ánima.

yn cofradia yntech pohui yn animasme purgatorio tetlechipahualloyan moyetzticate. = The cofradía dedicated to the Souls of Purgatory, where people are purified by fire (central Mexico, 1612)
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), 214–215.

ayac quiçaz, yn iquac ye quiçaznequi yn ianima = No one will leave when the soul of the sick is just about to come out
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), 116–117.

quimoselilis noanimantzin noyoliantzin = accept my soul and spirit (Santa María de la Asunción, Toluca Valley, 1760)
Caterina Pizzigoni, ed., Testaments of Toluca (Stanford: Stanford University Press and UCLA Latin American Center Publications, 2007), 175.

se misa yhua rrespos Ca huel ypalehuiloCa noannimantzin nolloliantzin yes = a mass with a responsory prayer will be the great help of my soul and spirit. (Santa María de la Asunción, Toluca Valley, 1759)
Caterina Pizzigoni, ed., Testaments of Toluca (Stanford: Stanford University Press and UCLA Latin American Center Publications, 2007), 174.

noanimantzin, nanimantzin = two additional variants for "my soul," a common term in testaments. Central Nahuatl elided the vowels more than was seen in peripheral Nahuatl, so the second example was more typical in the Central highlands.
Caterina Pizzigoni, ed., Testaments of Toluca (Stanford: Stanford University Press and UCLA Latin American Center Publications, 2007), 36.

nanima, naniman = my soul = no (my) + anima (soul, Spanish loanword); nanimatzin (with the reverential ending)
Robert Haskett and Stephanie Wood's notes from Nahuatl sessions with James Lockhart and subsequent research.

yn noyoliya yn nanima = my spirit and soul; itech nictlaliya yn nanima dios = I commend my soul to God (Tlaxcala, 1566)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 1 44–45.

Ma yehuatzin Spu Sancto ytlan moyetztie yn cenca mahuiztic amatlaçoanimantzin = May the holy spirit dwell in your very honored dear souls (Mexico City, 1587)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 32, 198–199.

yn iquac yntla oninomiquili y[n] naniman nicnocemmaquilia yn notecuiyo yn dios = For the time when I have died, I give my soul entirely to my lord God (Coyoacan, 1588)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 2, 54–55.

yn nopan motlatoltizque niquinnonahuatilia alfaceas yn ipa[n] motlatoltizque naniman = as to those who will speak for me, I appoint as my executors who can speak for my soul... (Coyoacan, 1588)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 2, 56–57.

nocontlalia yn noyollia yn nanima = I commend my spirit and soul to his hands (San Bartolomé Atenco, Coyoacan, 1617)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 3, 58–59.

centetl missa mayor yc palehuiloz naniman = one high mass for for the aid of my soul (San Bartolomé Atenco, Coyoacan, 1617)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 3, 58–59.

yn noyolia yn naniman = my spirit and soul; chiquacentetl huehuey misas cantadas ypampa yaniman Doña ysabel = six high masses to be sung for the soul of doña Isabel (Coyoacan, 1622)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 4, 64–65.

y nanimantzin motlachieltitica (S. Simón Pochtlan, Azcapotzalco, 1695)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 5.

pero noanimantzin Ca san huel pactica ... noyoliantzin noanimantzin (Metepec, 1795)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 6.

y naniman (Chiucnauhpan, Coyoacan, 1608)
Frances Karttunen and James Lockhart, Nahuatl in the Middle Years: Language Contact Phenomena in Texts of the Colonial Period, Linguistics 85 (Los Angeles, University of California Publications, 1976), Doc. 3.

cenca quitepexihuiya yn ianiman (Coyoacan, 1613)
Frances Karttunen and James Lockhart, Nahuatl in the Middle Years: Language Contact Phenomena in Texts of the Colonial Period, Linguistics 85 (Los Angeles, University of California Publications, 1976), Doc. 6.

sen misa de requia nopan mitos ypanlenhuiloCa y nanima (Centlalpan, Chalco, 1736)
Frances Karttunen and James Lockhart, Nahuatl in the Middle Years: Language Contact Phenomena in Texts of the Colonial Period, Linguistics 85 (Los Angeles, University of California Publications, 1976), Doc. 10.

y noanima (Centlalpan, Chalco, 1736)
Frances Karttunen and James Lockhart, Nahuatl in the Middle Years: Language Contact Phenomena in Texts of the Colonial Period, Linguistics 85 (Los Angeles, University of California Publications, 1976), Doc. 10.

Anima and yollotl are used interchangeably in Juan Bautista's sermon of ca. 1599, both meaning soul. They are sometimes paired, which is an indication of their parallel meaning: teyolia teanima (the norm is for yollotl to precede the loanword).
Susanne Klaus, Uprooted Christianity: The Preaching of the Christian Doctrine in Mexico, Based on Franciscan Sermons of the 16th Century Written in Nahuatl (Bonn: Bonner Amerikanistische Studien e. V. c/o Seminar für Völkerkunde, Universität Bonn, 1999), 145.

ma ihtic ximocallotitzino in tanima, ca cenca ic moyollalia cenca ic mochicahua in tanima = Lodge Yourself within our souls, for thus our souls are consoled, thus they are strengthened (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, 168–169.

Ca in yuh quimopieli in Dios in ixuchimiltzin, in ixuchitepancaltzin Parayso terrenal, in ahmo itech àcic in tequixquiatl, çan no yuh quimopieli in toTecuiyo in itlaçoanimantzin in yehuatzin Cihuapilli Sancta Maria, inic ahmo itech oàcic in tlacatiliztlahtlacolli, ahnoço oquitla centlamantli, in manel tepiton tlahtlacolli, in motenehua Venial, in ahmo ohui yc polihui. = “The way that God guarded his flower garden, his flowery enclosure, terrestrial paradise, which the nitrous water did not reach, just so did our lord guard the precious soul of the noblewoman Saint Mary, so that the birth-sin did not reach it, nor any other, even little sins, which are called venial, which are destroyed without difficulty” (Burkhart ed. 2001: 16).
Loans in Colonial and Modern Nahuatl, eds. Agnieszka Brylak, Julia Madajczak, Justyna Olko, and John Sullivan, Trends in Linguistics Documentation 35 (Berlin: De Gruyter, 2020), 80.

huel ahtopa moteCaS Se tomitzin JeruSalen yhua Se miSa nopa mintos yhua Se rrespoSo yehual ypalehuiloCa yanimantzin ylloliantzin yni mectzintli ytoCa Juana ma ticchihualia yn itestamento aXCa Sabado a 13 de Setienbre xihuil ypa 1760 años. = “First of all a real is to be given for Jerusalem, and a mass with a respon- sory prayer is to be said for me; it is the help of the soul and spirit of this dead person named Juana María, whose testament we make for her today, Saturday the 13th of September of the year of 1760” (Pizzigoni ed. 2007: 176).
Loans in Colonial and Modern Nahuatl, eds. Agnieszka Brylak, Julia Madajczak, Justyna Olko, and John Sullivan, Trends in Linguistics Documentation 35 (Berlin: De Gruyter, 2020), 80.

Ilhuititlan axacah tequitih pampa itztoqueh miac animahtziztin huan axcualli quichihuazceh ce tlamantli tequitl (Sullivan et al. 2016: 24). = On the day of the dead, people don’t work because many souls of the dead are present and they won’t be able to perform any kind of work well.
Loans in Colonial and Modern Nahuatl, eds. Agnieszka Brylak, Julia Madajczak, Justyna Olko, and John Sullivan, Trends in Linguistics Documentation 35 (Berlin: De Gruyter, 2020), 80.

1630 Nican ypā xihuitl yanCuican oquisqui prosesion animas ypan lunes santo yc chicuey tonali mani metztli abril. = “1630 Here in this year for the first time the procession [of the cofradía of] Animas came out on Monday of easter week, the 8th day of the month of April” (Townsend ed. 2010:92). [annals (AHT, AP, ZM), will (TT 8, TT 9, TT 10); time range: 1613–1711]
Loans in Colonial and Modern Nahuatl, eds. Agnieszka Brylak, Julia Madajczak, Justyna Olko, and John Sullivan, Trends in Linguistics Documentation 35 (Berlin: De Gruyter, 2020), 80.

yhuan yehuantzin SantiSimo nicnomaquilia 1 tn yhuan Animas nicnomaquilia çe metontli. = “And to the [cofradía of] Santísimo Sacramento I give 1 real, and to [the cofradía of] Animas I give a small maguey” (Pizzigoni ed. 2007: 67). [annals (AHT, AP, ZM), will (TT 8, TT 9, TT 10); time range: 1613–1711]
Loans in Colonial and Modern Nahuatl, eds. Agnieszka Brylak, Julia Madajczak, Justyna Olko, and John Sullivan, Trends in Linguistics Documentation 35 (Berlin: De Gruyter, 2020), 80.