diumenge, 28 de desembre de 2014

ZACACHICHIMECA BARBARUS VON ZACATL (GRASS ic itoaya, nitlaocoltzatzia; ma namechellelti y tlazohuane, niman cactimotlalique, niman hualtato in quetzal huitzitziltin. Aquin tictemohua, cuicanitzine? Niman niquinnanquilia niquimilhuia: Campa catqui in yectli, ahuiac xochitl ic niquimellelquixtiz in amohuampotzitzinhuan? Niman onechicacahuatzque ca nican tlatimitzittitili ticuicani azo nelli ic tiquimellelquixtiz in toquichpohuan in teteuctin. 3. I said, I cried aloud, may I not cause you pain ye beloved ones, who are seated to listen; may the brilliant humming-birds come soon. Whom do we seek, O noble poet? I ask, I say: Where are the pretty, fragrant flowers with which I may make glad you my noble compeers? Soon they will sing to me, "Here we will make thee to see, thou singer, truly wherewith thou shalt make glad the nobles, thy companions.....O NOBRE DA GAMA MECHICANO ERA INICIALMENTE ELEITO NÃO SE HERDAVA O CARGO DO CARALHO......MEXICA PLURAL DE MEXICATL COLOCAVA-SE UM RECIPIENTE COM SERPENTES E RÃS E O POVO DOS MAZATECAS COMIAM-NAS VIVAS These general expressions may be supplemented by a list of terms, specifying particular classes of songs, preserved by various writers. These are as follows:— melahuacuicatl: this is translated by Tezozomoc, "a straight and true song."14 It is a compound of melahuac, straight, direct, true; and cuicatl, song. It was a beginning or opening song at the festivals, and apparently derived its name from its greater intelligibility and directness of expression. A synonym, derived from the same root, is tlamelauhcayotl, which appears in the title to some of the songs in the present collection. xopancuicatl: this term is spelled by Ixtlilxochitl, xompacuicatl, and explained to mean "a song of the spring" (from xopan, springtime, cuicatl, song). The expression seems to be figurative, referring to the beginning or early life of things. Thus, the prophetic songs of Nezahualcoyotl, those which he sang when he laid the foundation of his great palace, bore this name.15 teuccuicatl: songs of the nobles (teuctli, cuicatl). These were also called quauhcuicatl, "eagle songs," the term quauhtli, eagle, being applied to distinguished persons. xochicuicatl: flower-song, one singing the praises of flowers. icnocuicatl: song of destitution or compassion. noteuhcuicaliztli: "the song of my lords." This appears to be a synonymous expression for teuccuicatl; it is mentioned by Boturini, who adds that on the day sacred to the god Xiuhteuctli the king began the song so called.16 miccacuicatl: the song for the dead (miqui, to die, cuicatl). In this solemn chant the singers were seated on the ground, and their hair was twisted in plaits around their heads.17 In addition to the above terms drawn from the subject or character of the songs, there were others, of geographical origin, apparently indicating that the song, or its tune, or its treatment was borrowed from another locality or people. These are:— Huexotzincayotl: a song of Huexotzinco, a Nahuatl town, situated east of the Lake of Tezcuco. This song was sung by the king and superior nobles at certain festivals, and, in the prescribed order of the chants, followed a melahuaccuicatl.18 Chalcayotl: a song of Chalco, on the lake of the same name. This followed the last mentioned in order of time at the festivals. Otoncuicatl: a song of the Otomis. These were the immediate neighbors of the Nahuas, but spoke a language radically diverse. The songs so-called were sung fourth on the list. Cuextecayotl: a song of the country of the Cuexteca, or Cuextlan, a northern province of Mexico. Tlauancacuextecayotl: a song of the country of the Tlauancacuexteca. Anahuacayotl: a song of Anahuac, that is, of a country near the water, either the valley of Mexico, or the shores of the ocean. Some very ancient sacred songs were referred to by Tezozomoc as peculiar to the worship of Huitzilopochtli, and, indeed, introduced by this potent divinity. From their names, cuitlaxoteyotl, and tecuilhuicuicatl,19 I judge that they referred to some of those pederastic rites which still prevail extensively among the natives of the pueblos of New Mexico, and which have been described by Dr. William A. Hammond and other observers.20 One of these songs began, Cuicoyan | nohuan | mitotia; In-the-place-of-song | with-me | they-dance. But the old chronicler, who doubtless knew it all by heart, gives us no more of it.21 § 4. PROSODY OF THE SONGS. The assertion is advanced by Boturini that the genuine ancient Nahuatl poetry which has been preserved is in iambic metre, and he refers to a song of Nezahualcoyotl in his collection to prove his opinion. What study I have given to the prosody of the Nahuatl tongue leads me to doubt the correctness of so sweeping a statement. The vocalic elements of the language have certain peculiarities which prevent its poetry from entering unencumbered into the domain of classical prosody. The quantity of Nahuatl syllables is a very important element in the pronunciation of the tongue, but their quantity is not confined, as in Latin, to long, short, and common. The Nahuatl vowels are long, short, intermediate, and "with stress," or as the Spanish grammarians say, "with a jump," con saltillo. The last mentioned is peculiar to this tongue. The vowel so designated is pronounced with a momentary suspension or catching of the breath, rendering it emphatic. These quantities are prominent features in the formal portions of the language, characterizing inflections and declinations. No common means of designating them have been adopted by the grammarians, and for my present purpose, I shall make use of the following signs:— ă , short. a , intermediate ā , long. â , with stress. The general prosodic rules are:— 1. In polysyllabic words in which there are no long vowels, all the vowels are intermediate. 2. The vowels are long in the penultimate of the plurals of the imperatives when the preterit of the verb ends in a vowel; the ā of the cān of the imperatives; the ī of the tī; of the gerundives; the last vowel of the futures when the verb loses a vowel to form them; the penultimates of passives in lo, of impersonals, of verbals in oni, illi, olli and oca, of verbal nouns with the terminations yan and can; the ō of abstract nouns in otl in composition; and those derived from long syllables. 3. Vowels are "with stress" when they are the finals in the plurals of nouns and verbs, also in the perfect preterite, in possessives ending in â, ê, ô, and in the penultimate of nouns ending in tli, tla and tle when these syllables are immediately preceded by the vowel.22 The practical importance of these distinctions may be illustrated by the following examples:— tâtli , father. tātlĭ , thou drinkest. tātlî , we drink. It is, however, evident from this example that the quantity of Nahuatl syllables enters too much into the strictly formal part of the language for rules of position, such as some of those above given, to be binding; and doubtless for this reason the eminent grammarian Carlos de Tapia Zenteno, who was professor of the tongue in the University of Mexico, denies that it can be reduced to definite rules of prosody like those of the Latin. 23 Substituting accent for quantity, there would seem to be an iambic character to the songs. Thus the first words of Song I, were probably chanted:— Nino' yolno' notza' campa' nicŭ iz' yec tli' ahui aca' xochitl': etc. ATL ÁGUA H2O WATER ....UITZILIN COLIBRI.....UITZATL WATER DI COLIBRI.....AUITZOLTL ANIMAL FABULOSO QUI ARRASTA OS AHOGADOS AFOGADOS MISMO ...Jesu Christo. ynelli ypiltzin Dios oyehuatlin nican tlami ynintlahtol huehuetque yn achtopa Christianos me catea yn achtomomachtianime pipiltin catea 5. auh yn axcan y pan xihuitl de 1609 años, yenonehuatl Don Hernando de Alvarado Tegogomoc nixhuiuh yntlacat catea huey tlahtohuani Moteuhccomatzin Xocoyotl. y nomo tlapiellico yno qui mopachilhuico huey altepetl nican Mé- xico Tenochtitlan .ytlago ychpochtzin ytechoniquiz. yn tlacatl cihuapilli nomantzin ytocatzin Doña Fcan." de Moteuhcgoma. ynamietzin catea yntlacatl Don Diego de Alvarado Huanitzin niccauhtzin. notatzin. yehuatzitzin onechmochihuilique huel nipiltzin yn nican yeninotocatenehua. gano cel ynihuehue tlacahualli ynihuehue nenonotzalle ynoccechon mochicahuilia tt9 Dios, yn axcan ypan Xihuitl omoteneuh ynic yenonehuatl nicneltilia nicchicahua ynintlahtol yninhuehue tenonotzaliz ynoqui tlallitiaque ynotecheahuilitiaque ....

Fueron caminando con su arca por donde su ídolo los iba guiando, llevando por caudillo á uno que se llamaba Mexicadel qual toma el nombre de 
Mexicanos; porque de Mexi, con esta partícula ca, componen Mexica, que quiere 
decir la gente de México: caminaron con la misma prolijidad que las otras 
seis naciones, poblando, sembrando, y cogiendo
 en diversas partes: de lo qual 
hay hasta hoy ciertas señales y ruinas, passando 
muchos trabajos y peligros. 
Lo primero que hacían donde quiera que paraban 
era edificar tabernácido ó 
templo para su falso Dios según el tiempo que se 
detenían, edificándolo siempre en medio del Real que asentaban, puesta el arca siempre sobre un 
altar 
como el que usa la iglesia, que en muchas cosas la quiso imitar este ídolo 
como adelante se dirá. 

Lo segundo que hazian era sembrar pan, y las 
demás semillas que usan 
para su sustento -de riego y de temporal, y esto 
con tanta indifferencia que 
sí su Dios tenía por bien que se cogiese lo cogían, y sí no en mandándoles alzar el Real allí se quedaba todo para semilla y sustento de los enfermos, 
viejos, y viejas, y gente cansada que iban dejando donde quiera que poblaban, para que quedasse 
toda la tierra poblada dellos, 
que este era su principal intento: prosiguiendo 
desta suerte su viaje vinieron á salir á la provincia 
que se llama de Michhuacan, que significa tierRA de los que posseen el pescado 
por lo mucho que allí hay, donde hallaron muy 
hermosas lagunas y frescura; contentándoles mucho este sitio consultaron los sacerdotes al 
Dios Huitzilopóchtlif que si no era aquella la tierra que les había prometido, que fuesse 

2 comentaris:

  1. AUH INCOMPA CENCA HUECAHUAQUE IMCOMPA CACTA ONOCA CHICHIMECA AZTECA IN AZTLAN ....DURANTE MUITO TEMPO MORARAM OU ALI VIVERAM ALÉM EM AZTLAN OS CHICHIMECA28 de desembre de 2014 a les 15:31

    W

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  2. ontzon xihuitl ipan matalPOHUAL XIHUITL IPAN MATALCTLI ONNAHUI XIHUITL INIUH NEZTICA INTLAPCHUAL HUEHUETQUE INIC NICAM YEHUAL NENEMI DURING 2 X 400 YEARS +10 YEARS X 20 + 14 YEARS SEGUNDO LAS CUENTAS DE LOS ANTIGOS E ENTONCES SE PUSERAM A CAMIÑO PARA VIR PARA AQUI.....28 de desembre de 2014 a les 15:43

    EN FIN QUTZALCOATL DESAPARECE DEBAIXO DA TERRA NO MUNDO DA MORTE PARA REAPARECER SOBRE A FORMA DE XOLOTL O DEUS-CÃO A EDUCAÇÃO ERA OBRIGATORIA PARA TODOS LEITURA ESCRITA ADVINHAÇÃO CRONOLOGIA POESIA E RETÓRICA DA GAMA ANAL LIVRE...

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