tlatolli.

Auh acachtopa, ximixycuilo, xiquito in motlatolcopa Pater noster = But first make [the sign of the cross] on your face, saying the Paternoster in your language
Bartolomé de Alva, A Guide to Confession Large and Small in the Mexican Language, 1634, eds. Barry D. Sell and John Frederick Schwaller, with Lu Ann Homza (Norman: University of Oklahoma Press, 1999), 129.

auh ca àmo melahuac mitzcaquiz in moteyolcuiticauh ca zan ic ticxiuhtlatiz, canel oc zentlamantli in amotlatol = and the confessor will not rightly understand you, he will become impatient with it since your language is another thing altogether
Bartolomé de Alva, A Guide to Confession Large and Small in the Mexican Language, 1634, eds. Barry D. Sell and John Frederick Schwaller, with Lu Ann Homza (Norman: University of Oklahoma Press, 1999), 63.

yece ca ynin tlatolli ca hamo neltiliztlatolli ca çan ciuayztlacatiliztlatolli çan tecocoliztlatolli çan neyolcocoliztlatolli = Yet these words are not a true statement; they are only a lying woman's words, only [her] words of hatred, only [her] words of envy (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, 212–213.

ynin tlahtolli cuepopan sancta maria tlaquixtilli ytech tlahtocabintura tlapallacuilloli tlahtoque quicauhtihui - \ \ \ \ - \ \ \ \ -
Auh yzca oc centlamantli tlahtolli çan inamic y ynin tlacpac ca yn omito tlahtolli çan achiton ynic quipatillia yniqu ineneuhca yez. yece ynin ye mitoz tlahtolli nican ca oc cenca oc achi huehuetlapalamatlacuilloli yn itech tlaquixtilli tlahtolli atzaqualco. S. Sebastian yn bintura yehuatzin quimocahuillitiuh yn tlacatl catca Don Antonio de mendoça temazcalxollotzī yn itech oquiz ynin tlahtolli = This account is taken from a Cuepopan Santa Mariá ruler-painting, a colored picture-writing. The rulers left it.
And here is another account, the mate of the above. It changes the said account only a little, so that it is similar to it. But this account now to be told here is taken from a rather more ancient colored picture-writing account from Atzaqualco San Sebastián. It is a painting that the late lord don Antonio de Mendoza Temazcalxolotzin left, and from it this account has come. (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, 84–85.

Auh no cenca qujcujtlaujltiaia injc vel tenotzaz, injc qualli iez in jtlatol, injc teimacaçiz, injc temauhcaittaz = And also they took great care that he should converse fittingly with others–that his conversation should be proper; that he should respect and show reverence to others (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), 71.

ayac vel quixitiniz ynotectlatul = No one may abrogate the royal command (Coyoacan, mid-sixteenth cent.)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 18, 110–111.

notlatol = my command (a common phrase found in testaments)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), 23.

yn tlacatl Don Antonio valleriano. amo pilli çan huey momachtiani colegial latin tlahtolli quimatia azcapotzalco = The lord don Antonio Valeriano... not a nobleman but a great scholar, a collegian, who knew the Latin language. He was a native of Azcapotzalco. (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, 172–173.

yn cenca qualli yn cenca nezcaliltlahtolli = the most excellent, most edifying account (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, 60–61.

yhuann oc cequi tlahtolli nicã motecpana = and some other paragraphs are arranged here (early seventeenth century, central New Spain)
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), 114–115.

nococoxcatlatol = my sick person's statement (i.e. testament)
Caterina Pizzigoni, ed., Testaments of Toluca (Stanford: Stanford University Press and UCLA Latin American Center Publications, 2007), 30.

ayatle catca ŷyn tlatolli huel mocha mahuiztic ynic motlatoltiaya = there was not yet anything like these words. It was all quite wonderful, how she would speak (late seventeenth century, Central Mexico)
Louise M. Burkhart, Before Guadalupe: The Virgin Mary in Early Colonial Nahuatl Literature, Institute for Mesoamerican Studies Monograph 13 (Albany: University at Albany, 2001), 33.

Jnin latin tlatolli camo ticcaqui/ ma tiquitocan totlatolpan = you do not understand these Latin words. Let us say it in our words (early sixteenth century, Central Mexico)
Louise M. Burkhart, Before Guadalupe: The Virgin Mary in Early Colonial Nahuatl Literature, Institute for Mesoamerican Studies Monograph 13 (Albany: University at Albany, 2001), 117.

Jnic huel ticcaquizque totlatolpan monequi tiquitozque = so that we can understand it, it is necessary that we say it in our words (early sixteenth century, Central Mexico)
Louise M. Burkhart, Before Guadalupe: The Virgin Mary in Early Colonial Nahuatl Literature, Institute for Mesoamerican Studies Monograph 13 (Albany: University at Albany, 2001), 117.

mixpantzinco tocontlalia yn tocnomacevallatol = we set before you our poor commoners' words
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), 290–291.

Ihiyo, itlatol. Inin tlatolli uel itech mitoaya in tlatoque intlatol = His breath, his words. This was said only about the words of kings.
Thelma D. Sullivan, "Nahuatl Proverbs, Conundrums, and Metaphors, Collected by Sahagún," Estudios de Cultura Náhuatl 4 (1963), 150–151.

vncan mjtoa in tlatolli: in quenjn iehoatl tetatzin tlatoanj, anoҫo pilli qujnonotzaia in jpiltzin, ynjc qujcujtlaviltiaia in nepializtli = Here is told the discourse, the manner in which the father, ruler or nobleman, exhorted his son in order to provoke him to chastity (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), 113.

mjiec in moteneoa in neiollotilonj, cenca qualli in tlatolli in juh tlatoa cioa, ioan cenca quâqualli in metaphoras = Much is mentioned which is memorable - very good discourses of the sort which women say; and very good are each of the metaphors (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), 151.

cenca qualli in tlatolli = Very beautiful language it is (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), 179.

ca tiqualmotqujlitia in jhijotzin, in jtlatoltzin, in maviztic in tlaҫotli, in tlaҫotic = for thou carriest his discourse, the marvelous, the precious, the priceless [words] (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), 192.

tlatolli itlaqual. Iquac mjtoa: in aqujn itlaton ic moiolitlacoa, ҫan njman teahoa: anoҫo ҫan achi ic onaio, ic vei injc qujtecuepilia tlatolli, injc teaoa: anoce iquac in jtla mjtoa, ҫan njman no tehoan tlatoa = Words are his food This is said at this time: one who is a little offended at once scolds someone. Or he is reprimanded just a little. He therefore comes back at one with words, with which to abuse one. Or else when something is said he at once joins others to speak (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), 221.

Yn ca e ymix onca in ipan yn tlatoli amo mochtacatlaxtlavizque = Y como delante de ellos están las palabras, no cobrarán algo secretamente (Cuauhtinchan, Puebla, s. XVI)
Luis Reyes García, "Ordenanzas para el gobierno de Cuauhtinchan, año de 1559," Estudios de Cultura Náhuatl 10 (1972), 274–275.

Auh acachtopa, ximixycuilo, xiquito in motlatolcopa Pater noster = Persignate primero, y di luego en tu lengua el Pater noster
Bartolomé de Alva, A Guide to Confession Large and Small in the Mexican Language, 1634, eds. Barry D. Sell and John Frederick Schwaller, with Lu Ann Homza (Norman: University of Oklahoma Press, 1999), 128–129.

auh ca àmo melahuac mitzcaquiz in moteyolcuiticauh ca zan ic ticxiuhtlatiz, canel oc zentlamantli in amotlatol = y no la days a entender a vuestros confeßores, enfadadolos con tantos circunloquios, modos, y rodeos de hablar que tiene vuestra lengua
Bartolomé de Alva, A Guide to Confession Large and Small in the Mexican Language, 1634, eds. Barry D. Sell and John Frederick Schwaller, with Lu Ann Homza (Norman: University of Oklahoma Press, 1999), 62–63.

34. Oncan tlami initlatol huehue in Alonso Franco catca nican ichan ipan altepetl Ciudad Mexico Tenochtitlan, auh in omomiquillico ipan xihuitl de 1602 años, inin Mestizo catca = 34. Ahí concluye el relato del anciano Alonso Franco, cuya morada se encontrara aquí en la Ciudad de México Tenochtitlan, quien era mestizo, y muriera por los años de 1602 [34. Allá acaba la plática de él, del viejo "Alonso Franco", su morada aquí en la población, "ciudad" Mexico Tenochtitlan, y que se vino a morir en el año "de 1602 años", éste era "mestizo".] (centro de México, s. XVII)
Fernando Alvarado Tezozomoc, Crónica mexicayotl; traducción directa del náhuatl por Adrián León (México: Universidad Nacional Autónoma de México, 1998), 25.

yniuh quitotiaque. yniuh quitlallitiaque. ynin tlaltol. yhuan otechmachiyotiliaque. texamapan ynhuehuetque yllamatque. = según lo dijieran y asentaran en su relato, y nos lo dibujaran en sus "pergaminos" los que eran viejos y viejas [así lo vinieron a decir, así lo vinieron a asentar en su relato, y nos lo vinieron a dibujar en sus "pergaminos" los viejos y las viejas] (centro de México, s. XVII)
Fernando Alvarado Tezozomoc, Crónica mexicayotl; traducción directa del náhuatl por Adrián León (México: Universidad Nacional Autónoma de México, 1998), 4.

tlamachilliztlatolçaçanilli = la leyenda de la palabra sabia (Códice Chimalpopoca, 75)
Rafael Tena, Mitos e historias de los antiguos nahuas (México: Consejo Nacional para la Cultura y las Artes, 2002, 2011), 174–175.

tutlatol... tutatol [sic] = nuestra palabra... nuestra palabra (Quechula, Chiapas; 1674; pueblo zoque)
Karen Dakin, "Algunos documentos nahuas del sur de Mesoamérica," Visiones del encuentro de dos mundos en América: lengua, cultura, traducción y transculturación , eds. Karen Dakin, Mercedes Montes de Oca, y Claudia Parodi (México: UNAM, 2009), 253.

tlatolli itlaqual. Iquac mjtoa: in aqujn itlaton ic moiolitlacoa, ҫan njman teahoa: anoҫo ҫan achi ic onaio, ic vei injc qujtecuepilia tlatolli, injc teaoa: anoce iquac in jtla mjtoa, ҫan njman no tehoan tlatoa = Salta como granjzo de albarda o es noli me tangere Este refran se dize: de aquellos que tocandolos vn poco con alguna palabra aspera, luego saltan en colera y en riñe y hechan ponҫoña por la boca: y quãdo oyen hablar mal de otro luego ayudan (centro de México, s. XVI)
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), 221.