms. Temachia standardly takes either a specific object prefix or a reflexive prefix, but not both (VM, Nahuatl/ Span., f. 96v). The writer here apparently thinks that both are necessary, so much so that he resorts to the -tzinoa reverential (the reflexive-plus-applicative reverential cannot be used when the reflexive has semantic significance, because the reflexive prefix cannot be doubled). The present case does not help in the interpretation of the one above; both are deviant from the known norm, but they do not agree with each other. It does, however, agree with an almost identical instance below

The Nican tlantica 117

HERE ends the Story and account of the great miracle by which the image of the heavenly Queen, our precious revered mother of Guadalupe, appeared, and of some of her miracles that were written down, which she came to do, by which she manifested her aid toward those who called upon her and put their trust in her.1 But a great deal has been left out,2 which time has erased and no one at all remembers any more, because the ancients did not take care to write it down when it happened. The people of the world have always been like that; only at the very moment when they have obtained them do they wonder at and give thanks for the favors of the heavenly Queen, but soon they cast them into oblivion, so that those who come afterward in attaining the light of the sun of our Lord arrive too late for them. This is the very reason why the benevolence of the heav­enly Lady by which she very miraculously appeared here in her home at Tepeyacac had rather disappeared [from people's minds] and been forgotten, since her humble subjects have not made it known or acknowledged it as much as was needed her humble subjects for whose very sake she built her house there so that in it she might hear their afflictions, their grief, their tears, and their entreaties, and she might give them and grant them the favor of her aid. As was said above, she spoke and gave her word to her humble subject Juan Diego to whom she revealed herself. In order that everything should not perish and that time should not erase the miracles of the heavenly Queen, she lovingly saw fit that, with her help, it should be written and

at n. 3, pp. 118-19. , . „ • l 2Omocauh. This form, the verb cahua ("to leave, abandon, etc.) in the

preterit reflexive, stands in close connection with the verb poloa im­mediately following; a few lines below, the related verb polihui is similarly connected with a form of the verb ileahua, "to forget. In the preterit reflexive, only a single letter differentiates the two; one must wonder if the intention here was not omolcauh, "it was forgotten."

3Oquimotlagdnequilti: because of a smudge in the copy of the original we used, the n in this form cannot be seen clearly.

AMotlilanar. based on an unattested verb; see n. 1, p. 54.

118 The Huei tlamahidgoltica

pozpachoz in onez, in omopantlaz, magihui ohuitica in omo-neltili, inic 5ennohuian tepan a§itiuh motemachiltitiuh.1

Auh in ma?ihui ye huel nelli yuhqui ca ?an 9entetzintli in ilhuicac Tla909ihuapilli i9eltla9onantzin2 in Dios itla9dpiltzin, iz9an iqel-tzin 9ennohuian 9emanahuac tictomahuiztililia in titlaneltoca-catzitzinhuan itla9dconetzin; ma huel yuh ye in imix, in inyollo tlalticpac tlaca, camo 9an quezquican inic 9ennohuian altepepa, huel yehuatzin in oquimopepeni, oquimixquechili, in iyeyantzin, ihuan in ixiptlatzin inic oncan quinmopalehuiliz in icnotlaca in ixpatzinco huallazque, quihualmotemachitzinotiazque3 9enmoch ica in inyollo, quimitlanililizque in itecanechihualiztzin.4 In iuh ye izquican quimochihuilia in nican totlalpan Nueua Espana: ca in itla^oixiptlatzin in quinhualmohuicalti Caxtilteca yancuican calaquico, teyaochihuilico, ye machizti in quen mochiuh inic 9eme yehuantin in yaotequipaneque5 quimotlatilitiquiz in oncan totoltepec in iquac Mexica yaotica quinquixtique, quintotocaque Mexico in Espanolestin: auh ca oncan huecauhtica memetla mopolihuititicatca ixquichca 9e ma9ehualtzintli, quimottiti, qui-monanahuatili, oncan quimocaltiliz in iuh ye omitto. Auh in ixquich itepalehuiliztzin in quimochihuilia, in ye quimoteicnelilia in oncan ic moyetztica, ca 9enca huel miec in oquimaceuhque in nepapan tlaca, ilhuice yehuantin in Caxtilteca in oquihualmo-huiquilique, ihuan quimotlatequipanilhuililia6 in ichantzinco.

lMotemachiltitiuh. It was seen above at n. 6, pp. 64-65, that the writer sometimes (not always) proceeds as if he thinks that temachia, "to trust," is intransitive. The present form is consonant with that interpretation, though it uses a causative rather than an applicative suffix to complete the reveren­tial. Yet the "trust" sense does not fit the context as readily here as in the other case. Simeon (DS, p. 217) lists an infrequently seen intransitive verb machia, "to be known"; our form, however, has a -te- which cannot be accounted for if this machia is the base. If the intention is temachia, the form (which in standard grammar would be motemachitiuh) would mean "it is gaining confidence [from the public]." Momachiltitiuh would mean "it is becoming known." The "known" sense is so appropriate and pairs so well with the just preceding verb that we have provisionally chosen it as the possible intention.

2Iceltlagonantzin. This is an unusual, even an incorrect form. Icel, alone, only, sole, by oneself," is a self-contained expression; a following

noun would normally be in the absolutive, as in icel conetl, "only child" (see VM, Nahuatl/Span., f. 10), or if possessed would have its own possessive prefix. Here the i- of icel is made to serve as prefix of the noun

The Nican tlantica 119

printed, so that when it had appeared and been published—and though with difficulty it has been realized—absolutely every­where it would be reaching people [and becoming known?].1

Granted that it is very true that the heavenly precious Lady, the only precious mother2 of God's precious child, is a single thing, and we believers in her precious child honor her alone everywhere in the world, let the people of the earth realize that in many places in the altepetls all around she herself has chosen out and set up her dwelling places and her images so that there she may help the needy who should come into her presence trusting in her3 and asking with all their hearts for her succor.4 So she has done in many places here in our land of New Spain. For her precious image came along with the Spaniards when they first entered and came to make war. It is well known how it hap­pened that one of the warriors5 hid it at Totoltepec when passing through at the time when the Mexica by war ejected and drove the Spaniards out of Mexico. For a long time it was lost there among the magueyes, until she revealed herself to a poor commoner and directed him to build her a house there, as was said before. And where she is, different people have obtained very, very much of the aid she provides and has dispensed, especially the Spaniards, who brought her and serve her in her

as well. Moreover, Itl is a forbidden sequence in a Nahuatl word, auto­matically becoming II. One would have expected icel itlagdnantzin.

3Quihualmotemachitzindtiazque.Seen. l,pp. 116-17. 4Itecanechihualiztzin: derived from teca ninochihua, "to care for or succor

someone" (AC, f. 19v). 5Yaotequipandque probably intended as an equivalent for Spanish

soldados, "soldiers," as the later generations of Spaniards called the con­querors.

6Quimotlatequipanilhuililia. Strictly speaking, this form has one li too many. "To work or do service" is tlatequipanoa; to serve someone" is tetlatequipanilhuia with an applicative (metathesized as usual with an -oa verb) and a personal object; the reverential thereof is motetlatequipanilhuilia, with only one li. The present form has three applicatives where only two are called for. Nevertheless, an apparently extra li does sometimes slip into elevated Nahuatl texts. Some have a basis in variant or older forms. Thus above in the text there appears itlapopolhuililoca, "his pardon," with one li more than usually seen. It is justified, however; Molina gives the verb "to pardon" not only as tlapopolhuia, but also as tlapopolhuilia (VM, Nahuatl/ Span., f. 132v). In the present text, the -huilia form is used several times, in both the verb and derived forms; the shorter form also appears once.

120 The Huei tlamahw.Qolti.ca

Auh in ompa totonqui tlalpan, ihualquifayanpa in tonatiuh, on-can in hualaci huei Acalh, itentla in poyec atl, in teoatl itocayocan Co^amalloapan, oc centetzintli mehuiltitica itlafoixiptlatzin ilhu-icac tlatoca£ihuapilli, izgenca huey tlamahuigolli quimochihuili inic oncan mehuiltitica, ihuan inic quinmopalehuilia in ixquichtin quimonochilia, quimotzatzililia1 in innetolinilizpan. £anno yuh-catzintli in mehuiltitica in itocayocan Temazcaltzinco; ihuan oc quezquican altepepa. Ilhuice yehuatzin in itechpatzinco tontlatotihui in nican Tepeya-cac quimixquechili in iyeyantzin, ihuan quimotemaquili in ixip-tlatzin huei tlamahuiQoltica, in amo aca tlalticpac tlacatl tlacui-locatzintli, oquimochihuili, oquimotlapalaquili, ca huei yehuatzin in omocopintzino inic oquimotlafonequilti oncan mehuiltitiez. Auh in ma?ihui 9enmochintin ye quinmopalehuilia in nepapan tlaca in innetolinalizpan2 quihualmotlapalhuia in ichantzinco. Ma huei yuh ye in imix, in inyollo in nican tlaca ma§ehualtzitzintin, ca huei yehuantin in inpampa oquimotla^onequilti in in^ihuapil-latocatzin oncan mocaltitzinoz. Auh ca ye nelli yuhqui, camo 9an nen, 9an tlapic in huei niman ipeuhyan tlaneltoquiliztli, omentin ma9ehualtzitzintin quinmottititzino in aya3 ixtomi, in aya3 ixquich ic impan tlaneci, ic impan tlatlalchipahua in tlaneltoquiliztli, inic cenca oquimonextili ca huei yehuantin in quinmotemolico, ca oquihualmotla9onequiltitzindtia, in ma quimogihuapillatocati-tzinocan, in ma quimomahuiztililitzinoca, in ma quimotlatequi-panilhuililican4 inic i9ehuallotitlantzinco quinmaniliz quinmo-maquilitiez in imatzin, in itepalehuiliztzin. Canel amo mopoli-huitiaya in tquac on in mahuiztique tlaca, ihuan in Tla9dteopix-que in ye huecauhticaitetequipanocatzitzinhuan ilhuicac tlatoca-^ihuapilli; auh amo 9eme yehuatin quimotla9oicnelili inic qui-mottititzinoz, ca 9an inceltin in ma9ehualtzitzintin in tlayohuayan, mixtecomac actoya in oc noma quintla90tlaya quintequipanoaya in iztlacateototontin iz9an tlamachihualtin ixiptlahuan in toyauh5 in tlacatecolotl, ma9ihui ye innacazpan ohualacica in tlaneltoqui-hztli ixquichca in quicacque, inic omoteittititzino in itla9omahuiz-nantzin totecuiyo Xpo,6 ihuan inic oquittaque oquimahui9oque

1Quimotzatzililia: for quimotzatzililia. 2Innetolinalizpan: fof innetolinilizpan. 3Aya. the d is short and not followed by glottal stop. In any case, ayamo

is much more frequent in this sense, and the short form is usually aye. Quimotlatequipanilhuililican: contains the same extra li as the example

The Nican tlantica 121

home. In the hot lands in the east, where the great boats arrive, on the shore of the salt water, the ocean, at the place called Cogamalloapan, there resides another precious image of the heavenly Queen, who worked a great miracle in order to reside there and aid all who call on her and invoke her in their afflictions. Also similar is the one that resides in the place called Temazcaltzinco, and [the ones] in some other altepetls.

Especially she about whom we are speaking set up her resi­dence here at Tepeyacac and by a great miracle gave people her image, which no earthly human artist made or colored. It was she herself who made her own copy, because she lovingly saw fit to make her residence there. Although she now helps all different kinds of people who in their affliction come to greet her in her home, let the local people, the humble commoners, be sure that it was for their very sake that their Queen condescended to house herself there. Indeed, it was not vainly or for nothing that right when the Christian faith was just getting a start, she revealed herself to two humble commoners who had not yet opened their eyes, on whom the faith had not yet fully shone or dawned, in order to make very clear that it was precisely for them that she came searching, that she came lovingly desiring that they take her for their Queen, that they might revere and serve her, so that she might take them in her protective shadow and be giving them her helping hand. For in that time there was no lack of respected people and precious friars who had long been servants of the heavenly Queen, and she did not grant any of them the favor of revealing herself to him, but only to the humble commoners who were submerged in night and darkness, and even though the faith had already reached their ears, they were still cherishing and serving the false little gods that were only hand-made images of our enemy, the demon, until the time that they heard that the precious revered mother of Christ our Lord5 had revealed herself and that they saw and wondered at her image, an absolute marvel in the way it takes on a human

above commented on in n. 6, pp. 118-19. 5Toyauh: standard toyaouh. 6Xpo. It was quite rare at this time, in either Nahuatl or Spanish, for any

occurrence of the word Cristo (Xpo) not to be preceded by Jesu. The latter word may have been inadvertendy omitted.

122 The Huei tlamahuigoltica

in ixiptlatzin, cenquizcamahuizticatzintli inic motlacanexititica.1 Ca §enca ic oixtonque, otlachixque, yuhquin impan otlathui-tiquiz. Auh (in iuh quicuildtehuaque in huehuetque) niman gequintin in Pipiltin, 5anno yuhque in intlahuicalhuan mage-hualtzitzintin izgenyollocacopa quintlazque quintepeuhque, qui-yahuac quinquixtique in ixiptlahuan tlacatecolotl; peuhque ye ic quimomahuiztililia, quimoneltoquititzinoa in toTecuiyo IESV Christo, yhuan in itlagdnantzin. Inic onnelti camo ganiyo ic ohualmohuicac, omoteittititzinoco in ilhuicac tlatoca£ihuapilli toTlagonantzin Guadalupe inic quinmopalehuiz2 macehualtzitzin-tin ytechcacopa in intlalticpacnetolinaliz3 ca oc genca oquihual-melehuilitia quinmomaquiliz in itlanextzin, in itepalehuiliztzin inic quimiximachilizque in huel nelli iceltzin Teotl Dios, ihuan inic ipaltzinco quittazque, quiximatizque in ilhuicac nemiliztli. Auh inic yuh quimochihuili in, ca ipan aci, huel yehuatzin qui-mocalaquilico, quimotlachicahuilihco in tlaneltoquihztli ye oqui-mopehualtilica quimotemaquilia in itlagopilhuantzitzin San Fran­cisco inic ototococ in tlateotoquiliztli, tlalpan huicoc oxitin in itlatocayo immoteomachtlanini Tlacatecolotl in tlayohuayan, in mixtecomac oquinnemiti in itlachihualtzitzinhuan, in image-hualtzitzinhuan toTecuiyo izgenca oquimixtepetlatilica inic ye-huatl quimacazque in teomahuigotl, in tedcalli, in teomomoztli,4 in xochitl, in copalli, in intolol,5 in intlanqua,6 in innepechte-quiliz, izgan huel igeltzin inemactzin in ilhuicac mehuiltitica, in otechmochihuili. Auh ca yeppa itequitzin in ilhuicac tlatoca-£ihuapilli in quimoxitinihz, in quimopopolhuiz in tlateotoquiliztli in iuh quimolhuilia, in iuh itechcacopatzinco quimocuititzinoa in tonantzin Sata Iglesia, in izquipa quimotlatlauhtilia, quimoyec-tenehuilia, quimolhuilitzinoa, Gaude Maria Virgo cunctas here-ses sola interemisti in vniuerso mundo,1 in quittoznequi, ma

1Motlacanexititica: based on the verb tlacaneci, "to seem human," which meaning can be deduced not only from its constituent roots but from a negative phrasing in Molina (VM, Nahuatl/Span., f. 115v).

^Quinmopalehuiz: standard quinmopalehuiliz. 3Intlalticpacnetolinaliz: for intlalticpacnetoliniliz. 4Teomomoztli. In addition to meaning altar or platform in the pre-

conquest style, momoztli can also refer to a small temple or chapel in the countryside (VM, Nahuatl/Span., f. 115v).

5Intolol. The intransitive verb toloa, "to lower or bend the head," could

The Nican tlantica 123

aspect.1 At this they opened their eyes wide, they saw, as if the dawn had come upon them. Then (as the ancients left written) some nobles, and likewise their followers the humble common­ers, with all their hearts cast away, hurled down, and threw out the images of the demon. With that they began to revere and believe in our Lord Jesus Christ and his precious mother. Thus is verified that not only did the heavenly Queen, our precious mother of Guadalupe, come here to reveal herself in order to aid the humble commoners in their earthly afflictions, she wanted even more to give them her light and aid so that they would recognize the one true deity, God, and through him see and know the heavenly life.

As to how she did this, she arrived at that time, she herself came to introduce and fortify the faith, which the precious chil­dren of Saint Francis had already begun to impart to people, so that idolatry was banished and thrown down, and the rule of the demon collapsed, of him who wishes to be taken for a god, who caused our Lord's creatures, his humble subjects, to live in night and darkness, blinding them so much that they would give him divine honor, temples, divine altars,4 flowers and incense, bowing of the head,5 kneeling,5 and deep obeisance, which are the due of him alone who dwells in heaven, who made us. It has always been the task of the heavenly Queen to destroy and wipe out idolatry, as our holy mother church says and ac­knowledges in her regard, whenever she prays to her, praises her, and says to her, Gaude Maria Virgo cunctas haereses sola interemisti in universo mundo,1 which means, Rejoice, ever

well lead to a patientive noun tololli, which would mean the result of that action, and could be taken to refer to a bow of the head. Such a word is not attested to our knowledge, however, and the normal noun for bowing the head is tololiztli. Here one would have expected intololiz.

6Intlanqua. This means literally "their knees." Perhaps it makes a meta­phorical pair with intolol. Again, however, one would have expected inne-tlanquaquetzaliz, "their kneeling" (see VM, Span./Nahuatl, f. 14).

7Latin: "Rejoice, O Virgin Mary, you alone have destroyed all heresies throughout the world." From the office of the Blessed Virgin Mary.

124 The Huei tlamahuigoltica

ximopaquiltitie 9emicac ichpochtzintle Santa Mariatzine1 iz9en-nohuian tlalticpac mo9eltzin oticmopopolhui, oticm&tletilili in ixquich in tlateotoquiliztli, ihuan in chicotlaneltoquiliztli. Auh in ma9ihui ye nelli yuhqui, ca huel oneltico in nican to-tlalpan Nueua Espana inic 9enca monequi in ma i9acan in ma ixtomican in iz tlaca in ma9ehualtzitzintin in quittazque in qui-pohuaz2 in nican omicuilo in inpampa oquimochihuili in ilhuicac tla90^ihuapilli, inic quinemilizque catlehuatl monequi in quichi-huazque inic quimocuepililizque, quimoxtlahuililizq in itetla9dtla-liztzin, inic no tehuan quimacehuazq in itepalehuiliztzin in iquac quimonochilizque noce intla ichantzinco quihualmotlapalhuiz-que, quihualmottilizq in itla9omahuizixiptlayotzin, ca quimonel-tililiz in itlatoltzin inic onca oquimotla9onequilti mocaltitzinoz inic quinmopalehuiliz in ma9ehualtzitzintin. Ma tlacahua in iyec-yollotzin in toTla96mahuiznantzin ma yehuatzin quimocuetlanili in toyollo, inic to9enyollo ica tictomahuiztililizque in nican tlal­ticpac ixquichca inic itepalehuilizticatzinco tixtelolotica tictottiliz-que in ompa in inecuiltonolizyeyantzinco. Ma iuh mochihua. —

L A V S D E O .

1Qemicac ichpochtzintle Santa Mariatzine. These phrases are in the mas­culine version of the vocative, which is incorrect if "our mother the Holy Church" is still speaking. Probably the writer had lost the thread and was

The Nican tlantica 125

Virgin Saint Mary,1 who alone have destroyed and annihilated all idolatry and perverse belief over the entire earth."

Granted that this is so, it was fully verified here in our land of New Spain, so that it is very necessary for the local people, the humble commoners, to awaken and open their eyes to see and read what has been written here that the heavenly precious Lady did for their sake, in order to consider what they need to do to return and pay back her love for people and along with others attain her aid when they call upon her, or if they come to her home to greet her and see her precious, revered image. She will keep her word, because she lovingly wished her home to be built there in order to help the humble commoners. May our precious revered mother grant that she inflame our hearts so that we may honor her with all our heart here on earth until that time when by her aid we will see her with our eyes in her fortunate dwelling place. Amen.

Laus Deo.

viewing the translation simply as an abstract statement, or as though uttered by himself.

2Quipohuaz: for quipohuazque.

TLATLATLAVHTILIZTLI, IC MOTLATLAVH-titzinoz in ilhuicac tlatdcaQhuapilli toTlagdnantzin

Guadalupe. *

ILHVICAC Hatdca£ihuapille, 9emicac tlateochihuallchpochtzintle Tlatlacatzintle, ma ximopaquiltitie in titla^oichpotzin1 in Dios te-Tatzin. Ma ximopaquiltitie in titla9oNantzin in Dios itlaqoPiltzin. Ma ximopaquiltitie in titla9oNamictzin in Dios Espiritu Santo Te-huatzin in timitzontoyectenehuilia in ilhuicac otihualmotemohui, auh cenca huei tlamahui9oltica otiquinmottititzinoco in icnomace-hualtzitzintin. Tehuatzin timitzototzatzililia, in titotla9omahuiz-Nantzin Guadalupe, in 9enca huey teicnoittaliztica otitechmoma-quilitia in mixiptlayotzin in ixpantzinco titotzatzilizque in ticno-tlaca in tlaiyohuilizpan tinemi in itlalticpactzinco motla9oconetzin: Ma tohuicpa xichualmocuepili in mixtelolotzin, macamo ic ti-mitztotlaeltilican in ixquich in totlatlacol. £a ye xicmoneltilili in motlatoltzin inic titechmopalehuiliz inic topan timehuititzinoz;2 ma ticmacehuacan in motlanextzin inic tiquittazque in ilhuicac nemiliztli. Auh in ixquich inic otictotlapilchihuililique, otictotla-tlacalhuililiq3 in toTecuiyo: ma mopampatzinco tipopolhuililocan, ma tehuatzin xicmo9ehuili in iyollotzin in motla90conetzin, ma ixquich ma4 on9e9ehui in itlahueltzin, in iquallantzin,5 ma tech-mocnoittili in titlachihualtzitzinhuan in mocehuellotitlantzinco6 tonacticate in timitzontotzatzihlia in axca; auh in ye oncan in to-miquiliztempan ma xicmiquanili, ma xicmototoquili in toyaouh,

in totetlapololticauh, inic paca,7yocoxca mocenmactzinco mantiaz in toyolia in tanima, inic ixpantzinco ne9i-

tiuh in itechiuhcatzin Dios. Ma iuh mochihua.

I E S V S . (t)

1Titlagdichpotzin. Because of weakening in speech, ch could be omitted before tz even in the strictest tradition of ecclesiastical Nahuatl writing; the form is equivalent to titlagdichpochtzin. Except for this instance, however, the fuller form is used throughout the text. (Four cases of a comparable sim­plification of tztz to tz do occur).

2Topan timehuititzinoz: based on tepan ehua, "to favor, succoring an­other in some danger" (VM, Span./Nahuatl, f. 62; Nahuatl/Span., f. 102).

3Otictotlatlacalhuililiq. This is based on itlacoa, "to do something wrong or badly, do damage, sin." The applicative is itlacalhuia, whose reverential

126 The Huei tlamahuigoltica

PRAYER TO BE DIRECTED to the heavenly Queen, our precious mother

of Guadalupe. *

REJOICE, heavenly Queen, eternally blessed Virgin, O merciful one, rejoice, you who are the precious daughter of God the Father. Rejoice, you who are the precious mother of God's precious child. Rejoice, you who are the precious spouse of God the Holy Spirit. It is you we praise, you who have de­scended from heaven and by a very great miracle have come to reveal yourself to the poor humble commoners. To you we cry, you who are our precious revered mother of Guadalupe, you who in your very great compassion gave us your image, before which we wretches who live in pain on your precious child's earth cry out. Turn your eyes toward us here; may we not disgust you with all our sins. Rather, keep your word to help us and favor us in our difficulties.2 May we attain your light in order to see the life in heaven. And for your sake may we be pardoned all our sins and offenses against our Lord. May you appease the heart of your precious child; may all his wrath and anger subside. May you take pity on us who are his creatures, who are under your protective shade, who cry out to you today. And then at the time of our death please remove and put to flight

our foe, who leads us astray, so that happily and peace­fully our souls may go to lie entirely in your hands,

so that they may go appear in the presence of God, their creator. Amen.

JESUS. (t)

has a reflexive prefix and a standard -lia applicative suffix. Thus the present form has one li too many in the same fashion as tequipanoa at n. 6, pp. 118-19. By standard grammar the form should be otictotlatlacalhuiliq.

AMa. An optative phrase does sometimes contain a second, strictly speaking redundant ma, but usually at an interval of several nuclear words. Here we are probably dealing with inadvertent repetition.

5Iquallantzin: standard iqualantzin. 6Mocehuellotitlantzinco: for mocehuallotitlantzinco. 1Paca: standard pacca.

Final Prayer 127