the four directions James Lockhart, The Nahuas after the Conquest: A Social and Cultural History of the Indians of Central Mexico, Sixteenth through Eighteenth Centuries (Stanford: Stanford University Press, 1992), 169.concui in tlemaitl, nauhcampa coniiaoa in ithoalco, çatepan contema tlexicco, inic otlenamacoc copalli = They grasped this incense ladle, and raised it in dedication to the four directions in the courtyard. Then they cast it into the hearth. Thus was incense offered. (central Mexico, sixteenth century) Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 7 -- The Sun, Moon, and Stars, and the Binding of the Venus, No. 14, Part VIII, 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), 31. Moteneoaia: ic quinotzaia quetzalcoatl. Nauhcampa oallauh = That which was known as [the wind] was addressed as Quetzalcoatl. From four directions it came. (central Mexico, sixteenth century) Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 7 -- The Sun, Moon, and Stars, and the Binding of the Venus, No. 14, Part VIII, 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), 14. nahualpoliuhq. nauhcampa huicalloque ỹ mexica. mochoquilitiaque. = the Mexica were treacherously defeated and were taken off in all four directions; they went weeping. [Note: "This expression might refer instead to all four parts of the entity."] (central Mexico, 1608) 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), 122–123. Tlā xihuiquih, in antlamacazqueh, in anTlāloqueh, in nāuhcāmpa amonoqueh, in nāuhcāmpa acateh, in amilhuicaquītzquihtoqueh = Come, you who are priests, you who are Tlalocs, you who are lying there toward the four directions, you who are toward the four directions, you who lie gripping the sky [i.e., the mountains]. (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), 99. Nāuhcāmpa tlemōyōtl īca tlahtlalpītzticah = Toward the four directions he is repeatedly blowing on things by means of sparks. (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), 97. Tlā cuēl, nocēlōpetlatziné, in nāuhcāmpa ticamachālohtoc = Let it be soon, O my jaguar mat (H), you who lie opening your mouth wide toward the four directions. (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), 81. In īc niquimānatīuh tlālli īnepantlah, in īc nāuhcāmpa = In order that I go to seize them from the middle of the earth and from throughout the four directions (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), 80. ma yxnecican nauhcampa = Let them appear in the four quarters (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, 108–109. Nauhcampa ximotlallica ximoxelloca. xitlahtocayotican = settle yourselves in the four quarters: disperse yourselves. Form rulerships. (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, 108–109. ynic nauhcampa huicoque = brought from the four directions (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, 204–205. nauhcampa in manca yn aiauhcalli = at the cardinal points were the mist houses (central Mexico, sixteenth century) 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), 77. Çan ye nauhcampa y ontlapepetlantoc, oncan onceliztoc in coçahuiz xochitl oncā nemi in Mexica in tepilhuan = Lightning strikes from the four directions. Golden flowers are sprouting. There, the Mexican princes are alive. (late sixteenth century, Tetzcoco?) Ballads of the Lords of New Spain: The Codex Romances de los Señores de la Nueva España, transcribed and translated by John Bierhorst (Austin: University of Texas Press, 2009), 34. inic nauhcā niquintzatzilia = from the four directions I summon them [showing a similar meaning for nauhcan and nauhcampa] (late sixteenth century, Tetzcoco?) Ballads of the Lords of New Spain: The Codex Romances de los Señores de la Nueva España, transcribed and translated by John Bierhorst (Austin: University of Texas Press, 2009), 35. njman qujpepetlaoa in piltontli, njman nauhcampa qujiaoa: njman canococuj, ilvicac conjiaoa = Then she uncovered the baby. Then she raised it as an offering in the four directions; then she lifted it up, she raised it as an offering to the heavens (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), 205. "...after a woman had been arrayed as the likeness of the goddess Xilonen, 'she entered at four places' (nauhcampa yn aquja) 'or she entered the sand' (anoço xalaquja). Thus the entering at four places is a ceremony which is equated with entering the sand, i.e., the xalaquia ceremony." Also, the four places or stations where she would enter (making her imminent death known) had names: Tetamazolco, Necoquixecan (or Necoc Ixecan), Atenchicalcan, and Xolloco. The four year-bearers also accompanied her; these were acatl, tecpatl, calli, and tochtli, each one aligned with those four places, in the same order. And Dibble suggests that the four places had a relationship with the causeways around Mexico City. (sixteenth century, central Mexico) Charles E. Dibble, "The Xalaquia Ceremony," Estudios de Cultura Nahuatl 14 (1980), 197–202, see especially 197, 198.auh in cujtlachueue, contilinja in tonacamecatl, nauhcampa conjiaoa, chocatinemj, tehcoiouhtinemj, iuhqujn mjccaoati, qujnchoqujlia yn otlacotique, yn onmicque = And the old wolf man grasped the rope [which had fastened the captives to the offering-stone] and raised it [as an offering] to the four directions. He went weeping and howling, like one bereaved; he wept for those who had suffered and died. (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), 53.auh yn oaxioac, yn eoatlatiloian, yn icpac teucalli iopitli, iopiteucalli: nauhcampa ceceiaca ontlaiiaoaia, in tlamanjme ontlenamacaia, conjiaoa yn jntlema, conujujxoa = And when they had arrived at the place where the skins were hidden away, on the top of the Temple of Yopitli, Yopitli’s Temple, each one dedicated [incense] to the four directions; the captors offered incense, raising [toward the sky] their incense-ladles, and shaking them. (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), 56.yn ocaxitique ytzintlan teucalli, in ie qujtlecauizque, ca nauhcampa ixticaca mecatl, injc cacoqujxtizque, ynjc qujnapalozque = When they brought it to the front of the temple, they carried up [the platform]. Cords fastened it to the four [corners], so that they might take it up, that they might carry it. (sixteenth 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), 70.