THE BOOK ITSELF.

VEN to-day not everyone knows the names of all the various
Bibles. Everybody knows of the Koran of the Mo-
hammedans, the Eddas of the Norse, the Book of the Dead of the
Egyptians; fewer know the Tripitakas of the Buddhists, the
Four Books of the Chinese, the Zend Avesta of the Parsees.
But there is one of which only students know—one rarely men-
tioned, but which deserves to be in the front rank of the authentic
religious literature of the ages, because of its historical position,
its beauty, and its spiritual significance. It belongs to America—
to the Central America of our dreams; fertile, favored by the
sun, watered by perennial streams, full of birds-of-Paradise,
humming-birds, and parrot-eagles; covered with the marvellous
convolvulus-overgrown ruins of an immemorial mysterious past,
and whispers of Atlantean origin, from over the sea, from the
Mystic East. Here the Quiche and Nahuatl nations ruled for
centuries before the diabolical hand of the ravaging Spaniard
blighted the fairest of God’s worlds, in lustful search for gold.
And their Bible is the Popol Vuh, handed down to us by a Span-
ish ecclesiastic who, like Huc and Gabet in Tartary, attributed
the similarities to Christianity he found in the pagan writings to
the Devil’s aping Christianity in advance so as to discourage the
heathen from accepting the real article when it should come. He
found so many of the remarkable similarities to, or parallelisms
with, the Hebrew Bible, that he tried to preserve a copy of the
Popol Vuh to persuade the Quiches they ought to be Christians,
and thanks to his bigotry there has been preserved one of the
great treasures of religion. Severai centuries later, the Popol
Vuh, in its final form, was rescued by the Dominican monk Don
Ramon de Ordonez y Aguiar, dean and chancellor of the Arch-
bishopric of Ciudad Real, who in the XVIIth century lived in
San Tomas Chichicastenango, now Chiapas.
The name Popol Vuh might be translated most literally as the

Senate-Book. Popol refers to an assembly, or congress, in which,
however, only the nobles took part. Besides, as it recounted the
birth and deeds of the Gods, it is not so much the National Book,
as Ximenez the missionary puts it, as the Sacred Book, as Bras-
seur de Bourbourg calls it. Strange to say, its title, Book of the
Holy Assembly, really coincides with that of one of the better
known books or tractates of the Kabbalah. For our purposes
the name had best be left in the original.

Nor is this Bible of the Quiches the only Central American
one. Besides its Cakchiquel version, which stands to the Popol
Vuh much like the Septuagint version does to the Bible, in which
several additional interesting details are brought out, it seems
to be the ground work of the Toltec Te0-Amoatli, the divine book
in the Mexican traditions, so that it may well be held to represent
all the Toltec tribes of Central and South America.

Is the Popol Vuh authentic? There is every reason to believe
so; for, had it not been so, the Spanish missionaries would hardly
have assisted in preserving it, opposed as they were to every-
thing not their own. Moreover, we find the same stories and
legends among the Mexicans and other Central American tribes,
so that we are pretty sure it must have been, by them, held to be
authentic; and unless the natives had thought so, its preserva-
tion would have been useless to the missionaries.

As to its date, nothing is known nor probably ever will be.
Some will put it late, others early, according as they imagine it
must have been the result, or the origin, of other religions.
From internal evidence, however, we may feel safe in assigning
it an early date, because of all its unconscious archaisms of the
Quiche language in which it is written, even though the form in
which it is found is somewhat mutilated.

As to the inner evidence for the Popol Vuh’s authenticity :—
the stories are coherent, full of beauty and pathos, and bear little
or no trace of interpolations or re-working. Moreover, many of
the places it mentions may be traced in the ruins of Central
America, and the Indians yet point out many of them by names
recognizable in the Popol Vuh. Of course, it is not meant by
this that the localities thus pointed out are the identical ones of
the Popol Vuh. A case in point are the sacred places in Jerusa-
lem as pointed out to visitors at the present day; no intelligent
person imagines they are authentic, though Palestine did not
have to go through so fiery a wave as the Spanish Conquest.
Yet they point to local belief in the Scripture’s authenticity.

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;

Nor must we forget to make many allowances for the double veil
through which alone it has come down to us; that of the priests
who handed down the legends, and what Ximenez understood
them to say; and, perhaps, how Brasseur de Bourbourg inter-
preted the words of the text. Nevertheless, it preserves that
which stamps it as truly occult.

OUTLINE.

Let us now glance at the main story of the Popol Vuh. It is
divided into four parts; treating respectively of Creation, the
Mysteries, Civilization, and the Priesthood.

The first part, treating of Creation, tells of the Gods, the dwel-
lers in Heaven, and of the beginning of the world by the will of
the World-Former Qabauil, also called Gueumatz, the Plumed
Serpent (the Mexican Quetzalcoatl,) the Heart of the Lakes, the
Master of Verdure, the Ruler of the Azure Sky. When the face
of the earth did not yet appear, and the peaceable ocean and the
immensity of the sky alone existed, God, the Mother-and-Father-
of-Life, brooded over the water as an ever-increasing light, en-
veloped by green and azure. Now this God consulted with him-
self and ordered creation. At their word, the first hghtning
(Hurakan) appeared in the sky. Then the ocean retired, the
high mountains were unveiled, with their vesture of forests;
and later appeared the valleys. Then the World-Formers creat-
ed the animals, and gave them the command to pronounce their
name. The animals roared, whistled, and croaked, but did not
succeed in speaking. The Mother-and-Father-of-Life thereupon
decided to create a superior being: a man of clay. But neither
did the latter succeed in singing their glory adequately; the men
of clay perished of themselves.

After resort to divination, Hurakan decided to create a new
race of men out of wooden lay-figures; but though superior to
the clay-men, they were helpless, nor could they reproduce them-
selves, and because they had not discernment enough to perceive
the Divine, they deteriorated, and finally there was nothing left
but to destroy them. This was done by an inundation, in which
most of them were drowned; many of these had their bones
ground to pieces, and their bodies thus reduced to dust. Buta
remnant was saved; and the animals, whom this manikin-race
had maltreated, came up and insulted their former tyrants; and
so grieved were the latter that they took to the woods, and their
degraded offspring remains to this day in the Verapaz mountains
as a race of small monkeys, called Qoy.

Hurakan’s next attempt at creating a Man resulted in a race
of Titans, who could speak and reason; and the first of these
was Vukub-Cakix, (Seven-Macaws.) Being, however, yet limit-
ed in his higher faculties, and thus lacking the emotions of rever-
ence thereby produced, he became proud, and so irritated the
Gods that they commissioned two brothers, Hun-ahpu and Xba-
lanque, to destroy the Titan. This they did by shooting him
while he was gathering his food in the branches of a kind of
banana tree. He fell, and dislocated his jaw, but was not too
badly wounded to tear out Hun-ahpu’s arm when the latter
sprang on him to finish him, and to carry the arm home, where
he suffered tortures from his dislocated jaw and wounds. Then
the two youths resorted to sorcery: they engaged the services
of an old wizard called the White Boar, and of his wife; who
feigned to be travelling dentists, and, on the pretext of relieving
his pain, pulled out all his jewel-teeth, destroying also his eye-
balls of precious stones; of which operation the vain and avari-
cious old man died. But there remained two more Titans, his
sons, who were just as proud, if in different ways.

His elder son Zipacna amused himself by creating mountains.
While bathing, one day, he met 400 youths struggling to move an
immense tree-trunk. Easily he shouldered it for them, and car-
ried it to their house; but his exploit aroused such jealousy that
they decided to kill him. They asked him to dig a pit for them,
and, while he was working in it, they threw in the immense tree-
trunk; but he escaped, by having secretly dug a side-pit, in which
he took refuge at the right time; and while they intoxicated them-
selves to celebrate their supposed success, he stole forth and slew
them all. But they were not to die unavenged; for by the en-
chantments of the Two Brothers he was crushed under a mount-
ain. It fell on him while he was feeling around in a dark cave
for a decoy crab which the Two Brothers had made, and placed
there with that very end in view.

It was now the turn of the younger Titan, Cabrakan, to meet
his fate. He was the causer of earth-quakes, and destroyed
mountains. He was poisoned by a roast bird which the Two
Youths had shot with their air-guns, and cooked with poisonous
earth; Cabrakan had been lured hither by the promise of finding
an opportunity to destroy the highest mountain in existence.

The Second part of the Popol Vuh treats of the Mysteries of
Xibalba. The tennis-game was in those days accounted a reli-
gious function; and when the two brothers Hun-hun-ahpu and

Vukub-Hun-ahpu thus worshipped, the Powers of Xibalba sent
them a summons to bring their balls, and play with them below.
The Two Brothers failed in the preparatory and first Trials, and
were executed, Hun-hun-ahpu’s head being put on a withered
calabash-tree. But this tree suddenly bloomed. to the discomfi-
ture of the Xibalbans, who forbad approach to this now marvel-
lous tree, on pain of death. However, led by curiosity, a prin-
cess by name Xquiq plucked a fruit. and was impregnated by the
dead head’s saliva; whereupon she was accused of being a harlot,
and was put in the hands of soldiers charged to take her into the
forest, slay her, and, as token thereof, to bring back her heart.
But Xquiq bribed them, and substituted some red-gum rubber.
Then she sought refuge at the old home of Hun-hun-ahpu, whose
mother received her unkindly, but took her in as a servant after
the divine powers had sent her a sign. The twins which Xquiq
bore were Hun-Ahpu and Xbalanque, who were born in the for-
est, and were ill-treated by Hunbatz and Hunchouen, the legit-
imate children of the deceased heroes. But the Twins took their
revenge by turning the grudging artists into monkeys, and as-
suming the direction of the household in their stead. Finding
their father’s tennis-balls, they too worshipped in the Tennis-
Temple, but, like their fathers, were summoned to Xibalba,
through all the Trials of which they passed triumphant, except
for a temporary accident, Hun-ahpu losing his head in the House
of the Bats, as a punishment for lack of watchfulness. All the
Gods crowded around that House, and grew a new temporary
head for him from the shell of a tortoise, till his own could be
restored to him from the Tennis Court, whither it had been taken
as a trophy by the Xibalban lords.

The successful initiates were, however, by the Xibalbans
doomed to be burnt on a funeral-pyre. They did not refuse;
but their ashes, cast in a river, after three days took the shape of
men-fishes (a sort of Sirens,) who later became two men. In
the disguise of beggars the two resurrected magicians enter-
tained the lords of Xibalba with magic tricks; and when the
kings ventured to insist on these tricks being tried on them, the
magicians did kill them, but took care not to resurrect them. So
the two magicians ruled in their stead; their own unfortunate
parents ascending to the heavens in company with the resurrect-
ed 400 youths, who became the stars.

Then plenty ruled on earth. Yellow and white maize arose in
the valleys, and food was in abundance, at the beginning of the

Third part of the Popol Vuh, which treats of the Dawn of Civili-
zation. The Gods finally made the higher race of man from
maize; and this man began to think, contemplating the world,
from the surface of the earth to the vault of the sky. These men
were four: Balam-Quitze, Balam-Agab, Mahucutah, and Iqi-
Balam. Endowed with clear vision, they measured and investi-
gated everything, and to keep them from discovering their very
secrets, the World-Formers blinded their supernatural vision
by giving them wives, from whom the whole Quiche nation arose.
Then the Quiche tribes chose themselves Gods, each of them car-
rying their own God in an ark. But this led to a confusion or
separation of dialects, till they no more understood each other,
and became partially mutual strangers.

The next episode is that of the getting of Fire. Clothed only
in the skins of animals, the Quiches were cold. Their God Tohil
gave fire to the four Patriarchs, and to the tribes; but a terrible
hail-storm quenched all the fires. On a second request for fire,
Tohil refused to let the Patriarchs again give the fire to the
Quiches except at the price of the sacrifice of their children, in
lieu of which he contented himself with establishing among the
Quiche nations a sort of circumcision, the piercing of ears and
elbows.

The Fourth part of the Popol Vuh tells of the founding of the
Quiche priesthood and polity. The first part of this really re-
presents the accession to power of the House of Cavek, and is a
erude and painful story; how the four Patriarchs, sacrificers to
the God Tohil, who required human victims, were warred upon
by the tribes, in self-defense. First, the tribes tried to entrap
the three Gods Tohil, Avilix, and Hacavitz, by two beautiful
virgins; failing in which they organized an armed effort, which
was repulsed by the letting loose of numberless bees, followed by
arrows. When the people were reduced to submission, the Pa-
triarchs passed away to Heaven without dying. The rest of the
Book tells of the various great kings—the magician Gueumatz
and the conqueror Quicab, and the subsequent division of the
Quiche nation into two permanent divisions under Cotuha and
Iztayol. The Book ends by an account of the building of a great
White Temple, in which was preserved a square black divining
stone. There were three courses of priests, respectively com-
posed of 9, 13, and 17 men, who alternately fasted, prayed, and
burnt incense in the Temple, and thus earned prosperity and
favor of the Gods for the Quiche nation.

PARALLELISMS.

In this brief sketch of the story of the Popol Vuh it was im-
possible to go into details—the all-important details which indi-
cate the real spiritual significance. It will be well therefore to
mention individually some of the more salient of the parallelisms
between the Popol-Vuh and the Mohammedan, Greco-Roman,
Hindu, Norse, Egyptian, and Hebrew, religions and bibles.

German Empire.

There is a slight parallelism between the story of the fate of
the Quiche empire and that of the German empire. The Quiche
emperor Quicab spread his conquests so far that finally it was
necessary for him to appoint most of his nobles as subordinate
kings. Next, as these did not suffice to provide sufficient kings
and princes, he was forced to put into possession of power the
middle classes of his own kingdom. These new men, tasting
the sweets of power, came together, put the king in prison, and
kept him there until he signed them a great charter of liberties,
which, although at the time he was very loath to give it, increased
his power by decreasing that of the aristocracy. This we know
is exactly what happened in Germany, when the feudal system
decayed by the rise of the cities and the Burgher class, on the al-
legiance of which, however, the empire saved itself from the re-
bellious nobles, who finally were reduced to their modern posi-
tion of bric-a-brac.

There is also a strange coincidence in the fact that the kings of
the house of Cavek went over the sea to be crowned and invested
with the royal insignia; and it would seem as if this took place
with quite a number of kings. Granting that the former paral-
lelism is no more than what would take place in any country
where the natural course of political history was permitted to
run its course, the latter, however, reminds us strangely of the
emperors of the Holy Roman Empire going to Italy to be crown-
ed, before they were accounted such in their own country.

Mohammedanism.

There is a parallelism between the Popol Vuh and Mohammed-
anism which is almost literal. We are told in the last chapter of
the Popol Vuh that in the Great White Temple built by the last
great prehistoric kings of the Quiches there was preserved a
cube of stone, black and polished, which was used for purposes
of divination, such as erystal gazers yet practice, and such as the
Jewish High-Priest practised with the Urim and Thummim.

The strange aspect of this is not that the stone was in the
shape of a cube, or that it was black, or that it was smooth, all of
which are exact parallelisms to the Mohammedan sacred stone at
Mecca, but that the name of it and of the temple where it was
preserved was Caabaha, meaning House of Sacrifice; and Zaka-
baha, White House of Sacrifices. Now the Arabian name is
Kaaba, meaning Square or Cube—not White Temple, as it does
in the Quiche. But the similarity is so striking that Brasseur
de Bourbourg says that it was this coincidence which first opened
his eyes to the astonishing parallelisms to other religious sys-
tems found in the Popol Vuh.

Norse.

More actual, however, are the parallelisms of the Popol Vuh
with the Norse religion.

In the first place, Brasseur de Bourbourg details the Norse
legend of the creation and of the birth of the higher races of men,
in significant parallelism with what we find in the Popol Vuh.

Second, the Norse Trinity which consisted of Har, Jafur Har,
and Thriddi (meaning High, Equally High, and the Third,) is
found almost word for word in the Popol Vuh’s mention of the
Triad of Gods who constituted Hurakan. ‘‘The Lightning is the
first of Hurakan; the second is the Path-of-the-Lightning, (the
little finger of the lightning;) the third is the Lightning-that-
Strikes; and these three are of the Heart-of-the-Sky.’’

The Norse, in their Rigsdaal, also spoke of the strong god who
was to come from on high to judge humanity, which was also the
ease with Hurakan and Qabauil.

In the Norse religion we also find an era of Titans, that of
Ymir, who was slain by the younger gods Odin, Vili, and Ve.
The explanation of earthquakes is also attached to the Titan’s
motion when turned into earth.

In the Norse religion the first human pair Aske and Embla
were made from the ash and alder trees respectively, just as in
the Popol Vuh the final human pair was made out of two kinds .
of wood, one strong. the other pliable.

But the question of the Ultima Thule is the most remarkable
one, because this legend of a paradise in the West was not limited
to the Norse, but found also among many of the Greco-Roman
writers, as the Fortunate Islands beyond the Pillars of Herkules.

There were five Tulans in Central American literature; the
different orthography of the names may account for the fact of
the difference of orthography between the European Thule and

Thyle. There was the first Tulan in the East, the paradise from
which all the Quiche tribes claimed to have come. Then there
was a Tulan among the Xibalbans. Then we hear of a Tulan in
the West, spelt Tile, which must have been in what is now the
Northern section of the United States. Then we hear of a
fourth Tulan in the West, where Anolko was God. Tuli or Tu-
lon was the Toltec capital of Anahuak, and these are mentioned
in the Cakchiquel manuscript of the Popol Vuh. Las Casas
gives a fifth Tulan which must have been on the Mississippi near
what is now Arkansas. There was, moreover, at the time of the
Spanish conquest, at Panama, a city called Aela, though the na-
tives called it Atlan, meaning near the water. So there seems
to have been plenty authority for calling America of that day by
the name of Ultima Thule.

But the one unmistakable likeness of Norse religions with that
of Central America is the name of the Mexican culture-hero God
Votan or Odin. This god Votan is well known in the Mexican
Pantheon, and was worshipped among others of the Central
American tribes. His other names were, Adan, and Akbal, and
the constellation of the Vase was sacred to him. He was said to
have been the first who peopled America, and was in Cuba called
Valum (Ordonez,) and the country itself was called the Land
of Valum. Stranger still, Nunez de la Vega, in 1696 A.D. report-
ed the existence of a family by that name residing at Teopixca,
seven miles from what is now Ciudad Real.

Graeco-Roman.

There is one parallelism between the Popol Vuh and the Gre-
co-Roman religion which is very interesting. The race of Titans
or giants presiding in the era preceding that of true humanity is
well marked in the Greco-Roman religion. In the Popol Vuh
there is a corresponding period, especially represented by
Vukub-Cakix, Zipaena, and Cabrakan. They created, destroyed,
and played with mountains, much as the European Titans did,
who piled Pelion upon Ossa, and one of whom, Atlas, supported
the sky on his shoulders as a mountain. There is the same ex-
planation of a volcano, and of earthquakes. Cabrakan, the des-
troyer of mountains and causer of earthquakes, is, by the counsel
of the Gods, trapped into a cave, and a mountain falls on him, as
happened to the Titan Typhon under Mt. Atna. Moreover the
original Titan Vukub-Cakix became proud, and considered him-
self the sun and highest divinity because of his wealth; just as
the European Titans considered themselves supreme, and ruling

the whole of the wealth of the world, fought with the newer and
more intelligent gods who took possession of the world.

The famous episode of the stealing of the Fire by the Titans in
the Greco-Roman religion is here referred to a later patriarchal
period. Nevertheless, the analogy is quite clear. The gods had
given the fire, but men had lost it through a violent rain-storm;
whereupon the gods gave it back to men, but linked with a condi-
tion of service and sacrifice, which was claimed by Jupiter, and
which is well brought out by Shelley in his drama Prometheus
Unbound. But there was one tribe (the Cakchiquels) which
stole the fire from heaven without any condition; whereupon
they were punished.

The Sirens of the Greek Odyssey find a strange parallelism
with the Quiche man-fishes, of which the Quiches were very fond,
and into whom the Twin Xibalba Victors’ ashes turned on being
thrown into the river; which man-fishes in a few days turned into
perfect human beings.

Hindu.

The latter part of the story of the fire-getting is parallelled in
a quotation of Wilford’s, from the Puranas (Secret Doctrine, IT.
406, old ed.) In the wars between the Devatas and Daityas the
few surviving nations in their distress raised their hands to Ba-
gavan, and said, ‘‘ Let him who can deliver us be our king,’’ using
the word I’t, which re-echoed throughout the whole country.
Then comes a violent rain-storm, the waters of the Kali are
strangely agitated, and from the waves appeared a man, at the
head of an army, saying abhayan, no fear. He conquered, ruled,
and was made king.

There is a strange linguistic coincidence between the Quiche
and Mayan Balam, and the Hebrew Abel and Balaam, and their
Babylonian originals. Moreover, there is in the Ramayana a
strange story of an alien race that had settled on the southern
extremity of the Indian peninsula. They were sea-men, and red-
dish-brown; and the epic gives the Mayan story of a brother
being slain at the request of another brother, through jealousy;
the name of their king is Bali; the enemy is Maya; and the
brother’s name Sugriva makes good sense in Mayan.

Wilford gives a remarkable coincidence between the Maya ex-
pression Con-Ex-Omon-Pault, used at the end of their Mysteries
to bid strangers depart, with the Hindu Comscha-om-Pacsha,
used for the same purpose. This corresponds to the Ite, missa

est, at the end of the Roman Catholic ritual of the mass, indicat-
ing the close of the ceremonies.
Egyptian.

There are some very remarkable parallelisms between the reli-
gions of Central America and of Egypt.

Take, for instance, the Pyramids, found nowhere else in the
world. True, there are some significant differences between the
manner of their occurrence in these two regions. In Egypt we
find the largest pyramid the oldest—Cheops (Khufu) builds his
immense stone structure, and history openly acknowledges its
inability to account for its causes. Not so in America. Here
can be traced the development of the pyramid from the primitive
heap of the Mound-builders on the banks of the Ohio and Missis-
sippi, downwards to the shores of the Gulf; and as their build-
ers were, by the invading hordes of the Red Men, driven down
into Mexico, they ultimately settled in Yucatan, and built the
classical pyramid. But, in spite of this difference, there is a
startling coincidence: the name applied to these structures in
both regions. In Yucatan the natives still call them fire-mount-
ains, the same name applied to the volcanos they are familiar
with. While this explanation of the objective symbolism which
led to their erection would not have applied to the early Mound-
builders’ efforts, the inference seems decisive as to the later and
more pronounced structures. The Egyptian name is not at hand;
but the Greek name pyramid, which we still use, means (if the
authority of Plato and Ammianus Mareellinus is to be noticed,)
fire-mountain. How came the Greeks to apply a term, meaning
this, to those impassive stone structures? LEsoterically fire may
be interpreted as mind, the light-bringer, manasic; and remember
that the fire’s standard symbol with the Alchemists, is a triangle;
and it may be supposed that initiates determined the choice of
names. But following the universal law of concurrence of outer
and inner, let philology show what it has to say. Exoterically it
must have been a translation of some Egyptian word which per-
haps pointed to a past condition of affairs similar to that yet
existing among the natives of Yucatan; and that past must have
been in some country where voleanos existed.

There is also a coincidence between the pyramids themselves
in Egypt and Yucatan. Near the great Pyramid of Cheops at
Gizeh is the Sphinx, and around the two Pyramids are grouped a
great number of smaller pyramids. Now in the most important
ruins in Yucatan, Teotihuacan, there are two large pyramids,

a

one larger than the other, representing the sun and moon; and
around them are grouped a great number of smaller pyramids
representing the wandering stars or planets.

The next similarity between the Popol Vuh and the Egyptian
religion is the strange myth of the Phcenix, which is given by
Plato and other Greco-Roman writers as Egyptian; and whereas
there is nothing left in Egypt itself to explain this myth, in the
American Popol Vuh the story of the brothers Hun-ahpu and
Xbalanque who, having been initiated into the Mysteries, as a
crowning test of their mastery over life and death, voluntarily
ascend onto a funeral pyre, and are burnt to ashes; which, on
being put into a river for a few days, turned into the form of
fishes, which later pass again into the glorified form of magici-
ans. This literal baptism of fire had given them new youth,
and their magical powers had been increased.

Another point in which the Popol Vuh distinctly calls to mind
the Egyptian religion is the Xibalban mystic initiations, whose
similarities to the Egyptian rites, as far as we know them, is so
striking that Brasseur de Bourbourg actually says the Popol
Vuh must have plagiarized them!

One of the strangest coincidences between Egypt and America
is the American river called Nile, so called from the early times
of Gueumatz to the later ones of Quicab, and mentioned frequent-
ly in the Titulo de los Senores de Quetzaltenango, and de Toto-
nicapan, which flows from the Cordilleras de Soconusco to the
Pacific Ocean, through what is now the extreme southern part of
Mexico. Now in the Quiche tongue the name Nile means paci-
fic, tranquil—the same thought that was applied to the ocean it-
self. In Egypt, however, the word Nile shows no kinship to any
other in their language, as may be seen in Admiral McCauley’s
Egyptian dictionary. There is in Sanskrit the word nila, mean-
ing blue, which might well refer to the serenity of the sky, or the
waters.

Dr. LePlongeon, in his Quiche Mysteries, gives a comparative
table of Mayan hieroglyphics and the simpler Egyptian ideo-
graphic alphabet, as also Donnelly, in his Atlantis, and the simil-
arities are striking.

The similarities between Quiche and Egyptian art are no less
striking: witness the boat-drawing found at Chichen-Itza, East-
ern Yucatan, and reproduced in Brasseur de Bourbourg’s book,
which would deceive the most expert of Egyptologists, so much
does it employ all the Egyptian rules of the art.

Hebrew.

But the strangest parallelisms of the Popol Vuh with Europe-
an civilization are those with the Jewish Scriptures. These are
so marked that it was on their account that the missionary Xime-
nez preserved the book, so that it might become a means of win-
ning over those who were familiar with it. The Popol Vuh’s
creation story begins with the production of animals. The cause
of the Fall of the Titans is pride. A young girl by the eating of
the attractive fruit of a tree that gives life to a dead head, and
therefore might well be called a tree of life, is cast out of her
home Xibalba (which was a Paradise of marvelous flowers) and
in the desert gives birth to a pair of twins. one of whom is event-
ually killed through the neglect of the other, but is ultimately re-
surrected.

There is a Babel, not a tower indeed, but a mountain, where the
people learned to speak different languages, so that they no
longer understood one another, and separated. The reason as-
signed for this confusion of the languages of the tribes is the
same as the Bible’s: lest they should come to know as much as the
Gods, and make themselves equal to them.

A people crosses a sea dry shod, in order to escape enemies,
the ocean standing up on both side like walls, and overwhelming
those who attempted to cross after them.

There is a giant Zipacna who carries off on his shoulders a tre-
mendous tree, as Samson carries off the gates of Gaza. The
four-hundred youths conspire against him, and catch him in a
pit, where he himself cuts off his own hair as a sign of his dis-
solution; and when the nobles are feasting, he destroys them;
and because of his destroying them, he himself is destroyed by
their two magician friends.

There is the story of men who displeased the gods because they
began to take a census of the inhabitants and tried to reduce
everything to measure and weight. The more remarkable is
this as the two Biblical accounts differ. In the first account,
in If Samuel XXIV, it is God who commands David to do this,
in the second account in I Chronicles XXI, it is Satan; showing
that the Biblical accounts are very uncertain as to the origin of
the legend.

There is also. strange to say, a translation to heaven without
death of the patriarchs, like Enoch. There is a king Solomon
(Gucumatz,) under whose two sons the kingdom is permanently
divided. This Solomon, however, is not only the Solomon of the

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Bible, who built a temple of God, but he is also the Solomon of
the Targums and the Middle Ages, by whose magic word Schem-
ahamporasch the mysteries of the depths were unsealed. This
is an interesting state of affairs, as it suggests that the Bible
contains but half of the original legend, the whole of which is
found in the Popol Vuh.

At the end of the Popol Vuh we have the building of a great
White Temple of such massive proportions that its ruins even
yet astound the traveller in Yucatan. The prayer uttered by
the king at the dedication thereof, if it differs from Solomon’s in
any way, is greater in sublimity and true feeling.

There is also a remarkable coincidence between the courses of
the priests in the Jewish Temple, such as they existed about the
time of the birth of Jesus, and the arrangements of the Quiche
king, who formed three separate courses of priests, in number
9,13, and 17, who occupied themselves exclusively with the duties
of the Temple—fasting. praying, sacrificing, and burning in-
cense,—in regular rotation.

There are three Wise Men standing over night on a mountain
looking for the morning star and dawn of civilization, with grief
in their hearts, until they see the Morning Star which proclaims
the Dawn; when they fall down and burn their incense to the
dawning God of Light. These prophets, in their period of wait-
ing for this auspicious event, had wandered in the wilderness for
years, in places unknown to everybody else, subsisting on the lo-
custs and wild honey of Central America—the chrysalises of
gadflies, bees, and wasps,—and dressed only in skins of animals,
as the prophet John the Baptist had done.

There is a very poetic parallelism between the Bible’s Fear
of our Father Isaac (Gen. XX X1.53) and the Popol Vuh’s Divin-
ity which only showed itself when veiled, and the Gift which was
left behind by the four dying Patriarchs. These left to their de-
scendants, as a means of access to the divinity, a folded mantle,
in which the divinities were to shroud themselves when convers-
ing with men; and this was called the Shrouded Majesty. In
their last farewell to their offspring, these Patriarchs referred
to the Divine as the King of the Deer. Is this a reference to the
Indian happy hunting-ground, or is it a poetic reference to the
horses of the Spirit which carried off the prophet Elijah?

There is a very curious and remarkable parallelism in the Po-
pol Vuh with the Jewish mountain Pisgah, which was a mountain
of transfiguration and meditation, on which prophets received

visions and heard the voice of God. Piscab is the name of the
mountain on which the four Patriarchs waited for centuries un-
til the dawn of the day of civilization, and on which they re-
joiced seeing its herald, the Morning Star.

It is a remarkable thing that the man of the last and highest
race, when he was first created, had spiritual vision; and the di-
vine powers, being afraid lest they should make themselves equal
to them, blinded them with a film over their eyes, by giving them
wives, through whom they begat all the Quiche tribes. Is this
not strangely significant of the spiritual vision dimmed by inter-
course with the daughters of men? And indeed of Prometheus’
saving men from foreseeing death, (Secret Doctrine, [1.523, old
edition. )

There is a very interesting parallelism to the story of David
cutting off the corner of the mantle of his sleeping enemy. The
three divinities being at war with the tribes wait till the latter
are asleep, then go secretly to their tents, and, in order to shame
them shave their eye-brows and cut their cloaks.

Besides a flood, the Popol Vuh has also a flowering rod, plant-
ed in the midst of a house, which was to reveal to the mother of
the Two Youths whether they were alive or dead, by blooming or
by shrivelling up. Does this not recall the rods placed in the ark
of the covenant, and of their flowering, and of Aaron’s being re-
cognized as the divine choice?

There is a strange parallelism noted by Brasseur de Bour-
bourg between the great tree which perpetually bloomed, and
which was planted in front of the great White Temple mentioned
at the end of the Popol Vuh, with the Bo-tree in Ceylon, the sa-
cred tree under which Buddha is said to have reached enlighten-
ment; the sacred everlasting green tree which was said to bloom
before a Temple in Upsala, Sweden; the Phcenician sacred trees
or Asheras; and the Tree of Life which we hear of in the Book
of Revelation.

One of the strangest parallelisms between the Popol Vuh and
Christianity is the name of the Divinity. The Nahuatl name for
God was Yohualli Ehecatl. It will be noticed that the first three
vowels are Y-O-A, which even Greco-Roman writers hand down
as the name of the mystic divinity. Of course, Christians have
insisted that this was Jehovah. But the strangest thing is that
the meaning of the Popol Vuh’s God is the Smiter down, or He
who causes to fall, which modern scholars agree is the meaning
of Jehovah. Prof. Toy of Harvard was the first one to insist

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that the word Jehovah could never have come from the verb
hayah, meaning to be, as translated in the Bible, inasmuch as the
most superficial reader will notice that the radical vowels are
different ; and only blind fanaticism or purposive mistranslation
could keep anybody from seeing that it must come from the root
havah, meaning to fall. The Hiphil of this root would then mean
He who causes to fall, or, descend, the Smiter.

But the most interesting of coincidences is that concerning Pa-
radise, already mentioned in connection with the Norse Ultvma
Thule. In this land of Tulan or Tlallocan, where all the tribes
of the Quiches had dwelt before their division of languages, the
fertile low country lying between Oaxaca, Chiapas, and Japase,
near the modern Palenque in Yucatan, is the delta of the Uzu-
macinta river, formed by the four rivers San Pedro, Lancandon,
Guancen, and Tabasco, thus passing into the Bay of Mexico.
This was the Quiche Paradise, and seems to bear a strange re-
semblance to the Hebrew version of the Babylonian story about
the Paradise with its four rivers, with which we are all familiar.

Then there is another coincidence so startling as to take away
the reader’s breath; a tribe, the descendants of whom were still
living in the middle cf last century at Rabinal, distinguished
from their neighbors by the characteristic Semitic physiognomy,
whose tribal name was Itzmaeleh, plural Tzmalchi, vulgarly
Tzmachi, mentioned in the Popol Vuh as coming from the East
over the ocean. This Chi Tzmachi may mean Having-beards or
moustaches, from Izn, hair, and Chi, mouth. But what a co-
incidence with Ishmael, who was a wanderer, driven out from his
home, who settled elsewhere, on the water too, (the Red Sea)
which possibly, at least, might have ultimately afforded a means
of communication with Yucatan.

Further, there is an analogy to Sodom and Gomorrha, in the
Coasts of Manta and Charapoto which were reported, by Velas-
co, in his History of the Kingdom of Quito, 1.12, to have been
covered with fire as punishment for their sins.

There are a thousand links between the civilizations of ancient
Egypt and ancient America. To go over the resemblances
would fill a volume. Both Peru and Egypt believed in the im-
mortality of the soul, in reincarnation, and, like the Aztecs, em-
balmed their dead.

THE ‘*‘ POPOL VUH ”’
OR

BOOK OF THE HOLY ASSEMBLY.

TRANSLATED BY
KENNETH S. GutHriz, PH.D., A.M-, M.D.

THE SIGNIFICANCE OF THE ‘ POPOL VUH.’’
(Continued.)

AMERICAN TRAITS.

: or strangest reflection which forces itself on the reader

of the Popol Vuh is the ancient origin of what we are
pleased to suppose are modern American traits: accuracy and
facility with the rifle, ball-playing, supremacy in dentistry, and
the eagle as the national emblem. Yet all of these four unmis-
takable American traits may be clearly recognised in the Quiche
civilization, and this shows how far in the dim antiquity the roots
of the present strike; the racial characteristics are still reveal-
ing themselves among us on this continent in the same manner as
they revealed themselves in the young Quiche tribes.

The Sabarcan or air-gun, or shooting-stick, was the universal
weapon of the pre-historic heroes; many of their names are
formed out of that very word, ahpu. It was a hollow cane, stick,
or reed, in which the weapon was placed—an arrow, a stone, or
an obsidian stone knife,—which acted much as the modern lead
ball does. The breath was the expelling force; and the Quiches
must have attained considerable accuracy of aim with this early
rifle. Indeed, some of the sabarcans were called fire-sabarcans,
prophetic at least in their symbolic application.

Ball-playing (a sort of tennis) was with them a religious exer-
cise. Only nobles practiced it, in Halls consecrated by prayer,
and under the guidance of elders or priests. This game was
found in Cuba, in Haiti, as well as among most of the aboriginal
American races. And to-day yet, baseball is the undisputed na-
tional game, although not played with rubber balls.

As to dentistry, one of the myths of the Quiche Titan Vukub-
Cakix hinges on a proposed dental operation as relief for a lux-
ated jaw; his teeth are extracted on the pretense they are wormy,

but prove to be jewels, and grains of maize are substituted for
them. Dentistry must have reached a high state of development
before this could have been written. This may suggest the fill-
ing of teeth with the precious gold; but it literally illustrates
what was found in a mummy: teeth hung in their proper place by
fine gold wire. This is sometimes done even to-day by modern
dentists.

As to the Eagle being the national emblem, the Ara, (Macaw?)
or small parrot-eagle, is found sculptured on portico-monoliths
at Tiahuanaco, and elsewhere, as symbol of the Sun. Moreover,
many names contain it, as Vukub-Cakix, Seven-Aras, ete.

SPIRITUAL SIGNIFICANCE.

But the spiritual significance of the Popol Vuh is of course
its most important aspect for us. Let us, therefore, mention the
four respects in which it stands out uniquely from among all
other Bibles, as the most scientific, the most spiritual, the most
uplifting, and the most logical of them all.

I. A Scientific Bible.

It is the most scientific Bible in its account of the creation of
man. It tells of three, rather four, creations of men, higher
and better and more developed each time. First were created
the animals. Then the Divine Creator, the Three in One, Hura-
kan, Elohim, on trying in vain to evoke from them human traits,
began to create man. The first attempt was made from clay
(Paleolithic age.) Man was little more than an animal, had
little that was human about him; indeed he is spoken of as an
animal himself. The next attempt was made from chiselled
wood (the vegetable kingdom, or Mesolithic age.) He showed
more human characteristics, but did not manifest sufficient men-
tality, initiative, and spiritual powers, to be ultimately satisfact-
ory to a Triune God who sought a race which might eventually.
by religious observances, be united with themselves. ence the
deluge, its remnants surviving, as anthropoid apes of the Vera-
paz species. Next, the Creator made men of maize, and women
of reeds and rubber (to denote their suppleness and tenderness. )
This was the human race as we know it in the peoples whose his-
tory comes down to us from prehistoric mists. The fourth ere-
ation was the patriarchal one with which came the dawn of civil-
ization.

A moment’s reflection will show this is the doctrine of evolu-
tion in its most advanced form. Wallace himself posited a pre-
historic continent, now submerged, which he called Lemuria,

where perhaps the anthropoid ape flourished. Then came the
higher races, and finally the Aryan. Evolution supposes that
there were many creations; that in many places at different
times apes more and more anthropoid appeared, until unmis-
takable man came forth, and many abortive creatures degener-
ated or lapsed into the monkey races as known to-day.

The Popol Vuh is the only Bible which has taught this gradual
ereation of man, correctly accounted for the monkey races as a
degeneration or offshoot, mentioned a deluge in which Lemuria
might have been submerged after volcanic eruptions (Third
Root Races;) described a higher man, the Atlantean type
(Fourth Root Race or Ceenolithic age,) also destroyed, and de-
scribed the dawn of historic civilization appearing together with
the Fifth Root Race, or Aryan races of the present day. Indeed,
the Popol Vuh goes yet further back. The Creators, on creating
the animals, expect of them human speech and behavior, showing
that the spiritual nature of man was incarnated in, or clothed
upon with, the best physical body or garment then possible, but
not satisfactory, (the Etheric or Second Root Race;) while the
First is indicated by the Divine calling a council to consider how
to create man, already indicating the existence of souls attempt-
ing to manifest as best they could through the then best possible
means.

Some of the most remarkable scientific implications of the
Popol Vuh had already beer noticed by the author of the Secret
Doctrine. The significance of the successive creations of man
is clearly perceived, and repeatedly insisted on. She mentions
the First Race having been made from clay, (1.368,)and that it
could walk, fly, and see objects at a distance (i1.58,) but were
sexless (11.169,) as being men’s primary etherial bodies, belong-
ing (11.101,) to the Second and early Third Root Races.

The Second Creation, made of the wood of the Tzitze-bean
plant (men) and the Zibac (sassafras or willow) (women,) the
author of the Secret Doctrine identifies (11.102,191,) with the
Third Root Race, probably the latter part of it, as its early part
was assigned to the Popol Vuh’s first creation. This might also
include the beginning of the Fourth, to which this creation has
been here assigned.

In this connection the author of the Secret Doctrine has made
a remarkable suggestion: that the Popol Vuh’s Zibac was the
same as the Mexican Artufas’ Sebac. It seems that in the ac-
count of the mystic underground cave worship of the Artufas,

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the Third Race, man was said to have been created out of Sebac,
which in their language meant egg, referring with precision to
the egg-birth of the Third Root Race. Now Brasseur de Bour-
bourg states at length that Zibac, according to one of his Quiche
vocabularies, is the pith of one kind of reeds, used by the natives
to make mats. Now it is evident that the root-signification is
here the same as that of an egg, the inside being the most valu-
able part. The writer of the Secret Doctrine seems therefore
justified in her contention that when the Popol Vuh says that the
Third Creation women were made of Zibac, this referred to that
being the Third egg-born Root Race.

The Fourth Creation of the Popol Vuh, of men with unlimited
sight, and comprehensive simultaneous intellection, of the pa-
triarchs, she (I1.232,) identifies as the late Atlantean, or Fourth
Race. Above, it was suggested that it corresponded with the
beginnings of the Fifth, which indeed is the same as the close of
the Fourth, the Patriarchs, being those who, preserving the tra-
ditions of a former civilization, watched for the dawn of the new,
and gave birth to a progeny of what became historic nations.

Another illuminating suggestion made by the author of the
Secret Doctrine is the presence of the septenary principle in the
Popol Vuh and Mexican scriptures. So, (I1.38,) she mentions
seven men who had been with Votan, the divine founder of
Nachan, later Palenque. There were seven caves from which
the Nahuatls emerged; there were seven cities of Cibola, de-
seribed by Coronado and Niza; there were seven Antilles; seven
heroes escaped the deluge. The Seven-caves,—Seven cities, men-
tioned several times in the Popol Vuh’s fourth Book, ‘‘stand for
the seven centres or zones on which the seven primitive groups
of the First Root Race were born.’’ This city (which may be
taken as an example, seeing that many, like Tlocal, were built on
the same general plan. to judge by the ruins,) called Ulatlan, or
the Gumarcaah, burnt in 1524 by Alvarado; also ealled in the Po-
pol Vuh Chiconomoztoc, meaning Seven-Ravines-Seven-Cities.
It may be taken as a special instance, because the Popol Vuh
describes it rather accurately. It was built four-square, on the
highest of three huge platforms, one on the other. Ravines or
cafions, or what would in Europe have been called huge dry
moats, extended around each. Here is the septenary principle,
divided into the three and four, making it, iadeed, an allegory of
the organism of the human being, whose more solid four prin-
ciples are progressively raised nearer the sky by its three as-
piring ones.

Indeed, the Popol Vuh contains some other septenary referen-
ces, far more significant. For the force of the name Seven-
Ravines-Seven-Cities might be parried by pointing to the fact
that it might be no more than an accurate description of acci-
dental cireumstances—much as Rome was built on seven hills,
let us say (even if this too did not mean something deeper.)
But when we find the number seven as part of a man’s name,
this circumstantial theory must be abandoned, for the parents
must have chosen the name, symbolical as it is, for some occult
significance. As instances of this may be mentioned the Titan
hero Vukub-Cakix (seven-macaws) and Vukub-Hun-ahpu (sev-
en-oppossum-air-guns. )

It should, however, in all fairness, be mentioned that the num-
fer four was also apparently considered of mystic significance.
There were four patriarchs, Ealam-Quitze, Balam-Aqab, Mahu-
cutah, and Iqi-Balam. Later the family of the latter lapsed.
Yet the four names are ever mentioned together, although the
latter is ignored to make three, the number of the Watchers for
the dawn of Civilization on Piscab. Brasseur de Bourbourg
mentions other instances in which the number four occurs signi-
ficantly. There were four chiefs or sacrificers; there was the
fourth and last order of man created by the Gods, the Ahquixb
and the Aqahb, masters of wisdoms and knowledges. There
were the four patriarchs that came from the East out of Tulan;
there were four Tutul Xin who go to Yucatan after the establish-
ment of the Monarchy. And notice: there were three confed-
erate states among the Quiches, with three kings, each of a
reigning house—the Cavek, the Nihail, and the Ahau-Quiche,—
but to them was added the fourth king, the heir presumptive of
the Cavek. In each of the three confederate states were three
princes on the throne, who governed together with the chief
king. At Chollulan, the four disciples of Quetzal-cohuatl were
charged with the government; at Tlaxcallan, four princes formed
the council of the republic. At Anahuac, in the Toltee kingdom,
ruled the kings of Colhuacan-Ptompan, and Tollan, together with
the heir-presumptive of the Cohuacans. At the epoch of the
conquest, the kings of Mexico were Tetzcuco, and Tlacoxan,
with the lieutenant of the royal armies, and the high-priest of
Huitzli-pochtl. Moreover, every city was divided into four
clans.

The significance of this number four must have been, of course,
the four lower principles of man—being significantly reduced to

three, in the instance above, during the spiritual exercise of
Watching for the Dawn of Civilization.

Returning to our notice of the modern accepted scientific theo-
ries which are found asserted in the Popel Vuh, we find here the
existence of the Matriarchal age, which has come to be recog-
nized, must have usually preceded the Patriarchal; and traces
of this are still found in Morocco where inheritance of land goes
through the mother, not the father; the Bible also clearly pre-
sents it in assigning the mother’s name instead of the father’s in
identification of the patriarchs; for instance, as Dan and Naph-
thali the sons of Bilhah; and Gad and Assher, sons of Zilpah;
Issachar, the son of Leah; and Joseph and Benjamin, of Rachel.
Now in the Popol Vuh descent is always traced through the
mother, and not the father, and women are always mentioned
before the men, as is usual in Matriarchal periods. This is an
unconscious ear-mark of the authenticity of the Popol Vuh.

There is another very remarkable scientific statement in the
Popol Vuh. It is that all the very great animals which were cre-
ated before the creation of the final man had to be by the Divine
Powers destroyed, lest they should kill the men of the higher
race. Does not this describe with almost scientific exactness the
destruction of the prehistoric gigantic animals of the earlier
ages?

II. A Spiritual Bible.

‘he Popol Vuh is the most spiritual of Bibles inasmuch as it is
the only one among those of the world’s races which even
attempts a connected account of the Mysteries, or initiations of
the soul into truth, power, and immortality. The New Testa-
ment hints at Mysteries; the Egyptian Book of the Dead sug-
gests magic powers; the Hindu epics allegorically describe the
gradual upliftment of the soul; the Odyssey shows us the travails
of the spiritual nature; but accounts of Mysteries we are left to
glean from the barren records of history, together with chance
indiscretions of a Plutarch, or a Iamblichos. In the Popol Vuh
a definite account is given of twelve stages or experiences where-
by the heroes attain truth, power, and immortality, defying vol-
untarily the Funeral Pyre and Watery Graves. Indeed, it is
the only Bible which teaches a Resurrection by a definite ex-
ample as the result of evident initiation-trials. A short account of
these is subjoined.

The neophyte had to cross a river of mud, then one of blood,
avoiding many dangers. Then at a crossing of four roads—the

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white, the red, the green, and the black—they had to choose the
right one, following which they came to Xibalba’s council, com-
posed of ten princes and two veiled dummies, which they were
to recognize as such, when told to salute them as the kings.
Then they had to salute each of the living princes by name, with-
out being told. Next they were invited to sit down on a stone
seat; but if forgetting the respect due to so august an assembly,
they sat as invited, they soon had reason to regret their want of
good breeding and preparation, for the seat, made of stone, was
burning hot. Dr. LePlongeon goes on to say that having mod-
estly declined the invitation, they were conducted to the House
of Darkness, where they had to spend the night, and submit to
the following trial. Guards were placed all around, to prevent
the candidates from holding intercourse with the outer world.
Then a lighted torch of pine wood and a cigar were given to each.
These were not to be extinguished. Still they had to be return-
ed whole at sunrise, when the officer in charge of the House came
to demand them. Woe to him who allowed his torch or cigar
to become extinguished! Death awaited him.

Having passed this ordeal successfully, the next night had to
be spent in the House of Spears. There the neophyte had to
produce four pots of certain species of flowers that grew no-
where else than in the gardens of the kings, while defending him-
self against the attacks of the army’s best spearmen. If dawn
still found him victorious, he might spend the next night in the
fourth test, the House of Cold, through which blew icy winds.
Did the neophyte escape the sleep of freezing, he might apply
for admittance to the next test, spending a night in company
with wild tigers, in the 7iger House, exposed to being torn to
pieces by the ferocious animals. Emerging safe from the den,
he might progress by spending the next night in the House of
Fire, a burning furnace. If the neophyte came out unscorched,
he might look forward to the most dreadful of all so far—the
House of the Bats, whose God, Camazotz, wielding death-dealing
weapons, beheaded the neophyte, if, during the night, he but for
a moment relaxed his vigilance.

But all these were only preparatory trials. The supreme one
was the re-enactment of the fable of the Phenix. Burnt on the
scaffold, would the neophyte be resurrected, after his ashes had
been thrown into a river, or otherwise been disposed of? Only
divine help would here avail.

Dr. LePlongeon remarks, anent these Mystery-tests: ‘‘Do not
these initiations vividly recall to mind what Henoch said he saw

—————————— a

in his visions? That blazing house of crystal, burning hot and
icy cold—that place where were the bow of fire, the quiver of ar-
rows, the sword of fire—that other, where he had to cross the
babbling stream, and the river of fire, and those extremities of
the earth full of all kinds of huge beasts and birds — or the hab-
itation where appeared one of great glory sitting upon the orb
of the sun — and, lastly, does not the tamarind tree in the midst
of the earth, that he was told was the Tree of Knowledge, find
its simile in the calabash tree, in the middle of the road where
those of Xibalba placed the head of Hunhun-ahpu, after sacri-
ficing him for having failed to support the first trial of the ini-
tiation? Even the title Hach-mac, the true, the very man, of the
high priest, in Mayax, that we see over the bust of the High Pon-
tiff, prince Cay Canchi, son of king Can at Uxmal, recalls that of
the chief of the Magi at Babylon.’’
III. A Ciwilizing Bible.

The Popol Vuh is the most uplifting of all the Bibles in that it
devotes its third part to a description of the advent of Civiliza-
tion, symbolized by dawn, heralded by a day-star, awaited for
centuries with grief and prayers by three sages or patriarchs on
a sacred mountain. Throughout its pages, civilization is refer-
red to as sun-light, and long are the preceding ages of twilight.
The thirst for light, knowledge, social institutions, and inven-
tions, continually portrayed in the Popol Vuh, are indeed
unique.

IV. A Logical bible.

The Popol Vuh is the most logical of the Bibles of the world, in
that its story follows regularly the zodiacal order, also por-
trayed in unmistakable manner in the twelve stages of its Mys-
teries. Some of the references are unmistakable and all the
more remarkably so, as the Quiches did not use a twelve-fold
Zodiac, but a year of twenty months of twenty days each. Aries
is indicated by the Vods, the Mother and Father of life, and their
offspring. Taurus, by creation. Gemini, by the first Titan Vukub-
Cakix being done to death by the pair of magician-brothers
Hun-ahpu and Xbalanque. Cancer, by the adventures and death
of Zipacna, the elder of the two Titans left, who ate crabs, and
died by a decoy crab. Leo, by the adventures and fate of the
remaining Titan Cabrakan, who played with mountains, and was,
hike Typhon under Attna, buried under a mountain, and the
cause of earthquakes. Virgo, as in all other epics, by the Ini
tiations at Xibalba, and the help of the impregnated virgin Cu-
chumaquiq. Libra, the measuring-rod, by the myth of the men,

like David, measuring everything and being punished therefor.
Scorpio, by the fight between the tribes and the God Tohil and
the other two gods, who sent as gift to the tribes mantles with
the picture of bees, which stung whoever put them on. Sagit-
tarius, by their defense against the tribes—routing their assail-
ants by breaking in their faces calabashes full of bees, followed
by showers of arrows. Capricorn, by the translation to heaven
of the four patriarchs. Aquarius, by the crossing of the ocean
by the tribes on dry foot, from the East. Pisces, by the perma-
nent division of the Quiche empire under the brothers Cotuha
and Iztayol. The Mysteries show the same symbology. Aries,
crossing the river of mud. Taurus, crossing the river of blood.
Gemini, detecting the two dummy kings. Cancer, the House of
Darkness. Leo, the House of Spears. Virgo, the House of
Cold (the usual trip to Hell,) Libra, the House of Tigers (fe-
line poise.) Scorpio, the House of Fire. Sagittarius, the
House of Bats, where the God Camazotz decapitates one of the
heroes. Capricorn, the burning on the scaffold (the dual Phe-
nix.) Aquarius, their ashes being scattered in a river. Pisces,
their ashes turning into man-fishes, and later back into human
form.
MEANING OF THE PARALLELISMS.

Kither the parallelisms pointed out above mean something or
they mean nothing. The latter alternative, and its only possible
logical conclusion, will be considered at the end of this paper.
But they must mean something; nobody who reads the Popol
Vuh ean escape this conviction—so artlessly sincere, so childish-
ly earnest and ingenuous is it. What then do they mean?

It should be premised that the significance of the Popol Vuh
does not rest so much on the literal interpretation of the words
themselves, as on the sentiment expressed by the story. This
obtains because the standard of beauty of the writer of the Popol
Vuh, as in the Hebrew Bible’s verses, was slightly varying repe-
tition of the same thought; and in that early state of society the
art of writing was so little developed that we indeed possess two
or three slightly different versions of the Popol Vuh, much as
the Septuagint version of the Hebrew text varies quite notice-
ably from it. Moreover, the prevalence of several dialects and
different versions would naturally exclude literal copying of any
other book. But it is the meaning, the sense, the import of the
stories of the Popol Vuh that strike home with such a force that
the unprejudiced seeker after truth is puzzled.

Take the Mohammedan and German parallelisms first. These

may be dismissed as coincidences, although there is much spirit-
ual truth in the Mohammedan.

What of the Norse parallelisms? Grant the furthest latitude
to St. Brandan and the Vikings; yet it seems impossible that such
barks as theirs could have made Yucatan in sufficient numbers
and speed, even if they did reach Greenland from Iceland.
Would such infrequent and unsatisfactory communication ac-
count for similarities in the finer and occult aspects of their res-
pective religions?

As to the Jewish parallelisms. Was there any borrowing on
either side? This question has to be met, because it occurred as
early as the middle of the X VIIth century to Ximenez, who in his
Historia del Cielo y de la Tierra tried to identify the Mexican
culture-hero Votan, the Mexican war-god Huitzli-pochtli, the
13th Tzendal Calendar-sign, with some leader of Palestinian
Hivites, driven out by Joshua, who, according to him, emigrated
to the Canaries first, and later to Yucatan.

Did any such Hivite tribe in the grey dawn of civilization
wander over the seas to Tarshish, the Isles of Atlantis, or the
Carribbean, and tell the stories that they had taken from the Ba-
bylonians? ‘This seems impossible, because many Jewish le-
gends can be traced on Babylonian cylinders word for word, and
no nation so lacking in originality could teach legends in forms
so original as we find them in the Popol Vuh, in order totally
different, enforcing dissimilar lessons, and what is more, in sub-
stance far more coherent and reasonable than in the Jewish
Bible’s version of Babylonic myths. Or did the Babylonians get
them from the Egyptian Mayan settlers before the latter reached
the fertile valley of the Nile, as Dr. LePlongeon supposes? But
this would give a fabulous antiquity to the Mayan and Quiche
civilization which we may assume, but cannot prove, though in-
deed there is nothing to disprove it. This is the very point men-
tioned in the Secret Doctrine, in which the writer points out that
this cannot be, as the Atlanteans belonged to the Fourth Race,
while the Mayans belonged to the Fifth. But might we not re-
fer to the Mayans’ ancestors, from whom they derived their
legends?

The similarities between the stories of the Popol Vuh and of
the Bible occur in their sense, not in their context. The names
are utterly dissimilar, and they occur in relations perfectly co-
herent with their own cycle of stories, whose order is entirely
different from the Jewish. This makes the theory of copying

er

unlikely. If there was any borrowing, it must have been at a
time when the various myths were all in some entirely different
order and all the stories separate which might have been by both
Popol Vuh and Biblical writers used in different contexts. If
we are pressed to consider in which ease is the greater likelihood
of copying, we would be reluctantly forced to assign it to the He-
brews; for Higher Criticism has proved that they were in the
habit of copying, (as in the case of the Creation stories from Ba-
bylon;) their writings show piecing and dovetailing of original
parallel manuscripts, duplicating stories without apparent con-
science or regret ( as in the Jehovistic and Elohistic documents,
all through Genesis,) and even when this brings up different de-
rivations of the same word, (of which one must of course have
been wrong, as in the case of Beersheba in Genesis XX1.32 and
XX V1.33,) and false derivations as in the case of Basel, which
even a tyro could see cannot be derived from batal, as given
in Genesis XI.9.)

Now the Quiche writings do not show any of this literary fab-
rication; not perhaps because their woiters were any more moral,
but because they seem too primitive and archaic to admit of such
artificiality.

Again, the stories of the Popol Vuh may be considered authen-
tic because they are found in varying and parallel forms all over
Central America, especially in the Mexican Mythology, where
the same heroes bear different names, and no one will suspect
those artless savages of literary ransacking and plagiarism;
they had neither the education nor opportunity for this, nor are
any traces of such possible literary work found; no Hebrew ori-
ginals, nay, not even places where such literary fabrication
could have been done. And according to Max Mueller’s own
rule that copying must not be assumed unless you can prove the
man, time, and place where this copying was done, the Quiche
sources must be considered independent of the Bible.

THE ATLANTEAN CENTRE.

Having seen that the similarities demand some sort of explan-
ations, and that neither copied from the other, the only possible
alternative is some third source from which, directly or indi-
rectly, both may have been derived. And if there was some such
source it must have been midway between both continents, from
which the legends, or the civilization indicated by those legends,
could have spread both ways. Dealing as we are in hypotheses,
may be permitted to consider the possibility of Atlantis hav-
ing been such a centre of civilization? There are the Tules on

the West, with the Mexican Calendar-sign for the [Xth day, atl,
meaning water; and on the East, there is Mt. Atlas, and the name
Atlantic Ocean. To thoughtless prejudice, Atlantis seems a
wild dream; and yet no geographical fact had better attestation
in the Greco-Roman world. Bar Plato, as a dreamer—even if
otherwise students generally are willing to concede his learning,
sanity, and wisdom. There are still two distinct passages iii
Plutarch; there is AXlian; there is Strabo; there is Aristotle;
there is Seneca; there is Diodorus Siculus; there is Sertorius;
there is Cicero, besides the legends of Ireland and Iceland.

Plato’s epic of Atlantis is in his Timzeus, expanded in his Kri-
tias. Next to him we have the great name of Aristotle, who in
his geographical writings describes a transatlantic island.
/#lian, in his Varik Historik, IL], 18, tells of the Meropides of
Theopompus, which represent the god Silenus telling of Atlan-
tis to the Phrygians. Plutarch, in his Life of Sertorius, e. 5,
recounts his experience of meeting two ships returning from two
great Atlantic Islands of the Blest, whose climate is most delight-
ful. Ortelius quotes from Plutarch statements about Atlantis
in his Orbe Terrarum, 15, 10, and s.v. Nov. Orb. Plutarch, V.
262, Translation, in his De Facie in Orbe Lunae, speaks of a
whole continent in the Cronian Sea. Then Procopus says it was
five days’ journey to Brittia, situated between Britain and Thule-
Thence three more days’ sail N.N.E. to three other islands,
whereon Saturn was kept prisoner. Diodorus Siculus (Hist. T.,
244, 346,) says that the Phcenicians sailed westward to the
Islands of Saturn where were high mountains and equable at-
mospheriec conditions. In Hist. IV. 19, 20, he says that the Car-
thaginians had discovered in the Atlantic Ocean an island, where
they proposed to take refuge if driven away from home. Strabo
tells of the Islands of (gygia in the Cronian Sea. Seneca men-
tions such a continent in his drama Medea,so also Sallust,Fragm.
1.189. But most interesting of all references are those of Cicero
and Christopher Columbus. Cicero tells of it in his Dream of
Scipio, a mystery-instruction preserved by Macrobius, so that in
Cicero’s time the knowledge of Atlantis had already become a
part of the Temple Teachings, as indeed Plato professes it was
in Solon’s time. Last, there is a letter of Christopher Columbus,
dated 1498, in which he talks of the Biblical paradise being in an
island in the West, and quotes as his authorities St. Isidore,
Beda, Strabo, and St. Ambrose.

And what is there so impossible in the gradual sinking of a
continent? Is it not publicly taught by Geologists that the New
Jersey shore is sinking several inches every year? Does not
Montgomery’s History of England, used very widely, show maps
in support of what is now no longer theory, that even in early
Roman times England and Ireland formed part of the European
continent, and that the Elbe, the Rhine, the Seine, and the
Thames ran together into one great stream flowing northward
towards the pole?

This instance is specially illustrative, as until within a dozen
years the Early Roman maps that told this same story were
classed with medieval fancies, and now this same thing is stated
with the utmost aplomb and sangfroid, as if there had never
been any other teaching. But more: to account for the spread
of fauna and flora from Africa to the Oceanides did not Wallace
think it the most reasonable supposition to assert the existence
of some prehistoric continent in between, now under the waves,
and which he even went so far as to name Lemuria? And yet,
when we point to the unanimous witness of the great Greco-
Roman names mentioned above (and there are none greater)
to support the geological soundings, and assume a continent
that at some remote period united America and Thibet, but grad-
ually sunk, in order to account for the striking and otherwise
inexplicable diffusion of the same religious stories, are we to
fare so differently from Wallace? Let the supporters of the
Atlantean theory (?) take heart from the instance mentioned
above, and find comfort in the fact that however long they may
be derided, and however wounding the epithets now applied to
them, the recognized social body which to-day claims the prerog-
atives and merits of Science as its exclusive possession, will some
day just as suddenly be found on the Atlantean side, and as ar-
rogant in their scouting of their own present views. Scientific
recognition is not a scientific matter: it 1s a social, political ques-
tion, just as it is in the Church—it is the orthodoxy, too lazy to
think, or even to examine the question, entrenched by endow-
ments and salaries. Woe to the deluded fools who seek truth
for its own sake! Let the Atlantean learn wisdom from the fate
of Sokrates, Galileo, and Ignatius Donnelly! But what would
these same falsely called scientists have done without the pio-
neers, ready to die in their tracks?

The reason why this supposition of Atlantis is so important
is that it is the only theory that will account for all the parallel-
isms noticed above. Were it only necessary to account for the

Jewish parallelisms, it might have been possible, at need, to ima-
gine a colonization of Ishmaelites, Carthaginians, or even Hi-
vites. But how account for the Norse, the Hindu, the Egyptian,
the Mohammedan, the Greco-Roman parallelisms, unless it be
supposed that the Popol Vuh is a body of Atlantean legends, dat-
ing from a time before these spread severally to Babylonia,
Egypt, Greece, and Rome, and the North Countries?

However this may be, the reader will not be far astray if he
considers as the especial significance of the Popol Vuh that it
gives, in as authentic a form as the conditions of transmission
made it possible, an Anthology of Atlantean legends and tradi-
tions.

ATLANTEAN INDICATIONS.

Now that it has been pointed out how rational a presumption
the existence of Atlantis is, it may not be amiss to recall several
significant incidents from the Popol Vuh.

First, the later legendary kings went eastwards over the sea.
to receive their investiture, and presumptively, their initiation
also. Where was their eastern destination? The Antilles are
out of the question; there is no record of the existence there of
a civilization sufficiently important. Just as impossible are
Europe and Africa; we should have some records within historic-
al times. The only possible inference is, Atlantis.

Second, there is a strange legend about the original Toltec
race coming from the East dry-shod through the ocean, while
their pursuers were drowned by the waves. Does not this sug-
gest a cataclysm, rather than a special Red Sea miracle ready
to order?

But, third, and most astounding, are the parallel accounts of
Plato’s Atlantis, in his Critias, and the Popol Vuh’s Xibalba.
Xibalba, it must be recalled, lay to the east-wards. It was called
The Land of Death; its kings are Seven-Dead-ones, and Dead-
Opossum (Vukub-Camé and Hun-Camé,) suggesting some catas-
trophe. Plato’s Atlantis lay from Europe westwards, and its
God and royal Founder was Poseidon—-the ocean that engulfed
it at last. This shows that Plato’s Atlantis was Poseidonis, the
last remnant of a continent sinking for ages. Much like the later
eastern royal investiture journey. the two successive generations
of Twin Heroes receive a mysterious summons to Xibalba, whose
authority seems potent, both civilly and religiously. Plato’s
Atlantis is divided into ten kingdoms, whose princes join the
king-pair itself in council. The land was most fertile in grain
and flowers, of scenic splendor and metallic wealth; the heart of

the people was lifted up, and they became proud and cruel; till
divine counsels of extermination were taken, and...... —here
the text breaks off in the most dramatic place, like an instalment
of a novel; only here, there is no next to be continued in; alas,
that Plato’s voice is mute !—lIt was so also in Xibalba, to the let-
ter; the Divine sent the two generations of hero-pairs; while the
first failed, relying on natural powers, the second, with divine
assistance, conquered, and destroyed the nation forever. Only,
most telling of all, the very names of the ten counsellor-princes
of Atlantis, and of the ten counsellor-princes of Xibalba, ex-
press much the same idea. Plato, in the case of Atlas, definitely
states that the names he gives are only Greek equivalents, so that
similarity in the roots is not to be expected; but the signification
of the Greek and Quiche names are as close as the nature of the
ease wil] admit. It is no great stretch of imagination to identify
the Atlas who bore the Heavens on his back, with Hod-burden-
carrier, Patan; Eumelus, the Fine-limbed, reminds of He-whose-
wounds-reunite, Cuchumaquig ; Ampheres, meaning Double-rud-
der, or Jowed-on-both-sides, with He-who-works-the-most (as a
rudder, that works continually,) Ahalpuh; Evaimon, the Good-
blooded-man, reminds of Hawk’s-blood, Quiqxic; Mneseus, the
Man-ofmemory, reminds of Blood-of-claws, (who leaves a mark
to be remembered,) Quiqrixgqagq; Autochthon, the Man-of-native-
land, the aborigines, corresponds to Blood-of-denture, Quiqre,
who suggests the myth of Vukub-Cakix, the aboriginal Titan,
who was killed by the extraction of his teeth; Elasippus, the
horse-driver, is evidently the same as Flying-burden, or dorsel,
Xigiripat. Mestor, the Man-filled-full, is identical with He-
whose-wounds-run-over, Ahalgama; Azaes, hot, dry, parched, is
He-who-carries-a-wand-with-a-skull; while Diaprepes, the emzr-
nent, distinguished, illustrious, is plainly meant by He-who-car-
ries-a-wand-(or sceptre)-of-bone, Chamiabak.

Three considerations concerning these correspondences force
themselves on the thoughtful reader. First, the Greek names
explain the Quiche names, that otherwise would seein (and were
to the present writer) incomprehensible: for instance, Flying-
burden-carrier, that is quite certainly, horse-driver, although by
itself a puzzle. Second, the correspondences are not 100 close,
and come from sources so diverse that no one can charge plagiar-
ism or conspiracy. ‘Third, the correspondence of ten names—
even only five, would amount to practical certainty that we are
here dealing with an original identity.

but we have it: for the Xibalba stories are re-told in the Mexican
scriptures under the name of 7'Lapallan, which word begins
with the significant initial letters of ATlantis. Now are seen
not only the same legends, but even the actual name!

THE SIGNIFICANCE OF ACCIDENTAL PARALLELISMS.

But, nevertheless, it may be well not to attempt the task of de-
eiding so many different points, to insist on any priority where
so much chronology is not, and can never be settled. Take a
broader ground; a ground truer, and unassailable. Grant that
no one religion or race ever copied any doctrine or myth from
any other. Grant that all these unmistakable and unignorable
parallelisms are mere coincidences. What then results? The
contention of the Ancient Wisdom Religion, as expressed in the
words of the Epistle to the Hebrews: that God at sundry times
and places, revealed the same Wisdom about Divine Things,
which Max Miiller calls Theosophy, to different nations, and
that never anywhere has he left himself without a witness.

And what does this signify? It means a catholic charity for
all religions. Say you, this is no more than the New Testament
inculeates in the above mentioned passages? Doubtless: but not
that kind of Christian charity which led to the Inquisition, to the
Medieval two-hundred-year’s war, and to the New England per-
secutions; but a charity that will lead all men to study all reli-
gions, and to gather from each its characteristic jewels. And
having gathered them, these men will apply them to further spir-
itual growth, both in others and themselves.

YUCATAN.

I am the Land of mystery and griefs,

Of dull oblivion, and deserted plains;

Of high traditions and unfeigned beliefs,
Grown 0o’er with creepers, torn by hurricanes.

And yet I saw eivilization dawn

Upon the struggles of a higher race;

And on my walls were hieroglyphics drawn,
And ancient priesthoods left on me their trace.

The powers of Hell burst loose upon my shore,
Red murder, rapine, superstition, lust;

I e’en forget what treasure was my store,
Enslaved, degraded, humbled to the dust.

TP ce

PR cone

YUCATAN 93

And yet in broken language, in the night,

When they have double-locked their masters’ door,
My simple children whisper of the Light,

And tell traditions of a distant shore.

One only book survived that fiery wave,
And even that conceited students slight,
The last traditions of Atlantean grave
Preserved by enemies, in very spite.

None comes to study from my Pyramids,
The pumas o’er my sanctuaries range;
The lumberman for hieroglyphies bids,

And my own children look on me as strange.

Who are my friends? Not even I can tell;
Some bird-of-paradise may haunt me yet,

Some tropic flow’r in some still forest-dell,
The ancient stars, whose powers I forget.

For thousand years | lived through slavery
Just to preserve the remnants of my lore;
But now that students will not look, my lays
I will give up, and die forevermore.

No longer will I speak; my oracles

Shall talk the language of my conquerors;
I will deny my ancient miracles,

And tell false stories of my ancestors.
Deal gently with my races moribund

Till I have joined the tragic company

Of mute Atlantis, and the ocean’s fund

Of sunk Lemurian immortality.

But lo, | hear from far the glad, quick cries

Of souls unborn, in vast approaching train;
Perhaps when they in newer races rise

My long repression will not be in vain.

I will be constant and hoard vp my lore;

Perhaps its voices yet shall be preserved;

And though my ruins pass forevermore

My graves shall know their Mysteries observed.

THE ‘‘POPOL VUH”’
OR
THE BOOK OF THE HOLY ASSEMBLY.

TRANSLATED BY
KenNETH Sytvan GutTHRIE, A.M., Pa.D., M.D.

INTRODUCTION,

This note, by James Pryse, is, at least, a suggestive interpretation, of the theology
of the Popol Vuh.

‘*The creative gods, as given in the Popol Vuh, are four; but they are invoked
by ten names (nine gods synthesized by a tenth, an aurora, and collectively named
the Plumed Serpent), and are divided into two hosts, called respectively twice great
father of the sun, and twice great mother of the moon, making seven solar gods,
and seven lunar.

In the great sea of space six of these gods became manifest as an ever-increasing
light, and are again synthesized by the Plumed Serpent, the seventh, because enveloped
in his azure-and-green halo. ‘hey constitute seven hosts of the ‘‘ greatest sages.’’
‘Then to two of these gods, the Dominator (more literally,) ‘‘he who is on high,’’ a
the Plumed Serpent, comes the word of the deity, that supreme who is never in-
cluded in any enumeration of the gods, and is never given any specific name. These
seven are the divine man of the first dawn. The word calls into activity the three
fold electric-fire, Hurakan, by whom the creative work is carried on. The waters
are drained, the earth spoken into existence; and the sacred mountains uprise,
velveted with cypress and pine; the life waters flowing in serpentine courses
between them, all being accomplished by the threefold fire, Hurakan, impelled by
the power of the meditation of the gods. These mountains are symbolical of the
life-centers of the earth; being mentioned later on as the seven volcanoes created
at the dawn of the aurora. In all this work but seven of the fourteen gods are
engaged; the other seven appear only when nascent man is to be ensouled, when
all fourteen are named. Essentially there are only seven gods, since they are gen-
erally given as solar-lunar couples.’’

This note appears in James Pryse’s translation of the First Book of the Popol
Vuh, which appeared in ‘‘ Lucifer,’’ in the years 1894-1895. It is to be regretted
that he did not translate more than a small portion.

Unfortunately, James Pryse’s work was of English so perfect as to lose some of
the flavor of the original; but his metaphysical generalizations will be found very
helpful.

The present translation was made entirely independently, but some felicitous
English terms have been added from his version, and are enclosed in brackets.

Other words that appear in brackets are such as have to be supplied to make
the sense, or are literal translations.

BOOK I.
CREATION,
1. This is the origin of the ancient history of the country here

called Quiche.
2. We will write here and we will begin the history of early

times, the principle and origin of all that occurred in the city of
the Quiche, in the tribes of the Quiche Nation.

3. Here then we will manifest, discover and publish what was
in darkness, the energizing of its Dawn by the Wii! of Tzakol the
creator, and Bitol the former, of Alom he-who-begets, and
Qaholom he-who-gives-being, and whose names are Hun-ahpu-
vuch the opossum-sabarean-shooter, Hun-ahpu-utiu the jackal-
sabarcan-shooter, Zaki-nima-tzigiz the great-white-blood-letter,
Tepeu the dominator, Gucumatz the plumed-serpent, Qux-cho
the heart-of-the-lakes, and Cux-palo the heart-of-the-sea, Ah-
taxa-lak the master-of-the-verdant-planisphere, Ah-raxa-tzel the
master-of-the-azure-expanse.

Jackal may be rerdered: Sleeping animal, and Pryse then eenders opossum as
non-sleeping animal.

4. Thus are named, thus are sung and celebrated together,
those who are the grand-mother and grand-father, whose name
is Xpiyacoce the sun-god and Xmucane the moon-goddess, pro-
tectress and conserver, twice grand-father and twice grand-
mother; as it is said in the Quiche histories which completely
describe their nature and subsequent actions for prosperity and
civilization.

0. This is what we will write since (some one has promul-
gated) the Word of Dios, and within Christianity; we will
reproduce it since the Popol Vuh is no more seen, in which it
was clearly seen that men came from the further shore of the
‘sea; the title of which was ‘‘The Tale of Human Existence in
the Land of Shadows, and, How Man Saw Light and Life.’’

Dios’ Spanish for God, which was everywhere by missionaries substituted for
the Quiche name for God, Cabavil.

Christianity literally, within already the word of God.
Land of Shadows literally, in the overshadowed Land.

CREATION OF MAN.

6. It is the first book written long ago; but its sight is hidden
from him who sees (externally only) and who thinks (with his
brain only). Marvellous is both its appearance, and its recital
of the times in which was completed the formation of all that is
in the heavens and on the earth, the making symmetrical, and
the quadrangulation of its signs. the measure of its angles, their
alignment, and the establishment of parallels on the heavens and

on the earth, at the four extremities, at the four cardinal points,
as was said by Tzakol the creator, and Bitol the former, the
mother, the father of life and of existence, he by whom all
acts and breathes, father and vitality of the peace of peoples, of
his cultured-and-developed-devotees; he whose wisdom has
brooded over the excellence of all that exists in the sky, on the
earth, in the lakes, and in the sea.

7. Here is the narrative of how everything was in suspense
(or latency), everything was calm and silent, everything was
immovable, everything was peaceable, and immeusity of the
firmament was void.

8. Here then is the first word and the first divine utterance.
Not vet was there a single man, not an animal; not any birds,
fishes, crabs, forests, stones, pits, bogs, caverns, grass or groves,
only the firmanent existed.

9. Not vet did the face of the earth show itself; the tranquil
ocean and the space of the skies alone existed.

10. Not yet was there anything substantial (embodied), any-
thing clinging (correlated), nothing that balanced (equilibrated),
nothing that made the least sough, which raised a sound in the
sky.

11. Nothing yet stood upright, there was only tranquil water,
nothing but the calm and solitary sea, for not yet was there
anything which possessed existence.

12. There was nothing but meditative poise and silence in the
shadows in the night. Solitary also dwelt Tzakol the creator,
Bitol the former, Tepeu the dominator, Gucumatz the plumed-
serpent, Alom the begetter, Qaholom the cause of existence;
they hovered over the water as a dawning light.

13. They are lapped (enveloped) in green and azure; hence
their name Gucumatz (serpent with green and azure plumes
of the bird of paradise); they belong to the greatest sages.
Thus the sky exists, as likewise exists the heart-of-the-sky;
such is the name of Qabauil, God; thus is he invoked.

14, Then did his word come here with Tepeu the dominator,
with Gucumatz the plumed-serpent, in the darkness and in the
night (preceding Nahuatl civilization), and she spoke with
Tepeu the dominator, and Gucumatz the plumed-serpent.

15. And they spoke; they consulted and meditated; they
understood each other; they assembled, (they joined) their
words and their views.

16. While they consulted, it dawned; and at the moment of
dawn man was manifested, while they were taking counsel
concerning the production and the growth of the forests and the
convolvuli (creeping vines), concerning the nature of life and
humanity, (effected) in the darkness and the night by him who
is Qux-cah the heart-of-the-sky, whose name is Hura-kan; the
second is Chipi-sakulka the (zigzag) path-of-the-lightning-
flash, the third is Raxa-cakulka, striking-lightning (thunder-
bolt); and these three are from Qux-cah the heart-of-the-sky.

17. Lightning is the first (sign) of Hura-kan; the second is
Chipi-cakulka the (zigzag) path-of-the-lightning-flash; the
third is Raxa-cakulka the striking-lightning (thunder-bolt) ; and
these three are from Qux-cah the heart-of-the-sky.

18. Then they came with Tepeu the dominator, and Gucu-
matz the plumed-serpent; then was counsel taken about civi-
lized life; how sowing should be carried on; how dawn (civi-
lization) should ceceur; who should be the support and nourish-
ers of the gods (nobles and priests).

19. ‘*Let it be so done. Let it be accomplished,’’ (was it said).
‘‘Let this water retire, and cease to obstruct, so that land may
exist; let it become firm, and present a surface, so that it may
be seeded, and that day shine both in sky and on earth; for we
shall receive nor glory (recognition) nor honor (adoration) of
all that we have created and formed, until the human creature
exist, the creature endowed with reason.’’

20. Thus spoke they, while the earth formed itself by their
power.

21. Thus truly occurred creation, and earth came (spoken) .
into being.

22. ‘‘Karth,’’ said they; and immediately it came into exist-
ence.

23. Its formation in its material state (occurred) as a mist
or cloud; when the mountains, like lobsters, appeared on the
waters; and in a moment the great mountains were (uprose).

24. Only by a marvellous and magical power, it was possible
to do what had been resolved to do (shadow forth) about exist-
ence of the mountains and the valleys. simultaneously with the
creation of the cypress and pine forests (which appeared) on
their surface.

25. And thus Gucumatz the plumed-serpent, was filled with
joy. ‘‘Thou art welcome (cried he) O Qux-cah heart-of-the-
sky, O Hura-kan, O Chipi-cakulka path-of-the-lightning (water-
born fire), O Raxa-cakulka the striking-lightning.’’

26. ‘‘What we have created and formed shall have its achieve-
ments,’’ they answered.

27. And first the earth, the mountains, and the plains, formed
themselves; the course of the waters was divided; the rivulets
went away winding between the mountains; in this order did the
waters arise when the great mountains were unveiled.

28. Thus was the creation of the earth, when it was formed
by them who are Qux-cah the heart-of-the-sky, and Qux-uleu
the heart-of-the-earth; for thus they are named who first made
it prolific, the yet sterile and inert sky and earth being suspended
in the midst of the waters.

29. Such was its fecundation, when they fecundated it while
they were meditating its achievement and its composition.

CREATION OF ANIMALS.

1. Then they gave fecundity to the beasts of the mountain
(nature-sprites), who are the guardians of all the forests; the
beings who people the mountains, deer, birds, lions, tigers, ser-
pents, vipers, and the ganti (a beautiful but very poisonous
snake), the guardian of the convolvuli.

2. Then Alom the begetter, Qaholom the existence-causer
(he-who-confers-existence), spoke: ‘‘Are the shadows of the
trees and the convolvuli made for silence and for being desert?
Wherefore it is well there should be beings to guard them.”’

3. Thus spoke they, while they were arousing fertility, and
were conversing about it; and immediately existed deer and
birds. Then they distributed to the deer and birds their places
of abode.

4. ‘*You, deer, at the bank of the rivulet, in the ravines, shall
you sleep; here shall you stay between the bushes and the for-
age; in the forests shall you multiply, on four feet shall you
walk, on four feet shall you live.’? And it was so as they said.

). Then were alloted likewise equally abiding places of the
large and small birds. ‘‘You birds, you shall lodge in the tops
of the forests, above the convolvuli; there shall you build your
nests; there shall you multiply; you shall develop on the
branches of the trees, on the twigs of the convolvuli.’’

6. Thus was spoken to the deer and the birds, while they
performed their tasks, and took possession of their abiding

places and haunts. Thus did Alom the begetter, Qaholom the
existence-causer, allot their habitations to the beasts of the earth-

7. The deer and the birds being all finished, a voice came to
these deer and birds by the organ of Tzakol the creator, and
Bitol the former, Alom the begetter, and Qaholom the existence-
causer.

8. ‘‘Bray and twitter now, since the power to bray and
twitter (is given you) ; let your language be heard, each accord-
ing to his species, each according to his kind;’’ thus was spoken
to the deer. the birds, the lions, the tigers, and the serpents.

9. ‘*Tell out your name, honor us, we who are your father
and mother, invoke Hura-kan, Chipi-cakulka the lightning-path,
Raxa-cakulka the striking-lightning, Qux-cah the heart-of-the-
sky, Qux-uleu the heart-of-the-earth, Tzakol the creator, and
Bitol the former, Alom the begetter, Qaholom the existence-
causer, speak; call on us; salute us;’’—thus was said to them.

10. But they could not speak as a man; they only cackled,
clucked, and croaked; each one murmuring in a different manner
according to his kind, without the manifestation of any language.

11. When Tzakol the creator, and Bitol the former, heard
that they could not speak, they said once more to each other,
Alom the begetter, and Qaholom the existence-causer.

12. And it was said to the animals: ‘‘You will have to be
altered. since you have not been able to speak. Wherefore we
have changed your speech, and your food and your nurture;
your dens and your abodes shall you have; but they will remain
ravines and forests; for our glory is not perfect and you invoke
us not.

13. ‘*There shall yet be other beings; doubtless there shall
be some who may be able to salute us; we will enable them to
obey us; now do your duty; as to your flesh, it shall be ground
between the teeth — so shall it be.

14. ‘‘This then is your destiny.’’ Thus was spoken to them;
and simultaneously these words were made known to the great
and small living (nature) beings that are on the face of the
earth (including pre-Nahuatl tribes). Now they wished to
try their fortune again. They wished to make a new attempt,
they wished to adopt a new method of adoration.

15. But they did not understand the language one of the
other; but they ended in nothing, and nothing could be done.

16. Thus was their flesh humiliated; and all animals who are

here on the face of the earth were reduced to being eaten and
killed.

17. Hence the need of a new attempt at forming creatures by
Tzakol the creator, and Biiol the former, Alom the begetter,
Qaholom the existence-causer. ‘‘Let us try again; already
the time of sowing approaches, here is the dawn about to appear;
let us make them who are to be our supports (vehicles) and
nourishers.’’

18. ‘‘How shall we do that we may be invoked, and that we
should be remembered on the face of the earth? We have tried
already with our first work and creature; it has not been possi-
ble that we should be saluted and honored by them. Wherefore
let us try to make (men) obedient and reverent who shall be
our supports (vehicles) and nourishers.’’

19. Thus spoke they. Then the creation and the formation
(of man took place). They made his flesh of clay-mud (earth)

20. They saw that he was not well; for he was without co-
herence, consistence, without movements, without force, inapt
and watery; he could not move his head; his face turned to
one side only; his sight was veiled and he could not look back-
wards; he had been endowed with the gift of speech, but he had
no intelligence; and straightaway he consumed himself in the
water without being able to stand upright.

21. Now Tzakol the creator, and Bitol the former, said once
more: ‘‘The more we work on him, the more incapable is he
to walk and to multiply.’’ They said: ‘‘Let there be then an
intelligent being.’’

22. Then they said, while afresh consulting together: ‘‘ Let
us say to Xpiyacoe the sun-god, Hun-ahpu-vuch the opossum
or sleeping animal-sabarean-shooter, and Xmucane the moon-
goddess, and Hun-ahpu-utiu the jackal or non-sleeping-animal-
sabarcan-shooter: ‘‘Try once more to draw his lot, and to ascer-
tain the time or horoscope of his formation.’’ Thus spoke to
each other Tzakol the creator, and Bitol the former; and they
spoke them to Xpiyacoe the sun-god, and Xmucane the moon-
goddess.

23. Then took place the discourse with these diviners (seers),
the grand-parents of the sun and of the dawn, as they are
called by them who are Tzakol the creator, and Bitol the for-
mer, and those are the names of Xpiyacoe the sun-god, and
Xmucane the moon-goddess.

24. And those (the host) of Hura-kan spoke with Tepeu the
dominator, and Guecumatz the plumed-serpent, then they spoke

to Ahgih, or him-of-the-sun, and Ahbit him-of-formation, who
are diviners. ‘‘It is time afresh to decide concerning the signs
of the man whom we had formed, (our formed man) so that he
be once more our support (vehicle) and nourisher, that we may
be invoked and remembered.

25. ‘‘Enter therefore into words (begin to speak), O you
Alom the begetter, and you Qaholom the existence-causer, our
grand-mother and grand-father, Xpiyacoe the sun-god, and
Xmucane the moon-goddess;_ see to it that germination occur,
that dawn break, that we be adored, that we be commemorated
by the formed man, by the created man, by the civilized man
(plaything-man), by the tried man (ground man); see that this
oceur.

26. ‘‘Manifest your name, O Hun-ahpu-vuch the opossum-sab-
sabarean-shooter, O Hun-ahpu-utiu, jackal-sabarcan-shooter,
twice-begetter, twice-procreator, great boar, great thorn-set-
ter, great emerald-setter, great jeweler, engraver, great ar-
chitect, he-of-the-verdant-planisphere, he-of-the-azure-surface,
master-of-incense, chief-of-Tolecat, (the ethereal city), grand-
parent-of-the-sun, grand-parent-of-the-day; for thus be ye
named by our workmanship and our creatures.

27. ‘‘Make your passes over your maize, over your tzitze
cork-tree beans, and divine so as to see if he will be made, and if
it shall happen that we elaborate and carve his mouth and bis
face from wood?’’ thus was it said to the diviners. Then (it
was the moment) to throw (lots), and to salute what constituted
the divination with the maize and tzitze cork-tree beans. ‘‘Sun
and creature!’’ said to them then the old-woman and the old-
man. Now this old-man was the master of the tzitze cork-tree
beans (his name was Xpiyacoc), the sun-god, but the old-
woman was the diviner, Bitol the former, whose name was
Chirakan Xmucane the moon-goddes-of-increase.

28. Now they spoke thus at the moment when the sun stopped
(at noon): ‘‘It is time to agree, to speak, that we may hear,
that we may speak and that we may say if the wood will have
to be carpentered and chiselled by Tzakol the creator, and Bitol
the former; whether he will be the support (vehicle) and nour-
isher, at the time when germination will occur, and when the
dawn shall break.’’

29. **O maize, O tzitze cork-tree beans, O sun, O creature,
unite, call to each other, cohabitate,’’ thus was it spoken to the

maize, and the tzitze cork-tree beans, to the sun and the
creature. And you, O Qux-cah the heart-of-the-sky, blush
(come and redden yourself by pricking yourself with thorns),
and be not the cause that Tepeu, the Dominator, and that
Gucumatz the plumed-serpent. should lower their lips or their
face.”’ |

30. Then they spoke and said the truth. ‘‘That is truly the
way to make your puppets, worked out of wood, who may
speak and reason at their ease on the face of the earth.’’

31. ‘‘Be it so,’’ answered they, when they spake. At the
same instant the puppet of worked wood arose; men arose,
men reasoned; and these are the people who (inhabit) the sur-
face of the earth.

32. They existed and multiplied; they brought forth daugh-
ters and sons, puppets worked from wood; but they had neither
heart nor intelligence, nor memory of Tzakol their creator, and
Bitol their former. They led a useless life, and lived like
animals (walked like animals on all fours).

33. They remembered no more Qux-cah the heart-of-the-sky,
and thus did they fall; hence it was only an essay and attempt
at men; who at first spoke, but whose face dried and withered;
their hands and feet were without any consistency, they had
neither blood, nor subsistence. nor humidity, nor fat: withered
cheeks were their faces; dry were their feet and their hands,
and their flesh languished (emaciated).

34. Wherefore they thought not of raising their hands towards
Tzakol the creator, and Bitol the former, their father and
providence. Now these were Chicop the first men, who in
great number existed here on the face of the earth.

Chicop signifies all kinds of living creatures, may also be applied to men, in
the sense of brutish, savage, uncultured, barbarous. The creation rere spoken of
seems to allude to the Savage or barbarous tribes of North America.

Kart Acording to this text it seems very evident that a noble and sacerdotal
caste was created before that which is mentioned later. It is here depreciated by
the writers of the Popol Vuh as being useless, ungrateful and deformed, and partly
destroyed, it would seem by the deluge, or the huricane that we will soon hear of.
A historical tradition, preserved by Garcia (Origen de los Indios lib. V. cap. D), gives
us reason to suppose that indeed this cataclysm destroyed a part of this race, and
that what was left of it retired to the mountains of Chiapas and of Oaxaca, and
that from them descended the civilized nations of the Zapote ques. The two broth-
ers Hun-Chouen and Hun-Batz, which we will soon hear of, might have retired
thither with them, whence it might result that the men of this creation were pure
Nahnas, born without commerce with the women of that country, and true Toltecs of
the country of Oaxaca and Tehuantepec, who called themselves ‘‘friends and sons

of Quetzalcohvatl’’ (Sahaguin, Hist. gen. de las cosas de Neuva Espana, lib. x,
cap. xxix, 10).

THE DELUGE.

1. Now happened the end (of these men); the ruin and the
destruction of these puppets, worked out of wood, who were put
to death.

2. Then the waters were swollen by the will of Qux-cah the
heart-of-the-sky; and there occurred a great inundation which
rose over the head of these puppets and these beings of worked
wood.

3. The tzitze cork-wood- tree (constituted) the flesh of man,
but when the woman was moulded by Bitol the former, and
Tzakol the creator, the zibae (sassafras or willow) (was what
entered into the composition of) the flesh of the woman: that
is what was to enter (into her construction) by order of Bitol
the former, and Tzakol the creator.

4. But they neither thought nor spoke before Bitol the former,
and Tzakol their creator, who had made them, he who had made
them be born.

5. And thus was their destruction; they were inundated, and
a thick rosin of incense descended from the sky, (the bird)
named Xetotecovach, or face-below-the-navel, came to seize their
eves from their orbits, the Camalotz, bat-blindness, came to cut
off their heads; the Cotzbalam the wasted-force, devoured their
flesh; the Tecumbalam, the obstructed-foree. broke and ground
their bones and their cartilages; and their bones were reduced
to powder and dispersed for the chastisement of their persons
(to humiliate, to degrade their faces).

6. Because they had not thought before their father and their
mother, he who is Qux-cah the heart-of-the-sky, whose name is
is Hura-kan; on account of them the face of the earth was
obscured, and a shadowy rain began, rain by day, rain by night.

7. Then arrived all the animals (nature sprites), large and
small, (and the men saw themselves) maltreated to their face
by wood and stone: all that had served them spoke, their skil-
lets, their dishes, their kettles, their dogs, their hens, all that

was there shamed them to their face (showed their faces).

Animals these instruments who insult man in this moment seem yet to make
some allusion to a revolution between the races of this epoch, which might well
have occurred pimultaneously with the convulsions of Nature. This seems to be

indicated by the traditions preserved by Garcia (Origen de los Indros, lib. v, cap.
iv et vi). :

8. ‘*You have treated us badly; you used to bite us; in your

turn you shall be tormented,’’ said their hens and their dogs.

9. And now their grinding-stones (said in their turn): ‘‘We
were tormented by you; daily, daily, by night and by day, holi,
hugui, hugui, (onomatopoetic words descriptive of grinding),
scratched our surfaces for sake of you this is what we bore for
you; now that you have ceased being men, you shall feel our
forces; it is we who shall grind now, and we will reduce your
flesh to powder,’’ said the nether mill stones.

10. And now their dogs, in turn, spoke, and said: ‘‘ Why did
you not give us our food? Hardly did you look at us, and you
used to drive us out and pursue us; and while you ate your
meals, the whip (the object with which you struck us) was
always at hand.

11. ‘‘Thus did you use to treat us; we were unable to speak.
Had we been able to do so we would not have been executing
you now. How was it that you did not use your reasoning
faculties, how was it you did not use to think of yourselves (your
better selves)? It is we who destroy you now, and now you shall
feel what teeth there are in our jaws; we shall now devour you.’’
said the dogs to them, while tearing to pieces their face.

12. And now their skillet and kettles in turn spoke to them:
‘*Hivil and harm you used to do to us, smoking up our whole sur-
face and mouth; ever exposing us to the fire, you used to burn
us, even though we felt nothing.

13. ‘‘You shall feel it in turn and we shall burn you,’’ said
the kettles, insulting them to their face. Thus spoke also the
hearth-stones. (demanding) that a violent fire should be lit
under their heads stretched above them, for the harm the men
had formerly done them.

14. (Then you might have seen the men) running so as to
push each other, filled with despair; they wished to get on the
top of the houses, and the houses, falling down made them also
fall down to the ground; they wished to climb the trees, and the
trees shook them down afar from them; the men wished to enter
the caverns, and the caverns closed themselves before them.

15. Thus was accomplished the ruin of these human creatures,
a race fated to be destroyed and overturned; thus their persons
were all delivered up to destruction (condemnation) and scorn
(dissolution) their faces and mouths were destroyed.

(To be continued.)

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- a = :

THE ‘‘POPOL VUH”’
OR
THE BOOK OF THE HOLY ASSEMBLY.
TRANSLATED BY
KENNETH Sytvan GutruHriz, A.M., Px.D., M.D.

(Continued. )

SIGNIFICANCE OF THE FORMER INSTALMENT.

The former instalment of the Popol Vuh may have seemed rather dull to the casual
reader; but his patience will be amply repaid in the instalments to follow. These
first three chapters are however of great importance, giving as they do in symbolic
language, an account of successive efforts to bring forth a vehicle for self-expression
of the mind. ‘The more det: iled correspondences of the three successive unsuccessful
creations will be found in the Introduction, on pages 78-80, (THE Worp, Vol. II, No.
2, November, 1905). ‘This may be summea up as followa: On one hand this una-
dorned scripture represents in graphic language the process of physical evolution, such
as the English Evolutionary School of Darwin, Wallace, Haeckel, and Huxley, has
taught the world; on the other, it represents the influx of mind into this gradually
evolving form as soon as it was sufficiently advanced to admit of higher functions.

This influx of mind into the gradually physically evolving forms of life supplies
the moving principle, the spring or cause of action which the theory of evolution
lacked. While comparative anatomy demonstrated an evolution to all persons
capable of perceiving the significance of facta, the moving principle of evolution
of physical forms, however, always remained uncertain. One society suggested
natural selection; others suggested other principles which should account for the
intelligent, teleologic, dynamic, and artistic course evolution took. Many of
these scientists tried to refuse consideration to mind as such a principle by the
transparent device of inventing mythical names of materialistic tendency to whieb
(because it was unproven and ever must remain so) these intelligent directions
could be ascribed. Merely to attribute all this intelligent teleology to some original
germ transmitted by heredity, as Weissman did, is not to reduce the miraculous ele-
ment, but to increase it; and how did this thrice miraculous germ of evolution origi-
nate by variation, which is another word for chance, and what is chance? An unknown
cause. And so we are back to an unknown intelligent cause, which is no more than
was ever claimed for mind. The physicists’ experiments have driven the physical
atom back into vortices of force; so that mind was the origin of organized life in a
two-fold form; first as an immanent creation, that evolved matter upwards physically
according to the natural laws of evolution, and second by an incarnation of mind
in these bodies when perfect enough to express mind’s efforts at self-expression.

This comprehensive scheme of the unfoldment of life is represented better in the
First Book of the Popul Vuh than in any other Bible, and the first three chapters
show the first three efforts of nature: the closing chapters, to follow next, will
show the incarnation of mind into this unexpressive material, resulting naturally in
the Second Book, in the initiation of the human soul in the heavens by means of
discipline of the bodies into which mind has incarnated ‘n hopes of a still more
glorious development.

Tue Prowse or Man.

1. Now (there was then) only little light on the face of the
earth; daylight was not yet.

2. But (there was) a man who was proud of it, and his name
(was) Vukub-cakix (seven-aras, or parrot-eagles, or macaws).

3. The sky and the earth existed; only the face of the sun
and of the moon was veiled.

4. Now Vukub-cakix the seven macaws said:‘‘Truly, that
which remains of these people who were drowned is extraordi-
nary, and their existence is that of supernatural beings (the
archetypal gods.)

). I shall therefore be once again great over created beings.
I am their sun, I am their dawn, and I am their moon; so let it
be.

6. Great is my splendor; I am he by whom men come and go.

7. For my eye-balls are of silver, and my eyes shine with
precious stones, and my teeth shine in their enamel like the face
of the sky.

8. Now my nostrils shine from far like the moon, and my
throne is of silver. The face of the earth quickens when I step
in front of my throne.

9. Therefore, I am the sun, I am the moon, because of eivili-
zation, of the felicity of my clients (because of the white child-
ren, the white sons). Let it be so, for my sight extends far.’’
Thus spoke Vukub-cakix the seven-macaws. But truly it was
not he, Vukub-cakix, who was the sun; only he was dazzled be-
cause of his jewels and riches.

10. But in reality his sight ended in its own horizon (where
it fell), and his eyes did not extend over the whole world (not
nevertheless all indeed of the world reached his sight).

11. Now, men would not yet see the face of the sun, of the
moon, nor of the stars; it was not yet day.

12. Thus, therefore, Vukub-cakix the seven macaws, made
himself proud in equality with the sun and moon, the light of
the sun and of the moon not yet having begun to shine and to
manifest itself: only he desired to magnify himself and surpass
all.

13. Now it was at this time that occurred the inundation be-
cause of the puppets and the wooden-made (men).

14. Thus we shall now relate when Vukub-cakix died, (when)
he was struck down, and at what time man was made by the hand
of Ritol the former, and Tzakol the creator.

Tue Sons or VuUKUB-CAKIX.

1. This is the origin of the defeat and the destruction of the
splendor of Vukub-cakix by the two youths, of whom the first
was named Hunahpu (each-one-of-the-sabarcan-shooters), and
the other Xbalanque (little-tigers).

2. Truly they were gods. Because of the evil they saw in
him who was proud and of the evil which he wished to commit in
the face of Qux-cah the heart-of-the-sky, the same youths said:
‘‘Tt is not well that this should be, seeing that man does not yet
live here on earth.

3. ‘*Therefore we will try to shoot on his food with our sa-
bareans, we will hit it, and we will inoculate it with a disease
which shall put an end to his wealth, to his jewelry, to his pre-
cious metals, to his emeralds and to his precious stones of which
he is so proud; the whole world will get to doing so also.

4.‘‘Wealth was not created to contribute to his self-glorifica-
tion. Let it be so done,’’ said both youths, and each put his
sabarcan (shooting-stick) up to his shoulder.

0. Now this Vukub-cakix (had) two sons; and the first was
Zipacna the cock’s-heel-thought, and the second was Cabrakan
the earth-quake; Chimalmat or precipitateness was the name of
their mother, the wife of Vukub-cakix the seven-macaws.

Chimalmat: She appears also in the Mexican mythology, as the mother of Quetzal-
cohuatl.

6. Now this Zipacna (had as occupation) to roll those large
mountains which are called Chikak, Hunahpu, Pecul, Yaxcanul,
Macamob, and Huliznab; and these are the names of the mount-
ains which existed at the time of dawn, and which were in a
night created by (the power of) this Zipacna.

Yo roll: literally, of this one therefore Zipacna of him to play.

Chicak: in Guatemala.

Hunahpu: A volcano, called de fuego, which dominates Antigua Guatemala, and is
yet in eruption.

Yarcanul: called Qaqranul by the Cakchiquels. It is the voleano of Santa Maria
in the Altos, near Quetzaltenango.

Macamob and Huliznab: these are in the neighboring countries, between the great
chain of Soconusco and Lancandon.

7. Likewise also Cabrakan moved the mountains by the force
of his will, and the great and small mountains were shaken by
him.

8. Thus therefore the sons of Vukub-cakix made it a cause
for their pride: ‘‘ Attention! It is I who am the sun,’’ said Vu-
kub-cakix. ‘‘It is 1 who made the earth,’’ said Zipacna the
thought-for-fruit. ‘‘And it is I who shake the sky, it is I who
upset the whole earth,’’ said Cabrakan.

9. Thus did the sons of Vukub-cakix; it is thus verily that
sons) with their destruction by these youths.
they arrogated to themselves greatness in the footsteps of their
father.

10. This then was the evil which the (two) youths saw. But
at that time our father and our mother were not yet created.
Thus was resolved their death (that of Vukub-cakix and his

Tue Deatu or VuKUB-CAKIX.

1. Here is therefore now the tale of the sabarcan-shot deliv-
ered on Vukub-cakix by the two youths. We will recite the de-
feat of each one severally of these (beings who made so much
of themselves).

2. This same Vukub-cakix had a great tree, (of those called)
nanze or aromatic yellow fruit, banana, and that was the food of
Vukub-cakix; who daily came toe the nanze and daily climbed to
the top of the tree to see the bunches (of fruit) which had been
eaten by Hunahpu and Xbalanque:

3. Which two youths, on their side, spying on Vukub-cakix at
the foot of the tree hid themselves in the leafage, while Vukub-
cakix came to throw himself on the nanzes (which constituted)
his food.

4. ‘Then he was struck by a sabarcan-shot by (the hand of)
Hunhun-ahpu, who shot the ball of his sabarean into Vukub-
cakix’s cheek; he uttered great cries as he fell from the top of
the tree to the ground.

it will be seen that the MSS names Hun hun-ahpu and Hun-ahpu are in this chap-
ter interchanged. It is so in the Quiche text, and may have been a clerical inaceur-
acy; at the same time it may have meant the difference between Each-one-air-gun-
shooter, and One-air-gun-shooter. This probably however indicates the difference

between special individuality in the latter case, and universal human nature in the
former. A distinction of the same kind is found in the New Testament where The
Son of the Human Being sometimes applies to Jesus only, and sometimes to all
men in their right of human nature, in which case it often appears as A Son of a
Human Being.

5. Hunhun-ahpu came up to him, and promptly ran up to
seize him; but Hunhun-ahpu could not prevent Vukub-cakix
from seizing his arm, and shaking him, and by force of violence
tearing off the extremity of his shoulder.

6. But then Hunhun-ahpu let Vukub-cakix go: thus indeed
did they do, without being vanquished by Vukub-cakix.

7. Thus, carrying the arm of Hunhun-ahpu, Vukub-cakix
reached his house, where he arrived, holding up his jaw.

8. ‘*What has happened to you, my lord?’’ asked then Chi-
malmat, wife of Vukub-cakix. ‘‘What else, indeed, but that
those two evil ones have shot me with their sabarcans, and have
dislocated my jaw: from which shot my denture and my teeth
were shaken, which made me suffer much; (his arm which I tore
off from him) at first, I have just brought it at the fire, so that
it may remain hanging over the coals until those demons come
verily to fetch it;’’ so said Vukub-cakix while he hung up the
arm of Hunhun-ahpu.

9. Hunhun-ahpu and Xbalanque, having counselled together,
went and talked the matter over with an old man, and verily the
hair of this old man was all white, as was also the case with an
old woman, and this old woman was verily hunch-backed, and
bent in two by old age.

This Old-Man and Old-Woman are , as mentioned in an earlier chapter the Sun-
god and the Moon-goddess themselves. Hence they are applied to for aid by their
messengers who need help; and they give it.

10. Zaki-min-ak the great-white-boar, was the name of the
old man; and Zaki-nima-tzyiz the great-white-thorn-pricker was
the name of the old woman. Now these two youths said to the
old woman and the old man: ‘‘ Kindly accompany us in fetching
our arm from the house of Vukub-cakix. We will go behind you
(and you shall say) : ‘They are our grandchildren who accompa-
ry us; their father and their mother are dead. Hence they fol-
low us everywhere where it may suit us to permit them to do so;
for (we make) our profession to pull the worms (sprites) from
teeth,’ shall you say.”’

11. ‘‘Thus Vukub-cakix will consider us children, and we will
be there to give you advice,’’ said the youths. ‘‘Very well,’’
answered (the two old people).

POPOL VUH | 229

12. Then they started towards the distant place where Vu-
kub-cakix was lying down on the front of his throne; then the old
woman and the old man passed by, the two youths playing behind
them; and as they passed the doors of the palace they heard the
eries which Vukub-cakix uttered because of his teeth.

Kaked: literally, he raked his mouth.

13. Now as soon as Vukub-cakix perceived the old man and
the old woman, as well as those who accompanied them:
‘‘Whence come you, my ancients?’’ said to them the king. We
wander around seeking support, O lord!’’ answered they.

14. ‘*What is your means of support? Is it your children
who accompany you?’’ ‘‘Not at all, my lord: they are our
grandchildren; but, you see, we pity them; we share with them
the half (of our food),’’ answered the old woman and the old
man.

Pity: the literal rendering of this is beautiful: We compassionate their faces.

15. Now the king was at the end of his resources, because of
the suffering of his teeth, and it was with effort that he said:
‘*T beseech you, immediately, take pity on me’’ (said he).
‘What do you do? What things do you heal?’’ added the
king.

16. ‘‘We draw out worms (sprites) fror the jaw; we heal
(the ills) of the ball of the eye, and we set bones, O lord,’’ an-
swered they.

17. ‘‘It is well; heal me quickly, I beg you, my teeth, which
daily make me suffer real pain; for I have neither rest nor sleep
because of that, and of my (ills) of the eyes.

18. Two demons shot at me with their sabarcans, to begin
with; (whence) it is that I eat no more; wherefore have pity on
me, for everything moves (in my mouth), my teeth and my jaw.”’

19. ‘‘It is well, my lord. It is a worm (sprite) which makes
you suffer; it is sufficient to change (your jaw) by taking out the
(bad) teeth of your lordship.’’ ‘‘ Will it be well to take out my
teeth? For it is thus alone that I am king, and all my beauty
(comes from) my teeth, and from the ball of my eyes.’’ ‘‘We
will immediately substitute others; (that is), pure and clean
bones will be put in their place.’’ Now these pure and clean bones
were nothing else than grains of white maize.

The substitution of grains of maize for teeth of precious stones indicates the in-
stitution of agriculture in substitution of the lawless Titanic rule, where a man’s

eyes, his teeth, and his physical prowess were his claim to power and nobility. No-
tice that it is the Sun-god and the Moon-goddess who effect this substitution; in
Greek mythology we have Prometheus, the fire-god and stealer.

Lordship: literally, Only that he enters his change and extracts the teeth of your
lordship.

20. ‘‘Very well; pull them out, and come to my rescue,’’
cried he. Then were the teeth of Vukub-cakix removed; but on-
ly grains of white maize were put in their place, and these grains
of maize were immediately seen shining in his mouth.

21. His splendor declined straightway, and he ceased to ap-
pear as king. They finished extracting his teeth of precious
stones which shone in his mouth. And while they were operat-
ing on the eyes of Vukub-cakix, they injured the eyeball, thus
completing the removal! of his wealth.

The Titan’s power for self-defence and aggression are thus removed. Notice the

singular eye-ball, reminding of the one-eyed Grecian Titan Polyphemus, which was
put out by Odysseus.

22. But he was no more in condition to feel it: he yet saw, but
that which was his pride was finally entirely removed, by the
counsels of Hunahpu and Xbalanque.

23. Then died Vukub-cakix the seven macaws, while Hun-
ahpu took back his arm, and then died also Chimalmat or preci-
pitateness, the wife of Vukub-eakix.

24. Such was the destruction of the riches of Vukub-cakix;
now it was the physician who took his emeralds and the precious
stones of which here on earth he prided himself.

25. The old woman and the old man who did these things
were marvellous beings. Now having recovered the arms of the
two youths they replaced them, and having reattached them, the
whole of the shoulder healed up.

26. Only to (bring on) the death of Vukub-cakix did they
purpose (or plan) to act thus; for it seemed evil to them that he
should grow proud. After that the two youths went away, hav-
ing (in this manner) carried out the decrees (words) of Qux-cah
the heart-of-the-sky.

ZIPACNA’s DEEDs.

1. Here follow the deeds of Zipacna the thought-for-fruit,
the first-born of Vukub-cakix the seven-macaws; ‘‘I am the cre-
ator of the mountains,’’ said Zipacna.

2. Now it happened that Zipacna was bathing at the banks of
the river when the Vitznahna, the four-hundred youths, passed
by, dragging a tree that was to become a foundation for their
house; four-hundred together making their way after having
cut a great tree to (serve as) main beam for their house.

The Vitznahna, the four-hundred youths, seem to have been the earliest nature-
forces, which blindly oppose the more advanced Titans, on the mere ground that the
latter are superior; but they are overcome in the inevitable upward struggle and evo-
lution of life-forms. Nevertheless they survive in the stars. They want to build
a house, to enable them to survive on the earth, and while the Titans are good-

naturedly ready to help them, the inevitable jealousy of inferiority starts an antago-
nism.

3. Then Zipacna arising went to where the Vitznahna, the
four-hundred youths were (and said to them): ‘‘ What are you
doing, you children?’’ ‘‘Only this tree, which we cannot raise
so as to load it on to our shoulders.’’ ‘‘I will carry it,’’ (an-
swered he). ‘‘Where is it to go? What help do you want?”’’

4, ‘Only the principal beam of our house’’ (which we beg
you to carry). ‘‘Very well,’’ answered he. Then he seized it
with force, loaded it on his shoulders, and carried it to the en-
trance of the house of the Vitznahna, the four-hundred youths.

Dd. ‘Very well, then,stay with us, youth! Have you a father
and mother?’’ ‘‘No more have I them,’’ answered he. ‘‘ Well,’’
returned they, ‘‘we will take you once more to-morrow with us to
mark another tree for lintel of our house.’’ ‘‘ Very well,’’ an-
swered again Zipacna.

6. Then the Vitznahna, the four-hundred youths, held a coun-
eil. ‘‘Here is this youth,’’ said they; ‘‘how shall we manage so
as to be able to kill him? For it is not well that he do these
things, having alone raised this tree.

7. ‘‘Let us dig a large pit, and we will get the better of him
by making him fall into the pit. ‘Go and dig earth from the
hole,’ we will tell him; and once bent over, and gone down into
the pit, we will throw into it a great tree, and he will promptly
die there in the pit.’’

8. Thus spoke the Vitznahna, the four-hundred youths; and
they dug a very deep pit; then they called Zipacna the thought-
for-fruit. ‘‘We cherish you verily; go then and dig the earth
more, for we are at the end of our strength,’’ was said to him.

Pit: literal'y, A pit which very far descended.
Cherish: literally, we love for you.

9. ‘‘Very well,’’ answered he. Then he descended into the
pit: and calling him while he dug the earth, they said: ‘‘Have

you already descended very far?’’ ‘‘Yes,’’ answered he; while
he began to dig the pit; but the pit he dug was for his own es-
cape.

Very far: literally, Far already with the descent by you.

10. He knew that they wished to kill him while he should be
digging this pit, and on the side (of the pit) he dug a second pit
to save himself.

11. ‘‘Is it soon finished?’’ was said to him from above by the
Vitznahna, the four-hundred youths. ‘‘I am still occupied in
digging, but I will call to you from below when I shall have fin-
ished digging,’’ answered then Zipacna the thought-for-fruit,
from the bottom of the pit.

12. [But he was not at all digging the bottom of the pit (which
was purposed to be his grave; for he was digging the hole where
he wished to save himself. After which Zipacna called, calling
nevertheless only when he saw himself sheltered in another hole.

13. ‘‘Come, fetch, and carry away the earth, with the débris
of the pit I have dug; for truly I have arrived very deep.—Do
you not hear my cry? But here is your voice, and the sound is
re-echoed as one, as two echoes; I hear where you are.’’

14. Said Zipaena the thought-for-fruit, from the hole where
he had sheltered himself; and he continued to ery from the bot-
tom of the pit.

15. And now the great tree (which they had brought
for their house) was violently lifted by the youths, and then they
threw the beam, making it quickly fall into the pit.

16. ‘‘Let none speak; just let us wait till he cries, and dies,’’
said they to each other, whispering, limiting themselves to cover-
ing their lips and looking at each other, while they made the
beam fall.

17. Now, it happened (at this juncture) that Zipacna spoke,
uttering a cry; but he uttered his voice only once while the beam
fell into the bottom.

18. ‘‘Oh! how we have succeeded in what we have done to
him! He certainly is dead; if by misfortune he had continued
the work he had begun, our days would have been numbered; he
introduced himself among us as the first, among ourselves, us
the Vitznahna, the four-hundred youths.’’

19. Thus spoke they, rejoicing more. ‘‘What now is to be
done, will make us come for three days, and spend three nights

more, drinking to the foundation of our houses, we the Vitz-
nahna, the four-hundred youths.’’

20. They spoke: ‘‘ Now, to-morrow, we will see; after to-mor-
row we will yet look, if by chance the ants have arrived into the
earth, attracted by the odor, to do away with this carrion; then
our heart will rest, while we shall drink our wine,’’ added they.

21. Now Zipacna heard there in the pit what the youths said.
Then on the second day, the ants arrived suddenly, coming in a
mass, uniting under a tree.

22. Some carried the hairs and some the nails of Zipacna.
And seeing these things, the youths said: ‘‘ Has he finished, the
wretch? See how the ants show themselves, and arrive in mass,
some bearing hairs, and others are (loaded) with his nails; that
is what we have done.’’

23. This is what they were telling each other. But Zipacna
was well alive; he himself had cut this hair from his head, and
had sawed off his nails with his teeth, to give them to the ants.

24. And thus the Vitznahna, the four-hundred youths,
thought he was dead. And then on the third day began their
feast, and all the youths intoxicated themseives.

25. And the Vitznahna, the four-hundred youths, being all
intoxicated, no sense remained in them: and then their hut was
pulled down over their heads by Zipacna; and their end was to
be, all of them, destroyed.

26. Neither one nor two from among these four hundred
youths was saved, killed as they were by Zipacna, son of Vukub-
cakix.

27. Now such was the death of the Vitznahna, the four-hund-
red youths of whom it is said also that they entered into the
group of stars called Motz the group, the Pleiades, because of
them.

The Four Hundred Youths who die in an orgy, are the same that were worshipped
in Mexico under the name of the Centzon-totochin, the Four hundred Rabbits, in-
voked as protecting divinities of drunkards. Omuch, like Centzon, means multitudes ;
taken literally it means Four Hundred. They correspond to Bacchus, who had an
intellectual resurrected counterpart in Dionysios, which thus corresponds to their
being put among the stars to make room for the more developed human races. So the
Creator may bring about a Biblical Day of Sundering, a Judgment Day, in which
those who are led by their physical appetites (as Zipaena for crabs and Cabrakan for
roast fowl) will thereby be destroyed. Their destroyers effect their destruction by
mental foresight, planning, cunning; which is a higher development than the phys-
ical appetites of the Titans.

28. We will here also relate the defeat of Zipacna, by the
two youths, Hunahpu and Xbalanque.

Tue DeEatH oF ZIPACNA.

lt is impossible for the reader not to feel a certain sympathy for the childish,
good-natured, trusting Titans being destroyed through aheir own weaknesses by cun-
ningly laid traps or tests. The reader of the destruction of Polyphemus by the
cunning plot of Odysseus feels a similar emotion. It must be reflected, however, that
the law of progress demands that the lower races give way to the higher.

it must be remembered however that they represent the monstrous Titanic race,
represented in geology by the era of mammoth animal life, and in the Bible by the
giants, the Emims and the Zamzummims, which must be swept away in the course
of evolution; the very stars in their courses fight against them.

The deaths of the simple-minded Zipacna and Cabrakan cannot fail to excite the
sympathy of the reader.

1. Here in its turn is the defeat and death of Zipacna, when
in his turn he was vanquished by the two youths Hunahpu and
Xbalanque.

2. What wounded the heart of these youths (was that) the
Vitznahna, the four-hundred youths (of which we have just
spoken) had been killed by Zipacna. Of fish and crabs alone he
nourished himself on the border of rivers, and it alone was his
daily food; by day he walked around, seeking his food; by night
he loaded mountains on his shoulders.

3. Finally Hunahpu and Xbalanque manufactured a decoy
crab of large dimensions, and they put on it a head of an ek; now
the ek is gathered in the woods, where there is some everywhere.

Dimensions: literally, there was imitated a large crab by Hunahpu and Xbalanque.

4. Out of this they made large crab-legs, and the small crab-
legs (they made) out of pahac, an anemone; they put on it a
stone cover, which finished the posterior surface of the crab.
Then they introduced this kind of a tortoise into the bottom of a
cave, at the foot of a large mountain, and Meavan is the name of
the mountain, (in the hope) of being the conquerors of Zipacna,
the thought-for-fruit.

Meavan: it is a very high mountain, bathed southwards and eastwards by the
Chixoyor Lancandon, one of the great branches of the Uzumacinta, in the old Quiche
territory, this river also called Rio de Scapulas, surrounds it, to flow from the east
to the north, forming a great circle about eigh miles west of Rabinal in the Verapaz
district.

o. Then the youths went to meet Zipacna at the banks of a
river: ‘‘Where are you going, youth?’’ said they to Zipacna.
‘‘T am going nowhere; it is only my food I seek, O youths,’’ an-
swered Zipacna.

6. ‘*What is your food?’’ ‘‘Only fish and crabs; but there
are none here which I have been able to find; (this) is the second
day that I have ceased from eating, and I am faint with hunger,’’
said Zipacna to Hunahpu and Xbalanque.

7. ‘*There is down there a crab at the bottom of the ravine’’
(said they then); ‘‘verily it is a great crab, and it would be an
excellent piece for your dinner. Only, it bit us when we wished
to take it; and we are afraid of it. Nothing would now induce
us to take it,’’ said Hunahpu and Xbalanque.

8. ‘*‘Have pity on me! Come and show me (where I must go
to find it), youths,’’ said Zipacna. ‘‘ Nothing would induce us
to do so. Just you go; you cannot go wrong; follow the bank
of the stream and you will arrive at the foot of a great mountain
which re-echoes at the bottom of the ravine; go thither, (you are
sure) to arrive there,’’ answered Hunahpu and Xbalanque.

9. *‘Alas! How wretched I am! Where is it, youths?
Come and show it to me; there are many birds which you can
shoot with your sabarcans, and I know where they are,’’ said
Zipacna.

10. His humility found favour in the sight of the youths.
‘< Will you know how to catch it, (continued they), if we return
on your account? For it is sure we tried no more, (because it
tried) to bite us, when we entered, bending down, where it was.
Then we took fright, entering, thus touching the ground, and we
almost grasped it. It is therefore good that you enter there
yourself, bending yourself, said they to him.

11. ‘‘ Allis well,’’ answered Zipacna, proceeding in company
with them; then, on arriving, Zipacna went down to the bottom
of the ravine where the crab lay on its side, presenting a very red
surface; now (it was) at the bottom of the ravine (that they had
hidden) their magic.

12. ‘‘All is well,’’ answered Zipacna, cheerily. ‘‘I wish it
were already in my mouth.’’ For verily he was dying of hun-
ger: now he wished to try to put himself on his belly to try to
enter, the crab having started to creep upwards.

13. Then he retired. ‘‘Have you not caught it yet?’’ asked
(the youths). ‘‘Not yet; I had almost grasped it, when it start-
ed to ascend. But perhaps it might be well that I should enter
(the cave),’’ answered he.

14. Then he started again to enter, lying flat on his belly ; now
he had almost entered, and only the extremities of his legs show-
ed, when the great mountain, mined from below, completed its

detachment, and came to cover his breast; he returned no more,
and Zipacna was petrified.

15. Such was, in its turn, the defeat of Zipacna by the youths
Hunahpu and Xbalanque. It is he, says the ancient tradition,
who made mountains, (and who was) the eldest son of Vukub-
cakix the seven-macaws.

16. At the foot of the mountain, called Meavan, he was con-
quered; and only in a supernatural manner was conquered the
second of those who exalted themselves. (There remains) yet
one whose story we shall tell.

Tue DeatH or CABRAKAN.

1. Now the third one of those who exalted themselves was the
second son of Vukub-cakix, called Cabrakan. ‘‘It is I who des-
troy mountains,’’ said he.

2. Likewise also Hunahpu and Xbalanque conquered Cabra-
kan. Then Hurakan the lightning, Chipi-cakulka the lightning-
path, and Raxa-cakulka the striking-lightning, said to Hunahpu
and Xbalanque, speaking to them thus:

3. ‘Let the second son of Vukub-cakix be, in his turn, humi-
liated; such is our will; for that which is on earth, is not well—
namely, to exalt their glory, to that degree of greatness and pow-
er; let it be so no more.

4. ‘*Attract him gently toward the east,’’ said Hurakan to
both the vouths.

o. ‘Very well, my lord,’’ answered they. ‘‘That which we
see is not well. Is it not you who are peace, you, Qux-cah the
sky-heart?’’ added the youths, listening to the words of Hura-
kan.

6. Now Cabrakan was momentarily engaged in moving
mountains; whenever he struck his foot on the ground, immedi-
ately the large mountains used to rend themselves, the lesser
ones likewise, because of him.

7. Then was he met by the youths: ‘‘Where are you going,
youth?’’ said they to Cabrakan. ‘‘I am going nowhere; only
I am here upsetting the mountains, for I am he who overturns
them, which forms my sole occupation,’’ had he to say for his
answer.

8. Then Cabrakan said to them in turn, to Hunahpu and Xba-

lanque: ‘‘ What is the motive of your coming? I do not recog-
nize your faces. What is your name, sirs?’’

9. ‘*We have no name; only we hunt with the sabarcan; we
catch birds by sticky substances in the mountains; we are or-
phans, having no resources of our own, O youth.”’

10. ‘‘Only we traverse the great mountains, O youth! But
we have seen a great mountain, and where it is, great precipi-
ces are to be seen; veritably it rises to a great height, and it is so
high that it overtops the tops of all the mountains.

11. Thus we have not been able to take neither one nor two
birds, in front of it, O youth. But if it is true that you throw
all mountains upside down, O youth,’’ said Hunahpu to Cabra-
kan.

12. ‘‘Verily, have you seen the mountain you wot of? Where
is it? I will see it, and I will beat it to the earth; where have
you seen it?’’ ‘‘In that direction it is, towards sunrise,’’ an-
swered Hunahpu and Xbalanque.

13. ‘‘Very well. Show me the road,’’ said he to the two
youths. ‘‘No indeed: we shall have to take you between us, and
that one of us be at your left hand, and one of us be at your
right hand, because we have our sabarcans; if there are birds, we
will shoot them,’’ answered they.

14. They went on joyously, making proof of their sabarcans.
Now while shooting their sabarcans, they do not use any earth-
balls in the stock, only they breathed (to bring down) birds,
making use of their sabarcans.

15. Now Cabrakan was surprised. Then the youths struck
fire, and put their birds to roast before the fire; but they rubbed
one of the birds with tizate, and they put white powder all a-
round for him.

Tizate is a kind of yellow-white clay much used for ornamental purposes, and used
here just as modern bakers put yellow coloring in their cakes.

16. ‘‘This is the one we will give him to excite his appetite
by the flavor that it will have. This bird must be his defeat.
Just as by our care this bird will be wrapped all around with
(poisonous) earth, so will we beat him down to the ground, and
bury him in it.

17. ‘‘He is large, he is wise (to think of) forming a creature,
at the time when the crops will show themselves and the day-
light will appear,’’ said the youths.

This verse is not clear, and seems to have been misplaced from Book III, about
the dawn of another creation or cycle, or civilization.

See eeeres EE
BS on > ; : he al -  >,
as °
. — — —_

—— SEE AST.
ne eg Sp top cumate nae -

18. ‘‘As it is (a thing) very (natural) for the heart of man
to desire to eat and to crunch between the teeth, thus the heart
of Cabrakan envies’’ (this bird that we have prepared) said
Hunahpu and Xbalanque to each other.

19. During this time they made the bird roast, and it took
on color as it turned around the spit, the juice of the bird flowing
on all sides with its fat, which exhaled the most appetizing fla-
vor.

20. And now Cabrakan felt the keenest desire to eat, to the
point that his mouth watered, that he yawned, and the saliva
and froth flowed from his mouth because of the appetizing odor
of the bird.

21. Then he asked: ‘‘ What is this dish that you have there?
Verily there is nothing more savory than the flavor which [
smell. Give me a little part of it,’’ added he.

22. Then they gave a bird to Cabrakan, the which was to
be his ruin. As soon as he had finished the bird, they started
again on their way, directing their steps to the side opposite to
that where the sun rises, to the place where was the great mount-
ain.

23. And now Cabrakan, already tottering with his feet, and
trembling with his hands, had no more strength, because of the
earth wherewith they had rubbed the bird which he had eaten: he
was also incapable of doing anything with the mountains, and he
could no more upset them.

24. Then having been tied by the youths, his hands were fast-
ened behind his back, and held by the youths; then having tied
together his neck and his legs, they stretched him on the ground,
and buried him there.

25. Such was the defeat of Cabrakan executed really by Hun-
ahpu and Xbalanque alone: but it would be impossible to recite
all that they did here on the earth.

26. But here we will also tell the story of the birth of Hun-
ahpu and Xbalanque: for we have related first the defeat of
Vukub-cakix the seven macaws, and that of Zipaena the thought-
for fruit, and of Cabrakan the earth-quake, here on the earth.

(To be continued).

TO TT

wor rar

THE ‘‘POPOL VUH”?
or
THE BOOK OF THE HOLY ASSEMBLY.
TRANSLATED BY
KENNETH Sy.tvan GutTHriz, A.M., Pxo.D., M.D.
SECOND PART.

THe Tennis GAME.

1. Now we shall tell likewise the name of the father of Hu-
nahpu and of Xbalanque. But we will throw a mysterious veil
over their origin, we will cover with mystery the relation and
the history of the birth of Hunahpu and of Xbalanque; we will
tell only half of it, and only a part of the relations of their
father.

2. This then is their history. The names of each of them
is Ahpu (sabarecan-shooter), as they are called, and their fathers
are Xpiyacoc and Xmucane.

3. By them at night were brought forth Hunhun-Apu and
Vukub-hunahpu, by Xpiyacoe and by Xmucane.

4. Now these Hunhun-ahpu were two; they had begotten
legitimate children.

5. And the name of the first-born was Hunbatz, and Hun-
chouen the name of the second.

6. But the name of their mother was, this one: Xbakiyalo.

7. Thus was named the wife of Hunhun-ahpu. As to Vu-
kub-hunahpu, he had no wife, for he was a celibate.

8. By their very nature were these two sons great sages; and
their science was very great; they were diviners and seers on
earth, and their lives, as well as their habits, were quite good.

9. The whole of science was unrolled before the faces of Hun-
batz and Hunchouen, the sons of Hunhun-ahpu; flute-players,
singers, sabarcan-shooters; arch-painters and arch-scribes;
sculptors, jewelers, goldsmiths—Hunbatz and Hunchouen be-
eame (skillful in all).

10. Now Hunhun-ahpu and Vukub-hunahpu (busied them-
selves) every day only to play with dice and ball; and every

other day all four of them exercised together, and assembled
in great number in the hall of the tennis-games.

11. And to see them came the Voc, messenger of Hurakan,
of the path-lightning, and the striking-lightning; now this Voce
was not very far from here, from the earth, nor very far from
Xibalba, for in a moment he could transport himself to the sky
near Hurakan.

12. While they remained here on the earth, the mother of
Hunbatz and Hunchouen died.

i3. And behold, while walking towards Xibalba, they were
playing ball; and Hun-came (a dead one) and Vukub-came (sev-
en dead ones) monarchs of Xibalba, heard of it shortly.

14. ‘*‘What is taking place on earth? Who are they who are
making the earth tremble and who stir up so much tumult? Let
them be fetched directly; let them be brought here, and let them
play at cushions with us, that we may overcome them. Indeed,
we are no more obeyed by them; they have no more either re-
spect nor reverence for our being, and spend their time exclu-
sively in quarreling over our heads,’’ said all-they-of-Xibalba.

15. Then they all took counsel together, and these, Hun-came
and Vukub-came, are the names of the supreme judges (the most
great one who cuts the sentence). Now all the princes were
tributaries of their empire, and each of these princes (was so
only) by the will of Hun-came and Vukub-came.

16. They were therefcre Xiquiripat and Cuchumaquiq, names
of the lords whose office was exercised over persons who had
issues of blood. Others were called Ahalpuh and Ahalgana,
and these were princes also.

17. Now their function was to make men swell up, to make
humors appear in their legs, and to draw up lividity to their
faces, which is called Chugqanal; such was the office of Ahalpuh
and Ahalgana.

18. Other lords were Chamiabak and Chamiaholom, mace-
bearers of Xibalba whose maces were only of bone; their office
of mace-bearers was to make men lean, to the point where they
should have only a head without flesh or bones, and that in dy-
ing there should remain to be carried off nothing more than a
skeleton.

19. There were yet the lords named Ahal-mez and Ahal-
togob (worker in feces, and worker in misery, or, producer of
misery ) ; their/office was to disconcert men with treason, whether
he should méet it behind of or in front of his house, and that

he should have the misfortune of falling, with mouth upward,
on the ground, and should there find death: such was the office
of Ahal-mez and Ahal-togob, as they were called.

20. Finally (came) other lords, called Xic (hawk) and Pa-
tan, whose office (consisted in leading) man to die on the road,
of what is called sudden death; the latter brought blood into the
mouth so as to make the man die of blood-vomiting; each of them
having the office of crushing the throat and breast of man while
he was walking. Such was the office of Xic and Patan. And
behold they gathered to pursue and punish Hunhun-ahpu and
Vukub-hunahpu. What they of Xibalba desired was to give up
to scorn Hunhun-ahpu and Vukub-hunahpu, their leathern
shields, their rings, their gloves, their crowns, with the helmets
donned by Hunhun-ahpu and Vukub-hunahpu.

21. Now we will relate their journey to Xibalba, leaving
behind them Hunbatz and Chouen, sons of Hunhun-ahpu. Now
their mother was already dead; and after that occurred the
defeat of Hunbatz and Hunchouen by Hunahpu and Xbalanque.

Tue INITIATIONS.

1. Afterwards arrived the emissaries of Hun-came and of
Vukub-came. ‘‘Please depart, O Ahpop-achih; go, carry the
message to Hunhun-ahpu and to Vukub-hunhun-ahpu, and tell
them: ‘Come with us.’

2. ‘** Let them come, the princes tell you; let them come
here and play ball with us; let us quicken our faces with them,
verily we are amazed at their high deeds; thus let them come,’
said the princes.

3. ‘*Let them bring (the instruments they use) to make all
this noise, their rings, their gloves; and let them come likewise
with (their balls of) elastic rubber, said the princes. Tell them:
‘come’;’’ thus was said to the messengers.

4. Now their messengers were from Tukurub; arrow-of-
owl, leg-of-owl, anger-of-owl, head-of-owl, thus were named
the messengers of Xibalba.

5. As to arrow-of-owl, he was as swift as an arrow; as to
leg-of-owl, his nature (was to have only) one leg. As to an-
ger-of-owl, his nature was to have fire all around; and finally
head-of-owl had only his head, he had no legs, but wings.

6. ‘These four messengers had the official dignity of cap-
tains of the guard. Leaving Xibalba, they arrived directly as
bearers of their message at the very height of the ball game
where Hunhun-ahpu and Vukub-hunahpu were playing ball, in
th» ball-playing hall of Ninoxob-carchah, as it was called.

7. Now the owls sent to the hall of ball-playing, delivered
their message in the same order of discourse as (had been given
them by) Hun-came, and Vukub-came, Ahalpuh, Ahalgana,
Chamiabak, Chamia-holom, Xirigqapat, Cuchumaquiq, Ahalmez,
Ahaltocob, Xic and Patan; for these were the names of all the
princes, who had arranged the speech for the owls.

8. ‘Is it very sure that the king Hun-came and that Vukub-
came had spoken thus? Is it very sure,’’ cried(both the brothers)
‘‘that we are to accompany you?’’ ‘‘Let them bring all the in-
struments of their pastime, the princes said.’’ ‘‘It is well;
first wait for us a moment; we shall presently take leave of our
mother,’’ answered they.

9. They therefore took the way of their home, and said to
their mother, for their father was already dead, ‘‘ Behold, we
go, our mother, but our journey will be useless. The messen-
gers of the king have come to take us. ‘Let them come, added
he,’ said they who are sent to fetch us.

10. ‘‘But there will remain a witness (of our existence), this
ball of elastic rubber,’’ added they. Then they went to hang
it up in a little recess in the gable of the house. ‘‘Then, after,
we shall yet play ball’’ (added they). ‘‘As to you,’’ said they
to Hun-batz and Hun-chouen, ‘‘make music, spend your time in
singing, in painting (or in writing), in chiselling, and warm
up our house and the heart of your grandmother.”’

11. Just as they were taking leave of their mother, emotion
overcame Xmucane, and she wept. ‘‘We leave, but we are not
dead yet, be not distressed,’’ said Hunhun-ahpu and Vukub-
hunahpu, as they left.

12. When Hunhun-ahpu and Vukub-hunahpu s‘arted on the
way, the messengers took the road in front of them. Then
they began to descend by the road which leads to Xibalba, the
first steps having a very steep declivity.

13. Having therefore descended, they arrived at the bor-
der of a very rapid river, (fiowing at the bottom of) profound
canyons, called the Nuzivancul, and the Cu-zivan, which they
crossed; they also crossed boiling waters (covered) with cal-
abash trees, and the calabash trees were numberless; but they
passed over without being wounded.

14. Then they arrived at the banks of a river of blood; they
passed, but without drinking its water; then they came to an-
other river, but which was of water only, and till then it had
been impossible to catch them in any trap; hence they crossed
it also; but soon they arrived at a place where four roads met,
and there at the four roads, (where) they let themselves be
taken.

15. One of these roads was red, another one was black; one
was white, and the last was yellow, (which made) four roads.

16. And behold, the black road spoke, and said, ‘‘It is me,
it is me you should take; I am the road of the king,’’ said he of
the road.

17. In this place therefore they were taken in the trap; for
they saw themselves directed towards the road of Xibalba, and
in arriving in the hall where the kings of Xibalba were en-
throned, they recognized that they had lost the game.

18. Now the first (pair) (that they saw) sitting were a man-
ikin and man made of wood, dressed up by the Xibalbians. These
were the first they greeted. ‘‘Hail, Hun-came,’’ said they to
the manikin; ‘‘ Hail, Vukub-came,’’ continued they to the man
made of wood.

19. But these answered them not. Already the kings of
Xibalba burst out laughing, and all the princes with them made
great noise with their guffaws, because they considered Hun-
hun-ahpu and Vukub-hunahpu as already conquered, whom they
just had tricked; and they laughed all the more.

20. Then Hun-came and Vukub-came added: ‘‘It is well;
here you are arrived; to-morrow prepare your head-gear, your
rings, your gloves,’’ did they tell them.

21. ‘‘Sit down on our seat of honor,’’ was told them. But
their seat of honor was only an incandescent stone; and, later,
sitting on this seat of honor, they burnt themselves so that they
rolled on this throne, without finding relief; and wishing to get
up, this seat burnt them.

22. Then the Xibalbians started again to laugh; they laughed
till the tears came, choked in their breasts with laughter, and
laughed until the princes of Xibalba were threatened with apo-
plexy.

23. ‘*Go to your lodging, where will be brought your (torch
of) resin, and your cigar to put you to sleep,’’ was told them.

24. Then they arrived at the house of shadows where there
were only shadows in the house; and during this time the Xi-

we

balbians were taking counsel: ‘‘Let us sacrifice them to-mor-
row, and let them die as soon as possible; for their game is an
insult to us,’’ said to each other the Xibalbians.

25. Now, their splinter of resin was a round arrow, and pine
wood, called Zakitok, (or white flint), the pine of Xibalba; very
pointed was therefore their game, and promptly was it to come
to a head, and thus encourage the game of the Xibalbians.

26. And Hunhun-ahpu and Vukub-hunahpu entered into the
shadowy house; then was given them their pine splinter, to
each of them their lit splinter, which came to them from Hun-
came and from Vukub-came, and to each his cigar, equally lit,
and which was sent them by the princes, and which were then
brought to Hunhun-ahpu and Vukub-hunahpu.

i 27. When they arrived to give them their pine-splinters and
the cigars, they were bent over on themselves in obscurity,
where (the flame of the resin) immediately on entering, burst
out: ‘‘Let each of them light his torch and his cigar. Let them
come to bring them back. at dawn of day, but let them take good
care not to use them, and let them return them to us (as they
received them), the princes let you know.’’

28. Thus was spoken to them: and thus likewise were they
conquered. The pine consumed itself, likewise the cigars given
to them consumed themselves. Now the trials in Xibalba were
numerous; these trials were of many divers kinds.

29. The first was that of the house of shadows, the interior
of which was all obscurity. The second was that of the house
h called Xuxulim. or of the cold, into which penetrated a biting
wind, cold and insupportable, which filled everything within.

30. The third was that of the house called of the Balamiha,
or of the tigers, in which there was nothing but tigers, who ran
together and joined each other with a ferocious look, tigers
who looked at each other with grins, even though they were
shut up in the house.

31. Zotzi-po, or house of the bats, was the name of the fourth
trial; in that house was nothing but bats, crying, beating with
their wings, and fluttering arornd the house, bats shut up with-
out being able to get out.

32. The fifth was that called Chayim-ha (house of the fight-
ers), in which was nothing but (warriors) conquering each other
with their lances, alternately resting and fighting there in that
house.

33. Those were the first trials of Xibalba; but Hunhun-ahpu
and Vukub-hunahpu did not enter into them, and it is sufficient
to have mentioned the names of these houses of trial.

34. When Hunhun-ahpu and Vukub-hunahpu arrived in the
presence of Hun-came and of Vukub-came, ‘‘ Where are my ci-
gars, where are my pine torches which were brought you last
night?’’ cried they. ‘‘We have finished them, my lord!’’

30. ‘Well, to-day then shall be the limit of your days; you
shall die. You shall be destroyed, you shall be cut (in the
breast), and your memory will remain buried in these places.
You shall be sacrified,’’ said Hun-came and Vukub-came.

36. Then they were sacrificed and buried in the place called
Ashheap; they first cut Hunhun-ahpu’s head, and the body of
the elder was buried with that of his younger brother.

37. Let his head be put in the tree which is in the middle of
the road,’’ added Hun-came and Vukub-came. At the very mo-
ment when they were about to place his head in the midst of the
tree, this tree covered itself immediately with fruits; for it
bore no fruits before the head of Hunhun-ahpu had been put
in the midst of the tree. Now it is the calabash tree which to-
day we yet call the head of Hunhun-ahpu, as it is said (the
Quiche tzinia-tree).

38. Great in their thought became immediately the charac-
ter of this tree, because of what had so suddenly occurred, when
the head of Hunhun-ahpu had been put in the middle of its
branches. Then the Xibalbians spoke to each other. ‘‘ Let
none be (daring enough) to go and sit at the foot of the tree,’’
said all the Xibalbians, mutually warning each other from com-
ing near to it.

39. Since that time the head of Hunhun-ahpu showed itself
no more; for it reunited itself to the other fruits of the cala-
bash tree, as its name implies. But a young girl heard this
marvellous tale, and here now we will relate her arrival.

THE IMMACULATE CONCEPTION.

1. Here follows the history of a young girl, born of a prince,
named Cuchumaquiq.

2. And behold, a virgin, daughter of a prince, heard of
(these marvels) ; Cuchumaquiq was the name of her father, and
Xquiq was that of the young girl.

3. And when she heard the tale of the fruits of this tree,

a

which was told her by her father, she also marvelled greatly at
this recital.

4. ‘*Why should Inot go and see this tree of which they
speak so much? Verily these fruits must be very luscious, ac-
cording to what I hear,’’ added she.

5. Then she started alone, and approaching the foot of the
tree planted upright in the midst of the ash-tree, ‘‘Ah, Ah,’’
(cried she with admiration), ‘‘What? Is that the fruit of that
tree? Is it not wonderful how that tree has covered itself with
fruits? Will I die of it, or will it be my ruin if I gather one
of them?’’ added the young girl.

6. Then the dead head, which was in the midst of the tree,
spoke, and asked, ‘‘Do you desire one of them? Those round
balls which are between the branches of the tree are only death-
i heads,’’ said the head of Hunhun-ahpu, speaking to the young

girl.

7. ‘*Do you still wish one?’’ added it. ‘‘I still do,’’ answered
the young girl. ‘‘Well, just stretch out but the tip of your
hand,’’ said the dead head. ‘‘Yes,’’ answered the young girl,
stretching forth her hand, which she extended before the dead
head. °-

8. Then with an effort the head of the dead launched forth
some spittle into the hand of the young girl, while her hand
was stretched out towards the head of the dead; she looked
immediately into the palm of her hand, throwing into it a
curious look; but the saliva of the dead head was no more in her
hand.

9. ‘*This saliva and froth, is my posterity which I have just
given you. Now my head will cease to speak, for it is only the
head of a corpse, which has no more flesh.’’

10. ‘‘Thus also is the very head of the greatest princes, for
the flesh alone is what embellishes the face: hence the terror
which overwhelms men at the moment of death, on account of
the skeleton, which alone remains to them.

11. ‘*The case of the son whose nature is like saliva and
froth, is like; whether they be sons of prince or of artist, or
of orator, which is not lost, but transmits itself with the gen-
erations without the disappearance or destruction of the like-
ness of the prince, of the bourgeois artist, or of the orator; it
is thus also with the daughters and sons, and it is thus that I
have acted with you.

12. ‘*‘Return therefore towards the earth. You shall not

die. Believe my word that thus it will happen,’’ added the
head of Hunhun-ahpu and of Vukub-hunahpu.

13. Thus therefore the young girl returned to her house
(filled with) the numerous warnings which had been confided
to her. And immediately she conceived in her womb by the
virtue of the saliva alone; and that was the conception of Hun-
ahpu and Xbalanque.

14. The young girl having then arrived back at her home,
and the six months having passed, she was looked upon with
suspicion by her father, and Cuchumaquig was the name of her
father. .

15. Then the father considered the young girl with more
attention, when he saw she carried a child (in her womb). Then
the kings Hun-came and Vukub-came re-united all their council
with that of Cuchumaquiq.

16. ‘‘Here is my daughter who is with child, and truly for
her dishonor,’’ said Cuchumagquiq, entering in before the kings.
‘‘Very well! Explore her mouth, and if she speaks not, let
her be put to death, and let her be sacrificed far from here.’’
‘‘Very well, my lords,’’ answered he.

17. Then he asked his daughter: ‘‘ Whose child is it you car-
ry in the breast, O my daughter?’’ But she answered: ‘‘I have
no child, O my lord and father; and there is no man whose face
I have known.”’

18. And he answered, ‘‘You are in truth a libertine! Carry
her off, and make her die, you Captains of the Guard; bring back
her streaming heart in a vessel, and be back with the kings yet
to-day,’’ said he to the owls.

19. They were four who went to fetch the vessels, and who
then started, carrying the young girl on their shoulders, and
taking a long flint stone for the purpose of despatching her.

20. ‘*‘You could not kill me, O messengers (of Xibalba) ; for
it is not a crime I bear in my breast; this was begotten while |
I went to admire the head of Hunhun-ahpu which is on the
ash-heap. Therefore you will not sacrifice me, O messengers
(of Xibalba),’’ said the young girl speaking to them.

21. ‘*But what will we put in place of your heart? Thus
spoke your father: ‘Bring back her heart: you are to return
to the house of the kings; be formal (exact) and all together
manifest the accomplishment; quickly bring the proof of it in
a vessel.’ Did he not speak to us thus? What then shal! we

put in the vase? Though rather we should prefer that thou
shouldst not die,’’ said the messengers of Xibalba.

22. ‘‘Very well! This heart cannot be theirs; neither can
your abiding place be here any more; and not only will you
have it in your power to make men die, and the veritable forni-
eators (of Xibalba) will indeed be your (prey); mine shall later
on be Hun-came and Vukub-came; blood alone certifies a con-
tract for itself; thus therefore let it be before their face.’’

(To be continued.)

What a truth in these old Fables! How true, for example,
is that other old Fable of the Sphinx, who sat by the wayside,
propounding her riddle to the passengers, which if they could
not answer she destroyed them! Such a Sphinx is this Life of
ours, to all men and societies of men. Nature, like the Sphinx,
is of womanly celestial loveliness and tenderness; the face and
bosom of a goddess, but ending in claws and the body of a
lioness. There is in her a celestial beauty,—which means cel-
estial order, pliancy to wisdom; but there is also a darkness,
a ferocity, fatality, which are infernal. * * * Of each man
she asks daily, in mild voice, yet with a terrible significance,
‘‘Knowest thou the meaning of this Day? What thou canst do
To-day; wisely attempt to do?’’ Nature, Universe, Destiny, Ex-
istence, howsoever we name this grand unnameable Fact in the
midst of which we live and struggle, is as a heavenly bride and
conquest to the wise and brave, to them who can discern her be-
hests and do them; a destroying fiend to them who cannot. An-
swer her riddle, it is well with thee. Answer it not, pass on re-
garding it not, it will answer itself; the solution for thee is a
thing of teeth and claws; Nature is a dumb lioness, deaf to thy
pleadings, fiercely devouring. Thou art not now her victorious
bridegroom; thou art her mangled victim, scattered on the
precipices, as a slave found treacherous, recreant, ought to be
and must.

The secret of gold Midas, which he with his long ears never
could discover, was, That he had offended the Supreme Powers;
that he had parted company with the eternal inner Fact of this
Universe, and followed the transient outer appearances there-
of: and so was arrived here. Properly it is the secret of all un-
happy men and unhappy nations.

—Thomas Carlyle, ‘‘ Past and Present.’’

THE ‘‘POPOL VUH”’
OR
THE BOOK OF THE HOLY ASSEMBLY
TRANSLATED BY
KENNETH SyLvan GutTHrim, A.M., Pa.D., M.D.
SECOND PART

23. ‘*As to burning this heart before them, that will not
be (any the more). Put in the vase the produce of this tree,’’
added the young girl. And the sap of the tree came out red,
and flowed in the vessel; it coagulated, and became like a ball;
(it was) the exchange of her heart which came out in jets, this
liquid of the red tree.

24. Like to blood came out the sap of the tree, instead of
blood, then that blood coagulated at the bottom (of the vessel) ;
this liquid of the red tree, and like to blood its appearance be-
eame brilliant, reddish and coagulated in the vase, while the
tree became famous because of the young girl. Dragon’s blood
was it called; this was therefore what was surnamed blood, be-
cause it was called blood passed in contract.

25. ‘*There shall you consequently be loved, and all that is
on the surface of the earth shall become your inheritance,’’ said
she also to the owls.

26. ‘‘Very well, young girl. As to us, we start; we are go-
ing to report (on our errand); go your way, while we shall put
the image and likeness of your heart under the eyes of the
king,’’ answered the messengers (of Xibalba).

27. When they arrived before the kings, all were in a rest-
less anxiety. ‘‘Is it already over?’’ said then Hun-came. ‘‘It
is finished, O kings; here is before you her heart at the bottom

of this vase.’’ ‘‘It is very well, let me then see it,’’ answered
Hun-came.

28. Then he gently lifted it with the tip of his fingers, and
the reddish liquid, shining with a reddish color, began to spread
with the blood: ‘‘Light up well the coals and place them over
the fire,’’ added Hun-came.

29. After that they had there thrown (the heart) on the
fire, and after the Xibalbans had begun to smell (the odor that
exhaled from it), all got up at the same time and turned with
anxious astonishment towards the perfume which they smelt
exuding from the smoke of that blood.

30. While they remained (amazed at what occurred) the
owls, warned by the young girl, went their way, ascending in
great numbers from the deep smithies of the earth, where they
immediately became her partisans.

31. Thus were the princes of Xibalba tricked by this young
girl, by who all of them had been blinded (deceived).

Tue VISITATION

1. Now the mother of Hunbatz and Hunchouen (their grand-
mother) was at home when the woman Xquiq arrived at the
house of the mother of Hunbatz and Hunchouen; she was preg-
nant, and but little time was needed till the birth of those who
were named Funahpu and Xbalanque.

2. When the woman arrived near the old woman, this wo-
man therefore said to the old one, ‘‘I arrive, O my lady and
mother. I am your daughter-in-law, I am the adopted daugh-
ter of your ladyship, lady and mother,’’ said she, entering into
the old woman’s hut.

3. ‘**Whence came you? ‘Where are my sons? Did they
not die in Xibalba? And their two descendants, the tokens of
their word, who are called Hunbatz and Hunchouen, do you not
see them? Go out from thence, away with you!’’ was answered
by the old woman to the young girl.

4. ‘Believe me truly, I am certainly your daughter-in-law;
for I am the (wife of) Hunhun-ahpu; here they are carried
alive. Hunhun-ahpu and Vukub-hunahpu are not dead, and the
sentence which struck them has only made them more illus-
trious; you are my mother-in-law. Therefore see their cher-
ished likeness in those I bear,’’ was said to the old woman.

5. And now Hunbatz and Hunchouen became angry (against

the young woman); their only occupation was to play the flute
and to sing; to paint and sculpture, all day long, and they were
the consolation of the old woman.

6. Then the old woman answered: ‘‘I have no need of you
for my daughter-in-law; it is your adultery which is enclosed
in your breast; you are a liar; those my children you speak of
are dead.’’

7. And the old woman added: ‘‘What I have told you is
only too true. But it is well, you are my daughter-in-law, from
what I hear. Go then and gather provisions for those who eat;
go, reap a basketful; come back then since you are my daugh-
ter-in-law, from what I hear,’’ was answered to the young girl.

8. ‘*Very well,’? answered she. Then she took her way
towards the field where were the crops of Hunbatz and Hun-
chouen, and the road had been opened and cleared by them; the
young girl followed it and thus reached the field.

9. But (she found there) one sheaf only; for there remained
neither two, nor three; one only sheaf showed itself (over the
face of the fields) : then the heart of the young girl was broken.

10. ‘‘Wretched sinner that I am! Where shall I go fetch
that basket crammed with provisions which I have been com-
manded to fetch?’’ Then (she thought) of invoking the guard-
ian of foods, so as to get him to bring some back.

11. ‘‘Xtoh, Xcamil, Xcacau—you who prepare maize with
ashes, and you, guardian of the provisions of Hunbatz and Hun-
chouen (come to my help),’’ cried the young girl. Then she
took the heads and the extremities of the sheaf, pulled them
off softly, without unrooting the sheaf, arranged these (ears
which became) ears of maize at the bottom of the basket and
thus she succeeded in filling a large basket.

12. Then the young girl took her way; but some of the la-
boring people took away her basket, and went to carry their
burden into a corner of the house at their (usual) burden. The
old woman ran up to see it and when she saw so great a bag
filled with provisions: ‘‘ Whence came such a provision? Have
you perhaps destroyed my field, or have you perhaps succeeded
in carrying off all our crops? I will go and see about it right
away,’’ said the old woman, starting along the road to go see
the field.

13. But the only ear in the field was standing in the same
place, and it was even possible to see the very place where the
basket had been put down. With the same swiftness the old

woman came back to the house and said to the young girl:
‘‘That is truly a sign that you are my daughter-in-lay; I will
yet see your labors, and those of the sages you bear (actually
in your breast),’’ was said to the young girl.

THE Bieta oF THE Twins, anD THEIR REVENGE.

1. What we will (now) tell is the birth of Hunahpu and of
Xbalanque.

2. This then is their birth we are going to relate, when she
had reached the day of their birth, the young girl named Xquiq,
gave birth.

3. Nevertheless the old woman did not give help, when they
were born; instantaneously were they produced, and both were
delivered, Hunahpu and Xbalanque (for such were) their names,
(and it is) in the mountain that they were brought forth.

4. Then they re-entered into the house; but they did not
sleep: ‘‘Go and throw them out, for verily they do nothing but
ery,’’ said the old woman. Whereupon they were carried on
an ant-heap, but their sleep there was delicious: they were car-
ried off from there and were put on thorns.

2. Now, what Hunbatz and Hunchouen desired was that they
should die there on the ant-heap; they desired it because they
were their rivals (in the arts) and they were an object of envy
for Hunbatz and Hunchouen.

6. Even in the very beginning, their young brothers were not
received by them in the house; these did not know them, and
thus they were brought up in the mountain.

7. Now Hunbatz and Hunchouen were exceptionally fine mu-
sicians and singers; having believed, in the midst of great dif-
ficulties and labors that they had endured all necessary and
possible training (that they had passed, tormented in every
manner), they had likewise made themselves (skilful as) play-

ers of flute, singers, painters and sculptors; everything that
came from their hands was perfect.

8. They knew to a certainty what was their birth, and they
were also informed that they were the representatives of their
fathers who had gone to Xibalba, where their fathers had died;
Hunbatz and Hunchouen were therefore very great sages, and

in their intelligence they had known from the very start all that
concerned the existence of their young brothers.

9. But their wisdom did not manifest because of their envy,
the evil inclination of their hearts, having prevailed against
them, although no act on the part of Hunahpu and Xbalanque
had provoked them.

10. For they did naught but hunt with the sabarean every
day; they were loved neither by their grandmother, nor by
Hunbatz, nor by Hunchouen: no food was given them; only,
when the meal was finished, when Hunbatz and Hunchouen had
done eating, did they come.

11. But they did not take offense, and did not become angry;
for they knew their nature, and they saw everything clearly
as the day. Hence they brought birds when they came every
day ; but Hunbatz and Hunchouen ate them withcut giving aught
to either of them, Hun-ahpu or Xbalanque.

12. Hunbatz and Hunchouen did naught else than playing
the flute and singing. Now Hunahpu and Xbalanque came

once without bringing a bird, and when they entered the old
woman became angry.

13. ‘*Why do you not bring any birds?’’ was said to Hun-
ahpu and Xbalanque. ‘‘This is what it is, our grandmother;
our birds have gotten tangled up in the bushy branches of
trees,’’? answered they; we are not able to climb the tree to
seize them, our grandmother; but let our elder brothers climb
the trees; let them come with us and bring down the birds,’’
added they.

14. ‘‘Very well, we will go with you to-morrow at the very
earliest dawn,’’ said the elder brothers in their answer. Now
the wisdom of Hunbatz and Hunchouen had died in both of
them in the measure of their defeat: ‘‘ We will change only their
existence and the form of their belly, and may our word have
its effect on account of the long sufferings they have caused us.
Let us perish, and let us be annihilated, let misfortune happen
to us, their younger brethren (such was their desire). Like
servants, they have lowered us in their thoughts; likewise there-
fore we will humiliate them, and we will do it as a sign (of our
power).”’

15. So said between each other (Hunahpu and Xbalanque),
while they went to the foot of a tree called Cante, accompanied
by their elder brethren; they walked along, practicing sabar-
can shooting; numberless were the birds that sang in the tops

of the trees, and their two elder brothers marvelled to see so
many birds.

16. ‘‘Here are birds; but not even one only one has yet come

| to fall at the foot of the tree, and of our birds not one has yet

| fallen: go then and make them fall, you two,’’ said they to
their brothers. ‘‘Very well,’’ answered they.

‘ 17. But after they had climbed on the tree this tree increased
and its trunk became larger; and after, when Hunbatz and Hun-
chouen wished to come down, they did not succeed in climbing
down from the top of the tree.

4 18. Wherefore they said from the top of the tree: ‘‘ How has

| this happened to us, O younger brothers? Wretches that we
are! This tree frightens those that look at it, O you two, our

i brothers,’’ said they from the top of the tree.

‘ 19. And Hunahpu and Xbalanque answered: ‘‘Take off your

1 girdles, attach them under your bellies, (taking care) to leave

' one end hanging which you will drag after you; thus will you
walk at your ease,’’ added both the brothers.

20. ‘‘It is very well, answered they, drawing forth the ex-
|
f

—

tremities of their girdies: but in the same instant they became
tails, and they were changed into monkeys.

21. Then they went on to the tops of the trees, among great
and small mountains; they went all over the woods, making
ih grimaces and balancing themselves on the branches of the trees.
Thus Hunbatz and Hunchouen were vanquished by Hunahpu
| and Xbalanque; but it is only by their magic power that they
yl did it.
ql 22. Then the (latter) returned to their dwelling.  Arriv-
r ing, they said to their grandmother and their mother: ‘‘Grand-
‘i mother, what has happened to our brothers, that in a moment
i, their faces became like those of animals?’’ asked they.

| 23. ‘‘If it is you who did these things to your brothers, you |
have ruined me, you have overwhelmed me with sadness. Do )

not act thus with your elders, O my children,’’ answered the
| old woman to Hunahpu and Xbalanque.

24. They answered then to their grandmother: ‘‘Do not

t be afflicted, grandmother, you shall see again the faces of our
brothers; they will return, only it will be a test for you too,
grandmother, take care not to laugh. Now try their fortune,’’
| added they.

25. Immediately they began to play on the flute, and they
played the air of the Hunahpu-qoy.

26. Whereupon they sang, played the flute and drum, taking
their flutes and atabals.

27. Then, making their grandmother sit down with them,
they touched their instruments to provoke their elder brothers
by their sounds and by their song, whence the air was called
Hunahpu-quoy.

28. Then entered Hunbatz and Hunchouen, who started to
dance, as soon as they arrived; but, when the old woman had
perceived their ugly faces, she laughed as she looked on them,
not being able to restrain her laughter: but at the very instant
they retired, and she saw their faces no more.

29. ‘*See, grandmother; they have left for the woods. What
have you done, grandmother? Four times only can we make
this trial, three only remain.’’

30. ‘*We will call them at the sound of the flute and the
song, restrain your laughter, and let the trial recommence,’’
added Hunahpu and Xbalanque.

31. Then they started again to play the flute, (the two mon-
keys) returned, dancing all the way, to the center of the hall,
giving so much pleasure to their grandmother and exciting her
gaiety so much, that soon she started again with a burst of
laughter: there was truly something so grotesque in their mon-
key faces, with the amplitude of their lower bellies, the frisk-
ing of their tails and the twitching of their stomachs, that there
was quite enough to make the old woman laugh as they entered.

32. Then they returned into the mountains. ‘‘What shall
we do now, grandmother? For the third time only will we begin
the attempt,’’ said Hunahpu and Xbalanque.

33. They played the flute once again: (the monkeys) arrived
again dancing; and the grandmother (succeeded for the time
being) to restrain her laughter. The monkeys climbed to the
terrace of the house, showing their large red eyes, their pointed
faces, and their various mutual grimaces.

34. Now the old woman looked at them again, and soon she
burst out in laughter. But because of the ridicule of the old
woman their faces were no more seen. ‘‘This time only, grand-
mother, will we call them out (of the woods), and it will be the
fourth time,’’ (said Hunahpu and Xbalanque.

35. They were called once more at the sound of the flute,
but they did not return the fourth time, and departed right away
into the woods. (The two brothers) then said to their grand-
mother: ‘‘ We have tried, grandmother, but they have not come,

ee

although we have tried to call them. But do not grieve: we :
are here, we, your grandsons, and we will consider you our
mother, our grandmother, since it happens thus that (we re-
mained) in memory of our elder brothers, who were named Hun-

chouen and Hunbatz, as they were referred to generally,’’ said
Hunahpu and Xbalanque.

36. Now (Hunbatz and Hunchouen) used to be invoked by
musicians and popular bards of olden times, and formerly it
was they also painters and sculptors invoked. But they were
changed into animals, and became monkeys, because they be-
came proud, and because they maltreated their brothers.

37. Thus occurred the annihilation of their reason. :

Tue DrEeEpDs oF THE TWINS

1. In their turn they began their labors, to manifest to the
eyes of their grandmother and of their mother. The first thing
which they did (was to clear) a field.

2. ‘“We are going to work at the fields, our grandmother, )
our mother,’’ said they. ‘‘Be not afflicted; we who are here, |
we are your grandchildren, we are in the place of our elder
brothers,’’ added Hunahpu and Xbalanque.

3. Then they took their axes, their mattocks, and their carts,
: and started, each with his sabarcan on the shoulder; they left
! the house, exhorting their grandmother to send their food. ‘‘ At
| noon exactly, let our dinner be brought, grandmother,’’ said

: they. ‘‘Very well, my grandchildren,’’ answered their grand- |
mother.

4. Soon after they arrived at the place where they had to
clear the field, and everywhere they put the mattock into the
ground, the mattock only (serving them to) clear off the thorns
from the surface of the ground, (using) the mattock only to
i clean the ground. The axe also they sunk into the stumps of
al the trees, as likewise in their branches, throwing it on to the :
i ground, cutting, making everything fall, woods and convolvuli
| of all kinds, one single axe stroke cutting all these trees and |

—-

alone (doing this work).

5. And what the mattock dug was quite as considerable;
you could not have measured (the amount of clearing) of thorns |
and brambles that occurred with one only mattock, you could |

not have calculated all that was cleared and what they had
thrown on the ground in the large and small mountains.

6. Then they gave their orders to a native (chicop, animal,
savage) named Xmucur, (the wood-pigeon), and having made
him get on a great trunk of a tree, Hunahpu and Xbalanque
said to him: ‘‘ You will only have to look when our grandmother
will come bringing our dinner. Coo as soon as she arrives,
and then we will take up the mattock and the axe.”’

7. ‘*Very well,’’? answered the wood-pigeon.

8. And now they occupied themselves with hunting with the
sabarcan and in reality they did not do any cleaning: after
which the wood-pigeon cooed; immediately they ran up, the one
to seize the mattock and the other to seize the axe.

9. Having covered his head, the one covered his hands on
purpose with earth; also soiling his face, like a genuine laborer.
The other one also uselessly filled his hands with splinters of

wood, as if he had really been occupied in cutting and carpen-
tering.

10. Then was it that they were seen by their grandmother.
Then they took their food, although in truth they had done no
labor in the field for the sowing; and it was indeed for noth-
ing that food was brought them. Arriving home they said:
‘*We are verily tired, grandmother,’’ said they as they came
home, stretching forth, without any reason, their legs and their
arms before their grandmother.

11. (When they returned the next day they found), arriv-
ing at the field, that all had been put back, standing trees and
convolvuli, and that brambles and thorns had again zotten tan-
gled, at the very moment they arrived.

12. ‘*Who has thus played.a game with us?’’ cried they.
‘*Tt is certainly they who have done that, all these brutes, small
and large, the lion, the tiger, and deer, the rabbit, the opossum,
the jackal, the boar, the porcupine; the birds large and small;
it is they who have operated these things and in a single night
they have done it.’’

13. Then they began again to prepare the field; they did
likewise on the surface of the ground with the cut trees, while
taking counsel with each other, in the intervals of cutting the
trees and clearing out of the bushes.

14. ‘‘Only,’’ said they, ‘‘we will watch over our clearing.
Perhaps at some off moment will we succeed in surprising those

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who have come to do these things;’’ added they while taking
counsel of each other. Then they returned to the house.

15. ‘*What do you think, we have been tricked, grandmother.
Great bushes, and the virgin forest had again (taken the place)
which we had cleared, when we just arrived there, grand-
mother,’’ said they to their grandmother and mother. ‘‘ But
we will return there and we will watch, for it is not well for
any one to act thus with us,’’ added they.

16. Then they armed themselves; then they returned to their
eut trees, and hid themselves, sheltered as they were in the
shade.

17. Then all the brutes gathered themseives there, every
kind grouping itself apart, the large, and the small. And now
on the point of midnight they arrived, saying in their language:
‘<Trees, rise up, rise up, convolvuli.’’

18. Thus spoke they arriving, their multitudes pressing
themselves under the trees and under the convolvuli; finally
they approached discovering themselves to the glances (of
Hunahpu and Xbalanque.)

19. Now the first were the lion and the tiger (the brothers)
wished to seize them; but they did not let themselves be
(caught). In their turn, the deer and rabbit advanced, their
tails close to each other; they seized them; but they pulled off
only the extremities, and the tail of the deer remained in their
hands, and having thus taken the tail of the deer and of the
rabbit, these animals kept only a very short one.

20. The fox and the jackal did not surrender any the more;
neither the boar nor the porcupine, and all the animals passed
before Hunahpu and Xbalanque, whose heart also burned with
anger for not having been able to take a single one.

21. But another one arrived, who came jumping, the very
last: then (the two brothers) barring his passage, took the rat
in a handkerchief, having afterwards seized him, they pressed
his head hard, wishing to choke him. They burned his tail over
the fire: that is the time when the rat began to wear a tail, but
a tail without hair as well as eyes (flush with his skull) as if

they had been pressed out by the young men Hunahpu and
Xbalanque.

(To be continued.)

~ ed

THE ‘‘POPOL VUH”’
OR
THE BOOK OF THE HOLY ASSEMBLY
TRANSLATED BY

KENNETH Sytvan GutHriz, A.M., Po.D., M.D.

SECOND PART

Tue CALL OF THE T'wINs.

1. Now Hunahpu and Xbalanque felt themseives filled with
joy, starting to play with the ball in the tennis-hall; and very far
(they went) to play ball all alone, and (they began by) sweeping
out the tennis-hall of their fathers.

2. Now the princes of Xibalba came to hear of them: ‘‘ Who
then are those who now begin again to play over our heads, and
who do not scruple to shake (the earth)? Are not Hunhun-
ahpu and Vukub-hunahpu dead, who wished to exalt themselves
before our face? Go then and fetch them also in their turn.’’

3. Thus said once more Hun-came and Vukub-came and all
the princes (of Xibalba). They sent and said to their emis-
saries: ‘‘Go tell them: let them come, say, the princes: in this
very rlace we wish to play with them, in seven days we wish
to measure ourselves (with them), say the princes; go tell them
that,’’ was repeated to the emissaries (of Xibalba).

4. Therefore they took the highway that the young men had
cleaned out from their house and which led straight to their
house, and by which the envoys entered directly into the pres-
ence of the grandmother. Now they were all occupied with eat-
ing, when the messengers of Xibalba arrived.

o. *** Verily, let them come (Hunaphu and Xbalanque),’
say the princess,’’ repeated the messengers of Xibalba. And
then the envoys of Xibalba marked the day (they were to come) :

‘‘In seven days, they will be awaited,’’ was said to Xmucane.
‘‘Very well, they will go there, O messengers,’’ answered the
old woman. And the messengers, having started, returned.

6. Then the heart of the old woman broke. ‘‘Whom shall I
command to go fetch my grandchildren? Was it not verily
in the same manner that the messengers (of Xibalba) formerly
came to fetch their fathers?’’ said their grandmother, enter-
ing alone and sad into the house.

7. After that a louse happened to fall from below (her
skirt); she seized it straightway, raising it, and put it on her
hand, where the louse, moving, began to walk.

8. ‘*‘My nephew, would you like to have me send you, to go
call my grandsons at the tennis-game?’’ said she to the louse.
‘* Messengers have come to find your grandmother, and have told
her: ‘You will have to prepare yourself in seven days, and that
they come,’ said the messengers of Xibalba. Thus speaks your
grandmother,’’ said she, repeating it to the louse.

9. Then he went, amusing himself on the way. Now, sit-
ting on the road was a young man named Tamazul, which means
toad. ‘‘Where are you going?’’ said the toad to the louse.
‘‘T carry a message in my girdle, and I am going to find the
young people,’’ answered the louse to Tamazul.

10. ‘‘Very well. But you are not running very fast, it
seems to me,’’ said the toad to the louse. ‘‘Shall I swallow you?
You shall then see how I run; we will arrive straightway.’’

11. ‘‘ Very well,’’ answered the louse to the toad.

12. And straightway he let himself be swallowed by the toad.
But the toad walked a long while, progressing along the road, but
he did not run. After that in his turn he met a great serpent
named Zakicaz:

13. ‘*‘Where are you going, Tamazul, my boy?’’ was said
to the toad by Zakicaz. ‘‘lamamessenger. I carry a message
in my belly;’’ said also the toad to the serpent: ‘‘You are not
running very fast, as far as I can see; will I not arrive faster
(than you) ?’’ said the serpent to the toad. ‘‘Come here, then,’’
said he to him.

14. Then the toad was in his turn swallowed by Zakicaz.
It is since then that serpents take them for food, and yet to-day
they swallow toads. The serpent ran along the way; and the
serpent, in his turn, having been met by the vac (which is) a
great bird, at the same instant the said serpent was swallowed
by the vac.

15. Soon after, he arrived over the tennis-game. Since
then the vac or hawk makes its food of serpents, and devours
serpents in the mountains. Arriving there, the vac settled on
the enclosure of the tennis-game, where Hunaphu and Xbalanque
were amusing themselves playing ball.

16. Standing on one foot, the vac croaked, ‘‘vacco, vacco,”’
said his ery, ‘‘vaeco!’’ ‘*What is this croaking? Quick, our
sabareans,’’ cried both young men.

17. Then they shot the vac, sending a ball of the sabarcan
into the eyeball; he turned a somersault and came to fall at the
feet of both brothers. Straightway, they ran to fetch him, and
asked him then: ‘‘What have you come to do here?’’ speaking
to the vac.

18. ‘‘I carry my message in my belly. But first heal my
eyeball, and then I will let you know it,’’ said the vac. ‘‘ Very
well,’? answered they. Then they took a little of the rubber
of the ball with which they played, and applied it to the eye of
the vac; (this remedy), was named by them lotzquiq, and at
the same time the sight of the vae was perfectly healed by them.
‘‘Speak, now,’’ said they to the vac.

19. Then he vomited the great serpent. ‘‘Speak, then,
you,’’ said they straightway to the serpent. ‘‘Yes,’’ answered
he, and straightway vomited the toad. ‘‘ Where is the message
you have announced?’’ was in turn said to the toad. ‘‘I bear
my message in my belly,’’ answered the toad.

20. Then he made efforts as if he was choking, but he did
not vomit, and his mouth covered itself with froth from the
effort he made, without being able to vomit anything. After that
the young men wished to maltreat him.

21. ‘‘You are an impostor,’’ said they to him, kicking him
from behind; then his backbone descended upon his legs. He
tried again (to vomit), (his efforts did not again produce) but
a sort of froth around his mouth.

22. Then they opened the mouth of the toad, and his mouth
being opened by the young men, they searched in his mouth; now
the louse happened to be caught in the gums of the toad, he was
simply in his mouth. He had not swallowed him, but had acted
as if he had swallowed him. Thus was the toad tricked: (also)
the character of the food to be given him is not known; neither
does he know how to run, only (it is known that) he is made
of the flesh of serpents.

23. Speak, was then told to the louse, and he explained his
message: ‘‘Thus speaks your grandmother, young people: ‘Go

eall them. Envoys of Hun-came and of Vukub-came have come
from XNibalba to fetch them. Let them come hither in seven
days to play tennis with us; let them also bring the instruments
with which they amuse themselves, the ball of elastic rubber,
the rings, the gloves, and the armor, and may their faces be glad-
dened here.

24. And verily have they come,’ says your grandmother.
Then I came. For veritably that is what your grandmother
says; she groans, she laments, your grandmother; therefore I
ecame.’’ ‘‘Can it really be true, answered the young men in
their thought, listening (to the message).’’ Straightway they
started, and arrived near their grandmother; and solely to say
farewell to their grandmother did they go.

25. ‘‘We start, grandmother; only we have come to take
leave of you. But here is the signal of the word which we will
leave: each one we will plant a cane here; in the midst of the
house we will plant it: this will be the sign of our death, if it dies
out. ‘Could they have perished?’ will you say, if it dries out.
But if it comes to blossom; ‘they are alive,’ will you say. O our
grandmother, O our mother, do not weep; behold the sign of
our word which remains with you,’’ said they.

26. And straightway they departed, Hunahpu having plant-
ed the one, and Xbalanque the other; they planted them in the
midst of the house, and not in the midst of the mountains, or in
a humid earth, but indeed in a very dry earth, in the midst of the
interior of their house, where they left them planted.

THe Preparatory TRIALS.

1. Then (Hunahpu and Xbalanque) started on their way,
each with his sabarean, descending towards Xibalba. They
descended with celerity the precipitous steps (of the mountain),
and passed likewise the boiling waters of the ravine; they passed
it between birds, and these birds are those called molay (un-
known).

2. They passed likewise by the river of mud and the river
of blood, where they were to be taken in the trap, as the Xibal-
bians supposed; but they did not touch it with the foot, having
crossed it by walking over their sabarcans laid across, which
having accomplished they arrived at the cross-roads of the
four roads.

3. Now they knew the roads which were in Xibalba, the
black road, the white road, the red road, and the green road;
that is why from there they gave an errand to an animal called
Xan. He was to gather for them the information they sent him
out to get.

4. ‘*Bite them, one after the other; first bite the first one
sitting down, and then bite them all; for your reward will be
to suck the blood on the roads,’’ was said to Xan. ‘‘ Very well,’’
then answered Xan.

o. Then he entered by the black road, and as he arrived
near the manikin and the wooden man, who were the first of the
sitting figures, covered with ornaments, he stung the first; but
he did not speak. Then he stung the second, (namely) he stung
him who was sitting the second; but neither did he speak.

6. He stung the third; and he who sat third in the row was
Hun-came.

7. ‘*Aye, aye!’’ cried he, at the moment he was stung.
‘*What is it, Hun-came, what has stung you?’’ said Vukub-came
to him. ‘‘Something I know not of,’’ answered Hun-came.

8. ‘Aye, aye,’’ said in his turn he who sat fourth. ‘‘ What
is it, Vukub-came, what has stung you?’’ said he who sat the
fifth.

9. ‘*Aye, aye!’’ said at the same moment he who was
Xiquiripat. And Vukub-came said to him: ‘‘What has stung
you?’?’ He who sat the sixth, stung in his turn, cried out,
‘‘Aye!’’? What is it, Cuchumaquig?’’ asked Xiquiripat.

‘*What has stung you?’’ asked he who sat the sevent', at
the moment when he, too, was stung. ‘‘Aye!’’ added he.

10. ‘‘What is it, Ahalpuh?’’ said to him Cuchumaquiq.
‘‘What has stung you?’’ added he who sat eighth, at the moment
in which he himself felt himself stung, and he said: ‘‘ Aye!”’

11. ‘‘ What is it Chamiabak?’’ said Ahaleana to him. ‘‘ Who
has stung you?’’ said in his turn he who sat tenth, and in
that moment he too felt himself stung and ered: ‘‘Aye!’’
‘*What, then, Chamiaholom,’’ said Chamiabak. ‘What has
stung you?’’ cried he who sat the eleventh, and feeling himself,
in turn, stung, cried: ‘‘ Aye!’’

12. ‘‘What is it?’’ Chamiaholom asked. ‘‘Who has stung
you?’’ said likewise he who sat the twelfth, and feeling himself
likewise stung, said: ‘‘Aye!’’ ‘‘What is it, Patan?’’ answered
his neighbor.

13. ‘‘What is it that has stung you?’’ said then he who sat
the thirteenth, and on the moment, feeling himself stung, (he

eried) ‘‘Aye!’’ ‘‘What is it then, Quiqxic?’’ asked Patan of
him. ‘‘Who then has stung you, Quigrixqaq?’’ said to him
and on the moment feeling himself in his turn stung he cried
‘*Ave!’’? ‘Who then has stung you, Quiqrixqaq?’’ said to him
Quiqre, addressing him.

14. Thus was the roll of their names, which they all pro-
nounced to each other; thus did they manifest themselves, call-
ing each other by their names, each one of these who com-
manded in these places being addressed by the other, and they
pronounced the name of the last one who sat in the corner.

15. There was not one the name of whom they forgot; they
finished pronouncing the names of all, at the moment when they
were stung by the hair-of-the-leg of Hunahpu which the latter
had pulled out from himself; for it was not a veritable xan who
bit them, and who went to listen to their names for Hunahpu
and Xbalanque.

16. Later, having started on the way, they arrived where
were the Xibalbians. ‘‘ Adore the king,’’ was said to them, ‘‘he
who sits there,’’ was said to them to tempt them.

17. ‘‘This is not the king; it is only a statue, and a man of
wood,’’ answered they, advancing.

18. Then they began to salute them. ‘‘ Hail, Hun-came; hail,
Vukub-came; hail, Niquiripat; hail, Cuchumaquiq; hail, Ahal-
puh; hail, Ahaleana; hail, Chamiabak; hail, Chamiaholom; hail,
Quigxic; hail, Patan; hail, Quiqre; hail, Quiqrixqaq; said they,
arriving; discovering each man’s face, mentionng the names of
all, wthout forgetting a single one.

19. What would have pleased them, would have been that
their names had not been discovered (by the young men). ‘‘Sit
down,’’ said they to them (showing them) the seat where they
desired that they should sit down; but they were not willing to
do so. ‘‘That is not our seat; but it is a stone bench that is
heated,’’ said Hunahpu and Xbalanque, without being able to be
taken in the trap.

20. ‘*Very well; go on then to your dwelling,’’ said they
to them. Then they entered in the house of shadows, but with-
out being able to be conquered.

Tue Twins’ InItTIaATIONsS.

1. That was the first trial of Xibalba; and in their admit-
tance (into this place) was to begin their defeat, in the intention

of the Xibalbians. First they entered into the house of shad-
ows: then were brought to them splinters of pine wood, all lit,
with each one his cigar, which was given by the messengers of
Hun-came.

2. *‘**Here are then torches of pine,’ said the king; ‘but
these torches will have to be returned to-morrow morning, as
well as the cigars; and returned whole,’ said the king.’’ Thus
spoke the messengers arriving. ‘‘Very well,’’ said (the two
young men).

3. In reality they did not (burn) the pine splinter, having
substituted for it something red, namely, an aras-feather, which
seemed similar to the watchers, likewise the (lit) pine splinter;
and as to the cigars, they put fire-flies at the end of the cigars.

4. One whole night, they were watched by the watchers, and
these said: ‘‘ They have fallen in the trap.’’ But the pine splin-
ter was not consumed, its form was the same; the cigars were in
like case, of which they had, absolutely lit nothing, and which
had the same appearance (as before).

o. They were carried to the princes. ‘‘How ean these
things have occurred? Whence come these men, who brought
them forth, and gave them birth? Verily our heart burns with
this; for what they are doing with us is not well. Strange are
their faces, strange are their manners of acting,’’ said they to
each other.

6. Then the assembled princes sent to fetch them. ‘‘Come,
let us play ball, young men,’’ said they to them. Afterwards
they were questioned by Hun-came and Vukub-came. ‘‘/)Whence

come you, you two? ‘Tell it to us, young people,’’ repeated to
them the Xibalbians.

~

7. ‘*Who could say wlience we come? We do not know it
ourselves,’’ said they, without revealing more. ‘‘Very well.
Now let us throw our elastic ball, young men,’’ continued the
Xibalbians. ‘‘It is well,’’ said they; ‘‘but it is with this one we
shall play, this one, our elastic ball.’’ The Xibalbians answered:
‘‘Not at all, do not use that one, but ours here.’’ The young
men answered: ‘‘It is not that one, but ours which we shall
throw.’’

8. The Xibalbians answered: ‘‘Very well.’’? The young
men continued: ‘‘Come on, for a chil.’’

9. ‘‘No, indeed,’’ said the Xibalbians, ‘‘but for a lion’s
head.’’ ‘‘Very well,’’ answered the young men. ‘‘Not yet!’’
cried the Xibalbians. ‘‘ Very well,’’? said Hunahpu.

10. Then the game with the Xibalbians began, and they sent

off the ball right in front of the hoop of Hunahpu, and then
while the Xibalbians looked at the stroke, the ball flying on,
bounded everywhere on the floor of the tennis-court.

11. ‘*‘What is that?’’ cried Hunahpu and Xbalanque. ‘‘It
is death which you wish for us. Did you not send to fetch us,
was it not your envoys who came? Verily, we are unfortunate,”’
said the young men.

12. Now that was succinnly what they desired, that the
young men should die as soon as possible in the tennis game,
and that they should be beaten. But it was not thus; for the
Xibalbians were again beaten by the young men.

13. ‘*Do not depart, young men, let us play ball; but let us
now take yours,’’ was said to the young men. ‘‘Very well,’’
answered they, and they threw their ball—the which closed the
game straightway.

14. Then, having counted their own defeats, the Xibalbians
said, ‘‘How shall we overcome them? Let them depart at this
very moment, these young men, and let them between whiles
bring us four vases of flowers,’’ said the Xibalbians.

15. ‘*Very well. What are the flowers (you wish) ?’’ said
the young men to the Xibalbians.

16. ‘‘A bouquet of ecakamuchih, a bouquet of zaki-mouchih,
a bouquet of gana-muchit, and a bouquet of carinimak,’’ said the
Xibalbians. ‘‘ Very well,’’ answered the young people.

17. Then descended their (guards armed) with spears, all
equal in strength, and numerous (were likewise) the guardians
of these young people; but tranquil was the soul of these young
people, in giving themselves up to those who had instructions
to overcome them.

18. The Xibalbians rejoiced in the hope that they would
be overcome. ‘‘We have done well (this time), they are going
to be taken in the trap at the very start,’’ said the Xibalbians.
‘‘Where then will you go gather the flowers?’’ said they to
themselves. ‘‘Verily, it is this night that you have to give us
our flowers; we are the winners now,’’ was said to the young
men, Hunahpu and Xbalanque, on behalf of the Xibalbians.

19. ‘Very well. This night likewise we will play tennis,’’
answered they, taking mutual council. Then the young men
entered the house of spears, the second trial of Xibalba; now it
was surely yet the desire (of the princes) that they should be
killed by the spearmen, and that they should be put to death as

soon as possible; that is what they desired at the bottom of their
heart.

20. But the young men did not die; speaking then to the
spear-men, they made this request to them: ‘‘ All the flesh of all
the animals will belong to you,’’ said they to the spearmen.
They then ceased to move, and unanimously lowered their arms.

21. Thus were they in the house of spears during the night,
when they made an appeal to all the ants: ‘‘ Ants, all of you, es-
pecially the zampopos come hither, and all together go fetch the
heads of the flowers mentioned by the princess.’’

22. ‘*Very well,’’ answered they. Then all the ants start-
ed to fetch the flowers of the garden of Hun-came and of Vukub-
came. In advance, these had warned the guardians of the
Xibalba flowers. ‘‘As to you, pay attention to our flowers; let
none be carried off by these two young men whom we have taken
inatrap. Whence then could they procure those we have men-
tioned? There arenone. Watch well the whole night.’’ ‘‘ Very
well,’’ answered they.

23. But the guardians of the garden heard nothing (of what
occurred). In vain did they go crying with all their might and
main among the branches of the trees of the garden, walking on
their legs, and repeating the same song. ‘‘ Xpurpuvek, xpurpu-
vek!’’ said the one singing. ‘‘Puhuyu, puhuyu,’’ repeated the
other, singing (howling like bird and beast).

24. Puhuyu was the name of the two guardians of the plan-
tations of the garden of Hun-came and of Vukub-came. But
they did not notice the ants stealing what was committed to their
guardianship, going and coming in innumerable troops, cutting
the beds of flowers, walking away with these flowers they held
with thier nippers, over the trees, and under the trees these
flowers shed a sweet fragrance.

25. Nevertheless, the guardians continued to ery with all
their force, without observing the teeth that sawed both their
tails and their wings (?) it was a crop of flowers which their
teeth brought down, and which their teeth carried away, frag-
rant as they were, into the house of spears.

26. Very promptly the four vases of flowers filled them-
selves, and they were quite full when day broke. Soon after
the messengers entered, to seek them. ‘‘Let them come,’’ said
the king, ‘‘and let them bring straightway that which we men-
tioned,’’ was said to the young men.

27. ‘*Very well,’’ said they. They went then to fetch the
four vases of flowers. Then having presented themselves before
the king and the princes, these took the flowers whose appear-

)
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{
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ance gave pleasure (to look on). Thus were tricked the Xibal-
bians.

28. It was no more than ants that the young men had sent,
and, in one whole night, the ants carried them off and placed
them in the vases. At this aspect all the (princes) of Xibalba
changed color, and their faces became pale on account of these
flowers.

29. Then they sent to fetch the flower-guardians. ‘‘Why
have you let these flowers be stolen? These are our own flowers
we see here,’’ said they to the guardians.

30. ‘*We perceived nothing, my lord. Not even our tails
have been spared,’’ answered they. Then they split their lips,
to chastise them for having permitted that which was com-
mitted to their care to be stolen.

ol. In this manner Hun-came and Vukub-came were over-
come by Hunahpu and Xbalanque, and that was the beginning
of their labors, and since then the purpuek have the mouth split,
and split is it still to-day.

32. And after that they went down to play tennis; they
likewise played all together; but having finished playing, they
mutually took counsel for the next morning. Thus spoke the
Xibalbians. ‘‘ Very well,’’ answered the young men, stopping.

Tue F'arturE oF HUNAHPU.

1. They made (the two brothers) enter into the house of
eold. The cold is unbearable there, and this house was filled
with ice (for truly it was) the abode of the frozen winds of the
North; but the cold ceased promptly with the pine cones (they
lit); it ceased to make itself felt, and the cold disappeared by
the cones of the young men.

2. Therefore they did not die; for they were full of life,
when day dawned. But that was surely what Xibalba desired,
that they should have died there; but it was not so, and they were
in good health at the rising of the sun. Hence they came out
again, their guardians having come to fetch them.

3. ‘‘How so, they are not yet dead?’’ cried the monarch of
Xibalba. And they considered with surprise the labors of the
two young men Hunahpu and Xbalanque.

4. After that they entered also the house of tigers; and the
interior was filled with tigers. ‘‘Do not bite us, you have some-

thing else to do,’’ was said (by them) to the tigers. Then they
threw bones before these brutes. Straightway they threw them-
selves with voracity on the bones: ‘‘It is up with them, they have
at last learned (to know the power of Xibalba), and they have
given themselves up to the beasts. Now here their bones are
ground to pieces for this time,’’ said all they who watched near
them, rejoicing in (their death).

o. But they had not perished. Their faces bore the same
appearance of health as when they entered the house of tigers.
‘“‘Of what race are those? Whence come they?’’ cried all the
Xibalbians.

6. After that they were forced to enter in the midst of the
fire in a house of fire, where there was nothing but fire within;
but they were not burnt by it, although it was extremely strong
and very ardent. (Both brothers) were in equal good health, at
the rising of the sun. It was, however, surely the desire of
(Xibalba) that they should promptly perish in the place where
they spent the night this one time more; but it was not so, and
the courage of Xibalba began to fail because of them.

7. Then they made them enter in the house of bats. There
was nothing but bats in the vestibule of this house, house of
Camazotz, a great brute whose instruments of death were like
those of Chaki-tzam (came) into their presence.

8. They were there within; but, sleeping on their sabarcans,
they were not touched by those who were in the house; but they
surrendered because of another Camazotz who came from above
to manifest himself, when things began to be made by him.

9. The bats were therefore there holding counsel the whole
night and making a great noise. ‘‘Quilitz, quilitz,’’ said they,
and they said it all night long. Nevertheless they ceased a little.
There was no more movement among the bats, and they remained
standing at one end of the sabarcan.

10. Then Xbalanque said to Hunahpu: ‘‘The day begins to
dawn. Look, will you?’’ ‘‘Perhaps it does begin to dawn;
I will go and see presently,’?’ answered he. And as he
ardently desired to look in the mouth of his sabarcan, in wishing
to see the rising of the dawn, his head was, a moment later, cut
by Camazotz, and the body of Hunahpu remained deprived of his
head.

11. Then once more: ‘‘Is it not day yet?’’ asked Xbalanque.
But Hunahpu moved no more. ‘‘Has Hunahpu gone?’’ ‘‘How
did you do this?’’ (was said to him afterwards). But he had no
more movement, remaining stretched out there (as a corpse).

12. Then Xbalanque felt himself overcome with shame and
sadness. ‘‘Alas!’’ eried he, we are sufficiently vanquished.
Then they went to place the head (of Hunahpu) above the tennis-
court, by the express order of Hun-came and of Vukub-came, all
Xibalba being filled with gladness because of the head of Hun-
ahpu.

Tue Divine ASSISTANCE.

1. After this, Xbalanque convoked all animals, the porcu-
pines, the boars, all brutes, large and small, during the night, and
that very night asked them what were their foods.

2. ‘*What is your food, of each one in particular? Here
now I have called you, so that you may choose your food,’’
Xbalanque said to them. ‘‘ Very well,’’ answered they.

3. Then they went each to seek his, each going to choose
(what suited them) ; some went to seek what was in putrefaction;
others went to seek herbs; some went to seek stone; some went to
seek earth; and the foods of the brutes, the great brutes, were
very varied.

4. In the very wake of the others, the turtle, which had re-
mained behind surrounded in its armor, went to fetch (its part
of the foods) making zig-zags, and, coming to put itself at the
extremity of the corpse, placed itself instead of the head of
Hunahpu and straightway eyes formed themselves on her
shell.

>. A great number of sages came from above, the Heart-
of-the-sky, even Hurakan, came to hover over the house of the
bats. But the face of Hunahpu did not complete itself so
promptly (although) they succeeded likewise in doing it, his
hair grew likewise with his beauty, and he spoke likewise.

6. And now it was about to dawn, and dawn colored the
horizon, and the day appeared.

7. ‘‘Is the opossum done?’’ (was asked). ‘‘Yes,’’ an-
swered the old man.

8. Then he opened his legs, then darkness came again, and
four times the old man opened his legs.

9. So that ‘‘the opossum opens his legs,’’ says the people
yet to-day (to indicate the sun is rising).

10. At the moment the dawn covered the horizon with its
brilhant colors, he began to exist. ‘‘Is it well thus, the head of
Hunahpu?’’ was asked. ‘‘It is well,’’ was answered. And they

finished thus to produce his head, and truly it became like a real
head.

11. Finally, they held council, mutually advising each other
not to play tennis. ‘‘ Expose yourself then alone’’ (to the dan-
ger, said they to Xbalanque). ‘‘Very well, I will do all by
myself,’’ answered Xbalanque.

12. After that he gave his orders to a rabbit: ‘‘Go and place
yourself up there on the ball game, and remain between the
cones of the cornice,’’ was said to the rabbit by Xbalanque. ‘‘As
soon as the elastic ball arrives near you, you will run out and I
will do the rest,’’ was said to the rabbit, when he received this
order in the middle of the night.

13. And already the sun had risen and the faces of both of
them equally announced good health. (The princes of Xibalba)
descended in their turn to play tennis (in the place where) was
suspended the head of Hunahpu, above the hall of games.

14. ‘‘It is we who have conquered! You have undergone
all the humiliations! You have given us (the palm)!’’ they
said to him. Thus they defied Hunahpu: ‘‘ Rest your head now
(from this rage which possessed you) for ball games,’’ said they
to him. But he did not suffer from any of the insults they made
him take.

15. And now the kings of Xibalba threw the elastic ball.
Xbalanque came forth to meet it; now it arrived straight in
front of the ring, stopped, and immediately came out of it, passed
above the tennis game, and with a single leap entered straight
between the cones (that adorned its cornice).

16. The rabbit immediately came out and ran off, with small
jumps ; but it was straightway pursued by all the Xibalbians, who
ran in a mob, vociferating behind the rabbit, and all of Xibalba
soon found itself on the road (behind him).

17. Xbalanque straightway hastened to seize the head of
Hunahpu, and to replace it instead of the tortoise: he then went
to place the tortoise over the tennis game; and this head was
really the head of Hunahpu, and both of them had great joy.

18. And now the Xibalbians went off seeking the elastic
ball; then having anxiously picked it up between the cones, they
cried: ‘‘Come, here is the ball which we have just found,’’ said
they, holding it up (so it could be seen).

19. The Xibalbians then arriving. ‘‘ What is this that we
have seen?’’ said they. in again beginning to play tennis. And
they played as they had done before, starting in again to play to-
gether (as a team).

20. At that very moment the turtle was struck by a stone
thrown by Xbalbanque, and rolling down from above, it fell in
pieces in the tennis-game; broken into a thousand fragments as
pottery before the eyes of those (of Xibalba).

21. ‘‘Which one of you will go and fetch it, and where
is he who will go and seize it?’’ was cried in Xibalba. Thus
therefore were the princes of Xibalba tricked by Hunahpu and
Xbalanque. Now these endured great labors; but they did not
die of any of the harm done them.

(To be continued.)

THE ‘“‘POPOL VUH”’
OR

THE BOOK OF THE HOLY ASSEMBLY

TRANSLATED BY
Kennetu Sytvan Guturiz, A.M., Pu.D., M.D
SECOND PART

THe FUNERAL Pyre.

1. Now this is what memory (has handed down) concern-
ing the death of Hunahpu and Xbalanque, here now will we
relate the memory of their death.

2. After having been warned of all the labors and suffer-
ings which they would and did endure, they nevertheless did
not die in the trials of Xibalba, and were not conquered by all
the attacks of the brutes that were in Xibalba.

3. Afterwards they called two diviners who were as seers,
and their names are Xulu and Pacam, (both of them) sages:
‘‘If by chance you should be asked on behalf of the kings of
Xibalba, in the matter of our death which they are meditating,
and are at present actually conspiring for, why we are not
dead yet, why we have not been able to be either vanquished,
nor overwhelmed by their trials, (you will tell them) that it is
because these brutes have not entered (into conspiracy) with
them.

4. ‘*Now it is in our thought that the sign, (of our death)
is a funeral pyre, which is to serve them to give us death.
All of Xibalba has been gathering; but in reality we will not
die. But here we will now inspire you with what to say. If
they come and ask you, on their behalf, about our death, when
we shall have been condemned, how will you answer, O Xulu,
and O Pacam?

~

). ‘*If they should tell you: ‘Shall we throw their bones
over the precipice, will that not be well?’ ‘If you do that, they
will resurrect,’ shall you say.

6. ‘‘If again they should tell you: ‘Would it be well that
we should hang them on trees?’ ‘Certainly, that is not good;
for thus you would see their faces again,’ shall you say. If
finally they tell you a third time: ‘ Will we do well to throw their
bones in the river?’ If then the question is by them repeated
to you, (you shall say):

7. ‘**That is surely what is needful, that they should die;
it will be well, after, that their bones be ground on stone as
maize is ground into flour, and that each be ground separately.

8. ‘**Then you will throw them in the river, in the place
where falls the fountain in order that (their ashes) go to all the
mountains, small and great;’ this is what you will repeat to
them; when they will ask you about the advice we have given
you,’’ said Hunahpu and Xbalanque, saying farewell of them,
knowing they were about to die.

9. Here then they constructed a great funeral pyre, simi-
lar to a half-subterranean fireplace, which the Xibalbians caused
to be erected, and many branches were put there. Whereupon
the officers who were to accompany tiiem, messengers of Hun-
came and of Vukub-came, came.

10. ‘‘Let them come. ‘Let us go with the young people,
and let them come to see that we are going to cremate you,’
said the king, O young men,’’ was said to them. ‘‘ Very weil,’’
said they.

11. Rapidly they walked, and they arrived near the funeral
pyre; there then the Xibalbians wished to force them to joke.
‘*Let us then here take our sweet draughts, and four times let us
fly thither each one from his side, O young men,’’ was then said
to them, by Hun-came.

12. ‘*‘Cease from joking us in this way. Do you suppose
that we do not know that death awaits us here, my lords?’’
answered they. And embracing each other, face to face, they
crossed their arms and went to extend themselves face down
on the funeral pyre, and died there together.

13. At the same time, all the Xibalbians were filled with
joy and manifested it by cries and confused murmurs. ‘‘ Finally
we have veritably conquered, and it is not any too early that
they have surrendered,’’ said they.

14. Finally they called Xulu and Pacam, to whom they had

left their last word. Likewise, (as they had announced it), they
were asked what was to be done with their bones, and when they
had finished their divination, Xibalba, having had the bones
pulverized, sent and had them thrown in the river.

15. But the ashes did not go very far: they immediately
sank to the bottom of the water, where they were (changed) into

two beautiful young people; truly their traits manifested them-
selves again.

THE Twin DANCERS.

1. On the fifth day therefore they appeared again, and
were seen in the water by the people. Similar to two men-
fish, they showed themselves, and their faces were seen by the
Xibalbians, and they were searched for everywhere in the

waters.

2. But the next morning appeared two poor people, with

aged features, of a miserable appearance (who had only) rags
for clothing; their aspect had nothing inviting. When they
were perceived by the Xibalbians, they were doing but little,
contenting themselves with dancing the puhny, the dance of
cux and of one boy, and they danced also the ztzul and the
chitic.

&o. The numerous marvels they effected, burning houses,
as if really they had been burnt, and immediately they made
them reborn, (made); all Xibalba (ran up to see) this spec-
tacle.

4. Then they sacrificed themselves, the one killing the
other, and he who first had let himself be killed stretched him-
self down dead; but straightway they resuscitated each other;
and the Xibalbians looked on at them with marvel, while they
did all that, (for) they did (these things as) the beginning of
their new victory over Xibalba.

0. Now, after that, the news of their dances arrived to the
ears of the kings Hun-came and Vukub-came, and they said,
hearing of it. ‘‘Who then are these two poor people, really, is
it so interesting to look on at?

6. ‘‘Now, their dance is truly admirable, as well as all
they do,’’ answered he who had carried the news of it to the
kings. Flattered by what they heard, they sent their mes-

sengers to fetch them. ‘‘Let them come do (here these things)
that we may see and admire them, that we may applaud them,”’
said the kings. ‘‘Tell them that,’’ was said to the messenger.

7. Reaching the dancers, he told them the words of the
kings. ‘‘We do not wish (to go to them)’’ answered they,
‘‘for verily we are ashamed. Would we not blush to appear
before princes of that rank, because our faces are so ugly and
not only our eyes are so large, and that we are poor people?
What is there then to see in us who are nothing but dancers?
What: will our poor companions who are there, desiring likewise
to take part in our dance, and to rejoice with us, say? It is
surely in this manner that we should behave before kings?
Wherefore we do not wish to do so, O messengers,’’ answered
Hunahpu and Xbalanque.

8. But by reason of being much importuned, and bearing
on their faces the marks of their bad humor and of their annoy-
ance, they started, in spite of themselves. But they refused to
go quickly, and many times the envoys had to force them, by
bargaining with them, to lead them to the king.

9. Thus they arrived before the kings, and humiliating
themselves with affectation, they lowered their heads, in present-
ing themselves, inclining themselves profoundly, and pros-
trating themselves with their miserable appearance, and well
used garments, (showing) thus on their arrival a veritably poor
aspect. ,

10. Then were they asked which were their mountains
and their tribe; they were also asked who was their father and
mother. ‘‘Whence come you,’’ was asked of them. ‘‘ Hardly
do we keep a trace of a memory of it, my lord. We have not
known the face of our mother and of our father, and we were
small, when they died,’’ said they; without saying any more.

11. ‘‘Be not frightened, nor be timid, dance. And first
represent where you kill each other, and burn my house; do all
you know, that we may enjoy your spectacle; it is all our hearts’
desire. After that you will go away, poor people, and you will
be given your reward,’’ was repeated them.

12. Then having begun their song and their dance, all
Xibalba came to sit around to see everything. And straight-
way starting to dance, they represented the cuz, they repre-
sented the puhuy, and danced the one boy.

13. And the king said to them: ‘‘ Kill my dog here and let
him be returned to life by you,’’ said he to them. ‘‘ Very well,’’

said they, killing the dog; then they brought him back to life;
and truly the dog was quite joyous of being returned to life,
and wagged his tail in the joy of having been resurrected.

14. Then the king said to them: ‘‘Burn down my house
now,’’ said he to them. Then straightway they burnt the house
of the king, all the princes being set down in its enclosure, with-
out their being burnt. And the moment after they reconstituted
it, and hardly for one moment was the house of Hun-came
ruined.

15. <All the princes were made to marvel, and they felt
also the great pleasure of the dance. Then was told them on
the part of the king: ‘‘Itill now a man, slay him, but let him not
die,’’ was added.

16. ‘‘Very well,’’ said they. Then they seized a man,
and, having opened his breast, they puiled out the heart of that
man, raising it, and they passed it around before the eyes of the
princes. Hun-came and Vukub-came were equally surprised;
but a moment after the man was returned to life by them, and
he showed himself full of joy at having been resurrected.

17. The princes continued to be made to marvel. ‘‘ Kill me
now yourselves; this is what we desire to see, it is truly what
our heart desires, this spectacle which is special to you,’’ said
yet the princes. ‘‘ Very well, my lord,’’ answered they.

18. After which began the slaying of one by the other:
Hunahpu was killed by Xbalanque; his arms and his legs were
cut, one after the other; his head was separated from the trunk
and earried off far from him, while his heart was torn out and
exposed before all the kings of Xibalba, who turned around in-
toxicated (with this spectacle).

19. They looked on with stupefaction, but saw one thing
only; the spectacle which Xbalanque gave. ‘‘Rise up!’’ said
he then, and (Hunahpu) was returned to life. (Both) rejoiced
much. The princes rejoiced also; in fact, what they did so
carried away the heart of Hun-came and Vukub-came, that they
felt it as if they themselves had been the actors.

20. Then the excess of desire and of the curiosity (carry-
ing off) the heart of the princes toward the spectacle which
Hunahpu and Xbalanque (had given them), Hun-came and
Vukub-came let these words escape: ‘‘ Do likewise with us, slay
us,’’ said Hun-came and Vukub-came to Hunahpu and Xbal-
anque.

21. ‘‘Very well, you shall be resuscitated; can death exist

for you? But to rejoice us, it is your right, O you, kings of your
servants and vassals,’’ answered they to the princes.

22. And behold that he whom they sacrificed first was the
chief king, Hun-came was his name, the monarch of Xibalba.
Hun-came being dead, they seized Vukub-came, nor did they
give them back their life.

23. Then fled all the princes of Xibalba, seeing their kings
dead, and the breast half open: in a moment they themselves
were sacrificed two by two, as a chastisement due them. Onlv
a moment was needed to kill the king, nor did they give him
back to life.

24. But to them one of the princes humiliated himself then,
presenting himself before the dancers, not having been found
nor discovered (till this moment). ‘‘Have pity on me,’’ said he,
when he saw himself recognized.

25. Their vassals fled all in a crowd to a deep ravine, fill-
ing, as a solid mass, the vast precipice; there were they heaped
up, when numberless ants came to discover them and to drive
them to bay.

26. Then were they led off by the road, and in arriving
(before the conquerors) they prostrated themselves with humil-
ity and surrendered themselves all, submitting themselves with-
out reserve while presenting themselves to them. Thus were
vanquished the kings of Xibalba, and only by a prodigy, and
by this metamorphosis did Hunahpu and Xlabanque accomplish
this victory.

THE RESURRECTION.

1. Then (the dancers) told their names and exalted them-
selves before all the subjects of Xibalba.

2. ‘*You, listen to our names, and we will likewise tell you
the names of our fathers. Here we are, Hunahpu and Xbal-
anque (such are) our names. Here we are the avengers of
the torments and sufferings of our fathers. Thus it is we who
take the evils which you did them, thus therefore we will finish
up all of you, we shall put you to death without one single
one of you being able to escape,’’ was declared to them.

3. Whereupon all the subjects of Xibalba prostrated them-
selves, groaning. ‘‘Take pity on us, O Hunahpu, Xbalanque!

Verily, we have sinned against your fathers, whom you men-
tioned, and who are buried in the ash heap,’’ answered they.

4. ‘*Very well! Here then is our sentence which we pro-
nounce on you. Listen, all of you, you subjects of Xibalba!
Since your splendor and glory are no more, and since there re-
mains to you not even a rightful claim to our clemency, your
blood will yet dominate a little, but your ball (shal! no more
roll) in the tennis game. (You will be no more any good but)
to make things of baked earth, pie dishes, pitchers, and to shell
the maize, and the beasts which live in the bushes and in soli-
tude shall alone be your share. All the happy vassals, the
civilized subjects cease to belong to you, bees alone will continue
to reproduce themselves before your eyes. You therefore, per-
verse men, cruel and sad men, wretched, who have committed
evil, repent it. Men shall no more be caught without warning,
as you used to do it; but be attentive to what we say about this
dominating ball.’’ Thus spoke they to the subjects of Xibalba.

2. Thus began their destruction and their ruin, as also the
invocation which was addressed to them.

6. But their glory was never very great before; only they
had a propensity for warring with human beings; and verily
they were not in ancient times considered gods; but their aspect
inspired fear; they were bad (like) the owls, inspiring evil and
discord.

7. They were also of bad faith, at the same time white and
black, hypocritical and tyrannical, it used to be said. Besides,
they painted their faces, and annointed themselves with colors.

8. Thus their power was ruined and their domination
ceased to increase.

9. This is what Hunahpu and Xbalanque did.

10. Nevertheless their grandmother groaned and lamented
before the canes they had left planted. These canes had
budded; then they had died again; but when they had been
burned on the funeral pyre, they had once again become green.

‘‘Whereupon their grandmother having lit (the brazier)
burned copal before the canes in memory of her grandsons.
The heart of the grandmother rejoiced when the canes became
green again for the second time: they received then the divine
honors of their grandmother who called them the centre of the
house, the centre were they called.

12. ‘‘Live canes, flattened earth,’’ became the name (of
the place) ; and the name of ‘‘ Centre of the house,’’ of ‘‘centre’’

was given because they planted their canes in the midst of their
house: and she called (the place) ‘‘flattened-earth,’’ to plant the
canes whicn she called ‘‘live-canes,’’ because the canes became
green again, and this name was given by Xmucane (to these
eanes) which Hunahpu and Xbalanque left planted, as a souvenir
to their grandmother.

13. Now their first fathers, who died long ago, were Hun-
hun-ahpu, and Vukub-hunahpu; they saw also the faces of their
fathers down there, in Xibalba; and they fathers spoke with
their descendants, who conquered Xibalba.

14. Now, this is how their fathers received from them
funeral honors:

15. And this was Vukub-hunahpu, to whom they were ren-
dered; they went to solemnize them to the ash-heap, and, as to
that, they wished to make his figure (image or statue).

16. They looked there for his name, his mouth, his nose,
his bones, his face.

17. First they arrived at his name; but (they obtained)
very little more; that is all he wished to say, not consenting to
pronounce with his name that of the Hunahpu.

18. And that is alone what his mouth intended to say.
Now, here is how they exalted the memory of their fathers,
whom they thus left in the ash-heap.

19. ‘*Be ye in the future invoked,’’ said their sons, to
console their souls.

20. ‘‘The very first, shall you come out (on the vault of
the sky) ; the very first, likewise, shall you be adored by civilized
people! and your name shall not be lost; so be it!’’ said they
to their fathers, to console their names. ‘‘ We are the avengers
of your death and of your ruin, of the sufferings and labors
which they made you endure.’’

21. Such were their orders in speaking to all the people
of Xibalba. Then they ascended this way in the midst of the
light, and straightway (their fathers) ascended to the skies.
To one fell by lot the sun; and to the other the moon, which light
the vault of the sky and the surface of the earth, and in the sky
they remained.

22. Then rose likewise the four hundred young men who
had been put to death by Zipacna; now they had been the com-
panions (of Hun-hun-ahpu and of Vukub-hunahpu), and they be-
came stars in the sky.

(To be continued. )

THE ‘*POPOL VUH”’
OR
THE BOOK OF THE HOLY ASSSEMBLY

TRANSLATED BY
KENNETH SyLvan Gurueig, A.M., Px.D., M.D.
THIRD PART.

THe Dawn or CIvILizaTIon.
Maize-Mapre Man.

1. Now this is when was begun to think of Men and what
was to enter in the composition of human fiesh. Then spoke
the begetter (Alonu) and the existence-giver (Qaholom), the
creator (Tzakol) and the former (Bitol), called Tepeu and
Gucumatz :

2. ‘‘Already dawn is near; the work is achieved, now is
ennobled the sustainer, the nourisher (of the altar), the son of
light, the son of civilization; now man is honored, humanity in
the face of the earth,’’ said they.

3. They came, they assembled in great numbers; they
united their wise counsels in the darkness; then they sought,
and having shaken their head, they counselled one with another,
thinking of (what they should do).

4. Thus fell out the wise decisions of these enlightened
men; they met and they were shown what entered into the com-
position of human flesh. Little was wanting but that the sun,
moon and stars had manifested themselves above them, the
creator and former.

5. In Paxil and in Cayala, as the place is named, came the
heads of yellow maize and the heads of white maize.

6. Now this is the name of the barbarians who went to
seek food: the fox, the jackal, the parrot and the crow, four
barbarians who brought them the gospel of yellow maize, and
the white maize which came to Paxil, and which showed them
the road of Paxil.

7. There did they at last obtain the foods which entered
into the composition of the flesh of the finished, formed man;
that was his blood, which became the blood of man, this maize
which entered into him by the care of the begetter and the
existence-causer.

8. Thus they finally rejoiced at having arrived at this ex-
cellent country, so full of savory things; where was in abundance
the yellow maize and the white maize, where abundantly grew
the pek, the cocoa, where the sapota trees were without num-
ber, the asses foals, the jocotes, the nances, the ahaches, and
honey; all were filled with the best foods in this city of Paxil,
of Cayala (for such was) its name.

9. There were foods of all kinds, small and large foods;
small and large plants, the way to which had been shown them
by the barbarians. Then was begun grinding the yellow aud
white maize, and Xmucane composed nine kinds of drinks, and
this food entering (into the body), gave rise to strength and
vigor, and gave flesh and muscles to man. That is what did the
begetter and the existence-causer, Tepeu, Gucumatz, as they are
named.

10. Straightway they began to speak of making and form-
ing our first ancestors—mother and father, only of the yellow
maize and the white maize entered into their flesh, and was the
sole nurture of the legs and arms of the man; and these were
our first fathers, the four men who were formed, and into whom
this food had entered (to make) their flesh.

THe MAKING oF Man.

1. Here then are the names of the first men who were made
and formed: this is the first man: Balam-quitze (sweet-smiling
tiger) ; the second is Balam-agab (nocturnal-tiger) ; the third is
Mahucutah (well-known name), and the fourth Iqi-balam (lunar
tiger) ; these are the names of our first mothers and fathers.

2. They were called simply ‘‘fashioned and formed
beings ;’’ they had neither mother, nor father, and we call them
simply human beings. No woman gave birth to them; neither
were they begotten by the builder and former, the begetter
(Alom) and existence-giver (Qaholom).

3. But their creation and fashioning was a miracle, a true

enchantment (effected) by the creator and former, by the be-
getter and existence-causer, Tepeu and Gucumatz. Appearing
as men, men therefore they became, they spoke and they rea-
soned, they saw and they heard, they walked and they touched;
perfect and beautiful human beings, whose figure was that of a
man.

4. Thought was and existed (in them), they saw: and
straightway they lifted up their eyes: their glance took in
everything; they cognized the whole world, and when they con-
templated it, their glance turned in a moment from the vault
of the sky to look again at the surface of the earth.

o. At will they saw the most hidden things, without the
need of first moving; and when, later, they directed their glance
on this world, they likewise saw all it contained.

6. Great was their wisdom; their genius (symbol or glance)
extended over the forest, over the lakes and the oceans, over the
mountains and valleys; men really worthy of admiration were
Balam-quitze, Balam-agab, Mahucutah, and Iqi-balam.

7. Then were they questioned by the builder and former:
‘‘What do you think about your existence? Do you not see, do
you not hear, is not your language good, as well as your walk?
Look, and see if under the sky if the mountains and the plains
manifest; try to see them now,’’ was said to them.

8. Hereupon they saw the ‘‘ensemble,’’ the grouping of all
that existed under the sky: then they thanked the creator and
former, (saying): ‘‘Truly, we offer you all manner of gratitude
(really in two times, in three times) thanks (be given you). We
have received existence, we have received a mouth, a face, we
speak, we hear, we think, we walk; we feel and likewise we know
both what is afar and near.

9. We see all the great and small things in the sky and on
the earth. ‘We exist, O our grandmother and grandfather, in
giving thanks for our existence and formation.”’

10. And they finished measuring and seeing everything
that exists in the four corners and the four angles in the sky
and on the earth.

11. But the edifier and former did not contemplate these
things with pleasure. ‘‘That which our creatures say is not
well. They know all things great and small,’’ said they.

12. Wherefore counsel was afresh taken of the begetter
and existence-causer. ‘‘What shall we do with them now? Let
but their sight be shortened, and (let them content themselves)

with looking a little on the surface of the earth,’’ (said they).

13. ‘*‘What they say is not well. Is not their form of being
simply that of mere creatures? But they will be as many gods,
unless they procreate sufficiently, or should develop at the sow-
ing-time, when daylight will have arisen, and unless they multi-
ply. So be it.

14. ‘‘Only let us mar (our work) a little, so that they may
lack (something). What we see is not good. Might they not by
chance wish to make themselves equal to us who made them, to
us whose wisdom reaches afar, and knows all things?’’

15. Thus was spoken by the heart-of-the-sky, Hurakan,
the lightning-pathfinder, the striking-lightning, Tepeu, Gucu-
matz, the begetter and the former; thus spoke they, working
again at the nature of their creature and formation.

16. Then a cloud was breathed on their eye-balls by the
heart-of-the-sky, and it veiled itself over as the surface of a
mirror, covering itself with vapor; the retina of their eyes thus
became darkened, they saw no more but what was near, and
thet only remained visible for them.

17. Thus was their wisdom destroyed, as also all the
science of the four men, its beginning and ending. Thus were
formed and created our first forefathers and parents by the
heart-of-the-sky.

18. Then existed also their wives, and then women were
made. God consulted himself likewise. Thus therefore, dur-
ing their sleep they verily received very beautiful women; and
they found themselves with Balam-quitze, Balam-agab, Mahu-
eutah and Iqi-balam. Their wives found themselves there, when
they woke up; straightway their hearts were filled with joy be-
cause of their wives.

THE MAKING OF THE TRIBE.

1. Now here are the names of their wives: Caha-paluna
(falling water, straight water, together, water falling perpen-
dicularly), wife of Balam-quitze; Chomiha (beautiful house, or
beautiful water), wife of Balam-agab; Tzununiha (water or
house of humming-birds), wife of Mahucutah; and Cakixaha
(water or house of ara-parrot), wife of Iqi-balam. These are
the names of their wives, and they were princesses.

2. These begat men, both small and numerous tribes; and

they were the origin of ourselves, the Quiche nation, and in
great number existed at the same time the princely sacrificers ;
for they were not only four, but our mothers, of the Quiche
nation, were four only.

3. The names of each one of these who were begotten there
in the East (at the rising of the sun, in the country of their
origin) ; and their names have become those of the nations of
the Tepeu, of the Olornan, of the Cohah, of the Quenech, of the
Ahau, as those men were called in the East, where they multi-
plied.

4. The origin of those of Tamub and of those of [locab,
who together came from the Eastern countries: Balam-quitze is
the grandfather and father of the nine great houses of the
Cavek; Balam-agab, the grandfather and father of the nine
great houses of the Nimhaib; Mahucutah the grandfather and
father of the four great houses of the Ahau-Quiche.

5. They existed in three family-divisions, without having
forgotten the name of their grandfather and father, who propa-
gated and developed in the East.

6. Thus likewise came Tamub and I[locab, with thirteen
fractions of tribes: the thirteen of Tecpan, then those of Rabi-
nal, the Cakchiquels, those of Tziquinaha; then those of Zacaha;
then after them those of Lamak, of Cumatz, of Tuhalha, of
Uchabaha; those of Tchumilaha; then those of Quibaha; those
of Batenab, of Aculvinak, of Balamiha, of Cachahel and of
Balam-colob.

7. And these are only the principal tribes, the arms (roots)
of the tribes, as is usually said, having referred to the principal
only. There are still many others that originated from the
suburbs of each quarter of the town; we have not written their
names, but only that of those that increased in the countries
where the sun rises.

8. A great number of men were made, and it was during
the darkness that they multiplied. Civilization did not yet
exist, when they multiplied; but they all lived together, and
great was their existence and their renown, there in the coun-
tries of the East.

9. At that time they did not vet serve, nor did they sus-
tain (the altars of the gods) ; only they turned their faces to the
sky, and they did not know what they had come to do so far.

10. There lived then in joy the black men and the white
men. Gentle (was) the aspect of these people, gentle their lan-

guage, and they were very intelligent (gentle their ears).

11. There are generations under the skies, and there are
countries and races whose faces are not seen; they have no
houses, and like insane people they traverse the great and small
mountains, said they, while insulting those people.

12. Thus spoke those of down-there who saw the sun
rising. Now, all had but one language. They did not yet adore
either wood or stone; and they remembered only the word of
the creator and former, of the heart-of-the-sky, and of the heart-
of-the-earth.

13. And they spoke while meditating on what hid the
rising of the sun and filled with the divine word, filled with
love, with obedience and reverence, they used to make their re-
quests; then, raising their eyes to the sky, they asked for sons
and daughters.

14. ‘‘Hail, O creator, O former! (Tzakol and Bitol).
You who see us and hear us! Abandon us not and forsake us
not! O God who art in the sky and on the earth, O heart-of-the
sky and heart-of-the-earth! Give us our descendants and our
posterity as long as the sun and the dawn; let the sowings take
place. Give it to us always to walk in open roads and paths
without traps, that we be tranquil, and at peace with our own;
that we may live a happy life; give us therefore a life sheltered
from all reproaches, O Hurakan, O lightning-path, of striking
lightning, O Chipinanauac, O Raxa-nanauvac, Voc-hunahpu,
Tepeu, Gucumatz; O you begetter and existence-causer, Xpiya-
coc and Xmucane, grand-mother of the sun, and of the light,
grant that the sowings take place, and that light increase!’’

15. Thus spoke they, while they were at rest, invoking
the return of the light, and in expectation of the rising of the
sun, they contemplated the morning star, that great star, the
precursor of the sun, who illumines the vault of the sky, and
the surface of the earth, everywhere where human creatures
move and have their being.

THE ConFrusion oF BABEL.

1. Balam-quitze, Balam-agab, Mahucutah, and Iqi-balam
said: ‘‘Let us yet await the rising of the sun.’’ Thus spoke
those great sages, these men, learned in sciences, these men full
of reverence and obedience, as they were called.

2. And yet there was neither wood nor stone (sculptured)
which our first mothers and fathers kept; but only their hearts
were growing weary of waiting for the sun, all the tribes being
very numerous, as well as the nation of the Yaqui, the sacri-
ficers.

3. ‘*Let us start then, let us go fetch, let us finally go
and seek if there be (anything) to guard our symbols (or signs) ;
let us try to find what we shall light in front of it. For, how-
ever numerous we are, we have nobody who watches over us.’’
Thus spoke Balam-quitze, Balam-agab, Mahucutah, and Iqi-
balam.

4. Now, one only town heard their discourse, and they
started.

2. Now, this is the name of the places where Balam-
quitze, Balam-agab, Mahucutah, and Iqi-balam went to, with
Tamub and Ilocab; Tulan-zuiva, the seven grottoes, seven ra-
vines, such is the name of the town where they went to receive
their gods.

6. And all of them arrived there in Tulan. It was impos-
sible to count the number of the people who arrived and who,
all of them entered into the town, marching in good order.

7. Their gods were given them, and the first were those
of Balam-quitze, of Balam-agab, of Mahucutah, and of Iqi-
balam; they were filled with joy. ‘‘Here we have at last found
(the object of our search),’’ cried they.

8. Here then is the first who came out, Tohil, (and it is)
the name of the god.

9. They hung up his ark, which was carried by Balam-
quitze. Finally came out Avilix, name of the god which Balam-
agab got; Hacavitz is thereafter the name of the god whom
Mahucutah received; and Nicaptagah the name of the god whom
[qi-balam received.

10. And likewise as the Quiche nation received their gods,
so also did those of Tamub receive divinities; and Tohil is also
the name of Tamub, whom the grandfather and father of the
princes of Tamub received, whom we know yet to-day.

11. The third (tribe) is finally Llocab. Tohil was also
the name of its divinity whom its grandfather and father re-
ceived, and its princes also we still know to-day.

12. Such is the name of the three Quiche families; they
did not separate; for one and the same was the name of their
god, Tohil, that of the Quiche, Tohil of Tamub, and of Llocab,

the god having but one name, and these three Quiche families
did not. separate.

is. Of these three, verily very great was their nature, of
Tohil, of Havilix, and of Hacavitz.

14. Then all the tribes also arrived, the Rabinalians, the
Cakchiquels, and those of Tziquinaha, with the nations of the
Yaqui, as they are called to-day.

15. Now, that was the place where the language of the
tribes altered. Thence occurred the diversity of their lan-
guages; they no more understood each other clearly, when they
arrived at Tulan. Now there is where they divided. Some
went eastwards and some came this way.

16. And the skin of beasts was their only clothing; they
had not on abundance of good clothes with which to clothe
themselves, and the skins of animals was their only ornament.
They were poor, had nothing in their possessions, only they
were men mighty by nature.

17. When they arrived there in Tulan-zuiva, at the seven
grottoes, seven ravines, is it said in the ancient histories, long
had been their march to arrive in Tulan.

To be Continued.

LIFE.
By Aticr Le PLONGEON.

OMNIPOTENCE! eternally are we

In Thine embrace. Incorporate with Thee

Existence glorious and limitless

Is ours for aye. But lo! amid our bliss

There comes a phantom state, a vivid dream

Of torment, grief, unhappiness, that seem

Most fearful and prolonged, the while endured,
Yet—verilv, to Thee again is lured

Each one,—so swiftly that a single breath

Of Thine outlasts that dream—ealled LIFE and DEATH

THE ‘‘POPOL VUH’’
OR

THE BOOK OF THE HOLY ASSSEMBLY
TRANSLATED BY
Kenneta Syivan Guturig, A.M., Px.D., M.D.
THIRD PART.

Tue Gtvine or FIRe.

1. Now there was no fire; only those of Tohil were there,
and he is the god of the nation, the first of all did he create fire;
already when Balam-quitze and Balam-agab perceived it.

2. ‘‘Alas! we have no more of the fire which had made
itself. We are about to die of cold, repeated they.’ Then
Tohil answered: ‘‘Be not distressed. It will be your business
(to keep or) to destroy this fire of which you speak,’’ answered
he them.

3. ‘*Verily, shall it be so? O god! O thou who art our
support and provider (nurse). Thou, our god!’’ cried they to
him, offering him presents.

4. Tohil spoke: ‘‘It is well, verily it is I who am your god,
let it be so! Itis 1 who am your lord! Let it be so!’’ was said
by Tohil to the sacrifices. Thus the tribes warmed themselves,
and they rejoiced because of their fire.

o. But afterwards began a great fall of rain, which extin-
guished the fire of the tribes, and much hail fell on the heads of
all the tribes, and then fire was extinguished because of the hail,
and there was none more of the fire that had made itself.

6. Then Balam-quitze and Balam-agab once more asked
for their fire. ‘‘OQ Tohil! Verily, we die of cold,’’ said they to
Tohil. ‘‘It is well, be not distressed,’’ answered Tohil. And
straightway he caused fire to arise by striking on his shoe (after
which he made fire come out, moving inside of his shoe).

7. Whereupon Balam-quitze, Balam-agab, Mahucutah, and
Iqi-balam, rejoiced, warming themselves once more. Now the
fire of the tribes had also gone out, and they were perishing of

cold, whereupon they came to ask fire of Balam-quitze, Balam-
agab, Mahucutah, and from Iqi-balam.

8. They were exhausted because of the cold and the frost,
trembling, their teeth chattering, having no more life in them,
their feet and hands numb, so much so that they could no more
hold anything when they arrived.

9. ‘*‘Please make no difficulties now that (we are) with
you, to ask you to give us a little of your fire,’’ said they as they
arrived. But they were not well received, and then the heart
of the tribes was filled with sadness.

10. Now the language of Balam-quitze, of Balam-agab, of
Mahucutah, and of Iqi-balam was already different. ‘‘ Alas,
then! How have we departed from our language. What have
we done, are we ruined? Whence is it that we have been led
into error? We had but one single language, when we came
from Tulan; one only was our method of supporting (the altar)
and our education. What we have done is not well,’’ answered
all the tribes, in the forests and under the convolvuli.

11. Whereupon a man appeared before the eyes of Balam-
quitze, of Balam-agab, of Mahucutah, and of Iqi-balam, and the
messenger of Xibalba spoke to them on this wise:

12. ‘*Verily, that is your divinity, it is he whom you sus-
tain, and it is the representative and shadow of your creator and
former. Hence give none of their fire to the tribes until they
have given to Tohil, whom you have accepted as lord, what they
have given you. Wherefore ask of Tohil what they shall give
for getting fire,’’ said (this messenger) of Xibalba.

13. His being was as that of a bat.

14. Now, they were filled with joy; the heart of Tohil, of
Avilix, and of Acavitz likewise was exalted, while this (mes-
senger) from Xibalba was speaking. And straightway he dis-
appeared from their sight, without ceasing to exist (on that
account).

15. Then arrived also the tribes which were likewise per-
ishing of cold; (for there was) much hail, and, with the imper-
ceptible rain, rain which was freezing, the cold was inexpres-
sible (uncountable).

16. Now all the tribes met each other, shivering and stam-
mering with cold, when they arrived there where were Balam-
quitze, Balam-agab, Mahucutah, and Iqi-balam. Great was the
distress of their hearts, their lips and looks when filled with
grief.

17. Then they secretly returned to the presence of Balam-
quitze, Balam-agab, Mahucutah, and Iqi-balam.

18. ‘‘Would you not have pity on us, us, who ask only a
little bit of your fire? Was there ever, and was there ever
found more than a single dwelling for us (all), more than one
fatherland for us, when you were created and formed? Have
pity on us,’’ repeated they.

19. ‘*What then will you give us in order that we have pity
on you?’’ was answered them. ‘‘“Well, we will give you money,’’
answered the tribes.

20. ‘‘We do not want any money,’’ answered Balam-
quitze and Balam-agab. ‘‘And what then do you want?’’ ‘‘We
shall straightway, ask it (of Tohil).’’ The tribes, in turn,
said: ‘‘It is well.’’ ‘‘We shall therefore ask it of Tohil, and
later we will communicate to you,’’ was answered them.

21. ‘*What shall the tribes give, O Tohil, they who will
come and ask of your fire?’’ said then Balam-quitze, Balam-
agab, Mahucutah, and Iqi-balam.

22. ‘Well, will they be willing to unite (themselves to
me) under their girdle and under their armpits?

23. ‘*‘Does their heart consent, that they shall embrace
me, Tohil? But if they do not wish it, I will not give them any
fire,’’ said Tohil. |

24. ‘*Tell them that (that will take place only) ‘little by
little, that not immediately (shall occur) their union under the
girdle and armpit, says He to you,’’ shali you say.’’ This was
answered to Balam-quitze, Balam-agab, Mahucutah and Iqi-
balam.

25. Then they gave forth the word of Tohil. ‘‘It is well,
the union (shall take place), and it is also well that we shall
embrace him,’’ answered they, hearing and receiving the word of
Tohil. Neither did they long defer (to fulfill their promise).
‘‘It is well, quickly (hurry),’’ said they, receiving the fire;
whereupon they warmed themselves.

CIRCUMCISION.

1. There was nevertheless one band which stole the fire in
the smoke, that of the house of Zotzil, and Chamalean is the
name of the god of the Cakchiquels, whose symbol is a bat.

2. Straightway their majesty, their great wisdom which
was in them in the obscurity and in the night, with which they
ever acted, came to them at Tulan.

3. Wherefore they came, and tore themselves away from
them, and abandoned (the places) where the sun rises. ‘*That
is not our dwelling; let us now go see where we will plant it,’’
then said Tohil.

4. Verily he spoke to them, to Balam-quitze, Balam-agab,
Mahucutah, and Iqi-balam. ‘‘First, before all else, render
thanks, and arrange equally the holes of your ears, pierce your
elbows, and offer the sacrifice of your elbows; this shall be
token of your gratitude before God.”’

o. ‘*It is well, answered they,’’ piercing their ears. And
they put these things in their song about their coming from
Tulan; and their hearts grieved, when they started on the way,
after they had torn themselves away from Tulan.

6. ‘‘Alas, we shall no more see here dawn at the birth of
the sun that enlightens the face of the earth,’’ said they, start-
ing.

7. But many of them were left on the road; for there were
some of them that remained there asleep, each one of the tribes
rising so as to see the star which was harbinger of the sun.

8. This is the sign of the dawn which was in their thought,
when they came thence where the sun rises, and their hope was
the same, starting from that place which is far off, as is said
to-day.

Tuer Waitina ror Dawn.

1. At that time therefore they arrived at the summit of a
mountain; then assembled al! the persons belonging to the
Quiche nation, with its tribes, and it was there they held coun-
sel, mutually advising each other. And the name of the moun-
tain is to-day Chi-piscab (of command or of notification), the
name of the mountain.

2. And having gathered together there, they glorified
themselves, giving themselves aname. ‘‘ItisI. Itis 1 who am
the Quiche.’’ ‘‘As to you, you are Tamub, that shall be your
name,’’ was said to (those of) Tamub. They spoke likewise to
(those) of Ilocab: ‘‘You, you are Ilocab, that shall be your
name; these three Quiche (names) shall not be lost, and our
spirit or nationality is one,’’ they repeated, imposing names on
each other. |

3. And it was then also that they named the Cakchiquels;
(Gagchequels), because their name, and the same thing of those
of Rabinal, which also became their name, and it has not been

effaced even to-day. There were yet those of Tziquinaha, whose
name (is the same) at present. Here then are the names with
which they endowed each other.

4. That is the place where they first held council, actually
waiting for dawn, and spying out the appearance of the star
which (shows itself) the first before the sun, at its rising.
‘‘Hence have we come; but we have separated,’’ said they to
each other. |

>. For their heart was torn, and great was the suffering
which they endured; they had neither food nor subsistence, ex-
cept the handles of their sticks which they gnawed at, and they
imagined they were eating, though, while coming, they had
nothing to eat.

6. But their passage over the sea is not clear, as if there
had been no sea, they passed to this side; for they passed
on scattered stones and these stones had been rolled over the
sands. Wherefore they called (that place) Cholochicabah,
Boko-tahinakzanaieb, (Arranged stones and torn sands) a name
which was given by them, in their passage in the inside of the
sea, the water having separated, as they passed.

7. Now their hearts were broken by affliction. While they
thus mutually advised each other, because they had nothing to
eat unless a little water which they swallowed as a mouthful of
maize.

8. And they were there gathered on the mountain called
Chi-piscab, carrying along (with them) Tohil, Avilix, and Haca-
vitz. They observed a great fast, Balam-quitze with his wife
Caha-paluna, (which was) the name of his wife; likewise also
Balam-agab with his wife called Chomiha, observed it, as well
as Mahucutah, on whom this great fast was (imposed) as well
as on his wife, called Tzununiha; on Iqi-balam, and on his wife
named Cakix-ha.

9. And it was they who were the fasters in the darkness
and the night: great was their sadness, while they dwelt on the
mountain to-day called Chi-pixab, and where their god continued
to speak to them (mouth, entrance, whistle, Breathe).

THE PLANTING OF THE Gops.

1. Now about that time it was said between Tohil, Avilix,
and Hacavitz, (speaking) to Balam-quitze, Balam-agab, Mahu-
cutah and Iqi-balam: ‘‘ Now, let us start, now we must rise up,
let us not stay here; carry us into some secret place.

2. ‘‘Dawn already approaches. (Would) your eyes not
be filled with sadness, if we were taken by the enemy in these
walls where we are on account of you, O sacrificers? Carry us
off, therefore, each one separately,’’ they repeated, speaking to
them. ‘‘Very well, and since we are forced to go out (from
here), we will seek (an asylum in) the forests,’’ answered they
all.

3. After that they took (their divinities), each one of them
loading himself with his god, and then they entered Avilix in
a bog, and its name was Evabal-civan (ravine of hiding) was
thus expressed by them (when they found themselves) in the
great ravine of the forest, to-day called Pavilix (in Avilix)
where they left him; and he was left in this ravine by Balam-
agab.

4. This manner of leaving (their gods thus occurred) in
an orderly manner, and the first who was thus left was Haca-
vitz (whom they established) on a great pyramid, and Haca-
vitz is the name of this place to-day. There they founded also

a town, and it was built in the place where was the god called
Hacavitz.

5. Likewise Mahucutah was left with his god and this
was the second god who was hidden by them; not, however, that
Hacavitz established himself in the forests, since it was an
uncovered mountain in which it was hidden.

6. Then came likewise Balam-quitze, who arrived there in
the great forest, and Tohil arrived there to be hidden by Balam-
agab, and the name of this mountain is at present called Patohil
(in Tohil); then they celebrated this hiding of the ravine, the
secret shelter of Tohil. Many serpents and tigers, vipers and

‘‘gantis’? were there in these forests where he was hidden by
the sacrificers.

7. And Balam-quitze, Balam-agab, Mahucutah, and Iqi-
balam, dwelt in common; together they awaited then the dawn
on the mountain called Hacavitz.

8. Now there was only a short distance from the place
where was the god of Tamub from that of [locab: Amag-tan
(Tan-town) is the name of (the place where) dwelt the god of
Tamub; there took place its dawn. Amag-uquincat was the
name of the place where began the dawn of Ilocab; there abode
the god of Ilocab, at only a short distance from the mountain.

9. There also (were) all the Rabinabians, the Cakchiquels,
those of Tziquinaha, all the small and great nations; together
they had stopped; together they awaited the dawn and the

appearance of the great star, called the ‘‘morning star,’’ which,
the first flies before the sun, at its rising as they said.

10. Together they were there, Balam-quitze, Balam-agab,
Mahucutah, and Iqi-Balam. They had neither slumber, nor
rest, and great were the groanings of their hearts and of their
vitals concerning the dawn and the clearness which was to be.
There, also, their faces covered themselves with confusion; a
great affliction and a great anguish came to them, feeling them-
selves cast down because of their sorrow.

11. Till then had they come. ‘‘ Without joy have we come,
alas! Could we at last see the rising of the sun! How have we

_. done that (all of us being) by the same sentiments in our

fatherland, we have thus torn ourselves away from it?’’ said
they all conversing with each other in the sadness and anguish
and in the sobbing of their voices.

12. They spoke thus, and there was no means of comfort-
ing their hearts till dawn (should come). ‘‘For there indeed
are the gods sitting between the ravines and the forests, in the
tall grasses, and under filaceous mosses, where they are even

without one having been able to give them boards (to sit on),”’
 gaid they.

13. ‘*The first is he, Tohil, Avilix, and Hacavitz. Great
is their glory, great also their power and their might above all
the gods of the nations! Infinite are their prodigies, inexpres-
sible their voyages and marches in the cold and in the terror
which their being (sheds) in the heart of the people!’’ (added
they).

14. Their thought rests because of Balam-quitze, Balam-
agab, Mahucutah, and Iqi-Balam, whose hearts are neither
wearied nor cast down because of the god they have received,
and which they earry since they have started from Tulan-zuijva,
way down there in the East.

15. Now therefore they were there in the forests; it was
the dawn which rises. In Tohil, in Avilix, in Hacavitz, as they
are called to-day.

16. Now here was it that our forefathers and parents were
made lords, and had their dawn; here also we will tell of the
rising of the dawn and the appearance of the sun, of the moon,
and of the stars.

THe Dawn.

1. This therefore is the dawn and the appearance of the
sun, of the moon, and of the stars.

2. Great, therefore, was the joy of Balam-quitze, Balam-
agab, Mahucutah, and Iqi-Balam when they saw the morning
star, the first of all of them, she came forth with her shining
face, when the first of all she appeared in advance of the sun.

3. Whereupon they opened the package (enclosing) their
incense, which had come from where the sun rises, (and that
they had brought) with the intention that it was to be of further
service to them; all then together unrolled the presents they
intended to offer.

4. Mixtam-pom (Miztal-copal) is the name of the incense
which Balam-quitze carried; Caviztan-pom is, after that, the
name of the incense which Balam-agab carried, and that which
Mahucutah carried was called incense of god; and these three
(only) had any incense. This is then what they burned, while
they danced with majesty towards the rising sun.

o. Sweet were their tears while dancing, while burning
their incense, their precious incense. Whereupon they groaned
over what they did not see, and that they did not yet see the
rising of the sun.

6. Next, the sun began to advance. Animals, both small
and great, were full of joy thereat; they rose up over the water-
courses, in the ravines; they stationed themselves on the edges
of the mountains, fixing their glances towards the direction
whence came the sun. Whereupon the lion and the tiger roared.
But the first lord that sang was he who is called Queletzu.
Verily, all the animals were filled with joy; the eagle and the
vulture beat their wings (as well as also all the other) birds both
small and great.

7. Now the sacrificers were prostrate. Great was the joy
they felt, together with the sacrificers of Tamub and of Llocab,
with the Rabinabians, the Cokchiquels, those of Tziqinaha, with
those of Tuhalha, of Achabha, of Quibaha, those of Batena, with
those of Yaqui-Tepev, as many tribes, indeed, as there are
to-day. The crowds were numberless, and the dawn enlightened
all these nations at the same time.

8. Then the face of the earth dried out because of the sun
like to a man, and its presence warmed, drying the surface (the
sun shaved itself) the earth.

9. Before the sun manifested itself the surface of the earth
was muddy and humid, and that was before the sun appeared,
and then only rose the sun, like to a man.

10. But its heat had no strength, and it only showed itself

when it rose: it remained only as (an image in a) mirror, and it
is not really the same sun which appears to-day, it is said, in the
histories.

11. Straightway thereupon Tohil, Avilix, and Hacavitz
petrified, as also the gods of the lion, the tiger, the viper; the
qanti, the white fire-rubber (zaki-qoxol) ; their arms cramped up
to the branches of the trees, at the moment the sun, the moon,
and the stars showed themselves, everything everywhere be-
came solid, dry.

12. Perhaps would we at this very moment not be alive
because of the voracity of the lions, the tigers, the vipers, the
qantis and the zakiqoxol, perhaps our glory would not be exist-
ing to-day, if the first animals had not been dried up by the sun.

13. When he appeared, great was the joy felt at the bot-
tom of their hearts by Balam-quitze, Balam-agab, Mahucutah,
and Iqi-balam; they were filled with a great joy, at the moment
when appeared the dawn. Now, at this time, the population
was not in a flourishing state, and it was only in small number,
when it dwelt on Mount Hacavitz.

14. There appeared their dawn, and there they burned
(the incense), and they danced, turning towards the East
whence they came. There were their mountains and their val-
leys, whence had come they, who were called Balam-quitze,
Balam-agab, Mahucutah, Iqi-balam.

15. But here on the mountain they multiplied; it became
their city, and here they were, when the sun moon and stars
showed themselves; day broke, and the face of the earth be-
came bright, (as well as) the whole world.

16. There also began their song, called Kamucu (we see),
which they sang, and that their hearts and vitals quivered,
which also they related in their songs.

17. ‘‘Alas, we were ruined in Tulan (Xibalba, Chihua-
chen), we separated, and our brethren have yet remained be-
hind!

18. ‘*‘True enough, we have seen the sun, but they, where
are they, now that dawn has just appeared?’’ said they to the
sacrificers of the Yaqin nation.

19. ‘‘Yes, verily, Tohil is the name of the god of the
Yaqin nation, which was called Yolcuat-quilzaleuat, when we
separated down there in Tulan in Zuyva. That is the place
whence together we came out, that is therefore the common
cradle of our race, when we came,’’ said they, the one to the
other.

20. Then they called to mind their brothers (who had re-
mained) there far behind them, of the nation of the Yaquis
whom their dawn enlightened in those countries, to-day called
Mexico; there is also a part of the nation which they left in
the Orient; ‘‘Tepeu, Oliman, are the names (of the places)
where they remained,’’ said they.

21. Great was the anguish of their hearts on the (moun-
tain) Hacavitz. The same (sentiment) also was felt by those
of Tamub and ILlocab; these precisely inhabited the forests, the
region called Dan, where the dawn enlightened the sacrificers
of Tiamub, as well as their god, who was also Tohil (for there
was not) but one single name for the god of the three frac-
tions of the Quiche nation.

22. But there was the difference of this language from that
of the Cakchiquels: for the name of their god was different, when
they started from Tulan and Zuyva. Tzotziha-chimalecan was
the name of their god: and he speaks still a language which
(to-day) yet differs, and it was also from its god that the tribe
took its name of Ahpozotzil and Ahpaxa, as they are called.

23. Likewise was changed the tongue of the god, when
their god was given them down there in Tulan, and its tongue
was changed near the rock, when, in the darkness, they came
from Tulan. They were planted all together, and the dawn shone
for all the reunited nations, the names of the gods following the
order of each of the tribes.

24. Now we will tell of their abode and dwelling on the
mountain; where all four lived together, Balam-quitze, Balam-
agab, Mahucutah, and Iqi-balam, as they were called. Their
hearts groaned about Tohil, Avilix and Hacavitz, whc were yet
hidden amid the tall reeds and the filamentous mosses because of
them.

Tue TEMPLE-RITUAL.

1. This then is their resolution and the origin of the collo-
cation of Tohil, when they presented themselves before Tohil and
Avilix and they went to see and salute him, thanking him to his
face, because of the dawn.

2. And they shone also in the rocks in the midst of the for-
ests; only (by an effect of) their mysterious power their voice
was heard when the sacrificers arrived before Tohil.

3. What was brought, and what was then burnt, was of no

value: it was only rosin and the residue of the noh with the wild
anise, which they burnt before their god. Then the god Tohil
spoke and mysteriously also gave them a rule of conduct to the
sacrificers.

4. Then, beginning to speak, they said: ‘‘ Verily here shall
be our mountains and our valleys. We shall still be yours: our
glory and our fame have been exalted before all men: yours are
all the nations, as we are your companions; watch therefore over
your people, and we will give (it) your teachings.

5. ‘*Give us not, before the eyes of the tribes, as a spec-
tacle, when we shall be irritated by the words of their mouths and
by their conduct; neither let us fall in any trap; but give us the
children of the herbs and the bushes (animals), (give us) the fe-
males of the deer and of the birds.

6. ‘*Deign to give us a little of their blood, poor as we are,
and leave us the hair of these deer; take care of those who (are
placed as) sentinels, to (see) the traps (which are spread for
us). These will be symbols and consequently our lieutenants
which you will manifest to the tribes.”’

7. (And the gods answered:) ‘‘Where then is Tohil? Will
then be told you, and behold you shall manifest our symbols to
their looks; but do not show yourselves; for you shall have other
things to do; great shall your being be; you shall overcome all
nations; you shall bring their blood and their life before your
face; and those who still belong to us will come and embrace us,’’
said then Tohil, Avilix and Hacavitz.

8. Under the form of young boys they transfigured them-
selves, when they let themselves be seen at the arrival of
the presents (which were offered) before them. For then began
the hunt for the young of all birds, for wild beasts, and this hunt
was sanctioned by the sacrificers. When later on they had found
birds and fawns, then they were about to shed the blood of the
deer and of the birds on the edge of the (sacrificial) stone of
Tohil and of Avilix.

9. Their blood having therefore been drunk by the gods,
straightway the stone talked, at the same time that the sacrificers
approached, coming to give their offerings. Thus, likewise, they
did before the symbols (of their fathers), burning rosin, and they
burnt also wild anise (and grass which was called) serpent-head.

10. The symbols of their (fathers) remained each one
apart on the mountain, where they had been placed by their

(sons): now these did not abide in their houses by day, unless
they wandered over the mountains.

11. This is of what they nourished themselves: chrys-
alises of gadflies, chrysalises of wasps and bees which they sought
(in the forests) ; they had nothing good to eat, and nothing good
to drink. And then the path of their dwelling houses was not
known, and it was not clearly known where their wives remained.

PART IV.
THe FounpING OF THE QUICHE NATION.

Tue Hippen PROPHETS.

1. Now many cities had already been founded, each apart
(from the other), and each of the tribes was reunited to the cities
which extended themselves along the roads, and their roads were
open.

2. As to Balam-quitze, Balam-agab, Mahucutah and Iqi-
balam, it was no more seen clearly where they were. When they
perceived people (of the tribes) passing along the roads,
straightway they uttered a cry on the border of the mountains,
and it was the plaintive ery of the jackal, and the cry of the wild
eat they uttered, as also the roaring of the lion and tiger they
made (to be heard). )

3. And when the tribes saw these things on the way: It is
just (as) the jackal that they howl and (as) the wild eat, it is as
the lion and the tiger, said the tribes, as they had not been men
in the thought of all the tribes; now it is to draw into a trap (the
people of) our tribes that they act (as they do).

4. There is something which their hearts desire. Truly
they are not terrified by what they do: they mean something by
this lion’s roaring and tiger roaring with which they ery when
they behold one or two persons on their road, and they wish to
finish with us.

5. Each day therefore (the sacrificers) came to their houses
with their wives; but they brought nothing but gadfly chrys-
alises, wasp chrysalises, bee chrysalises, which they gave to
their wives.

6. Each day, also, they went before Tohil, Avilix and Haca-
vitz, and they said in their hearts: Here is Tohil, Avilix and

Hacavitz, and we give them naught but the blood of wild beasts
and birds: we pierce only our ears and elbows. Let us ask Tohil,
Avilix and Hacavitz for strength and valor. Who then will
blame the dead (which we imitate, among the people), of the
tribes, when we kill them, one by one? said they to each other as
they appeared before Tohil, Avilix and Hacavitz.

7. Then they pierced their ears and elbows before the
divinity, gathered their blood with sponges, and filled the cup on
the border of the (sacrificial) stone. But truly it was not stone
then: such as young people. Each of them arrived then.

8. The sacrificers rejoiced again concerning this blood
which they (had drawn from their veins), when arrived thus
these signs of their works.

9. ‘*Follow their ways, this is the means of saving your-
selves. From down there, from Tulan, came, when you carried
us off,’’ was answered to them, a skin named pazilizib, and which
was given us with the blood introduced into us: let them there-
fore rub themselves with the blood which has become the gift of
Tohil, of Avilix and of Hacavitz.

Might this be an apparition of the new sacrificers who suc-
ceeded, once more, the old ones?

THe CarryinGc Orr oF THE TRIBES.

1. This is where began the raid on the people of the tribes
by Balam-quitze, Balam-agab, Mahucutah and Iqi-balam.

2. Immediately after (took place) the butchery of the
tribes, and those, they took them as they were out walking alone
or by twos, without any one knowing when they carried them off.
Whereupon they went to sacrifice them before the face of Tohil
and Avilix.

3. Afterwards, as they shed the blood along the road, there
were their heads which they threw separately on the road. And
the towns said: ‘‘The tiger has devoured them.’’ Only they
said that, because (they saw) as if it was traces of tiger tracks,
(and it was) their traces which they made without showing them-
selves.

4. They stole (thus men from) many towns, and very late
only the tribes noticed it: ‘‘Is this then this Tohil, this Avilix,
who enters in among us? It is certainly they whom the sacri-

s raw
0 ge PA

ficers are nourishing. Where then may their dwellings be, that
we may follow their tracks?’’ answered all the towns.

o. Then they took counsel, one with another. Then they
began to follow the tracks of the sacrificers; but they were not
clear. They were only tracks of wild animals, but tiger tracks
they saw, without clearly perceiving their steps. But their steps
were not very visible, for they had turned backwards as to make
steps, to deceive the people by this means, their road not being
clear.

6. For fogs formed (on these high places) ; there occurred
obscure rains, and mud; ‘there occurred also a little cold rain
(and that was all that) the populations saw before them.

7. But their hearts grew weary in their search; in pursuing
(these unknown enemies) in the roads, for the nature of Tohil,
Avilix and of Hacavitz was great; and they went away towards
the summit of the mountain, on the borders of the tribes they
were decimating.

8. From that began the carrying off (which) wizards (im-
agined), when they carried off the (people of the) towns on
every road, to slay them before the face of Tohil, Avilix and of
Hacavitz, and that (these) saved their sons up there on the
mountain.

9. Now Tohil, Avilix and Hacavitz had the appearance of
three young people, (in) their demeanor, (and it was by) a spe-
cial prodigy of the stone. There was a river where they bathed
on the banks of the water, only to manifest themselves; (this
place) was therefore named: ‘‘For the Bath of Tohil,’’ and thus
was the name of the river.

10. And often the towns saw them: but straightway they
vanished at will, when they were perceived by the cities. Then
suddenly the news spread that Balam-quitze, Balam-agab, Mahu-
cutah and Iqi-balam, were present and thereupon was held a
council of the tribes as to how to make them die.

11. And first the tribes wished to deliberate on the (means
to) make fall in the trap Tohil, Avilix and Hacavitz. All the
sacrificers said in the face of the tribes: ‘‘ All shall be convo-
cated and shall arise: let not even one or two battalions remain
behind the others.’’

12. All reunited and arose, and taking counsel, they said,
asking each other: ‘‘How (shall we do to) unravel the snares
(which are spread before us by) the Quiches of Cavek, because it
is the ruin of our vassals? We cannot see clearly (how is oper-
ated) this destruction of men by them.

13. ‘‘If we (are to) be destroyed by the continuation of
this carrying off, well and good, but if this power of Tohil, of
Avilix and of Hacavitz is so great, well, this Tohil shall be our
god, and would to god you could capture him. They have not
finished conquering us. Are we not a numerous people in our
existence? Now these Caveks are only a handful in their en-
tirety,’’ added they when they assembled.

14. One part of the towns answered to the others, saying:
‘*Who has seen them bathe daily on the banks of the river? If
these are Tohil, Avilix and Hacavitz, here shall we right away
take them in a snare in this place, and then will begin the defeat
of these sacrificers,’’ answered likewise the other part, taking
up the word.

15. ‘‘But with what will we ensnare them?’’ repeated they.
‘<This will be the snare in which we are to take them. As they
are young men who appear, when they can be seen in the water,
let two virgins go there also; let there be among them really the
most beautiful and lovely girls, and let the desire to possess them
come over them,’’ answered they.

16. “Very well, let us go, let us seek two from among the
most attractive virgins,” added they, searching among their
daughters. They were verily the whitest from among all the vir-
gins, the virgins which they then sent off.

17. ‘*‘Depart, O our daughters, go wash some linen in the
river; and if you see them, these three young men, put yourselves
naked before them, and if their heart desires you, call to them.

18. ‘‘And let them tell you: ‘Might we go with you?’
‘Yes,’ shall you answer. And if they ask: ‘Whence come you,
whose daughters are you?’ Then shail be said to them: ‘Weare
the daughters of the lords;’ and tell them: ‘Let there come a
token from you.’ When they shall have given you somewhat, if
they desire your faces, verily, give yourselves to them. And if
you do not give yourselves, we shall kill you. After that our heart
will be contented: when the token will be there, bring it hither,
and it will be the token for our heart which they have come to
you.’’

19. Thus spoke the lords, at the time when the two young
girls were sent: these are their names, Xtah, the name of one
young girl, and Xpuh, the name of the other. Now it was these
two, named Xtah and Xpuh, which they sent out to the river, at
the bath of Tohil, of Avilix, and of Hacavitz. That was the de-
cision of all the towns.

Rte Cee FO ae OR I, Ag *

dh ROM FO a PENT A

THE ‘*POPOL VUH’’
OR
THE BOOK OF THE HOLY ASSEMBLY
TRANSLATED BY
KENNETH SyLvan GutTHRIE, A.M., Pan., M.D.

PART IV.

20. After that they went off and apparelled themselves (so
as to appear) very beautiful and brilliant, and walking in the
direction where Tohil bathed, they frisked (fidgeted, danced
about) without shame, and even joked, while they went; the lords
rejoiced on their side because of their two daughters they sent
out.

21. And then they arrived at the river, whereupon they be-
gan to wash; both of them stripped themselves naked, and jump-
ing from rock to rock, when appeared Tohil, Avilix and Hacavitz.
They arrived there on the banks of the river, and they were
somewhat surprised at the sight of these two young girls who
washed; and behold these young girls straightway blushed at the
arrival of Tohil and his party.

22. But there was no (means) that desire should come to
Tohil and his party to possess these two young girls, and then
they were questioned: ‘Vhence come you, was said to both the
young girls, and they said to them (yet again): ‘‘What do you
wish, coming here to the borders of our water?’’

23. They answered: ‘‘ We were sent by the lords, since we
come here. ‘Go see their faces, of these Tohil, and speak with
them,’ the lords told us: so that we may have a token (which may
prove) verily that you shall have seen their faces,’ was told us.’’
Thus spoke the two young girls, to make their message known.

24. Now, that was what the towns wished, that these two
young girls should be violated by the Genii of Tohil. But Tohil,
Avilix and Hacavitz said then, speaking again to Xtah and Xpuh,
for those were the names of those two young girls:

25. ‘It is well, you shall be given this token of our conver-
sation with you. Await a moment, and you shall go to carry it to
these lords,’’ was answered them. Whereupon (took place)
their consultation with the sacrificers, and there was said to
Balam-quize, Balam-agab, Mahucutah and Iqi-Balam:

26. ‘*Paint three cloaks, trace on them the sign of your
being, so that they may arrive to the cities with these two young
girls who are to wash; come, give it them,’’ was said to Balam-
quitze, Balam-agab and Mahucutah.

27. After that, all three of them painted: first Balam-
quitze painted a tiger whose picture made itself, and he painted
it on the surface of the cloth. As to Balam-agab, it was an eagle
whose outline he painted on the surface of the stuff, while Mahu-
cutah on his part painted wasps and bees in all sides, whose like-
ness he painted, and the painting on the surface of the cloth.

28. Thus was finished their painting of the three bundles of
cloth they painted. Now, while they were given the various
mantles to the said Xtah and Xpuh, Balam-quitze, Balam-agab
and Mahucutah said to them: ‘‘Here is the token of your con-
versation (with us). Go then before the lords. ‘Verily, Tohil
has spoken to us,’ shall you say, ‘and here is the token we bring
from him,’ shall you say to them; let them put on the mantles
which you shall give them.”’

29. This then was it that was declared to the young girls,
while they were sending them back. Now the painted cloths which
were called Xeucaah, having thus gone on their way arrived (with
those who carried them); and straightway the lords were filled
with joy, seeing the image of young girls, their hands loaded with
(the object of) their request.

30. ‘*‘Have you seen the face of the Tohil?’’ was asked
them. ‘‘We have seen it certainly,’’ answered Xtah and Xpuh.
‘‘Very well, then, what token do you bring from them, if it is
true?’’ said the lords, these lords thinking indeed that it was as a
token of their sin (with Tohil).

31. Then therefore the painted cloths were unrolled by the
young girls (revealing) everywhere tigers, everywhere
eagles, and everywhere wasps and bees, whose likeness (ap-
peared on) the surface of the cloth, brilliant to the sight, now
(all) they desired to put them on and they began to put them on.

32. The tiger did absolutely no (harm when) his painting
was placed, the first, on the shoulders of the lord: then, having
put on likewise, the second painted mantle of which the eagle was
the painting. That is very well, thought the lord inside (of him-

self), and thus he walked up and down before the eyes (of all
the people). Having uncovered his secrets before the look of all,
the lord covered himself also with the third painted mantle.

33. And behold he put on his shoulders the wasps and the
bees (painted on the surface) of the tissue. But straightway his
body was stung by the wasps and the bees; he could not suffer,
nor stand, the sting of these (little) arrivals, and he cried out
because of the insect whose likeness alone was painted on the
cloth, painting of Mahucutah, and which was the third painting.
(Princes and towns) were from that time on tricked (played,
overcome). After that the young girls, whose names were Xtah
and Xpuh, were put through a hard interrogatory by the lords.
‘“What then are these cloths which you bring, where have you
been to fetch them, you wretches?’’ was said to the young girls,
when they insulted them, in (view of) the defeat of all the towns
by Tohil. |

34. Now, what they wished, was that Tohil should follow
them to woo Xtah and Xpuh, that these should become harlots,
and, in the thought of the towns, that they should do it to tempt
them. But their defeat (by Tohil and his party) could not occur
because of those marvelous men, Balam-quitze, Balam-agab and

Mahucutah.

Tue ARMED EFFORT.

1. Then all the tribes again consulted with one another.
How then shall we get the better of them? (said they). Verily
very great is their condition, such as it is now, repeated they,
when they again reunited in council. Very well, we will attack
them, we will kill them; we will arm ourselves with bows and
with shields. Are we not numerous? Let there not be nor one
nor two from among us who remains (behind).

2. So they said, once more, taking counsel. Consequently
all the tribes armed themselves, (forming thus) a great number
of soldiers, when all the towns (men) had met together to kill.

3. Now, it was surely they, Balam-quitze, Balam-agab, Ma-
hucutah and Iqi-balam who were on the summit of the mountain,
Hacavitz (being) the name of the mountain, and they were there
to save their children on the mountain.

4. Nevertheless, their men were not numerous; it was not
a multitude as the multitude of the tribes; for the summit of the
mountain was narrow which served them (as fortress), and
nevertheless they meditated their destruction amidst the tribes

which assembled all at that moment, who convoked themselves,
and rose up (together).

Do. Here then all the tribes gathered together, all adorned
(with their war-ornaments) with their bows and their shields.
It was impossible to enumerate the precious metal of their
armors, and admirable was the appearance of all these lords and
captains, all in a state veritably to keep their word.

6. ‘‘Verily, all, verily, shall be destroyed, and this Tohil,
this god, it is he we shall adore, if only we can make him pris-
oner,’’ said they one to each other.

7. But Tohil knew well (what was going on) and likewise
was this known to Balam-quitze, Balam-agab, Mahucutah: simul-
taneously they heard what was being mooted in the council (of
their enemies); because they had no more either sleep or
rest since all the chiefs and warriors had begun to arm.

8. Thereafter all the warriors arose and started on the
way, thinking to enter by force during the night. But they did
not arrive; for all these warriors spent the night on the road,
whereafter occurred afresh their defeat by Balam-quitze, Balam-
agab, and Mahucutah.

9. All together therefore halted (to pass the night) on the
road; and without their having noticed it, all finished by going to
sleep; ‘whereafter they began to shave their eyebrows and
their beards: they took away from them the rich metal of their
collars, with their crowns and other ornaments: but it was only a
handful of their masses of precious metal that were taken: this
was done to humiliate their faces, and to ensnare them, to be-
token the greatness of the Quiche nation.

10. Then having wakened, they straightway sought to take
their crowns, with the hilts of their clubs; but there was no more
silver or gold at the hilt or in their crowns.

11. ‘*Who then has desported us? Who then has thus
shaved us? Whence did they come to steal our silver and our
gold?’’ repeated all the warriors. ‘‘Could it possibly be demons
who steal from men? ‘Will they not soon have finished terrify-
ing us with them? Let us assault the summits of their town,
and thus we shall see again the image of our precious metal; that
is what we have to do to them,’’ repeated all the tribes; and they
were all of them certainly able to keep their word.

12. Now calm had also returned to the hearts of the sacri-
ficers who dwelt on the mountain: thus then Balam-quitze,
Balam-agab, Mahucutah and Iqi-balam having held a great

council, built fortifications on the outskirts of their city, sur-
rounding the outline of their city with palisades and tree trunks.

13. Whereupon they constructed manikins, like to men, and
this was done by them; then they were disposed on the fortifica-
tions; bows and shields were also placed on them, with which
they were endued, crowns of gold and of silver were placed on
their heads; this then was put on the manikins, these wooden
men, they adorned them with the precious metals of the towns,
which they had made booty of along the road, and with which the
manikins were adorned by them.

14. They drew in the approaches of the town, whereupon
they asked counsel of Tohil: ‘‘Shall we be put to death, shall
we be conquered?’’ Their hearts received the answer be-
fore the face of Tohil: ‘‘Be not distressed, | am here. And this
is what you shall put on them. Do not be frightened,’’ was said
to Balam-quitze, Balam-agab, Mahucutah and Iqi-balam.

Tue DEFEAT OF THE PEOPLE.

1. Then they brought wasps and gnats which they went to
seek, as well as convolvuli; and after they had come (bringing
these insects) they put them inside of four great calabashes,
which they placed around the city; they enclosed the wasps and
gnats, inside of the calabashes, and that is what was to assist
them to overcome the nations for them.

2. Now their city was spied upon, watched and examined
by envoys from the nations. ‘‘They are not numerous,’’ re-
peated they. But they succeeded only in seeing the manikins and
wooden men who moved, carrying their bows and shields. Verily
they seemed to be men: verily they resembled warriors, when
the tribes looked on at them; and all the tribes rejoiced, because
of the small number they saw.

3. Great were the tribes in their existence: you could not
count the men; warriors and soldiers, prepared to kill those of
Balam-quitze, Balam-agab, Mahucutah who were there on the
Mount Hacavitz, name of the place where they were. Now it
is their arrival we are about to relate.

4. Now when they were there, Balam-quitze, Balam-agab,
Mahucutah and Iqi-balam, together were they on the mountain
with their wives and children, when arrived all the warriors and

soldiers, and they were not only sixteen or twenty-four among
the tribes.

5. They surrounded the ramparts of the city, uttering
great cries, armed with bows and shields, beating on their own
mouths, vociferating,, throwing, giving vent to clamor and hiss-
ing, when they arrived at the foot of the city.

6. But there was nothing in all that to frighten the sacrificers ;
only they looked on from the edge of the walls where they were
aligned with their wives and their children; only their thoughts
preceded the actions and blind words of the tribes, while they
climbed the front of the mountain.

7. And little lacked but that they let themselves loose against
the entrance of the city, when, a moment later the lid of the four
calabashes placed at the edge of the city was removed, and the
gnats and wasps flew out from them; like smoke they rose up
from the hollow of each of the calabashes.

8. Thus finished the warriors by the insects, who fastened
themselves on the eyes and eyebrows, who attached themselves to
their nostrils, to their mouths, to their legs, to their arms. Where
then (said they), have they been to get, where is it then that they
have been to gather all that there is here of gnats and wasps?

9. Fastened on thus, they bit their eyeballs; heaped up, num-
berless, these insects raged against each of the men; intoxicated
as they were by the gnats and the bees, they could no longer hold
their bows, nor their shields, and without strength they suffered
the latter to fall on the ground all around.

10. Falling in front of the mountain they were stretched out;
they did not even feel they were being shot on with arrows, that
they were being maltreated with battleaxes; and it was simply
branches of dry wood that Balam-quitze and Balam-agab took;
(even) their wives began to kill.

11. And only half of them returned, all the tribes fleeing as
fast as their legs could carry them.

12. But the first of those they caught, were finished and done
to death; and there were not few who perished, nevertheless, not
so many died in this manner but that they had the thought of
pursuing them, since the insects started to put themselves
against them. Neither did they employ all the force they might
have done, and without there being any need for arrows or
shields, a great number of them died. Then all the tribes passed
under the yoke.

13. Therefore the tribes humiliated themselves before the
face of Balam-quitze, Balam-agab and Mahucutah. ‘‘Wretches
that we are, put us not to death!’’ said they. ‘‘Very well! Even

though you are worthy of death; but you shall become tributary
as long as the Sun proceeds, and as the light follows its course,’’
was answered them.

14. Such, then, was the defeat of all these nations by our first
mothers and fathers, (a defeat) which was accomplished there on
Mount Hacavitz, and (it is) its name to-day. That is first when
they founded themselves, there they grew, and multiplied, they
brought forth daughters, they brought forth sons, on the summit
of Hacavitz.

15. They were in great joy, having vanquished all the nations
who had been crushed on the mountain. Thus did they, and thus
they actually humiliated the tribes, all the tribes.

16. Whereafter their hearts rested. They said to their sons
that (the time) was nigh that they must die, when (the tribes)
had wished to kill them. And here now we shall relate also how
Balam-quitze, Balam-agab, Mahucutah and Iqi-balam died, for
such were their names.

THe RvuLeE oF THE PATRIARCHS.

1. And as they foresaw their death and their end they in-
formed their sons of it. Nevertheless they had no sign of sick-
ness; they felt neither suffering or agony, when they left their
last words to their sons.

2. These are the names of their sons: these two (are they)
who were begotten by Balam-quitze, Qocaib, who (is) the name
of the first; and Qocavib, the name of the second son of Balam-
quitze, the forefather and father of the Cavek.

3. And these are also the two sons which Balam-agab begat;
these are their two names: Qoacul was the name of his first son,
Qoacutec was called the second son of Balam-agab, fathers of
those of Nihaib.

4. But Mahucutah begot one son only, and his name was
Q@oahau. And these three had sons: but there were no children
from Iqi-balam. They were really sacrificers, and here are the
names of their children.

o. Then they gave their (last) instructions. Together they
were, all four; they sang in the anguish of their hearts, and their
hearts groaned, while repeating the Qamacu, the name of the
song they sang, while they took leave of their sons.

6. ‘*O my children, we depart (said they), and we return;
glorious are the words, glorious are the instructions we !eave
you.

' 7. ‘You also have come from our distant fatherland, O our
wives,’’ said they to their spouses, and they took leave of each
one of them individually.

8. ‘*We return to our people. Already the king of the deer is
in order, he is stretched along the sky. Behold, we are about to
accomplish our return; our tasks are finished, and our days are
completed. Keep us in mind; efface not us from your memory,
and forget us not. You shall yet see your houses and your
mountains multiply; so be it! Go on in your way, and see again
(the places) whence we came.’’

9. And thus spoke their word, while they were taking leave
(of their sons). So also Balam-quitze left the sign of his being:
‘This is now (which shall make you) think of me, and behold I
am about to leave it with you. This is it (which shall constitute)
your power; I have taken farewell (of you) and I have been
filled with sadness,’’ added he.

10. Then he left the sign of his being, the Shrouded Majesty,
as it was called, the form of which was not visible; for they did
not unfold it, and its manner of sewing was not known, because it
was not seen when it was rolled. Thus did they take leave (of
their sons) and then they disappeared from the summit of Mount
Hacavitz.

11. They were not buried by their wives and sons, their dis-
appearance not having been visible, when they disappeared; only
their farewells were visible, and thus their shroud (envelope or
covering) became dear to their sons. That was the memory of
their fathers, and straightway they burnt (incense) before this
memory which their fathers had left them.

12. And behold men multiplied because of the princes, when
these received (the power of the Vitals) (kidneys) of Balam-
quitze, who had begun (as) the grandfather and father of those
of Cavek; but his sons, named Qocaib and Qocavib, did not in
any manner disappear.

13. Thus therefore died the four (sacrifices that—were)
our first fore-fathers and our fathers, when they disappeared,
and left also their sons on Mount Hacavitz there where their sons
remained.

14. Having been brought low and humiliated in their great-
ness, all the tribes had no more power, but they were all (re-
duced) to serve each day.

15. (The princes) kept in mind their fathers, and great was
the glory of this shroud for them: they did not unfold it, but it
remained there with them, rolled up. The Shrouded Majesty it
was called by them, when they wished to refer and name this
mystery which had come to them through their fathers, and that,
only as a Sign of their nature, they had done so then.

16. Such was the end and the disappearance of Balam-quitze,
Balam-agab, Mahucutah and Iqi-balam, of these four men who
came from the other side of the sea where the sun rises; long
since had they come here when they died, and already very old
(they were these venerated men) called the Sacrificers.

THE CROWNING.

1. Whereafter they thought of going to the East; this they
thought in conformity to the recommendation of their fathers,
nor did they forget it. Long since was it that their fathers had
died, when were given to them wives from the tribe, and they had
fathers-in-law, all three of them taking wives.

2. And they said, when they had done so: ‘‘ Let us go to the
East, whence came our fathers,’’ said they, starting on the way;
these three were the inheriting sons, Qocaib, name of the first
son of Balam-quitze, the (chief) of all the Cavek; Qoacutek, son
of the son of Balam-agab, who is the one of Nihaib; Qoahau,
name of the other, son of Mahucutah, who is that of Ahau-quiche.

3. Here then are the names of those who went that way to
beyond the sea, the three then started; certainly it was their de-
sign, and it was their wisdom (which led them to act thus) ; for
it is not in vain (that there are) men of each nature. They took
leave of all their brothers and their kinsfolk; filled with joy, they
started: ‘‘We shall not die; we shall return,’’ said they, start-
ing, all three of them.

4. Doubtless, they passed over the sea, when they arrived in
the East, to receive the royalty. Now here is the name of the
lord, the monarch of the easterners, where they arrived.

0. And when they arrived before the lord Nacxit, the name of
the great lord, the only judge, whose power was boundless, be-
hold, he conceded them the sign of royalty, and all that repre-

= Ta Sa Ree

~~ os a: eee 2

sents it; thence came the sign of the dignity of Ahpop, of that of
Ahpop-camha, and thence the sign of the majesty and power of
Ahpop and of Ahpop-camha; and Nacxit, to finish, granted them
the insignia of royalty.

6. Here are all the names that follow: the shadow, the throne,
the flutes, and other instruments, the powders of divers colors,
and perfumes, the chief tiger, the bird, the deer * * the shells * *
the pine knots, the trumpets, * * * the ensign with heron-feath-
ers; all the things that they ultimately brought in coming, and
that they went to seek from the other side of the sea; the art of
painting of Tulan, its writing, said they, for the things which
had been preserved in their histories.

7. Whereupon they arrived at the summit of their city, called
Hacavitz, and having gathered all those of Tamub and L[locab, all
the tribes gathered, rejoicing to see the arrival of Qocaib, Qoa-

eutec and Qoahau, who from that time on took up again the gov-

ernment of the tribes.

8. The Rabinalians, the Cakchiquels and the Tziquinaha, were
filled with joy; thus the sign (of royalty) was manifested before
their glances, the greatness of their power, and great also be-
came the existence of their tribes, even though they did not ex-
hibit their power fully. It was they who were there in Hacavitz,
and there were with them all that had come from the far Hast
whither their journey had been, and they were there on the
mountain already very numerous all together.

9. There also died the wives of Balam-quitze, Balam-agab
and Mahucutah. Then they came, and having left their moun-
tains, they sought other hills where they settled; the localities
they founded were numberless, giving them names and changing
their names (which they bore before this), our first mothers and
our first fathers, so as to augment themselves and extend their
power.

10. These people formerly said, when they recounted at what
epoch they had abandoned and at first forsaken their city called
Haeavitz, and they came to found another city that was named
Chi-quix (in the thorns).

11. Far around they established themselves in this city’s
suburbs; there begat they daughters and sons. There were they
very numerous, and amidst all (they covered already) four hills
which bore (at the same time) the name of their city (Chi-quix).

THE ‘‘POPOL VUH”’
OR
THE BOOK OF THE HOLY ASSEMBLY
TRANSLATED BY

KENNETH Sytvan Gururiz, A.M., Pu.D., M.D.

PART IV.

12. They married their daughters and their sons; only as
marriage presents, as a favor and as an offering, they made the
price of their daughters, which they received, and good was thus
the condition they made them.

13. There they passed into each one of the divers quarters of
the city, and these are their divers names: Chi-quix, Chicpac,
Humetaha, Culbac-cavinal, and these are the names of the locali-
ties in which they dwelt. And behold they used to spy around
the mountains of their cities, and they sought the inhabited
mountains, for they were very numerous all together.

14. Already were dead those who had been to receive royalty
in the East; already thus growing old they had come to establish
themselves in each of the towns, but they did not accustom them-
selves in the divers places where they passed; they experienced
many griefs and labors, and it is far (from their first dwelling
places) that already grandfathers and fathers they found (the
locality which suited) their town. Now this is the name of the
town where they came.

THE CapiITaL IzMacHI.

1. In Izmachi is then the name of the place of their city where
they ultimately abode, and where they settled permanently:
there did they exercise their power, having begun to build their
houses of stone and lime under the fourth generation of kings.

2. These then spoke, Conache as well as Beheleb-quih and
with him the Galel-Ahau. And then reigned the king Cotuha
with Iztayul, their names of the Ahpop and of the Ahpop-camha,

ee ee rae

THE ‘‘POPOL VUH’’ 369

who reigned there in Izmachi, which they had done, and which
became (in their time) a magnificent city.

3. And only three palaces were made there in Izmachi: there
were not yet there those twenty-four palaces, but only their
three palaces, a palace exclusively for those of Cavek, and a
palace exclusively for the face of the Nihaib, as likewise one
palace only exclusively belonging to those of Ahau-quiche.

4. Only these two branches of tne family were serpents. Now
they were all in Izmachi with one heart; there were no enmities
among them nor were there any difficulties; royalty was at rest,
without disputes or uprisings; peace and felicity were in their
hearts.

5. There was no envy, and there was no jealousy in what they
did, and their power was yet limited: they had not yet planned
anything great, nor had they rebelled. But then they attempted
to have the shield passed in Izmachi, as sign of their empire;
they made it then the sign of their majesty; and also the sign
of their greatness.

6. And when Ilocab perceived this, war was lit up by the
care of Ilocab, who wished to have this king Cotuha killed, (those
of Ilocab) wishing but one kind and (that he be) with them. As
to the king Iztayul, they wished to chastise him, they wished
that he be punished for the cause of Ilocab, in putting him to
death.

7. But their jealousy did not succeed against the king
Cotuha, who descended on them before perishing at the hand of
Ilocab. Such was then the origin of the revolt and of the tu-
mult of the war.

8. They entered by assault at first in the town and passed
on their way, slaying; for what they wished was the ruin of
the name of Quiche, in the thought of reigning alone. But they
came only to die; they were made captive, and made prisoners,
without that any great number of them succeeded to escape.

9. Then they began to sacrifice them; those of Ilocab were
slain before the god, and that was the chastisement of their
sin, which occurred by order of the king Cotuha. A great num-
ber likewise entered into servitude, and were reduced to slavery,
alter having gone to get themselves crushed because they had
lit up war against the king and against the fortifications of the
city.

10. That the name of the Quiche king should be ruined, and

given up to scorn, that is what their hearts wished; but nothing
could be carried out. Thus, arose human sacrifices before the
god, and when they made shields of war, because of the fortifica-
tions of the city begun in Izmachi.

11. There was founded the cradle of its power, because, in
truth, great was the empire of the Quiche king. Everywhere
he (showed himself surrounded) by princes powerful in deeds,
without there being anybody who could humiliate them, without
there being any who could take issue with them, thereby caus-
ng the very greatness of the royalty which was implanted in
Izmachi.

12. There arose the habit of pricking oneself with (thorns
before) the god, as well as the terror; and all the nations were
terrified, the small nations and the great nations, beholding the
entrance of the captives which they sacrificed and which they
killed because of the majesty and the greatness of the king
Cotuha, of the king Iztayul, with those of Nihaib and of Ahau-
quiche.

13. Only these three branches of the (royal) family stayed
there in Izmachi, (which was) the name of the city, and it is
likewise there that they began the feasts and orgies for their
daughters when they came to bring wood (for the use of the
temples).

14. That was the motive for the three (branches of the fam-
ily) to assemble in the palaces thus named because of them, and
there they drank their draughts, and there also they ate their
dishes, price of their sisters, and price of their daughters, and
joy in the heart, and they did nothing else than to eat and drink
in their painted cups, inside of their palaces.

15. ‘*‘Those are our thanks and our gratitude (towards the
gods) for our posterity, signs of our word on the girls and the
boys,’’ said they. Here came they to impose names, and then
did they give each other titles, they divided themselves into fam-
ilies, organized themselves into seven tribes, and classed them-
selves by city wards.

16. ‘‘Let us unite, we the Caveks, we the Nihaib, and we the
Ahau-quiche,’’ said the three families, and the three great
houses. And long they made (their dwelling) in Izmachi, till
they had found and till they had seen another city, and they had
in turn abandoned that of Izmachi.

gn Ot

THE ‘*‘POPOL VUH’’
OR
THE BOOK OF THE HOLY ASSEMBLY
TRANSLATED BY
KENNETH Sytvan Guturiz, A.M., Pxu.D., M.D.

PART IV.

Tue Division IN THE Royaury.

1. After that, when they rose to go away (from Izmachi)
they came to the capital, the name of which is Gumarcaah, which
was thus named by the Quiches, where came the Kings Cotuha
and Gucumatz, as well as all the princes. They had entered
by that time on the fifth generation of men (counting) from the
beginning of civilization, and of the origin of the existence (of
the Quiches as an organized nation).

2. And there in great number they built their houses and
there also they built the house of the god in the centre of the
dominating part of the city where they placed it when they
came to establish themselves there.

3. Whereafter their empire took on a new increase, (and as
they were) in a very considerable number, their great houses
once more held a council, and having assembled, they subdivided.
For quarrels had arisen; they were jealous of each other be-
cause of the ransom of their sisters and daughters, and already
the latter offered no more the usual draughts in their presence.

4. This then was the origin of their separation, when they
turned against each other; and they threw at each other skulls,
and returned them to each other. Then they divided into nine
families; and the quarrel about the sisters and daughters hav-
ing come to end, they carried out their decision to subdivide
the royalty into twenty-four great houses, which also was done.

o. It is already long since the arrival of all (these princes)
in this city, (which took place) when the twenty-four great
houses were completed in the capital called Gumarcaah, which
was blessed by the lord bishop; since then this town has become
entirely depopulated.

6. They became very numerous, and likewise numerous (were
the men who came) in the train of each of the princes; were the
first at the head of their vassals, and many, many families (be-
longed) to each of the princes; we shall mention the titles of

these princes, each one in particular and each one of their great
houses.

7. Now, here are the titles of the princes in face of those of
Cavek. This one is the first prince: the Ahpop, the Ahpop-
camba, the prince of the priests of Tohil, the (prince of priests)
Gucumatz, the great elector of Cavek, the councillor of Chittiuj,
the minister of tributes, the tennis-game councillor of Tzalatz,
the chief Majordomo.

8. Such are the princes in the face of those of Cavek, nine
princes, whose great houses are classed each in its rank, and
whose title will be again explained.

9. Now, here the (names of the) princes in the face of those
of Nihaib, and this is the first prince; the Ahau-galel, the Ahau-
ahtzic-vinak, the Galek-camha, the Nima-camha, the Uchuch-
camha, the great elect of Nihaib, the (prince of the priests) of
Avilix, the Yacol-atam-utzam-pop-jaklatol, the minister of Yeol-
tux; and these are the nine princes on the face of Nihaib.

10. Here also are they of Ahau-quiche, and here are the titles
of their princes: the Ahtzic-vinak, the Ahau-lolmet, the prince
great elect of Ahau-quiche, the prince (of the priests) of Haca-
vitz, four princes at the face of those of Ahau-quiche, in the
order of their great houses.

11. Two families likewise (formed) themselves of the lords of
Zakik, of Tzutuha, and of Galel-zakik (although there was), but
one great house for both princes.

Tue MarveLtovus GucuMATz.

1. Thus then were completed the twenty-four princes, as
there existed likewise twenty-four great houses; then increased
the power and majesty of the Quiche; then was fortified and ex-
tended the greatness with the yoke of the Quiche, when the city,
with its ravines, was built of stone and lime, and was covered
with cement.

2. The small and the great nations came where was the name
of the king, contributing to increase the Quiche glory; then
arose power with majesty; then arose the house of God, as well
as the houses of the princes. But it was not they who made them;
they did not work on them, not having been able to construct
their houses, nor even to build the house of their god, for it was
done by their vassals, who had multiplied.

3. It was certainly not trickery, nor violence, that attracted
them ; verily, they belonged to these princes each one in particu-

lar, in great number were also their brothers and kinsfolk, their
condition having increased, as had increased also the renown of
the oracles issuing from the mouths of the princes.

4. For verily they were esteemed, and great was verily the
glory of the princes; and the veneration (which was had for
them) grew as well as their renown, because of their vassals, and
the inhabitants of the ravines (of the) suburbs and interior of
the city increased at the same time as they.

5. It is certainly not that all the nations should come to
surrender thus, as in war times one enters by force both into
the ravines and into the cities, but surely because of the prodi-
gies effected by the Kings, and which glorified the King
Gucumatz and the King Cotuha.

6. Verily the Gucumatz became a marvelous king; every
seven (days) he ascended into heaven, and in seven (days) he
covered the road to descend to Xibalba. Every seven (days)
he put on the nature of the serpent and verily became serpent;
every seven (days) likewise, he transformed himself into the
nature of an eagle; every seven days also, into that of the tiger,
and verily he became the perfect image of an eagle and of a
tiger; every seven (days) also (he took) the nature of coagu-
lated blood, and he was nothing more than coagulated blood.

7. Verily the existence of this marvelous prince filled with
terror thereby the princes before his face. Reports thereof
spread (on all hands), all the kings of the nations heard (what
was going around) concerning the existence of this marvelous
prince. And that was the origin of the greatness of the Quiche,
when the King Gucumatz operated these signs of his power.

8. The recollection of his grandchildren and of his children
was not forgotten in the memory (of the peoples): not that he
did these things so that there might be a king, a wonder worker,
but in order that his condition be a means of dominating all
the nations, and to make of it a means of manifesting himself
to them as the only chief of the peoples. This marvelous king,
Gucumatz by name, was the fourth royal generation, and cer-
tainly (he distinguished himself as) Ahpop and Ahpop-camha.

9. There remained of them likewise of the posterity, and
of the descendants who reigned also with majesty and who
begat sons who also did many things. Thus were begotten
Tepepul and Iztayul, whose reign made the fifth generation.
Kings were they (both of them) and each one of the generations
of these princes begat sons.

A A A

M4 - ee ~ ae a
~~ : ———— > ———
[Es > eae kee oo

THE POPOL VUH;
OR,
THE BOOK OF THE HOLY ASSEMBLY.

TRANSLATED BY
KENNETH Sytvan GutuHeriz, A.M., Po.D., M.D.
PART IV.

THe Great CHARTER.

1. Here are now the names of the sixth royal generation of
the two great Kings, E-gag-quicab, name of the first king, and
of Cavizimah, name of the second.

2. And here are the great things which Quicab and Cavizi-
mah* did, and here is how Quiche-land became famous because
of their really marvelous condition.

3. Here then is the conquest and destruction of the ravines
and of the towns of the small and great nations,j all neigh-

*E-gag-quicab means “The Fires of the Two Hands,” or ‘“‘of Honey.’”’ Cavizimah,
“calabash tree adorned (or armed) for war.’’ Ximenez, in this translation, well
distinguishes these two princes, but in his short history of the Quiche kings makes
- — (Hist. de la Province de San Vicente de Chiapas y Guatemala, Lib.

, cap. 2/.

*All documents agree in exalting the great conquests of Quicab and the other
princes of the House of Cavek. The Capital of the Cakchiquels, here designated by
the words tinamitoher, meaning ‘‘ancient city,’’ was Iximche; but it does not seem,
to B. de B., that Quicab took it at that time. Iximche was called in Nahuatl Tec-
pan Quauhtemalan, and was softened into Guatemala, which name was given to the
Spanish city and to the whole kingdom and later to the Republic. Chuvila is now
Chichicastenango. Rabinal, in some ancient MSS. Ropenal, may come from ‘“rop,”
to fly, as a bird; whence ‘‘Ropenal,”’ the act of flying. At that time the principal
city of the Tribe was Zamaneb, in the mountains of Xoyabah. There was also Pa-
maca, better known as Tzacvalpa. The name Caokeb or Cauke remains in that of
two small villages, Santa-Maria and Santiago Cauke, in the Cakchiquel Mountains,
east of Guatemala, at the time of the Pokoman domination. Zakabaha, better Zak-
cababa, *“‘white house of the sacrifices,’’ nowadays San-Andres, about eight miles north-
northeast of Santa-Cruz del Quiche; it was probably a town under the dominion of
the Agaab. It might have been identical with Cahba-ha, mentioned further on, place
famous because of the sacrifices offered there. At any rate, they must have been close
to each other, Cahba-ha being one of the towns of the Agaab, near the limits of the
Zacapulas and of S Pedro Jocopilas, or Tamub. Zakuleu, ‘‘white earth,’’ whose
ruins exist about one mile east of Huehuetenango; it was a town and fortress of the
Mames, and its name in this language was Chinabahul. Chuvi-Migina or Megena,
“‘Above the boiling water,’’ a town and fortress which, formerly of the Mames, be-
came Quiche; situated on a high mountain, where its ruins are yet visible, which the
Indians designate under the name Coxtum, the ‘‘castle,” south of Totonicapan, domi-
nating the thermal springs of same name. Xelahu, or Xelahun-quieh, ‘“‘under the
ten stags,” great and ancient towns of the Mames, later Quiche, then called Qulaha,
situated at the foot of the volcano Excanul, or of Santa-Maria, nowadays moved
over, with its inhabitants, to Quetzaltenango. Its chief was called Chunzak-Yoc, over-
come and probably put to death by Quicab (Titulo de los Senores de Quezaltenango).
Chuva-Tzak, “‘before the fortress,’’ Quiche name of the locality, nowadays called
Momostenango. Tzolohche, the elder tree, in Mexican Xomacac, found nowadays in
the great pueblo of Chiquimula.

ne

boring; the city formerly known as the home of the Cakchi-
quels, nowadays called Chuvila, as also in the mountains of the
Rabinalians the city called Pamaca, in the mountains of Caokeb,
that of Zakabaha; as well as the city of the Zakuleu, that of
Chuvi-migina, of Xelahu, of Chuva Tzak, as well as that of
Tzoloche.

4. These (towns) hated Quicab; he made war on them, and
truly conquered and ruined the ravines and towns of the
Rabinals, the Cakchiquels, and of the Zakuleus; he conquered
these people and led them into captivity, and Quicab extended
his arms afar. One or two nations not having brought the
tribute of all their possessions, he entered into their towns
by force, so that they might bring their tributes to the face of
Quicab and Cavizimah.

5. They entered into servitude; they were tormented, and
(their citizens) were attached to trees and pierced with arrows;
there was for them neither glory nor honor. Such was the
ruin of these cities, so soon razed to the face of the earth; as
lightning which strikes and breaks the stone, thus by terror
he crushed the nations.*

6. They could neither kill nor conquer him, truly he was a
hero, and all the nations brought him tribute. Then all the
princes having taken counsel together went to fortify the out-
lines of the ravines and towns, having carried away since then
the towns of all the nations.7

7. Whereafter the watchers whose duty was to observe the
enemy (far from the capital) were called back, and new tribes
were created which were to occupy the conquered lands as
their home. ‘‘In case the people should return to occupy the
city,’’ said all the princes, reuniting in council.{

8. Then they went out to the places assigned them: ‘‘They
shall be, as it were, our clans (?) and our tribes, our walls:
and our castles; let that be our strength and our bravery,’’

*That was the time when the greater part of the princes of the Mames of the
Otzoya country, comprising a great part of the present day departments of Totonica-
pan and Quezaltenango, were put to death and replaced by lords of the Cavek family.
In front of Colche, as sign of a city ruined by him, exists nowadays a mountain of
rock, and it is almost cut as if he had divided it with his axe; it stands on the
hillside called Petatayub, where it is still visible to-day, so that everybody passing
by sees it as the token of the valor of Quicab.

{This explains how the Quiche language was in these places substituted for the
language of the Mames, to which, however, it is of close kin.

iThis creation was made from among the inferior members of the three reigning
families, of Cavek, of Nihaib and of Ahau-quiche, to whom Quicab distributed the
conquered towns, as William the Conqueror allotted the Saxon manors to the
Normans in England.

said all the lords, when they started on their way to the station
designated for his tribe, and there to fight his enemies.*

9. And when they were thus warned (of what they had to
do), they started on their way, to take possession of the
countries of the conquered nations which had been assigned to
them, and on this account went to those countries. ‘‘Be not
afraid if there are yet enemies, and if they come to kill you.
Quickly come and tell it to me, I will go and put them to death,”’
said Quicab also to them, when saying farewell to all the chiefs,
with the Galel and Ahtziec-vinak.t

10. Then started with arms and baggage the chiefs of lancers
and slingers, as they were called; then were spread everywhere
the forefathers of the Quiche nation; there were some of them
in each of the (conquered) countries; only to guard the moun-
tains, to guard the lances and the slings, and to watch in war,
at the time they left. Theirs were not different cradles, nor
separate god (from their mother country, having till then
thought only) of fortifying their towns.

11. Then came out (from the capital) all the (princes named
as) lords of Uvila,t of Chubtimal, of Zakiya, of Xahbaquieh, of
Ternah, of Vahxalahuh, with the lords of Cabrakan, of Chabi-
eak in Hunahpu, with the lords of Pamaka, of Xoyabah, of Zak-
eabaha, of Ziyaha, of Migina, of Xelahuh, and the countries of
the coast, they went out to watch in war, and to guard the land
whither they went by order of Quicab and of Cavizimah, the
Ahpop and Ahpop-camha, of the Galel and of the Ahtzic-vinak,
who were the four sovereigns.

12. They were despatched to watch over the enemies of
Quicab and of Cavizimah, names of the two kings (who were)
at the head (of the house) of Cavek, of Quema, name of the
king (who was) at the head (of the house) of Nihaib, and of
Achak-iboy, name of the king (who was) at the head (of the

*The title of the ‘“‘Lords of Totonicapan’’ enumerates the various offices and titles
then created, and mentions the princes endowed with them, and who went to take
possession of their lordships.

+Former chief of the Nihaib tribe, the latter of the Ahau-quiche.

tUvila, for Chuir-La, near Santo-Tomas Chichicastenango, Cabrakan, usually Ca-
brikan, in the mountains northwest of Quetzaltenango, Chabicak-chi-hunahpu, or ‘‘Ar-
row of Fire of Hunahpu,’’ or “of a Sabarcan-hunter.’”’ In another manuscript the
place is called Chao-cak-chi-hunahpu, “Fire which speaks in the Hunahpu,” this be-
ing the name of the famous volcano del Fuego, near Guatemala. Xoyabah or Xol-
abah, “In the midst of the Stones’; it was a fortress which defended the passes of
the Rabinal Mountains, east of Quiche-land. Ziyaha, ‘‘House of the Dog-Water,”’
recognized in the two or three Pueblos named Cija, the largest of which nowadays
being Santa-Catarina Iztlahuacan.

Pt |

house) of Ahau-quiche.* And those were the names of the
kings by whom they were sent and despatched, when their
vassals went (to establish themselves) in these countries and
on each of those mountains.

13. They started on the way right at the start; captives and
prisoners of war entered (by their care) before the face of
Quicab and of Cavizimah, of the Galel and of the Ahtzic-vinak.
Everywhere the chiefs of lancers and slingers made war,
carrying off continually new captives. In turn they became
heroes, they who were no more than guardians of posts (on the
frontiers); they sat down with pride, and, like their thoughts,
their utterance exalted itself because of the kings, when the~
dragged before them their prisoners and their captives.

14. Whereafter the council met by order of the kings, of the
Ahpop, of the Ahpop-camha, of the Galel and of the Ahtzic-
vinak; and the decision was reached, whatever should happen,
they should retain their precedence, their dignities, being there
to represent their family. ‘‘I am the Ahpop, I am the Ahpop-
camha!’’ (cried they). ‘‘Ahpop to bear my office, as thine, O
Ahau-galel. As to the Galels, their nobility shall obtain,’’
answered all the lords in formulating their decision.t

15. Thus also did they of Tamub and [locab, like (was since
then) the condition of the three races of the Quiche, when the
chiefs of the people put the screws (on royalty), and had them-
selves ennobled. Such was the issue of this assembly; but it
was not in Quiche itself that (power) was seized. The name
of the place still exists where the vassal chiefs seized (power)

*In the royal lists, which close this book, the name Quema appears as the next to
the last king of the house of Nihaib, before the Spanish invasion. That of Achak-
iboy does not appear at all in the list of the kings of Ahau-quiche; probably he had
another name; this one means Armadillo-excrement.

*The revolution here told of so briefly had as causes the very wars to which the
Quiche kings devoted themselves. To assure themselves of their conquests they
were obliged to send there the greater part of the chiefs of their house, who formed
their chief nobility, and, sending away their chief nobility, they were forced to raise
the condition of the middle classes. The chiefs of the people raised their heads, as
occurred formerly in Europe with the communes or cities. The Cakchiquel manu-
script mentions very interesting details about this.

tIn this council, apparently, the chiefs of the people obtain representation; they
demanded liberty for all, abolition of forced labor, and so forth. On the repre-
sentations of the nobility, the six leaders were hung, but their death was the signal
for a revolt. The people rose in a mass, many of the nobles were slaughtered, and
the king, Quicab, prisoner in the town of Panpetak, was forced to subscribe to all
the demands of the rebels. Then probably was mentioned the council here referred
to. This verse is very difficult to translate; Ximenez passes it over. Evidently
the writer sought to confuse a matter which his pride of race hardly permitted him
to detail at length.

when they had each of them been sent into their several local-
ities and subsequently had all gathered in one place.*

16. Xebalax and Xecamac are the names of the place where
they seized power, at the time they entered on their dignities,
and that occurred in Chulimal.

17. Such was the nomenclature, the installation, and the
recognition of the twenty Galel and of the twenty Ahpop, who
were installed by the Ahpop and Ahpop-camha, by the Galel
and the Ahtzic-vinak. All the Galel-ahpop entered on their
dignities, (as also) eleven Nim-chocoh, Galel-ahpop, Galel-
zahik, Galel-achih, Rahpop-achih, Rahtzalam-achih, Utzam-
achih, titles of the warriors that these obtained, when they were
named and given titles on their thrones and on their seats, they,
the spies, or auditors, its chiefs of lancers and slingers, the
walls, the gates, the ramparts, and the towers which defend the
Quiche.

18. In this manner also did they of Tamub and Ilocab, the
chiefs of the people who are in each one of their localities,
having usurped power, and assumed titles of nobility.t Such
exist nowadays in each one of these places. Such was their
source, when they arose from the Ahpop and Ahpop-camha, as:
also from the Galel and Ahtzic-vinak, from which they had
originated.

THe TEMPLE.

1. Here now will we relate the names of the house of God;
verily, his house was called by the name of the god, the great-
building of Tohil, name of the building of the house of Tohil,
property of the Cavek. And Avilix was the name of the edifice
of the house of Avilix, property of the Nihaib, and finally

*No doubt the dignities had been conferred by the four supreme chiefs—a con-
cession seized by violence, but which had the result of increasing the royal power
at the expense of the feudal aristocracy, as the Cakchiquel manuscript well says.

+Evidently the chiefs of the families of Tamub and Ilocab, humiliated since two
centuries and reduced to a sort of helotism, profited by this occasion to reassume
their ancient rank in the nobility. So little were these people stationary that
their meeting place became historical.

tThe name of this locality, formerly famous in Quiche annals, is to-day lost; nev-
ertheless, some Indians pointed out to B. de B. some ruins by the name of Chulimal
between Lemoa, Chicastenango and the foot of the Totonicapan Mountains.

“ie,

SR ee

ee

Hacavitz was the name of the edifice of the house of the god
of Ahau-quiche.*

2. Tzutuha (or flowery fountain),7 seen at Cahbaha, is the
name of another very great building, where was a stone which
was worshipped by the Quiche kings and nation. The people
introduced their offering iirst before Tohil, and then went to
worship in their turn the Ahpop and Ahpop-camha.

3. Then they brought their precious feathers and their
tributes before the king; and this king also they sustained and
fed, the Ahpop and the Ahpop-camha. It was they who had
founded the city, they the great kings and all the miracle-
workers, the marvelous King Gueumatz, with Cotuha, and also
the marvelous King Quicab with Cavizimah.

4. They knew if war should be made, and everything was to
their eyes, clear; they saw if there should be death or famine,
if a contention of any kind was to take place. They knew even
where was that which manifested everything to them, where
was the book, called by them the Popol Vuh.t

5. But it was not only on this wise that the kings (showed)
the greatness of their condition; great also were the fasts with
which they paid (for the possession of) their palaces and their
kingdoms; they fasted long, while sacrificing before their god.
Now their fast was on this wise.

6. Nine men fasted, and nine others offered and burnt
incense: thirteen (were occupied) with the fast, and thirteen

*Thus the three reigning houses had in the same enclosure each its temple, ac-
cording to the ruins found around the Great Edifice of Tohil, well known by the
travelers, whom its colossal mass strikes on its first aspect approaching the ruins
of Utlatlan, near Santa Cruz del Quiche. It is also seen that each of the three
families had a palace in this place.

*Tzutuha, ‘“‘flowery water,’’ which is also the name of a great building, namely, a
temple, seen at Cahbaha. This locality, spoken of in no other historical document,
is found mentioned only in a common title of the lands of Zacapulas, in the archives
of the palace in Guatemala, and must have been located in the territory of the Agaab,
not far from the banks of the Lacandon river. It might, indeed, be the ancient
native town to which Zakbaha was substituted, nowadays San-Andros. Cah-ba-ha, from
the verb kah, to descend, slay, whence gahb, to sacrifice, immolate, means house
of slaughter or sacrifice. Juarros, according to Fuentes, speaks also of a stone
which the Quiches consulted on important occasions. According to the latter, it was
a sort of obsidian, or, rather, metallic stone, with a dark background, shining like
a mirror, in which the gods expressed their oracles by perfectly visible images. In
the “Titles of the Lords of Totonicapan” it is said that the Quiches, at the time of
their alliance with Qotuha, found in«Tzutuha, place of his residence, the stone in
question, similar to the one they had, gotten from Nacxit. It was this circumstance
of the adoration of the stone, of the “flowery fountain,’’ Tzutuha, and of the name
of Cahbaha, which struck B. de B. the first time he was in a condition to read the
original in the Quiche language, because of their coincidence, probably entirely ac-
cidental, with the black stone worshipped in Mecca, from the well of Zemzem, and
of the Caaba.

tThis national book contained the Mysteries (Pt. I. and II.), also science of as-
tronomy, judicial astrology, the art of magic, the rules of ritual, etc.

others offered and burnt incense before Tohil, and before their
god they ate only fruits of the sapota tree (tree of Cayenne),
those of the ahache and ginom trees.

7. For they had no bread* to eat, whether they were seven-
teen men sacrificing, or that ten (were occupied) in fasting.
Verily they ate not in the great holy work they did and which
was the mark of the character of the kings. ;

8. Neither had they any women to sleep with; but they
(remained) alone to preserve themselves in continence, fasting
in the house of the god where they were daily, doing nothing
but worshipping, sacrificing, and burning incense.

9. Thus were they there from night to morning, solely to
groan from the bottom of their hearts, to groan from the
bottom of their entrails, imploring light and life for their sub-
jects or dependents, as also for power for them (selves?),
raising their eyes towards the sky. Now this is the prayer
(which they addressed) to the face of their god, praying to him,
and this was the groaning of their hearts:

10. ‘‘Hail, beauty of the day, O Hurakan, heart of the sky
and of the earth! Thou who bestowest glory and felicity; thou
who bestowest daughters and sons! Turn thyself (towards us)
and bestow prosperity (with) thy good gifts: give life and
being to my subjects; let them grow and live, they, the supports
and nourishers of thy (altars); who invoke thee on the way,
on the roads, on the banks of rivers, in ravines, under forests,
under the convolvuli.t

11. ‘‘Give them daughters and sons. Let no disgrace or
misfortune overtake them. Let their tempter|| approach them
neither from behind nor from in front. Let them not slip, let
them not wound themselves; let them be neither fornicators,
nor condemned by the judge. Let them not fall in the depths
of the roads, nor on the heights of the way. Let there be no
stumbling stone or danger behind them or in their presence:
prepare them a smooth road and plain paths. Let neither grief
nor misfortune come to them from thy rays.

*Va is a generic word for any food, but especially of the tortilla, or pancake of
maize-fiour.

#Chi qui Chahik quib, “they kept themselves,” restrained themselves.

tAcarrok is a supplicating exclamation, sometimes expressing grief, sometimes a
humble hope towards the sky. Atoob, from ato, good, beautiful, plural atoob, ex-
pressing beauty and excellence in supreme degree; here translated Hail! Beauty of
the day.

\|\Tempter, gaxtokonel, the deceiver, from gaxtok, lie; and gaxtokoh, to lie. From
thy rays; the text says: that not have their evil, their misfortune thy hair, thy head
of hair.

Se De Se em ere ee —"

Ae epee

% vay OF a. ak e

PEeet Ee.

12. ‘‘Let their existence be happy, they the supports and
nourishers of thy (house), before thy mouth and before thy
face, O heart of the sky, O heart of the earth, shrouded majesty.
© Tohil, Avilix, Hacavitz, who fillest the sky and the earth
to the very four extremities, to the very four cardinal points.
As long as light shall last,* let them stand before thy mouth,
before thy face, O god!’’

13. Thus (spoke) the kings, while within fasted the nine
men, the thirteen men, and the seventeen men; they fasted by
day, their hearts groaned for their subjects and for all the
women and children, when these brought their tribute to each
of the kings.

14. That was the price of the civilization (they enjoyed),
and the price of power, namely the power of the Ahpop, of
the Ahpop-camha, of the Galel and of the Ahtzic-vinak. Two
by two they entered and relieved each other, weighted with the
weight of the nation and of all the Quiche folk.7

15. There was but one single origin to their tradition, and
to their method of sustaining and nourishing (the altars) it
was the same origin of their traditions: for likewise did they
of Tamub and Ilocab, as they of the Cakchiquels, of Tziquinaha,
of Tuhalka, of Uchabaha, and there was but one mouth and

one ear in Quiche land and in the matter of all that concerned
them.t

16. But it was not only thus that they reigned. They did
not waste the resources of those who sustained them and nour-
ished them, except in the matter of meat and drink. They did
not purchase them, they had obtained by skill and assumed by
force their Empire, majesty, and power.

17. Not only thus were the towns with their ravines humil-
lated; but small and great nations brought considerable ran-
soms; there arrived precious stones, rich metals, the sweetest
honey, sceptres|| of emeralds and pearls; green or blue feather
work, tributes of all the peoples, arrived; they arrived in
the presence of the marvelous kings Gucumatz, and Cotuha, in

*Literally, as long as light, as long as people (or dwelling-place); this is a com-
mon expression, meaning ‘“forever.’’

*These prayers, sentiments of the kings praying for the people, with which they
were charged, reveal a deeply religious nature. There is certainly much analogy
between the customs of the Quiche royalty and that of Israel; their wishes are the
same.

tThe ritual was the same everywhere, except for certain details; everywhere in
these countries the Toltec religion is followed.

\|\Sceptres: Literally, legs with emeralds, with pearls.

SOOT PRET ich, AES Pd RGA CE BE Gye TMG Prk See Rise  » ULE

a ge

the presence of Quicab, and Cavizimah, of the Ahpop, of the
Ahpop-camha, of the Galel, and of the Ahtzic-vinak.

18. Certainly not little was what they did, and the peoples
they subjected were not few. Numberless were the nations and
towns which came to pay tribute to the Quiche, and on account
of which they, the nations, were much grieved, in that (their
wealth) was seized by these (princes). Their power, never-
theless did not arise suddenly; Gucumatz was the origin of the
greatness of royalty; thus was he the cause of this aggrandize-
ment and of that of the Quiche.

19. Here then shall we put in order the generations of the
kings, with their names, and all the kings we are about to name
again.

THe Ewp.