Give an account of the appearance of the Virgin to Juan Diego. Why do you think these events have had (and continue to have) such
1. Give an account of the appearance of the Virgin to Juan Diego. Why do you think these events have had (and continue to have) such a profound effect on Christians around the world? 100 words
2. What aspects of Bernadette's life and experiences does Franz Werfel highlight? Why do you think he was so captivated by her story? 100 words
3. What stands out to you about Huysmans's description of his visit to Lourdes? Is there anything in this account that surprises or inspires you? 100 words
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 ex pected 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 re lated 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 con nection with birds. What we seem to have here is not a true frequentative, but a normal reduplication, with glottal stop (the original does not spe cifically 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, say ing 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, repre senting 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 pre cious wish. She said to him,
Know, rest assured, my youngest child, that I am the eter nally 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 ap plicative -lio cancel each other out as the reverential, it is construed as in transitive, or as a verb machia with the indefinite personal object te-, which comes to the same thing. Such characteristics of the verb are nowhere at tested, 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 contemplat ing1 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 mes sage. 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 in forms 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 per haps 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 car ry 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 circum stances; 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, to morrow, 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 quimome
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