Brothers, Paul Pogba of Manchester United and Florentin Pogba of Saint-Etie speak prior to the UEFA Europa League Round of 32 first leg match between Manchester United and AS Saint-Etienne at Old Trafford on February 16, 2017 in Manchester, United Kingdom.
Sixth Chapter: here are named the highest of the goddesses whom the natives worshipped, whom they falsely revered as divine.
Ciuacoatl (Snake-woman) [was called] a savage beast and an evil omen. She was an evil omen to men; she brought men misery. For, it was said, she gave men the digging stick, the tump-line; she visited men therewith.
And as she appeared before men, she was covered with chalk, like a court lady. She wore ear plugs, obsidian ear plugs. She appeared in white, garbed in white, standing white, pure white. Her womanly hairdress rose up.
By night she walked weeping, wailing; also was she an omen of war.
And in this wise was her image arrayed: her face was painted one-half red, one-half black. She had a headdress of [eagle] feathers; she had golden ear plugs. She wore a triangular shoulder shawl. She carried a turquoise [mosaic] weaving-stick.
Jnjc chiquacẽ capitulo: vncan moteneoa, yn oc cenca tlapanauja yn cioateteu: yn qujnmoteutiaia, in qujnteutlapiqujaia yn njcan tlaca.
Cioacoatl tequnj: yoan tetzaujtl, tetetzaujanj, icnoiutl qujteittitia: ca mjtoaia, victli mecapalli, qujtemacaia, ic temotlaia.
Auh ynjc moteittitiaia, motenextiliaia: iuhqujn tecpac cioatl, nanacoche, iitznacoche, iztaian moquetza, iztaian actica, iztacatla ycaia, iztaztiac, vel panj qujquetza yn jneaxtlaoal, yn jaxtlacujl.
ioaltica chocatinenca, tecoiouhtinenca, no iautetzaujtl catca.
Auh yuj yn muchichioaia yxiptla, yn jxaiac, centlaochichiltic, centlacotliltic, yujquatzone, teucujtlanacoche, quechqueme, xiuhtzotzopace.
Codex, Florentine. “General History of the Things of New Spain, Book 1: The Gods.” (1970). pp. 11
Thirteenth Chapter, which telleth of the less gods who follow the principal gods which have been mentioned.
Xiuhtecutli (Turquoise Lord), Ixoçauhqui (Yellow-faced One), Cueçaltzin (Flaming One). This one was known as the fire or Ueue teotl (the Old God) and Tota (Our Father).
He was thought a god, considering that he burned one, he consumed one, he singed one, he scorched the fields. And for many purposes was he useful; for with him one was warmed, things were cooked in an olla, things were cooked, things were toasted, salt [water] was evaporated, syrup was thickened, charcoal was made, limestone was fired; things were well fried; things were friend, things were roasted; one was burned, sweat-houses were heated, unguents were prepared, the lime preparation for renovating capes was heated.
And when his feast day was celebrated, once a year, at the end of the month of Izcalli, they made an image of Moctezuma; before it qual were beheaded and incense was set forth.
Tamales [stuff] with greens were prepared in each dwelling. First they were placed before the fire. Then they were eaten.
And all day his [the god’s] old men sang, blew shell trumpets, beat horizontal drums, sounded the rattle-board for him.
And no one might reach his hand to the griddle. It was forbidden that anyone burn himself, singe himself, because tamales [stuffed] with greens which had been offered were eaten for the first time.
And all the little children roasted some snakes, frogs, small white fish, the axolotl, birds; whatsoever kind of small animal they had captured, they cast in the hearth. Thus, they said: “Our father roasteth [something] for himself.”
And when night fell, in all places the old men, the old women drank wine. They made libations to the fire, they extinguished the oven - so they said.
And every four years for his feast day was especially honored. Moctezuma then danced a princely dance before the temple of Xiuhtecutli. The name of the place was Tzonmolco.
And at this time all people, everyone, tasted, sipped the wine; [also] the small children. Thus the [feast day] was called pillaoano.
And then they gave uncles, they gave aunts to the small children, a man, a woman whom those with children sought out and gave gifts. These took [the children] upon their backs, and then carried them to the temple of Ixcoçauhqui. There [the parents] perforated their ears, they pierced their ears; thus they placed a sign upon them, while their uncles and aunts looked on. Afterwards food was eaten.
His array was [thus]: black was smeared about the lower part of the face. About his head he bored a circlet set with green stones; he wore a paper crown with the feathers of the lovely cotinga and a spray of quetzal feathers; he had a crown of arrowshafts, a crown of spearshafts; he had the fire-serpent disguise; he had a shoulder-sash of yellow paper. Likewise he had bells, he had shells. His shield had pieces of turquoise and mirror-stone. He carried the staff with the device for seeing.
Jnic matlactli vmey, capitulo: yntechpa tlatoa, yn tepitoton teteuh: yn qujntoqujlia, yn omoteneuhque, yn veueintin teteuh.
teutl ipan machoia: iehica, ca tetlatia, tepaloa, techichinoa, tlachinoa: yoan mjec tlamantli, ynjc tlacnelia: ca ic nezcolo, ic tlacuxitilo, ic tlaxco, ic iztatlatilo, ic necutlatilo, ic tecullatilo, ic tenextlatilo, ic tlatezoionjlo, yc tlatzoionjlo, ic tlatleoatzalo, yc tetlecujlolo, ic temazcallatilo, ic oxitlatilo, ic tlanextlatilo.
Auh yn iquac ilhujqujxtililoia, cexiuhtica: ipan itlamjan yzcalli: qujxiptlatiaia in motecuçuma, ixpan tlacotonaloia, copaltemjlilo,
oauhqujltamalli nechivililoia, in cecencalpan: achto ixpan qujmanjliaia in tletl,
Auh yn jveveiooan, iuh cemjlhujtl, in qujcujcatia, qujteccizpichilia, qujteponacilhuja, caiacachilhuja:
auh aiac vel cõmaçoaia in comalco, tetlacaoaltiloia, ynjc amo aca motlatiz, mochichinoz: ipamp in iancujcan oqualoc oauhqujltamalli, ynjc otlamanaloc.
Auh in pipiltotonti, muchintin qujntlaxqujaia: yn aca coatl: cujiatl, xoujli, axolotl, tototl: in
çaço tlein ocacic ioioli, ycamac contlaçaia in tlecujlli: ic mjtoaia, motlaxquja yn tota.
Auh yn oiooac, noujan tlatlaoanaia in vevetque, ylamatque: iuh qujtoaia, qujtlatoiaujliaia yn tletl, texcalceuja.
Auh nauhxiuhtica, yn oc cenca, mauiztililoia, ilhuiuh: iquac motecujtotiaia yn motecuçuma, ixpan yn jteucal, xiuhtecutli, ytocaiocan tzonmulco.
Auh in jquac hy, vel muchitlacatl, vel no ixqujch tlacatl, qujpaloaia, qujltequja, in vctli, in pipiltotonti: ic motocaiotiaia, pillaoano:
yoan vncã qujntlatiaia, qujnmahujtiaia in pipiltotonti. Ce cioatl, ce oqujchtli, in qujntemoaia pilhoaque, qujntlauhtiaia, iehoantin qujnmamatihuja, vmpa qujmoncaoaia, yn iteupan ixcoçauhquj: vmpa qujnnacazxapotlaia, qujnnacazcoionjaia: iuhqujn ic qujnmachiotiaia, ynjc qujmitta, yntlaoan, ymaujoan:
Jn jnechichioal catca: tliltica motenujltec, chalchiuhtetele, xiuhtotoamacale, quetzalmjiaoaio, mjtzone, tlacotztzone, xiuhcooanacoche, amacozneapanale, no tzizile, cocujole, xiuhtezcatlatlapanquj yn jchimal, tlachieltopile.
Codex, Florentine. “General History of the Things of New Spain, Book 1: The Gods.” (1970). pp. 29-30
“Ah? Guess they’re kinda similar to mine, yeah. But c’mon, they’re like, super gorgeous! They’re so bright, so pretty! You’re seriously a lucky person.” His were bright too, he seemed to be forgetting that. Like the stranger’s, not quite right. Not quite natural.
But his own definitely weren’t as pretty, in Emmet’s oh-so-humble opinion.
“And like, sorry, I know that was totally outta nowhere an’ shit, but like, just… wow, y’know?” It could be argued ‘human’ applied only loosely to him, but the compliments certainly came from a place of honesty. For all the lies that spilled from his mouth, telling people of their pretty points never seemed to bring them out.
“Even beyond the eyes, you just look like a real lovely person! Yeah, I’d say you’re seriously lucky with a face like that! And that hair too!”