cihuatl.

yhuan in pipiltin inmil [...] cenca ye quihiyohuia in pipiltin in tlaxcalla in huexotzinco in chalco. ye nohuia ompa teyeElimiquilia in pipiltin auh yn Cihua ye ommotetzahtzahuililia teyquitilia auh ȳ calpixque. ca hahuicpa q'nhuica yhuā in pipiltin intech pohuia = And as to the noblemen's lands [...] the noblemen suffered much in Tlaxcala, in Huexotzinco, in Chalco, everywhere that men work fields for the noblemen. But the women kept on spinning for them, weaving for them. And the stewards took them from one place to another, along with the noblemen pertaining to them. (central Mexico, early seventeenth century)
Codex Chimalpahin: Society and Politics in Mexico Tenochtitlan, Tlatelolco, Culhuacan, and Other Nahuatl Altepetl in Central Mexico; The Nahuatl and Spanish Annals and Accounts Collected and Recorded by don Domingo de San Antón Muñón Chimalpahin Quauhtlehuanitzin, eds. and transl. Arthur J. O. Anderson and Susan Schroeder (Norman: University of Oklahoma Press, 1997), vol. 2, 198–199.

auh ychiconteyxtih yn acalli ynic ya mexico Cohuanacotzin yhuā oncā yeto yn teocuitlatl ȳ tlatocatlatquitl yn iaxca neçahualcoyotzin yhuā neçahualpiltzintli moch ic quinmaquixti yn icihuahuā quintlaxtlahui ȳ Españoles. yn iquac ye micohua mexico. = And Coanacochtzin went to Mexico with seven of his boats, and in them went the gold, the royal possessions, Neçahualcoyotl's and Neçahualpiltzintli's property, with all of which he ransomed his women; he paid the Spaniards for them when there was death in Mexico. (central Mexico, early seventeenth century)
Codex Chimalpahin: Society and Politics in Mexico Tenochtitlan, Tlatelolco, Culhuacan, and Other Nahuatl Altepetl in Central Mexico; The Nahuatl and Spanish Annals and Accounts Collected and Recorded by don Domingo de San Antón Muñón Chimalpahin Quauhtlehuanitzin, eds. and transl. Arthur J. O. Anderson and Susan Schroeder (Norman: University of Oklahoma Press, 1997), vol. 2, 188–189.

ioan tianqujzpan tlaiacanque, in tlaixquetzalli oqujchti, ioan çioa in tequjtlatoque catca = and the market place directors, the men and women thus appointed, were charged with assigning the tribute (central Mexico, sixteenth century)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 8 -- Kings and Lords, no. 14, Part IX, eds. and transl. Arthur J. O. Anderson and Charles E. Dibble (Santa Fe and Salt Lake City: School of American Research and the University of Utah, 1951), 69.

Yhuan y n chichimeca ý çȋhuahuahuan, ynin Pilhuan, Zatepanían oquizque oquintzitzquiaya. ynomo-cauhcȃ tlaca = I:hua:n in Chichimeca i:ncihuahuan, in inpilhuan za:te:panian o:qui:zqueh, o:quintzi:zquia:ya in o:moca:uhcan tla:ca = And the wives and children of the Chichimeca afterwards came out and took hold of the men who remained.
Anónimo mexicano, ed. Richley H. Crapo and Bonnie Glass-Coffin (Logan, UT: Utah State University Press, 2005), 41.

yniquey cihuatzintli amo huel momati yn itoca = the name of the third, a girl, is not known (central Mexico, early seventeenth century)
Codex Chimalpahin: Society and Politics in Mexico Tenochtitlan, Tlatelolco, Culhuacan, and Other Nahuatl Altepetl in Central Mexico; The Nahuatl and Spanish Annals and Accounts Collected and Recorded by don Domingo de San Antón Muñón Chimalpahin Quauhtlehuanitzin, eds. and transl. Arthur J. O. Anderson and Susan Schroeder (Norman: University of Oklahoma Press, 1997), vol. 2, 71–72.

Auh yn iquac tetocatihui motecpantiazque cenpantiazq yn oquichtin yhuan yn Cihua = When they go to bury people the men and the women will line up and go together (Mexico City, mid-sixteenth century)
Fray Alonso de Molina, Nahua Confraternities in Early Colonial Mexico: The 1552 Nahuatl Ordinances of fray Alonso de Molina, OFM, ed. and trans., Barry D. Sell (Berkeley: Academy of American Franciscan History, 2002), 120–121.

Yehhuātl īhuān īācayo in ōquichihchīuh in nonān, Tōnacācihuātl, Xōchiquetzal, cihuātl = It is he [i.e., the bow] and his reed [i.e., the arrow shaft] that my mother, Tonacacihuatl, Xochiquetzal [i.e., my wife], who is a woman, made. (Atenango, between Mexico City and Acapulco, 1629)
Hernando Ruiz de Alarcón, Treatise on the Heathen Superstitions That Today Live Among the Indians Native to This New Spain, 1629, eds. and transl. J. Richard Andrews and Ross Hassig (Norman and London: University of Oklahoma Press, 1984), 105.

monja cihuateopixqui sancta clara = a nun, a priestess, in Santa Clara (central Mexico, early seventeenth century)
Codex Chimalpahin: Society and Politics in Mexico Tenochtitlan, Tlatelolco, Culhuacan, and Other Nahuatl Altepetl in Central Mexico; The Nahuatl and Spanish Annals and Accounts Collected and Recorded by don Domingo de San Antón Muñón Chimalpahin Quauhtlehuanitzin, eds. and transl. Arthur J. O. Anderson and Susan Schroeder (Norman: University of Oklahoma Press, 1997), vol. 1, 142–143.

ce cihuatl moxauhticac = a woman painted in the traditional manner (central Mexico, early seventeenth century)
Codex Chimalpahin: Society and Politics in Mexico Tenochtitlan, Tlatelolco, Culhuacan, and Other Nahuatl Altepetl in Central Mexico; The Nahuatl and Spanish Annals and Accounts Collected and Recorded by don Domingo de San Antón Muñón Chimalpahin Quauhtlehuanitzin, eds. and transl. Arthur J. O. Anderson and Susan Schroeder (Norman: University of Oklahoma Press, 1997), vol. 1, 98–99.

yncicihuahuan quinhualhuicaque ynic hualloomequizque chicomoztoc = They brought their women with them, so that they came issuing from Chicomoztoc in pairs. (central Mexico, early seventeenth century)
Codex Chimalpahin: Society and Politics in Mexico Tenochtitlan, Tlatelolco, Culhuacan, and Other Nahuatl Altepetl in Central Mexico; The Nahuatl and Spanish Annals and Accounts Collected and Recorded by don Domingo de San Antón Muñón Chimalpahin Quauhtlehuanitzin, eds. and transl. Arthur J. O. Anderson and Susan Schroeder (Norman: University of Oklahoma Press, 1997), vol. 1, 70–71.

ce atlacuic civatl, in quimittac: niman ie ic tzatzi:quito. Mexica, xioalnenemican = It was a woman fetching water who saw them, then she shouted, saying, "O Mexica, come running." (Mexico City, sixteenth century)
James Lockhart, We People Here: Nahuatl Accounts of the Conquest of Mexico, Repertorium Columbianum v. 1 (Los Angeles: UCLA Center for Medieval and Renaissance Studies, 1993), 154.

imixco tlatlachia in teci cioa = They passed among the grinding women. (Mexico City, sixteenth century)
James Lockhart, We People Here: Nahuatl Accounts of the Conquest of Mexico, Repertorium Columbianum v. 1 (Los Angeles: UCLA Center for Medieval and Renaissance Studies, 1993), 126.

niman ie ic quiteci in oauhtli chicalutl in cioa = Then the women who had fasted for a year ground up the amaranth. (Mexico City, sixteenth century)
James Lockhart, We People Here: Nahuatl Accounts of the Conquest of Mexico, Repertorium Columbianum v. 1 (Los Angeles: UCLA Center for Medieval and Renaissance Studies, 1993), 126.

auh in aço itla tlaqualli quixca, quitleoatza, anoço quipaoaci: amo iehoan in cioa = When there is some food they roast it, broil it, or boil it. The men do not work at it, only the women. (Tlatelolco, 1540–80)
James Lockhart, Nahuatl as Written: Lessons in Older Written Nahuatl, with Copious Examples and Texts (Stanford: Stanford University Press and UCLA Latin American Studies, 2001), 196.

Auh in tiiacaoan valmomātivi, vel mochichicaoa, vel moquichquetza, aiac tlacuecuetlaxoa, aiac tlacioatlamachita = And the [Mexica] warriors came in formation, working up their spirits, taking a manly posture; no one was faint of heart, no one was like a woman. (Tlatelolco, 1550–80)
James Lockhart, Nahuatl as Written: Lessons in Older Written Nahuatl, with Copious Examples and Texts (Stanford: Stanford University Press and UCLA Latin American Studies, 2001), 194.

Miecpa cioatl cacoia chocatiuh, tzatzitiuh = Many times a woman would be heard going along weeping and shouting. (central Mexico, sixteenth century)
James Lockhart, We People Here: Nahuatl Accounts of the Conquest of Mexico, Repertorium Columbianum v. 1 (Los Angeles: UCLA Center for Medieval and Renaissance Studies, 1993), 54.

Ayac çiuapan cochia = No one slept with a woman. (Mexico City, sixteenth century)
Fray Bernardino de Sahagún, Primeros Memoriales, ed. Thelma D. Sullivan, et al. (Norman: University of Oklahoma Press, 1997), 64.

Cuix topyo, cuix petlacallo. Inin tlatolli, intechpa mitoa in cioa, in amo uel mopia: in azo otlatlaco, acanozomo tlatacoa = Is it basketable, is it cofferable? This phrase is said of women who do not safeguard themselves, whether they have gone astray or not. (central Mexico, sixteenth century)
Thelma D. Sullivan, "Nahuatl Proverbs, Conundrums, and Metaphors, Collected by Sahagún," Estudios de Cultura Náhuatl 4 (1963), 152–153.

In the Florentine Codex we see a discussion of the "real woman" (nel cioatl), and it refers to her role in the marketplace (tianquiztli) and her role as a cultivator of food in the milpa (milpan), along with sweeping, cleaning, and offering incense. Note how she is described in comparison with the subsequent paragraph about the male warrior, who is "revered."
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 6 -- Rhetoric and Moral Philosophy, No. 14, Part 7, eds. and transl. Arthur J. O. Anderson and Charles E. Dibble (Santa Fe and Salt Lake City: School of American Research and the University of Utah, 1961), 73.

mollotecatl oca ycauh ytoca: çivatl omoquichti = Molotecatl has a younger sibling named Cihuatl. She is married. (Cuernavaca region, ca. 1540s)
The Book of Tributes: Early Sixteenth-Century Nahuatl Censuses from Morelos, ed. and transl. S. L. Cline, (Los Angeles: UCLA Latin American Center Publications, 1993), 146–147.

cioatl = uterus (and, in footnote, a reference to hymen) (central Mexico, sixteenth century); probably especially with the -yotl ending and when possessed, e.g. ycioaio = her uterus
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 10 -- The People, No. 14, Part 11, eds. and transl. Arthur J. O. Anderson and Charles E. Dibble (Santa Fe and Salt Lake City: School of American Research and the University of Utah, 1961), 131.

tlein qujtta in ma yuh cioatioa, cujx vel malacatl, cujx vel tzotzopaztli: Ca anommati in njxco, in nocpac, auh ca avel cententli, cencamatl njcqujxtia, in jhijotl, in tlatolli = What do they see [in me]? It is as if a woman is acquired, perhaps capable of womanly skills; for I am an imbecile, and I cannot bring forth a word or two of discourse (central Mexico, sixteenth century)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 6 -- Rhetoric and Moral Philosophy, No. 14, Part 7, eds. and transl. Arthur J. O. Anderson and Charles E. Dibble (Santa Fe and Salt Lake City: School of American Research and the University of Utah, 1961), 61.

auh in jxic intech qujcaoaia tequjoaque, in iaoc matinj: injc vmpa qujtocazque in jxtlaoatl ijtic, in vncan muchioia iaoiotl: iuh qujlviaia in ca novian vel iaoqujҫaz. Auh in jxic cioapiltontli: ҫan vncan in calitlecujllan qujtocaia ixic: ic qujnezcaiotiaia: ca in cihoatl, acampa iaz: ҫan vel itequjuh in calinemjliztli, in tletitlan, in metlatitlan nemjliztli = And she entrusted his umbilical cord to the distinguished warriors, those wise in war, to bury it there in the midst of the plains where warfare was practised. So she told him he might issue forth war in all parts. And the umbilical cord of the baby girl she only buried there by the hearth; thus she signified that the woman was to go nowhere. Her very task was the home life, life by the fire, by the grinding stone (central Mexico, sixteenth century)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 6 -- Rhetoric and Moral Philosophy, No. 14, Part 7, eds. and transl. Arthur J. O. Anderson and Charles E. Dibble (Santa Fe and Salt Lake City: School of American Research and the University of Utah, 1961), 171.

auh in yehuatl omoteneuh Maria xucoatolnamacac cenca quintzatzatzillitihuia amo huel mihtoz motenehuaz yn ixquich acualli ayectli tencuicuitlatlahtolli yc quimahuatihuia cenca quinmahuizpollotihuia canel cihuatl, auh amo ҫan icel ynin cihuatl yhuan ymon yn moteylhuiq̃ = And the said María, seller of bitter atole, went along shouting loudly at them; all the bad and filthy language with which she went scolding at them cannot be said or told. She showed great disrespect for them, for she is a woman. But it was not this woman alone; her son-in-law made the complaint along with her (central Mexico, 1613)
Annals of His Time: Don Domingo de San Antón Muñón Chimalpahin Quauhtlehuanitzin, James Lockhart, Susan Schroeder, and Doris Namala, eds. and transl. (Stanford: Stanford University Press, 2006), 252–3.ca uel ie qujmontzintopeoaia in cioa iaoc, ie teioltoneoa, ic teioleoa, ic teiollo tzicujnia in cioa, in iaoc… Ca qujttoa, in toqujchti… eço tecoco, yn jntlatol cioa, eço teittic acic in cioatlatolli, ca otiiaque, ça otiqujtoque, yn ahtinemizque: aço itla tomaceoal tocnjuhtze = For in truth thus the women could torment [young men] into war; thus they moved and provoked them; thus the women prodded them into battle…. For the men said: … “Bloody, painful are the words of the women; bloody, heart-rending are the words of the women. Let us be on our way; let us offer ourselves as warriors. Friends, perchance we may attain reward.” (16th century, Mexico City)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 2—The Ceremonies, No. 14, Part III, eds. and transl. Arthur J. O. Anderson and Charles E. Dibble (Santa Fe and Salt Lake City: School of American Research and the University of Utah, 1951), 62.

…ynic techixatequiya yn innextamalayouh yn iciuauan yn tometzpan yn ya tocuitlapan ya momamaxotla auh yn in ac teuan yn iuh technemitiya cuix titzcuintin = …sus mujeres nos echan el agua de nixtamal a la cara; en nuestras piernas y espaldas rayan con canutos de pluma y esto decimos, quiénes somos que así nos hacen vivir? Acaso somos perros?
(Quauhtinchan, s. XVI)
Historia Tolteca-Chichimeca, eds. Paul Kirchhoff, Lina Odena Güemes, y Luis Reyes García (México: CISINAH, INAH-SEP, 1976), 147, 155.

amo ompa yazque yz ҫiva ynic tlapiyazque ynic tetlaecoltizque ҫan hevantin tetlaecoltizque yniҫivavan [tachado: van] yn ompa chancate = no vayan mujeres a vigilar, para dar servicio; solamente servirán las que son esposas de los que ahí habitan (Cuauhtinchan, Puebla, s. XVI)
Luis Reyes García, "Ordenanzas para el gobierno de Cuauhtinchan, año de 1559," Estudios de Cultura Náhuatl 10 (1972), 300–301.

av in tla ҫiva macozque ҫan no yuhqui tlaxtlavizque yn ce tomin ca nel yuh netetlaquevillo ynic ayac toliniloz = Y si les son dadas mujeres, también así de esta manera les pagarán un tomín; ya que en verdad de esta manera se toman asalariados, para que a nadie se le haga sufrir. (Cuauhtinchan, Puebla, s. XVI)
Luis Reyes García, "Ordenanzas para el gobierno de Cuauhtinchan, año de 1559," Estudios de Cultura Náhuatl 10 (1972), 292–293.

cihuatzitzinti Francisca Cananea Pedronila Ynes Magdalena Maria yehuantin iniquimixquetztiuh ynopan tlatozque = mujeres, Francisca Cananea, Pedronila Inés, Magdalena María, a ellas también las nombro mis abogadas (Coyoacán, 1624)
Vidas y bienes olvidados: Testamentos en náhuatl y castellano del siglo XVII, vol. 3, Teresa Rojas Rabiela, et al, eds. (México: CIESAS, 2002), 144–145.

doña Ana de Santa Barbola tecuchcihuatl = doña Anna de Santa Bárbara cacica principal (Tepexi de la Seda, 1621)
Vidas y bienes olvidados: Testamentos en náhuatl y castellano del siglo XVII, vol. 3, Teresa Rojas Rabiela, et al, eds. (México: CIESAS, 2002), 104–105.

canel ayac nicpie ce oquichtli ca moch cihuatzitzinti = y por no tener ningún hijo varón las dejo a mis hijas (Tlatelolco, 1609)
Vidas y bienes olvidados: Testamentos en náhuatl y castellano del siglo XVII, vol. 3, Teresa Rojas Rabiela, et al, eds. (México: CIESAS, 2002), 72–73.

Auh yn ocetetl calli oc quinpieliz yn innantzin yn izquintin cihuatzitzinti mochi yn ithualli quin iquac yn tla momiquiliz nonamictzin quintlaxexelhuitiaz = Y otra casa con todo el patio, todavía la tendrá su madre para todas las mujeres, y cuando mi esposa se muera que les reparta a todas (Cuernavaca, 1597)
Vidas y bienes olvidados: Testamentos indígenas novohispanos, vol. 2, Testamentos en náhuatl y castellano del siglo XVI, eds., Teresa Rojas Rabiela, Elsa Leticia Rea López, Constantino Medina Lima (Mexico: Consejo Nacional de Ciencias Tecnología, 1999), 306–307.

Quito yn cocoxqui amo ipan mofirmatiya ca niciuatzintli cruz nicquetza Cecilia Quauhnene = Dijo la enferma, que no sabe escribir [porque es una mujer] y ponen cruz Sesilia Quahunene
Vidas y bienes olvidados: Testamentos indígenas novohispanos, vol. 1, Testamentos en castellano del siglo XVI y en náhuatl y castellano de Ocotelulco de los siglos XVI y XVII, eds. Teresa Rojas Rabiela, Elsa Leticia Rea López, y Constantino Medina Lima (Santa Isabel Tetlatlaucan, Tlaxcala, 1586), 294-295.

yn iquac peuhqui chichicoomica domingotica nenecetlalilo tetecuictin pipiltin yhuan macehualtin yhuan cihuan hoca quipehualtique ye tenonotza temachtia fray Luis = entonces se empezó cada siete días, en domingo, a reunir a los teteuhctin, los pipiltin, los macehuales y las mujeres; allí comenzó a enseñar y a predicar fray Luis (Tlaxcala, 1662–1692)
Juan Buenaventura Zapata y Mendoza, Historia cronológica de la Noble Ciudad de Tlaxcala, transcripción paleográfica, traducción, presentación y notas por Luis Reyes García y Andrea Martínez Baracs (Tlaxcala y México: Universidad Autónoma de Tlaxcala, Secretaría de Extensión Universitaria y Difusión Cultural, y Centro de Investigaciones y Estudios Superiores en Antropología Social, 1995), 100–101.

ynonamic ytoca Maria Mexicaciuatl = mi mujer, que se llama María Mexicasuatl [sic] (Santa Bárbara)
Vidas y bienes olvidados: Testamentos indígenas novohispanos, vol. 1, Testamentos en castellano del siglo XVI y en náhuatl y castellano de Ocotelulco de los siglos XVI y XVII, eds. Teresa Rojas Rabiela, Elsa Leticia Rea López, y Constantino Medina Lima (Mexico: CIESAS, 1999), 242–243.

ynonamictzin catca Pedro Tlapalpolo yciuatzin catca ycuen auh ononechmomaquiquiliteuac ycan testamento = mi marido [difunto] que era Pedro Tlapalpolo, tierra que era de su mujer [difunta], me la dejó dada en su testamento
Vidas y bienes olvidados: Testamentos indígenas novohispanos, vol. 1, Testamentos en castellano del siglo XVI y en náhuatl y castellano de Ocotelulco de los siglos XVI y XVII, eds. Teresa Rojas Rabiela, Elsa Leticia Rea López, y Constantino Medina Lima (Mexico: CIESAS, 1999), 226-227.

yoan cequintin ciuatzitzintin Ynes Tecuichpuch Maria Tecuichon Ana Tiacapan = y ciertas mugeres llamadas Ynes Tecuhychpuch y Maria Teyuchón y Ana Tiacapan (Ciudad de México, 1551)
Luis Reyes García, Eustaquio Celestino Solís, Armando Valencia Ríos, et al, Documentos nauas de la Ciudad de México del siglo XVI (México: Centro de Investigación y Estudios Superiores en Antropología Social y Archivo General de la Nación, 1996), 189.

ci:huat = cihuatl
Ne ci:huat guita gaha:jko xuxu:ltic. = La mujer mira el cielo azul. (Sonsanate, El Salvador, Nahauat or Pipil, s. XX)
Tirso Canales, Nahuat (San Salvador: Universidad de El Salvador Editorial Universitaria, 1996), 9–10.

auh niman y quimitlanillia zoua quimilhuia y nonoualca annechmomaquilizque ciua namechnonauatillia yeuatl, y nauiztetl ynic tzintamalpatlauac = Y luego les pide mujer, le dice a los nonoualca: "Ustedes me darán mujer, les ordeno que sea de caderas de cuatro cuartas de ancho." (Quauhtinchan, s. XVI)
Historia Tolteca-Chichimeca, eds. Paul Kirchhoff, Lina Odena Güemes, y Luis Reyes García (México: CISINAH, INAH-SEP, 1976), 133.

ci:huat = cihuatl
Ne ci:huat guita gaha:jko xuxu:ltic. = La mujer mira el cielo. (Sonsonate, El Salvador, Nahuat or Pipil, s. XX)
Tirso Canales, Nahuat (San Salvador: Universidad de El Salvador, Editorial Universitaria, 1996), 9–10.

auh ynic niçihuatl ahmo nicmahaçia ahmo nontlayecoua = Porque soy mujer, nunca cacé, nunca fui a la guerra. (Tetzcoco, 1587)
Benjamin Daniel Johnson, “Transcripción de los documentos Nahuas de Tezcoco en los Papeles de la Embajada Americana resguardados en el Archivo Histórico de la Biblioteca Nacional de Antropología e Historia de México”, en Documentos nahuas de Tezcoco, Vol. 1, ed. Javier Eduardo Ramírez López (Texcoco: Diócesis de Texcoco, 2018), 110–111.