Song XIV — Melahuac Huexotzincayotl (The True Song in the Style of Huexotzinco)
The manuscript heading on folio 7r is XIV — Melahuac Huexotzincayotl — "The True," or "Straight," "Song in the Style of Huexotzinco." It is the companion to Song XII's Huexotzincayotl and carries the same stylistic tradition — the lyric mode of the Huexotzinca, a Nahua city-state of the Puebla valley — now named "true" or "straight," as if this is the authoritative, direct version of that form.
What makes Song XIV extraordinary among all the early folios is its preamble — a unique colonial document unlike anything else in the opening songs. It names Don Francisco Plácido as the performer, names Don Diego de León, governor of Azcapotzalco, as the host, and gives the date: 1551, at the feast of the Resurrection of Our Lord Jesus Christ. No other song in the early folios is so precisely placed in time and space. The Cantares Mexicanos here steps out of the mythic register and into history: thirty years after the Conquest, at Easter, a Nahua singer performed this song in a colonial governor's house. The preamble also contains the most explicit drumming instructions in the manuscript — how the huehuetl is struck at the opening, the return, and the rim.
The song that follows moves through three registers without transition. Sections 74–77 are conquest lament: the Mexica are addressed directly, told to remember what God has done; water and food are bitter; Motelchiuh and Tlacotzin — two of Cuauhtemoc's nobles — are named as they are taken peacefully (under duress) to Coyoacan, where Cortés held court. The burning of the nobles at Coyoacan in 1525 was a living memory when this song was sung in 1551. Then a sub-heading interrupts: "Thus Tezozomoctli was enthroned." Sections 78–83 become a meditation on grief and God — the singer reaches for song like a trogon bird searching; he asks whose son is the enthroned one, and the answer drifts toward Jesus Christ, the Son of God; the "house of colors," the creation of the Giver of Life, is contemplated. Sections 84–88 pivot again, to the mythic origins of the Mexica: the springtime plain, the four directions, Chicomoztoc (the Seven Caves, the ancestral homeland), the Colhuacan-Chichimeca heritage — and a closing list of noble names, ending with Ixtlilxochitl scattering God's sovereignty and Tezozomoctli weeping.
This is not a song that resolves. It moves from historical grief to theological wonder to mythic pride to the weeping of a named lord. The three registers exist in the same song, in 1551, sung before a colonial governor at Easter, played on the huehuetl by a man with a Spanish name.
Song XIV spans folios 7r through 8v, with section 112 beginning at folio 9r; sections 74–112 complete the song. This translation is the complete Song XIV. Nahuatl source text accessed from the UNAM TEMOA digital platform (temoa.iib.unam.mx), CC BY-NC-ND 4.0. Translated directly from Classical Nahuatl by the New Tianmu Anglican Church, 2026.
[Preamble — prose preface in Nahuatl, folio 7r]
Here begins the song called the True Huexotzincayotl — as the lords of Huexotzinco performed it who had settled there. It comes out in three layers, thus arranged: noble songs, or eagle songs, flower songs, orphan songs. And thus the drum is struck: when one verse-group is ending, three beats fall upon it; and at the very beginning, one beat only. And when it returns — at the moment the drum is struck, the hand spreads flat; and when there are three beats in the middle, it springs back to the rim. But all of this is to be seen in the hands of a singer who knows how the drum is played.
For the first time, and again a second time, this song was sung in the house of Don Diego de León, governor of Azcapotzalco. It was played by Don Francisco Plácido, in the year 1551, at the feast of the Resurrection of Our Lord Jesus Christ.
You Mexicans — remember.
Only upon us he sends it down:
his force, his glory —
him alone, God.
You who are there in Coyonacazco.
ohuaya
Only there, only there,
does he greet them with weeping —
the huitznáhuatl warriors —
just as Motelchiuh went away.
All of them there:
the tlaylotlaques,
Tlacotzin,
the lord Oquihtzin —
with cries, with cries,
they simply left Tenochtitlan.
ohuaya
You our friends — weep.
Know this:
we have left Mexicanhood behind.
The water is now bitter.
The food is now bitter.
The Giver of Life made it so —
there in Tlatilolco.
ohuaya
But ah — peacefully they were taken:
Motelchiuhtzin, Tlacotzin.
With songs alone they made themselves strong
there at Acachinanco,
when they were brought out to the fire
in Coyoacan.
ohuaya
(Thus Tezozomoctli was enthroned.)
Only upon the mat of the trogon bird
they went away —
there the trogon is reviving again.
Only in vain do I grieve:
only with my orphan flower-song
do I go down searching.
ohuaya ohuaya
Where does he live?
Just where does he live?
We wait for him here
at the place of the drums.
There is affliction.
There is grief on your account
in the house of the springtime.
ohuaya ohuaya
Whose son is he?
Perhaps he is the son of Him —
of God, Jesus Christ —
where does he paint it?
Where does he write the song?
ohuaya ohuaya
Perhaps truly he comes from there,
from where heaven is —
his flower-painting,
from the interior of the flower-house.
ohuaya ohuaya
Let it be seen,
let it be marveled at —
the house of colors —
here, the creation of the Giver of Life,
of God.
ohuaya
He makes us suffer,
he makes us long for his songs
in the water-flower fields —
he forces us to look
upon the creation of the Giver of Life,
of God.
ohuaya
In the time of verdure, in the time of verdure,
we walk here
in the expanse of the plain.
A turquoise-spoonbill rain
shatters above us only
on the face of the waters.
ohuaya ohuaya
From the four directions
there are flashing lights —
there the yellowing flower is blooming.
Here live the Mexicans,
the nobles.
ohuaya ohuaya
From the place of the cactus,
from the place of the mesquite —
ah! from Chicomoztoc —
all of them come here now.
Now you speak here.
ohuaya ohuaya
Here came to be interwoven
the nobility of Colhuacan.
Here twines together
the Colhuacan-Chichimeca heritage —
our lord.
huiya
Still a little while — borrow, you nobles:
Tlacateuhtzin, Huitzilyhuitl,
the cihuacoatl Quauhxilotl,
Totomihuacan, Tlalnahuacatl.
Only the turquoise-bird, Ixtlilxochitl —
when will he grow weary?
He goes scattering the sovereignty of God.
And with this Tezozomoctli weeps.
ohuaya ohuaya
(Folios 8r–8v, sections 89–112)
Once more the mesquite,
once more the thorn-cactus —
they stand abandoned
in the Great Plain.
There, only
the word of God.
ohuaya
Where do the flowers go?
Where do those go
whose names are Eagle, Jaguar?
Already they are scattered,
already divided —
in the water, at the mountain,
in the Great Plain.
There, only
the word of the Giver of Life.
ohuaya ohuaya
There was joy.
There was happiness
among the lords throughout the world —
well indeed it spread,
it moved along:
the word of the Giver of Life.
They came truly to see it,
truly to know
the heart of God —
jade, bracelets,
polished stones,
chalk-white and feathered —
flowers they came to know,
war.
ohuaya ohuaya
Gone is Rabbit,
lord of the House of the Dead,
lord of Acolmiztlan —
only like our grandmother Toci,
the lord who shines in the night:
Cuetzpaltzin,
White Coyote of Totomihuacan,
of Tlaxcala.
Lord Coatzi, with Tlaloctzin —
they came to know
flowers and war.
ohuaya ohuaya
What are you plotting,
you lords, you Huexotzinca?
Look toward Acolhuacan —
where the land is broken,
at Huexotla,
at Iztapallocan.
Night is spreading
over the water,
over the mountain.
ohuaya
There stands the ceiba,
the ahuehuete —
there stands the mesquite,
the cave,
the fire-hardened thing.
The Giver of Life knew it:
war.
ohuaya
Tlacateotl, my Chichimec prince —
why does Tezozomoctli hate us,
why does he send us to death?
He goes toward it,
he wants it:
war, combat.
He has won it in Acolhuacan.
ohuaya
Though he suffers,
you bring him joy,
Giver of Life —
the Colhuacan one,
the Mexican,
Tlacateotl.
He goes toward it,
he wants it:
war, combat.
He brings it to Acolhuacan.
ohuaya ohuaya
Is there only joy
here on earth?
Not twice are they sent —
shield-flowers.
Not twice is the Giver of Life
delighted —
the tlailotlaqui Xayacamach.
ohuaya
Who among you desires
the shield-flower,
the night-flower,
the war-flower?
You will be woven together,
you nobles —
Quetzalmamatzin,
Huitznahuacatl.
ohuaya
(Folio 8v)
On the shield-wall
they live,
the warriors.
A dove has come awake —
it cries out,
it calls —
to those who still live,
the noble lords:
Xiuhtzin, Xayacamachan.
You take delight
in the Giver of Life.
ohuaya
Let there be dancing!
Let offerings be made
near the place of war.
There is no ease —
there the noble lord
came to be given.
Already he turns back.
ohuaya ohuaya
Arrayed in quetzal plumes
they go rattling —
joy is given
to the Giver of Life,
at Ixtlahuacan,
at Tapalcayocan.
ohuaya ohuaya
The rattling rises —
over our home it sounds,
the Huexotzinca —
in Totomihuacan,
White Coyote.
ohuaya ohuaya
Without joy —
thus you rise with the sun.
You descend upon us here,
you Tlaxcalteca.
You shoot into our heart,
into the city of Huexotzinco.
ohuaya
It will be abandoned.
The land of Totomihuacan
will perish.
Your hearts will be calmed,
you Huexotzinca nobles.
ohuaya ohuaya
Where the mesquite stands,
where the thorn-cactus stands,
where the ahuehuete stands —
ah, Giver of Life!
Look sorrowfully upon
the standing place of Huexotzinco.
Only there
the land truly holds.
ohuaya ohuaya
Everywhere only destruction,
everywhere dispersal.
Nowhere does your vassal rest.
Your song has come,
Only God —
create it, you nobles.
ohuaya ohuaya
Only his word is twisted —
you shame the Giver of Life
at Tepeyacac,
you nobles.
ohuaya
Where will you go?
Say it, Tlaxcalteca —
where will you go?
Tlacomihuatzin
has already gone
to God's war.
ohuaya
Like quetzal-feather necklaces
strung in a row —
the Chichimecas did this
to the Totomihuaque,
to White Coyote.
ohuaya ohuaya
In Huexotzinco, Lord Quiauhtzin —
the Mexica hate us,
the Acolhua hate us.
How did we come to be?
Where will we go?
To the Place of No Return.
ohuaya ohuaya
You imagine it,
you say it to your fathers,
you lords —
Ayoquantzin,
and Tlepetztic,
perhaps also
Tzihuacpopoca.
ohuaya
(Folio 9r begins)
Only he was seated in Chalco —
the lord of Acolhuacan,
of Totomihuacan,
at Amilpan,
at Quauhquecholla.
He scattered
the mat and seat of God.
ohuaya ohuaya
Colophon
Song XIV of the Cantares Mexicanos carries the manuscript heading Melahuac Huexotzincayotl — "The True Song in the Style of Huexotzinco." Melahuac means straight, true, correct: this is the authoritative version of the Huexotzinca lyric form, distinguished from Song XII's Huexotzincayotl (which introduced the tradition) by its claim to directness. The song spans folios 7r through 8v, with section 112 beginning at folio 9r; sections 74–112 in the continuous verse numbering of the León-Portilla critical edition. This file is the complete Song XIV.
On the preamble: The prose preamble that opens folio 7r is unique among the early folios. It is in Nahuatl (not Spanish), but it names Don Francisco Plácido as the drummer-performer and Don Diego de León as the colonial governor-host, locating the performance precisely in 1551, at Easter, in Azcapotzalco. Thirty years after the fall of Tenochtitlan, a Nahua musician performed this conquest-lament at a colonial feast of the Resurrection. The preamble also contains the most detailed drumming instructions in the early folios: it describes the rhythm of the huehuetl at the opening (centetl ti — one beat), at verse-group endings (yetetl ti — three beats), and at the middle and rim of the drum. These are practical performance instructions embedded in the manuscript itself.
On sections 74–77 (the conquest lament): These verses address the Mexica directly. Motelchiuh is a Nahua general associated with Cuauhtemoc's resistance; Tlacotzin was a cihuacoatl (high official) of Tenochtitlan. Both were among the nobles taken to Coyoacan by Cortés after the fall — Cortés's base of operations — where several were tortured and executed in 1525. Acachinanco was a place near Tenochtitlan's causeways, associated with captivity. The phrase çan mocuicaellaquauhque — "with songs alone they made themselves strong" — dignifies the captives' conduct. Atl chichix, tlaqualli chichix — "the water is bitter, the food is bitter" — is a precise expression of the colonial aftermath: resources controlled, tribute extracted, the basic conditions of life made bitter.
On the sub-heading (7v 0): The heading Teçoçomoctli ic motécpac — "Thus Tezozomoctli was enthroned" — appears in the manuscript as an internal rubric between the conquest lament (§§74–77) and the orphan-song section (§78+). Tezozomoctli is mentioned by name in §88, weeping. He appears to be a colonial-era Nahua lord, perhaps enthroned as a client ruler under Spanish oversight — the enthronement itself a colonial event, the grief around it older and deeper.
On sections 78–83 (the colonial-syncretic register): Section 80 is among the most startling in the early folios: Ac ypiltzin? Ach anca ipiltzin yehuayan Dios Jesuchristo — "Whose son is he? Perhaps he is the son of God Jesus Christ." The question is posed about Tezozomoctli or his enthroned lineage — and the answer drifts, without resolution, toward the Son of God. The "house of colors" (tlapapalcalli, §82) is understood in this context as both a traditional Nahua ceremonial space and the creation of the Christian God. Ytlayocol — "his artistry/creation" — comes from yocolia, the verb of creative making. The Giver of Life's creation and God's creation are held in the same phrase.
On sections 84–88 (the mythic-origin register): Chicomoztoc — the Seven Caves — is the mythic homeland from which the Mexica and other Nahua peoples traced their migration origin. Its invocation here, in a song performed in 1551, is an assertion of deep identity: we come from there. The colhuahcachichimecayotl — the quality of being Colhuacan-Chichimeca — names the prestigious double lineage claimed by the Mexica: both the ancient urban culture of Colhuacan and the fierce independence of the Chichimeca. Ixtlilxochitl (Black Flower Face) is likely the ruler of Texcoco of that name, who allied with Cortés — his scattering of "God's sovereignty" may be a bitter reference to the political dissolution of Texcoco's power through its own collaboration. Teçoçomoctli weeps is the song's final image before the song shifts register entirely.
On sections 89–112 (the Huexotzinca war-lament): Beginning on folio 8r, the song shifts into a fourth register — a war-lament focused on inter-city-state conflict in the Puebla-Tlaxcala region. The geography is specific and dense: Totomihuacan, Acolhuacan, Tlaxcala, Huexotzinco, Hueytlalpan, Tepeyacac, Iztapallocan, Amilpan, Quauhquecholla, and Chalco all appear. The song addresses the Huexotzinca lords (antepilhuan — "you nobles") directly: Tezozomoctli hates them, the Mexica hate them, the Acolhua hate them; Totomihuacan will be abandoned and destroyed; the Tlaxcalteca descend joylessly to attack. The warrior-lords named — Cuetzpaltzin, Iztac Coyotl, Quetzalmamatzin, Quiauhtzin, Tlacomihuatzin, Ayoquantzin, Tlepetztic, Tzihuacpopoca — are the named dead and living of this conflict. Quenonamican — the Place of No Return, a Nahuatl concept for the irreversible destination of the war-dead — appears in §110 as the stark answer to "where will we go?" The Icelteotl ("Only God," §106) and yehuan Dios ("of God," §§108, 112) continue the colonial-syncretic weave of §§78–83, now entangled with political grievance: God's war, God's throne. The closing verse (§112) reaches Chalco, Amilpan, and Quauhquecholla: a lord of Acolhuacan and Totomihuacan, enthroned across those southern cities, has scattered (quixixinia) the petlatl-icpalli — the mat and seat, paired symbol of divine rulership. Thrones emptied. The floor of heaven scattered.
On the two Tezozomoctlis: Two figures named Tezozomoctli appear in Song XIV. The lord who weeps in §88 is the enthroned figure of the internal sub-heading at §78 — a colonial-era client-ruler, a figure of grief. The Tezozomoctli of §§95–96, who hates the Huexotzinca and desires their death, is a political enemy — likely a different lord of the same prominent name, or the same figure seen from the opposing side.
The translation was made from Classical Nahuatl, consulting Alonso de Molina's Vocabulario en lengua castellana y mexicana (1571) and Frances Karttunen's Analytical Dictionary of Nahuatl for lexical verification. No existing English translation of the Cantares Mexicanos was used as source or guide; the English is independently derived.
Translated from Classical Nahuatl and compiled for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: Song XIV — Sections 74–112 (Folios 7r–9r)
Classical Nahuatl source text from the Cantares Mexicanos manuscript, Biblioteca Nacional de México. Transcription accessed via the UNAM TEMOA digital platform (temoa.iib.unam.mx), CC BY-NC-ND 4.0. Reconstructed from the TEMOA word-by-word annotation interface; embedded footnote markers from the scholarly edition (e.g., cxxxii, cxxxiv) have been removed. Reconstruction follows the same method as Song XII — words extracted from TEMOA element tree, restored to running text.
(XIV — Melahuac Huexotzincayotl)
[Preamble — folio 7r]
Nican ompehua in cuicatl motenehua melahuac huexotzincayotl ic moquichitoaya in tlatoque huexotzinca manime catca Yexcan quiça inic tlatlamantitica teuccuicatl ahnoco quauhcuicatl xochicuicatl icnocuicatl Auh inic motzotzona huehuetl cencamatl mocauhtiuh auh yn occen camatl ipan huetzi yetetl ti Auh in huel ic ompehua ca centetl ti Auh inic mocuepa quinyquac yticpa huetzi in huehuetl çan mocemana in maitl auh quiniquac in ye inepantla occeppa itenco hualcholoa in huehuetl Tel yehuatl itech mottaz yn ima yn aquin cuicani quimati in iuh motzotzona Auh yancuican ye no ceppa ynin cuicatl ychan Don Diego de Leon governador Azcapotzalco Yehuatl oquitzotzon in Don Francisco Placido ypan xihuitl ypan inezcalilitzin Totecuiyo Jesuchristo
[Section 74, folio 7r]
Yn anmexica maxiquilnamiquican oya çan topan quitemohuia yellelon imahuiço yehuan çan yehuan Dios yehua anquin ye oncan in Coyonacazco ohuaya
[Section 75, folio 7r]
Ça can ye oncan çan quinchoquiztlapaloa o anqui huitzmanath in çan ye iuh Motelchiuh onyac o anquin ye mochin ha in tlaylotlaqui ah in Tlacotzin ah in tlacateuctli in Oquihtzin y hui hui ica çan ye conyacauhqui in Tenochtitlan ohuaya
[Section 76, folio 7r]
Yn antoncnihuan ma xachocacan aya ma xoconmatican yca ye ticcauhque mexicayotl huiya çan ye y atl chichix huiya no çan ye tlaqualli chichix aya çan conayachiuhqui in Ipalnemoani ha in Tlatilolco y ohuaya
[Section 77, folio 7r]
Tel ah çan yhuian huicoqueh on in Motelchiuhtzin ha in Tlacotzin çan mocuicaellaquauhque Acachinanco in ah iquac in tlepan quixtiloto in Coyohuacan ohuaya
(Teçoçomoctli ic motécpac)
[Section 78, folio 7v]
Çan tzinitzcan impetlatl ypan ohuaye on tzinitzcan iceliztoc oncan in nenninentlamatia çan icnoxochicuicatica ic noconyatemohua ohuaya ohuaya
[Section 79, folio 7v]
Ya canin nemi ya canon in nemi toconchia ye nican huehuetitlan ayiahue in onnentlamacho moca tlaocoyalo in xopancalitec in ohuaya ohuaya
[Section 80, folio 7v]
Ac ypiltzin Ach anca ipiltzin yehuayan Dios Jesuchristo can quicuiloa tlacuiloa quicuiloa cuicatl in ohuaya ohuaya
[Section 81, folio 7v]
O ach anca nel ompahuiz canin ilhuicac yxochintlacuilol xochincalitec in ohuaya ohuaya
[Section 82, folio 7v]
Yn ma ontlachialoya in ma ontla'tlamahuiçolo in tlapapalcali in nican in Ypalnemoa ytlayocol yehuan Dios ohuaya etcetera
[Section 83, folio 7v]
Techtolinian techtla'tlanectia in ycuic axochiamilpan ic techontla'tlachialtian Ypalnemohua ytlayocol yehuan Dios ohuaya etcetera
[Section 84, folio 7v]
Ya y xopantla y xopantla tinenemi ye nican ixtlahuatl ytec in xiuhquecholquiahuitl çan topan xaxamaca in atlixco in ohuaya ohuaya
[Section 85, folio 7v]
Çan ye nauhcampa y ontlapepetlantoc oncan onceliztoc in coçahuiz xochitl oncan nemi in mexica in tepilhuan in ohuaya ohuaya
[Section 86, folio 7v]
Çan ye tzihuactitlan mizquititlan aiyahue Chicomoztocpa mochi ompa on huitze antla'tohua ye nican ohuaya ohuaya
[Section 87, folio 7v]
Nican momalinaco in colcahuahcatecpillotl huiya nican milacatzoa in colhuahcachichimecayotl in toteuchua huia
[Section 88, folio 7v]
Maoc achitzinca xonmotlaneuican antepilhuan huiya Tlacateuhtzin Huitzilyhuitl aya cihuacoatl in Quauhxilotl huia Totomihuacan Tlalnahuacatl aya Çan ye xiuhtototl Yxtlilxochitl in quenman tlatzihuiz quimohmoyahuaquiuh yauh ytepeuh yehuan Dios yca in choca Teçoçomoctli ohuaya ohuaya
[Section 89, folio 8r]
Ye no ceppa mizquitl yc no ceppa tzihuactli ya cahuantimani Hueytlalpan i anqui çan ytlatol yehuan Dios an ohuaya etcetera
[Section 90, folio 8r]
Can on ye yauh xochitl cano ye yauh yeh intoca quauhtli ocelotl huia ya moyahua ya xelihuia atlo yan tepetl Hueytlalpan y anqui çan itlatol Ypalnemohua ohuaya ohuaya
[Section 91, folio 8r]
Onecuiltonoloc onetlamachtiloc in tetuctin cemanahuac ic huel çotocac huipantoca ytla'tol Ypalnemohuani huel quimothuitico huel quiximatico yyollo yehuan Dios huiya chalchihuitl maquiztli in tlamatelolli in tiçatla yhuitla in xochitl quimatico yaoyotl in ohuaya ohuaya
[Section 92, folio 8r]
Oya in tochin in miccacalcatl in Acolmiztlan teuctli çan to tocih teuctli yohuallatonoc ic yehuan Cuetzpaltzin Iztac Coyotl Totomihuacan Tlaxcallan ohuaye Coatzi teuctli hui Tlalotzin in xochitl quimatico yaoyotl in ohuaya ohuaya
[Section 93, folio 8r]
Tley anquiyocoya anteteuctin an huexotzinca ma xontlachiacan Acolihua'can in quatlapanca oncan in Huexotla Ytztapallocan huia yohuatimani atlo yan tepetl in ohuaya etcetera
[Section 94, folio 8r]
Oncan in pochotl ahuehuetl oncan icaca mizquitl in oztotl huian tletlaquahuac quimatia Ypalnemohuani in yao aiyahue ohuaya etcetera
[Section 95, folio 8r]
Tlaca'teotl nopiltzin chichimecatl tle tleon mach itla techcocolian Teçoçomoctli techynmicitlani yeehuaya in ic yahuil in quinequi in yaoyotl nehcaliztl in ic quima Acolihuacan ohuaya etcetera
[Section 96, folio 8r]
Tel in tonehua ticahuiltia Ypalnemohuani colihua in mexicatl in Tlahca'teotl huiaya in ic yahuil in quinequi in yaoyotl necaliztli quimana Acolihuacan in ohuaya ohuaya
[Section 97, folio 8r]
Çan yeon necuiltonolo in tlalticpac ayoppan titlano chimalli xochitl ayoppan ahuiltilon Ipalnemohua in auia in tlailotlaqui Xayacamach ahuia ahua yaha ohuaya etcetera
[Section 98, folio 8r]
Ac acon anquelehuia chimalli xochitly yohualxochitli tla'chinolxochitl in in neyahpanalo antepilhuan huiya Quetzalmamatzin Huitznahuacatl ohuaye hayia in in oua in iaha ohuaya etcetera
[Section 99, folios 8r–8v]
Chimaltenamitl ipac oncan in nemohua yehua nezcalia huilotl oyahualla ihcahuaca yehuaya oncan in in nemi in tecpipiltin Xiuhtzin Xayacamachan in amehuan in anconahuiltia Ypalnemohua ohuaya etcetera
[Section 100, folio 8v]
In in huel nehtotilo man nemamanaloya yaonahuac aonnetlamachtiloyan ypan nechihuallano ohuaye in tepiltzin can in mocue tlaca ohuaya ohuaya
[Section 101, folio 8v]
Quetzalipantica oyohuiloa ahuiltilon Ipalnemohua Ixtlahuacan in Tapalcayocan in ohuaya ohuaya
[Section 102, folio 8v]
Oyohualehuaya in tocal ipan oyohua yehua huexotzincatl in Tototihuac Iztac Coyotl in ohuaya ohuaya
[Section 103, folio 8v]
Acemelle yca tona'coquiça in nican topan titemon titlaxcaltecatl in tocoya cahcalia in altepetl in Huexotzinco in ohuaya etcetera
[Section 104, folio 8v]
Cauhtimaniz in polihuiz tlalli yan Totomihuacan huia cehuiz yiollo in antepilhuan in huexotzinca in ohuaya ohuaya
[Section 105, folio 8v]
Mizquitl ymancan tzihuactli ymancan in ahuehuetl onicaca huiya Ypalnemohua xonicnotlamatimochiel imanca Huexotzinco in çanio oncan in huel ommani tlalla ohuaya ohuaya
[Section 106, folio 8v]
Çan nohuian tlaxixinia tlamomoyahua in ayocan mocehuia momácehual in hualcaco mocuic in Icelteotl in xoconyocoyacan antepilhuan in ohuaya ohuaya
[Section 107, folio 8v]
Çan mocuepa ytlahtol conahuiloa Ypalnemohua Tepeyacac ohuaye antepilhuan huaya ohuaya
[Section 108, folio 8v]
Canel amonyazque xoconmolhuican antlaxcalteca in Tlacomihuatzin hui in oyauh ytlachinol in yehuan Dios in ohuaya etcetera
[Section 109, folio 8v]
Cozcatl yhuihui quetzal ne'huihuia in in conhuipanque çan chichimeca in Totomihua in Iztac Coyotl in ohuaya ohuaya
[Section 110, folio 8v]
Huexotzinco in çan Quiauhtzin teuctli techcocolia mexicatl in techcocolia acolihua in ach quennel otihua tonyazque Quenonamican in ohuaya ohuaya
[Section 111, folio 8v]
In antlayocoya anquimitoa in amotahuan anteteuctin Ayoquantzin yhuan in in Tlepetztic in cach in ohuaye Tzihuacpopoca in ohuaya etcetera
[Section 112, folio 9r]
In çan catcan Chalco Acolihuaca huia Totomihuacan in Amilpan in Quauhquecholla quixixinia in ipetl icpal yehuan Dios ohuaya ohuaya
Source Colophon
Source text from the Cantares Mexicanos manuscript, Biblioteca Nacional de México, sixteenth century. Transcription accessed via the UNAM TEMOA digital platform (temoa.iib.unam.mx). The manuscript transcription is made available by the Instituto de Investigaciones Bibliográficas, UNAM, under a Creative Commons BY-NC-ND 4.0 International license. Reproduced for non-commercial archival use under CC BY-NC-ND 4.0.
Critical edition: Miguel León-Portilla et al., Cantares Mexicanos, 3 vols. (México: Universidad Nacional Autónoma de México / Instituto de Investigaciones Históricas, 2011). Song XIV (manuscript XIV) spans folios 7r through 8v, with section 112 beginning at folio 9r. This file is the complete Song XIV, sections 74–112.
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