Song XLVII — The Reeds Are Shattered in Chalco

Song XLVII is the first Chalcayotl — Chalca Song — in the Cantares Mexicanos, and the first to carry the genre label Yaocuicatl (War Song). The manuscript introduces the Chalca sequence with a major rubric at folio 31v: "Nican ompehua yn Chalcayotl melahuac yexcan quica melahuac yaocuicatl melahuac xochicuicatl yhuan ycnocuicatl" — Here begin the Chalca Songs, true songs that come out from three directions: true war songs, true flower songs, and orphan songs. This triple division marks the Chalcayotl as a structured collection of songs from a single tradition — the tradition of the Chalca, the people of Chalco-Amaquemecan in the southeastern Valley of Mexico.

The shift from the Mexica songs of folios 1r through 31v to the Chalcayotl is one of the most significant transitions in the manuscript. Songs I through XLVI are overwhelmingly Mexica in perspective — songs of the Triple Alliance, of Tenochtitlan's imperial court, of Moteuczoma and Nezahualcoyotl as patrons and warriors. The Chalcayotl inverts the gaze. These are songs of the conquered. The Chalca people were subjugated by the Triple Alliance in the Chalca Wars of the mid-fifteenth century (roughly 1376 to 1465, with the decisive defeat under Moteuczoma Ilhuicamina). Their independent altepetl was absorbed; their lords were killed or subordinated; their warriors were conscripted. The Chalcayotl preserves their voice — grief, accusation, and defiance braided into one long war song that accuses both the human conquerors (Moteuczomatzin, Nezahualcoyotl) and the divine order (the Giver of Life, the Only God) of destroying Chalco.

The song spans thirty-six sections across folios 31v through 33v — the longest continuous war song in the Chalca sequence and among the longest in the entire manuscript. The structure unfolds in seven movements: (I) The opening at Cocotitlan, where the singer arises and the lords dance in the eagle-courtyard (sections 589 through 591). (II) The living and the dead intertwined — named lords Ayoquantzin and Iztac Coyotl briefly gladden, then are scattered by the Giver of Life; jade and gold war-flowers; the drum notation Toncohuili; Lord Quateotl weeps (sections 592 through 594). (III) The flower-water and conflagration roll as the Giver of Life calmly plays — a devastating image of divine detachment from human suffering (sections 595 through 596). (IV) The Giver of Life torments Chalco — his mountain goes toward Amaquemecan; hearts are divided; the rhetorical question "Where does he speak? In Tolquemecan? In Atlappan? No — only here, in Chalco"; destitution at Itztompatepec; the great refrain "You mock us, Giver of Life, you torment the noble children, weeping rises from your people"; the imperative to weep and grieve (sections 597 through 603). (V) The accusation deepens — "May the Only God himself grow destitute"; the reeds shatter; dust rises, houses smoke; Moteuczomatzin and Nezahualcoyotl are accused by name of speaking from Tollan and shattering Chalco; yet fame never perishes (sections 604 through 610). (VI) Memorial and retribution — Nequametl, Totomihuatzin, and Ce Acatzin who went to Mictlan; direct accusation of Ayoquan and Iztac Coyotl — "you planted the bitter, the god-broken thing"; Chalchiuhtlatonac weeps at Tlapitzahuacan (sections 611 through 613). (VII) The ancestors and the end of Chalco — Chichicueponteuctli's words from beyond death; jade and quetzal feather quivering toward Quenonamican; named nobles remembered and lost; the earth turns, the sky quakes; the Chalca mingled with Huexotzinca and Tlailotlaque; the final devastating image — the Chalca divided at Almoloya, some becoming eagle and jaguar, some becoming Mexica, Acolhua, Tepaneca — the Chalca transformed, absorbed, unmade as a nation (sections 614 through 624).

Key vocabulary: Chalcayotl (the Chalca tradition/identity — the suffix -yotl denotes the abstract essence of a people; to sing the Chalcayotl is to sing what it means to be Chalca), yaocuicatl (war song — yaoyotl + cuicatl; the genre of combat poetry, songs performed at the drum before or after battle), Cocotitlan (a site in the Chalco region where the singer arises — the plain where the song begins), chimalayahuitl (shield-rain/mist — chimalli + ayahuitl; the hail of projectiles in battle rendered as atmospheric phenomenon), Ipalnemoani (the Giver of Life — "The One by Whom All Live" — the supreme deity epithet used across the Cantares; in the Chalcayotl the epithet turns accusatory), Icelteotl (the Only God — i-cel-teotl; a pre-Columbian monotheistic epithet that in section 604 receives the unprecedented curse "May the Only God himself grow destitute"), Itztompatepec (Obsidian-Skull-Mountain — a site of battle or grief in the Chalca region), Toteoci (Lord Toteoci — a major Chalca lord repeatedly mourned throughout the song), Quateotl (Eagle-God or Head-God — another Chalca lord figure), Chalchiuhtlatonac (Jade-Glistens — a Chalca lord who weeps at Tlapitzahuacan), Teci, Tecol (possibly abbreviated forms of Teteoinnan and Tetecol — the divine grandmother and grandfather; invoked in the context of the earth mourning), Quenonamican (Where in Some Way One Exists — the afterlife realm of the noble dead), altepetl (water-mountain — the Nahuatl concept of the city-state; when the song says "the water and mountain of Chalco stand burning," it means the city-state itself is on fire), Almoloya (Water-Boils-Place — the site where the Chalca are finally divided and absorbed into the Triple Alliance), Tlailotlaque (the Returnees — an ethnic group or social designation), tlamacehualli (the people/devotees — the common people who suffer).

Song XLVII occupies folios 31v (sections 589 through 595, beginning after the end of Song XLVI and the Chalcayotl genre header), 32r (sections 595 through 603), 32v (sections 604 through 613), and 33r (sections 614 through 623), with section 624 beginning on folio 33v before the Xochicuicatl (Flower Song) genre header that marks the start of Song XLVIII. Nahuatl source text accessed from the UNAM TEMOA digital platform. The Cantares Mexicanos manuscript is held at the Biblioteca Nacional de Mexico. Translated directly from Classical Nahuatl by the New Tianmu Anglican Church, 2026.

[Chalcayotl genre header:]

Here begin the Chalca Songs — true songs that come out from three directions: true war songs, true flower songs, and orphan songs.

Yaocuicatl.

[sections 589–591 — Movement I: The Singer at Cocotitlan]

And here the singer arose.
The drum stood ready.
The song spread out —
Chalco, here,
in the plain,
in Cocotitlan.

[section 590]

In the eagle-courtyard
the lords dance —
Moteuczomatzin,
Nezahualcoyotzin,
Chimalpopocatzin —
delight arises
in the plain,
in Cocotitlan.

[section 591]

Rain falls,
it scatters —
the flowers of the Only God
bud forth.
Only the Chichimec lords.

[sections 592–594 — Movement II: Friends and War-Flowers]

As though one were alive,
as though one were born —
noble children, your friends.
Once more, for a little while,
Ayoquantzin and Iztac Coyotl
gladden you.
Would you be angry?
They are only scattered
by the Giver of Life.

[section 593]

With jade it glows,
with gold it bursts forth —
these are your flowers,
Giver of Life.
There they stand.
Nowhere did they stand
like this —
in the shield-flower-place.

[section 594]

Toncohuili toncohuili.

At the palace
flowers grow golden,
shields scatter.
Butterflies draw
from your eagle-flowers,
which shimmer.
They split,
they split —
your shield-flowers.
And by this the lord weeps —
Quateotl.

[sections 595–596 — Movement III: The Giver of Life Plays]

The flower-water
and the conflagration
come rolling.
There you stand,
noble children, Chichimecs —
Amecatzin, Iztac Coyotzin —
you borrow
the arrows and shields
of the Giver of Life.
In your hands
he places war-flowers.
Who do you desire?
Who do you long for,
noble children?

[section 596]

And yet — calmly
the Giver of Life plays.
Calmly
the Only God plays.
Still the drum stands.
Still the flowers are spread.
He borrows you, Chichimecs —
Lord Toteoci.
Yet with eagle-standards,
with golden shields,
he gladdens
the Eagle-Raiser.

[sections 597–603 — Movement IV: God Torments Chalco]

He wished to soften them.
How does the Giver of Life
understand?
His mountain goes —
Chalco, here,
Amaquemecan.

[section 598]

As though his heart
were divided in two,
noble children, Chichimecs.
As though one thing
passed over them —
they said to God
here on earth.

[section 599]

The Giver of Life torments us,
noble children.
Where does he speak?
In Tolquemecan?
In Atlappan?
No — only here,
in Chalco.

[section 600]

Never will your fame,
your name perish,
O Giver of Life.
In the night, at its time —
battle-flowers,
shield-flowers —
feathers scatter.
In Amaztla, at its time,
heart-flowers stand blooming —
only here, in Chalco.

[section 601]

It only stands in destitution,
left behind
at Itztompatepec.
Nevermore —
never again will it be well.
Will your heart grow destitute?
Will your heart rest?
You mock us,
Giver of Life.
You torment the noble children.
Weeping rises
from your people.

[section 602]

Let not war frighten us —
only shield-flowers,
noble children.
By this your name is written,
your name is given —
Teci, Tecol —
your mother, the earth.
Will your heart grow destitute?
Will your heart rest?
You mock us,
Giver of Life.
You torment the noble children.
Weeping rises
from your people.

[section 603]

Weep!
Grieve,
noble children —
you Chalca,
you Amaquemecans!
Upon our houses
shields fall.
The lord of spears
goes forth.

[sections 604–610 — Movement V: Destruction and Accusation]

How did the Giver of Life speak?
How did the Only God speak?
The water and mountain of Chalco
stand burning.
His people scatter.
Would that his word
were enough —
would that it were finished,
the word of the Giver of Life!
May the Only God
himself grow destitute.

[section 605]

In the night, at its time —
the time of battle —
the reeds are shattered
in Chalco, here.
Dust rises.
Houses smoke.
Weeping rises
from his people
in Chalco, here.

[section 606]

Never will it perish,
never be forgotten —
what the Only God does.
He shatters,
he scatters
at Itztompatepec.
Dust rises.
Houses smoke.
Weeping rises
from his people
in Chalco, here.

[section 607]

From Tollan you speak,
you Moteuczomatzin,
Nezahualcoyotl —
you destroy the land,
you shatter Chalco, here.
May your heart grieve.

[section 608]

We only wage your festival
on earth.
You destroy the land,
you shatter Chalco, here.
May my heart grieve.

[section 609]

We only wage your festival,
we write upon the earth —
from Acolhuacan, Moteuczomatzin.
There the Giver of Life
grows weary.
We are carried away —
only in Chalco,
inside the plank-houses.
There Quateotl,
the lord of goods,
commands you.

[section 610]

And yet — so be it.
Never will your fame perish.
Were you not born
upon the precious flower,
the sustenance-flower?
It rains,
it scatters, here.

[sections 611–613 — Movement VI: Memorial and Retribution]

I come weeping.
I grieve.
I remember the noble children —
you, Nequametl,
Totomihuatzin,
Ce Acatzin —
even they went
to Mictlan,
the noble children.
By them the water and mountain
of Chalco is written, here.
Their fame will never perish
here.

[section 612]

You are only suffering.
You hate me,
you send me to Mictlan —
you Chichimec,
you Ayoquan,
you Iztac Coyotl.
You planted the bitter,
the god-broken thing.
May your heart know it,
Huexotzinco.

[section 613]

Far away, there
in Tlapitzahuacan —
inside the house
the Giver of Life will speak.
The flower-courtyard stands.
Mist rises.
The lord of goods weeps —
Chalchiuhtlatonac.

[sections 614–624 — Movement VII: Ancestors and the End of Chalco]

Who has heard
the word he left behind —
Lord Chichicuepon,
the war-rested?
Perhaps still from Mictlan
they will come to see —
their breath, their word,
the noble children.

[section 615]

I go quivering — jade.
I go quivering —
quetzal feather.
Gone
to Quenonamican.

[section 616]

They were only enriched —
the noble children, the nobles:
Tlaltecatzin,
Xoquahuatzin,
Tozmaquetzin,
Nequametzin.
From somewhere
the Giver of Life writes.
We stand upon him,
the people —
Lord Quateotl,
Chalchiuhtlatonac.

[section 617]

Grieve!
Weep!
Remember Lord Toteoci!
May he come —
at Nahualapan
the quetzal-willow has sprouted.
His word is finished —
Tezozomoctli's.

[section 618]

Look
over there —
where is Teconehua?
Where is Quappolocatl,
Quauhtecolotl?
Gone — our lords.
Cacamatl fell
at Tzincacahuacan.
Not yet will you be made
upon it,
Chichimec —
Lord Toteoci.

[section 619]

You Chalca lords —
weep!
You were enriched
by the Giver of Life.
We waged his festival
at Atlixco —
Lord Toteoci,
Lord Cohuatl.
He confuses your heart —
the Giver of Life.

[section 620]

We divide jade,
bracelets.
We mix the broad
quetzal feathers.
In the place of weeping
tears rain down.
It was only decreed —
at Huitzilac,
priest,
in our home,
by the lords.

[section 621]

Indeed, we trust —
priest,
only Quateotl.
Even if your heart perishes,
it will remain, abandoned.
Before the eagle-water
the earth turns,
the sky quakes.
There they are abandoned —
the Chichimec,
Tlacamazatl.

[section 622]

They are mixed —
only the Chalca
mingled with the Huexotzinca,
only the Tlailotlaque.
Lord Quiyeuhtzin —
how do you enter?
The Amaquemecans —
you wall them in,
the Chalca.
Lord Toteoci.

[section 623]

How shall we say it?
No one's arrows,
no one's shields —
we send forth the coyote,
we speak the coyote's word.
The one from the death-house,
only the Tlailotlaque —
Lord Quiyeuhtzin.
How do you enter?
The Amaquemecans —
you wall them in,
the Chalca.
Lord Toteoci.

[section 624]

Only the lord weeps
in his flesh —
Toteoci, Lord Cohuatzin.
Temilotzin comes grieving.
Where did Totzin go?
The Chalca are divided,
the Chalca are mixed —
there at Almoloya.
Some become eagle,
jaguar.
Some become Mexica,
Acolhua,
Tepaneca.
The Chalca are transformed.

Colophon

Song XLVII of the Cantares Mexicanos, the first Chalcayotl (Chalca Song), genre-marked Yaocuicatl (War Song), folios 31v through 33v, sections 589 through 624 (thirty-six sections). The Cantares Mexicanos is a colonial-era manuscript of 91 Nahuatl songs compiled in the mid-sixteenth century by indigenous and colonial scribes in central Mexico, preserved at the Biblioteca Nacional de Mexico (MS 1628 bis).

This translation was made directly from Classical Nahuatl. Alonso de Molina's Vocabulario en lengua castellana y mexicana (1571) and Frances Karttunen's An Analytical Dictionary of Nahuatl were consulted for lexical verification after the English draft was complete. No existing English translation was consulted during translation. The Blood Rule is maintained.

On the Chalcayotl genre: The rubric "Nican ompehua yn Chalcayotl melahuac yexcan quica" introduces the entire Chalca sequence and declares that these songs come out from three directions — war songs, flower songs, and orphan songs. This triple classification is unique to the Chalca section and implies a deliberate editorial arrangement, either by the original Chalca composers or by the colonial scribes who compiled the manuscript. The Yaocuicatl is the first direction.

On the Chalca Wars: The historical context behind Song XLVII is the subjugation of Chalco-Amaquemecan by the Triple Alliance, a process spanning roughly 1376 to 1465. Chalco was one of the last major independent altepetl in the Valley of Mexico to resist Mexica expansion. The decisive defeat came under Moteuczoma Ilhuicamina (r. 1440 to 1469), after which the Chalca lords were killed, exiled, or subordinated, and the Chalca people were incorporated into the Triple Alliance as tribute-payers and conscripted warriors. The song's accusation — "from Tollan you speak, you Moteuczomatzin, Nezahualcoyotl — you destroy the land, you shatter Chalco" — reflects this historical trauma. That both rulers are addressed by name, from the mythic seat of Tollan (the Toltec capital associated with legitimate authority), suggests the song challenges the Triple Alliance's claim to Toltec succession.

On section 604 (the unprecedented accusation): "Ma icnotlamati Ycelteotl" — "May the Only God himself grow destitute" — is among the most remarkable lines in the entire Cantares manuscript. The verb icnotlamati (to be orphaned, destitute, to grieve) is normally applied to humans — the noble children, the people. To turn it back upon God is an act of theological defiance: if God has made us destitute, then let God taste destitution. This is not atheism or blasphemy in the Western sense but a Nahua mode of theological complaint — the sovereign may be questioned when his people suffer unjustly.

On sections 607 through 609 (the Tollan accusation): The singer accuses Moteuczomatzin and Nezahualcoyotl of speaking "from Tollan" — a loaded reference. Tollan (Tula) is the mythic Toltec capital, the fountain of legitimate authority and cultural refinement. To say the conquerors speak "from Tollan" acknowledges their claim to Toltec authority while simultaneously indicting them: the inheritors of Tollan's glory are using it to destroy Chalco. The phrase "we only wage your festival" (tonilhuicoloa) is bitter — the Chalca are reduced to performing the conquerors' rituals while their own city is shattered.

On the refrain (sections 601 through 602): The doubled refrain — "You mock us, Giver of Life. You torment the noble children. Weeping rises from your people" — is the emotional center of the song. The verb moquequeloa (to mock, to joke with) carries special weight: God is not merely indifferent but actively laughing at Chalca suffering. This accusation recurs across both sections with slight variation, building through repetition.

On section 612 (retribution against Huexotzinco): The named figures Ayoquan and Iztac Coyotl, who appeared in section 592 as those who "gladden" the noble children, are here accused of hatred and murder — "you hate me, you send me to Mictlan." The phrase tictocan cococ in teopouhqui — "you planted the bitter, the god-broken thing" — is a curse directed at these Huexotzinca lords. "God-broken" (teopouhqui) may mean those abandoned by the gods or those who have broken the divine order.

On section 624 (the end of Chalco): The final section describes the dissolution of Chalca identity with devastating precision: "The Chalca are divided, the Chalca are mixed — there at Almoloya. Some become eagle, jaguar" (that is, warriors in the Triple Alliance military orders). "Some become Mexica, Acolhua, Tepaneca" — the three constituent peoples of the Triple Alliance. "The Chalca are transformed" (o mochihua in chalca) — the passive voice here is crucial: the Chalca do not transform themselves; they are made into something else. The ethnonym is the last word, suspended after the verb, as though the name itself is being absorbed.

On the named figures: The song names over twenty historical figures — an unusually dense concentration. Among them: Moteuczomatzin and Nezahualcoyotl (the Triple Alliance rulers and primary targets of accusation), Chimalpopocatzin (a third lord, possibly of Tlacopan or a Chalca figure), Ayoquantzin and Iztac Coyotl (Huexotzinca lords, first praised then accused), Amecatzin (a Chichimec noble), Toteoci (a major Chalca lord, repeatedly mourned), Quateotl (Eagle-God — another Chalca lord), Chalchiuhtlatonac (Jade-Glistens — a Chalca lord who weeps at Tlapitzahuacan), Chichicueponteuctli (a Chalca ancestor whose words echo from beyond death), Tlaltecatzin, Xoquahuatzin, Tozmaquetzin, Nequametzin (enriched nobles), Tezozomoctli (whose word is finished), Teconehua, Quappolocatl, Quauhtecolotl, Cacamatl (fallen lords), Quiyeuhtzin (a Tlailotlaque lord), Tlacamazatl (Man-Deer), Temilotzin and Totzin (mourned at the close). The density of naming is an act of memorial resistance — to name the dead by name is to refuse their erasure.

Boundary note: Song XLVII ends at section 624, the last section before the Xochicuicatl (Flower Song) genre header on folio 33v. Section 624 appears on the same folio as the Xochicuicatl heading, but its content — the Chalca divided and absorbed at Almoloya — is clearly the resolution of the war-song narrative. The Xochicuicatl heading applies to section 625 onward (Song XLVIII). Kshatriya to verify.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: Cantares Mexicanos — In Chalcayotl Yaocuicatl

Classical Nahuatl source text from the UNAM TEMOA digital platform (temoa.iib.unam.mx), Cantares Mexicanos manuscript, folios 31v through 33v, sections 589 through 624. The Cantares Mexicanos is held at the Biblioteca Nacional de Mexico (MS 1628 bis). Transcription by UNAM's Instituto de Investigaciones Bibliograficas under CC BY-NC-ND 4.0. Presented here for reference, study, and verification alongside the English translation above. UNAM TEMOA scribal cross-reference numbers have been omitted as editorial apparatus.

[Chalcayotl genre header — 31v]: Nican ompehua yn Chalcayotl melahuac yexcan quica melahuac yaocuicatl melahuac xochicuicatl yhuan ycnocuicatl

[Genre heading — 31v]: Yaocuicatl

section 589: Ca ye no yan cuicani oyamoquetz huehuetl oyamoman cuicatl Chalco ye nican y ixtlahuacan y Cocotitlan y ohuaya

section 590: Quauhythualco mittotia ye oncan in teteuctin i Moteuczomatzi Nezahualcoyotzi Chimalpopocatzi amelelquica ixtlahuacan y Cocotitlan y ohuaya

section 591: Pixahuin tzetzelihui ye itzmolinia yn ixochiuh y in Icelteotl can chichimecatl teuctla ohuaya

section 592: Ayuhquin yolin tlacati tepilhuan y in mocnihua ayahue ocuel achic mitzahuilticoin Ayoquantzin Iztac Coyotl huiya cuix mocomaznequi yeehuaya can pepehualtilo in Ipaltinemi ohuaya

section 593: Chalchiuhtica yan tlapahuia teocuitlayan tlapanqui anca ye moxochiuh Ypalnemoa in oncan ye onmani a cocotl ixpan y ahcan iuhqui mania moxochiuh in chimalli xochitla ohuaya

section 594: Toncohuili toncohuili tecpan oncocahuia xochitl ontzetzelihui chimalli an papalotl man tlachichinaya moquahuixochiuh tonatimani a xelihui a xelihui a mochimallixochiuh ye ic ye chocan teuctli yan Quateotl ohuaya

section 595 [31v/32r]: Ye mimilintihuitz in xochiatl in tlachinolli ya oncan amonmani a antepilhuan can chichimeca y Amecatzin a Yztac Coyotzin conmotlanehuican anaya ymiuh ychimal yn Ipalnemoa anmomac quimana tlachinolxochitl yacon anquinequi acon anquelehuia o antepilhuan ohuaya

section 596: Yn tele ma yhuian cahuiltia in Ipalnemoani in tele ma yhuian cahuiltia in Icelteotl oc onicac huehuetl oc onmani xochitl anmechontlanehui chichimecatl y Toteociteuctli tele quahuipantica teocuitlanchimaltica conahuiltia in Quauhtlehuanitl a ohuaya

section 597: Quiyamanaznequia yquin ontlamatin Ypalnemoani yauh ytepeuh o Chalco ye nican Amaquemecan huiya ohuaye yya icha ohuaya

section 598: Ym macac omeya yyollo antepilhuan y chichimeca y yn macac cetlani paniya conilhuian Dios tlalticpac ye nican ohuaye yia y icha aha aya

section 599: Aya yia yieehuaya techtolinian Ypalnemoani antepilhua huiya can ocan tlatoa yeehuaya cuix tolquemecan cuix atlappan y can nican Chalco ohuaya

section 600: O ayc ompolihuiz in moteyo yehua in motoca yn Ipalnemoani oyoalla ymancan aaya necalizxochitl y chimalli xochitl y ticatla yhuitla moyahua yeehuaya Amaztlalla ymanca yolloxochitl in cuepontimani a can nican Chalco y ohuaya

section 601: Can ye icnomani yeehuaya ye cauhtimani ya Ytztompatepec huiya ayaoc quenmani ayaoc ic yeci ycnotlamatiz y cehuiz in moyollo yehua moquequeloan Ypalnemoani tiquintolinian tepilhuan huiya choquiztlehua in momacehual a ohuaya

section 602: Macacoc techmauhti y yayotl can chimalli xochitl y antepilhua huiya ca ic micuiloa motocamaca Teci Tecol huiya monana in tlalli icnotlamatiz y cehuiz in moyollo yehua moquequeloa Ypalnemoani tiquintolinian tepilhuan huiya choquiztlehua in momacehual a ohuaya

section 603: Ma xachocaca ma xicyocoyacan y antepilhua huiya anchalca o in amaquemeque ye tocal ypan ichimal aya yahuin tlacochquiahua ohuaya etcetera

section 604 [32v]: Quen quitoan Ypalnemoani Ycelteotl huiya ye chichinauhtimanin atl y an tepetl in Chalco yeehuaya ye momoyahua momacehual y ma ixquich ma on tlanquin in itlatol yn Ipalnemoa maicnotlamati Ycelteotl a ohuaya

section 605: Oyohualla ymanca nehcaliztla ymanca acatl xamantoc in Chalco ye nica huiya huiya teuhtlin cocahuia ycallin popocato choquiztlehua ya momacehual in Chalco ye nica ohuaya

section 606: Ayc polihuiz in ayelcahuiz y ye quichihua yn Icelteotl tlaxixinia tlamomoyahua Ytztompactepec huiya teuhtli cocahuiya y callin popocato choquiztlehua ya momacehual in Chalco ye nica ohuaya

section 607: Tollan tontlatohua ya yeehua tiMoteuczomatzin Nezahualcoyotl huiya ticpopoloan tlalli ticxixinian Chalco ye nica huiya ma on nentlamati moyollo yehua ohuaya etcetera

section 608: Can tonilhuicoloa yeehuaya in tlalticpac y ticpoloan tlallin ticxixinian Chalco ye nica huiya ma on nentlamati noyollo yehua ohuaya

section 609: Can tonilhuicoloa tontlalycuiloa Acolihuaca Moteuczomatzin yn onca ye tlatzihuin yn Ipalnemoa ye tihuicalo y can can ye Chalco yhuapalcala ytec y in oncan ye mitznahuati a y in tlatquic in Quateotl a ohuaya etcetera

section 610: Yn tele ma ihui aic polihuiz i moteyo yeehuaya anco ipan timochiuh in tlacoxochitl y tonacaxochitl y pixahui yeehuaya moyahua ye nica ohuaya ohuaya

section 611 [32v]: Nihualchoca nicnotlamati niquimelnamiqui in tepilhuan can tiNequametl huiya in Totomihuatzi in Ce Acatzi onel yaque ye Mictlan in tepilhuan yye yehuan o inca ye micuiloa atl on yan tepetl Chalco ye nican aic polihuiz intenyo nican a ohuaya

section 612: Can timotolinia tinechcocolia tinechyhua ye Mictla chichimecatl tAyoquan can tiIztac Coyotl huiya tictocan cococ in teopouhqui ma iuh quimati moyol Huexotzinco y ohuaya

section 613: Nachca ye oncan Tlapitzahuacani in con calitec tlatoz in Ipalnemoani xochithualli ymanica ayahuitl ehuaya choca ya in tlatquic o Chalchiuhtlatonac y ayohuaye ayao ahuayyao ohuaye ohuaya

section 614 [33r]: Ac ye xoconcaquica in itlatol in concauhtehuac y Chichicueponteuctli yaoceuhqui mach oc Mictlampa y quihualittozque ymihiyo yntlatol in tepilhuan a ohuaya ohuaya

section 615: Nehuihuixtiuh chalchiuhtli nehuihuixtiuh quetzalli oya ximoa Quenonamican a ohuaya

section 616: Can ye ontlamachotoc a in tepilhuan in pillin Tlaltecatl aya in Xoquahuatzi Tozmaquetzin aya ye Nequametzi achinca tlacuiloa Ypalnemoani yn tlamacehualli ipan tonca aya teuctli can Quateotl Chalchiuhtlatonac y etcetera

section 617: Ma xicyocoya xichoca xic elnamiqui in Toteoci teuctli ma ya hualaqui a in Nahualapan itzmolinin quetzalhuexotl y aya tlami in itlatol in Tecocomoctli o ayia yiohiyoayio ohuaye o huaya

section 618: Ma xontlachia mihcan ohuaye yahquin Tehconehua yahquin Quappolocatl in Quauhtecolotl huiya o ximohua in toteuchuan y yahqui huetzi in Cacamatl in Tzincacahuaca ayamo ypan timochihuaz aya in chichimecatl y in Toteoci teuctli o ayia yio ayio ohuaye ohuaya

section 619: In anchalca teteuctin ayahue ma xachocaca huiya tonmotlamachti an Ypalnemoani tonilhuicolohuan Atlixco y in Toteoci teuctli Cohuatl teuctli yehua mitzyollopoloa in Ipalnemoa aya ayao aye auh a yao ayahui etcetera

section 620: Ticxeloan chalchiuhtli maquiztli ya ticneneloa in patlahuac quetzalli choquiztla ya yxayotl in pixahui yeehuaya can ye onnenahuatiloc aya Huitzilac teohua o in Tocan in teteuctla ayahue etcetera

section 621: Ca ye tommoneltoca ya ohuaye teohua oo can Quateotl a ohuaya Y caco polihui ya moyollo cauhtimaniz y quauhatl yxpan in tlalli mocuepa ya ilhuicatl olinia oncan ye cahualo chichimecatl y Tlacamacatl a ohuaya ohuaya

section 622: Moneneloa y can chalca nelihui huexotzincatl y can tlaylotlaqui Quiyeuhtzin teuctli quen ticalaqui a yn amaqueme y ticmotenantia in chalcatl ohuaya ye Toteoci teuctla ohuaya

section 623: Ach quan tiquittoa i ayac ymiuh y ayac ychimal tocoyatitlani tocoyaihtoa in Miccalcatl y can tlailotlaqui Quieuhtzin teuctli quen ticalaqui a yn amaqueme ticmotenantia in chalcatl ohuaya ye Toteoci teuctla ohuaya

section 624 [33v]: Can ye chocan teuctli nacana Toteoci o Cohuatzin teuctla ohuaya can ye hualicnotlamati in Temilotzin huiya can oya in Totzi ohuayia ohuaye moxeloan chalcatl moneloa ye oncan Almoloya ayiahue cequi yan quauhtli a ocelotl cequi ya mexicatl acolhua tepanecatl o mochihua in chalca ohuaya

Source Colophon

Nahuatl source text from the UNAM TEMOA digital facsimile (temoa.iib.unam.mx), Cantares Mexicanos manuscript, folios 31v through 33v. The manuscript is held at the Biblioteca Nacional de Mexico (MS 1628 bis). Transcription by UNAM's Instituto de Investigaciones Bibliograficas under CC BY-NC-ND 4.0. Reproduced for non-commercial archival use.

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