ancient mayan texts

8/14/2019 Ancient Mayan Texts

1/81

ANCIENT MAYAN TEXTS

THE CREATIVE TRINITYTepeu, Gucumatz and Hurakn

The Popol Vuh

(For this new English translation of this important work, the translator is Suzanne D. Fisher;editorial comments, inserted in the text, as it proceeds, are by Dr. Bruce S. Fisher. SeveralSpanish versions of this work have been availed upon for this English translation, includingthat of Ermilo A. Gmez.)


2/81

Prologue: History of the Translation of the

Popol Vuh

Part I - The Patriarchs

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter

Part II - The Wizards

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9


3/81

HUNAB KU - The Galactic Center

The Chilam Balam

(For this new English translation of this important work, the translator is Suzanne D. Fisher;editorial comments, inserted in the text, as it proceeds, are by Dr. Bruce S. Fisher. The

Spanish version of Antonio Mediz Bolio is being used.)

Books of the Chilam Balam of Chumayel


4/81

To Unique and Unusual Esoteric Books!

THE POPOL VUH

PROLOGUE

History of the Translations of the Popol Vuh

There are several translations of the Popol Vuh. The first and second correspond to thediscoverer(of the original version written in the Quich Mayan language) - P. FranciscoXimnez. Then in 1861 appeared the French translation of Abb Brasseur who availed himself of

the Quich copy and of the first version of Ximnez. This author was able to consult with thelearned Indians of Guatemala as to many of the more difficult passages. Unfortunately, however,he added to the errors of Ximnez's translation his own errors, and these are more seriousbecause he attributes to the Mayan Indians a kind of understanding of occidental culture, whichthey, in reality, did not possess. In 1913 Noah E. Pohorilles translated the Popol Vuh intoGerman, availing himself of the French version of Abb Brasseur, although he says that he didthe translation directly from the Quich language. Later, in 1925, Georges Renaud publishedanother French version. This translator, likewise, leaned on the works of Ximnez and the Abb;but it is evident that he worked more rigorously and amended not a few errors of the previousversions. In 1927, the version attributed to J. Antonio Villacorta and Flavio Rodas appearedwhich also, as modern critics say, suffers from not a few errors-above all in the translation of thenames of the gods themselves and of the princes. The most exact version is attributed the erudite

Adrin Recinos. He appeared in Mexico in 1947. This version was based upon the first Castillianversion of P. Ximnez whose original version included the (names of) the avatars; it was in theUniversity of Guatemala library, passed to the care of Abb Brasseur, and then it became part ofthe library of the North American Edward E. Ayer and now is in the Newberry Library ofChicago. This discovery allowed Mr. Recino to undertake a new Castilian version. He was ableto accomplish better comparisons with the copies of that manuscript, which are preserved, and amore adequate and scrupulous redaction. The Recinos version is a faithful translation of theQuich text, but the author comments: "It would be easy to give the narration a literary form
http://myweb.cableone.net/subruhttp://myweb.cableone.net/subruhttp://myweb.cableone.net/subruhttp://myweb.cableone.net/subru


5/81

more agreeable to the ear of the modern reader, but this only would continue to sacrifice thefaithfulness that the translator must preserve as a proper standard in a work of this nature."Butwe (Gomez's comment) think that with the eagerness to preserve primitive forms - in this casepassive and repetitious statements - the reading becomes arid, tedious and slightly less thantolerable. On the other hand, the Quich Mayan Indian speaks to us in the same way. The Indian,independently of his metaphors and his symbols, speaks with clarity and simplicity in anextremely captivating manner. To do anything else is to pretend to respect an artificial and almosteclectic form, strange to the nature of the people. Preserving archaic forms of any literature -spoken or written - is to condemn it to be forgotten. Because something in classic Greek or Latinis translated into the modern idiom of England, Germany, Italy, France and Spain, we haveadmirable versions that afford us the sheer pleasure of the original without losing its essence andits esthetic character. Thus we see it in actual editions from the classics which are utilized notonly for the reading material of a large sector of the public, but also in order to undertaketechnical studies in the universities.

In the version which is reproduced here the errors have been corrected that were suggested byXimnez as well as the Abb Brasseur; that is, the order of the legends (which are only two: The

Grandfathers and The Wizards) is structured in such a way as to earn comprehensibility for thebook though modernized syntax and orthography, which makes the reading easier and moreductile. One here finds a Popol Vuh, which is alive, and not a hermetic Popol Vuhcomprehensible only for the erudite. The powerful and mysterious world of the Quich thatpreserves the pages of the Popul Vuh is opened before the reader's eyes as is opened a landscapeon a sunny day.

PART I

The Patriarchs

Chapter 1

At that time (before the creation), there were no people, no animals, no trees, no rocks, noranything. All was a wasteland, desolate and limitless. Above the inert flatness, space layimmobile; while above the chaos, the motionless immensity of the sea was resting. There wasneither structure nor activity. What was below was unlike what was above, not one thing was

seen standing. Only the deaf calmness of the waters was felt, which seemed to be precipitatedinto the abyss. In the silence of the shadows lived the gods who are called Tepeu, Gucumatz andHurakn - whose names guard the secrets of creation, of existence and of death, of the earth to beformed and of the beings who will inhabit it.*

* This alludes to the creative trinities common to a number of traditions - in which there isa form-creating, form-preserving and form-destroying aspect, as in the Hindu trimurti of


6/81

Brahma, Vishnu andShiva; and the Christian trinity ofFather,Son andHoly Spirit. In theBook of Formation (Sepher Yetzirah) of the Kabbalah, it is said thet "God created the worldthrough threesepharim or universal books or numerations, namely, numbers, letters andsounds - which in him are one and the same."

When the gods arrived at the place where the shadows were deposited, the shadows, speakingamong themselves, made known their sentiments and agreed among themselves what should bedone.

They thought about how they would produce the light, which would transmit nourishment fromthe universal source of energy. Light then was made in the bosom of what was to be created.Thus they contemplated the original nature of life that is in the bosom of the unknown.Propitiously, the gods then saw the existence of the beings that were going to be born; and in thepresence of this certainty, they said:

"It is good that the earth is empty and the waters divide from the low places, in order that these

may be cultivated. In them (the waters) the seed will be fertile because of the dew from the airand because of the subterranean humidity. Trees will grow, will be covered with flowers and willgive fruit and will scatter its seed. From the fruit trees harvested, the inhabitants will eat what isproduced. In this way they will have nature as the source of their food. Never will they haveanother source. They will die the day that it is done differently."

Thus was resolved the field of existence where the new beings would live. Then the cloudsparted which filled the space that was between the heavens and the firmament. Beneath them andover the water of the firmament, hills and mountains began to appear that are seen today. In thevalleys were formed clumps of cypress, oaks, cedars, and poplars. An agrarian and sweet aromawas emitted from the very rich sap of these trees. Then the path was opened that divided the dryspace from the humid space.

Upon seeing what was done, the gods said:

"The first creation has been concluded and it is beautiful before our eyes."

Immediately they wanted to finish the work they had proposed. They then said:

"It is not good that the trees grow alone, surrounded by shadows; they need to have guardiansand servants."

In this way they decided to place under the branches and next to the trunk rooted in the earth, the

beasts and the animals that according to their fiat, obeyed the commands of the gods, butremained inert in the place of their birth as if they were blind and insensible. They movedwithout order or direction, bumping against the things that were in their way. Upon seeing this,the gods said:

"You, beast, you, animal, you will drink in the rivers; you will sleep in the caves; you will walkon all fours, and you will have a soft, mushy head, but in time your back will serve to carryburdens.* And because of all this you will not resist nor boast of rebellion, not even of


7/81

exhaustion. You, bird, you will live in the trees and you will fly through the air, reaching theregion of the clouds, you will touch the transparency of the sky and will not be afraid of falling.Thus you will multiply and your children and the children of your children will do the same, andwill continue in every way your example and your grace."

* This statement alludes to the theosophical, and other, teachings - that the first races orforms did not possess rigid or bony structures, as do the plants, animals and humans of thepresent epoch, but were ethereal, gelatinous or, at most, cartilaginous in consistency.

The beasts, the animals and the birds fulfilled what was commanded of them: the beasts lookedfor their dens, the animals their meadows, and the birds made their nests among the branches.

When these beings were tranquil in the places of their choosing and convenience, the gods cametogether again and said:

"Every being should be humble within his natural world, but none must live in silence for silenceis ruin, abandonment and death."

Then, with a voice that resounded throughout the confines of space, one of the gods called tothem and told them:

"Now, according to your species, you should say our names so that you know who created youand who sustains you. Speak to us and we will respond by helping you."

Thus it was done.

But those beings didn't speak; without knowing what to do they remained astonished. They

seemed mute, as if in their throats the intelligent voices had died. They only knew how to cryout, as appropriate to the class to which they belonged. Upon seeing this, the gods, sorrowful,among themselves said:

"This is not good; it must be remedied before it is possible to do another thing."

Immediately after hearing counsel among themselves, they again directed their attention to thebeasts, the animals and the birds in this manner:

"Because of not having known how to speak according to that which was mandated, you willhave distinct ways of living and diverse food. You will not live now in a placid congregation;

each one will flee from his kind, fearful of his hatred and of hunger, and will search for a placethat hides his stupidity and his fear. Thus it shall be done. Know more: that for not having spokennor of being aware of who we are, nor having given signs of understanding, your flesh will bebroken up and eaten. Among yourselves you will crush each other and eat each other withoutdisgust. This and no other will be your destiny, because in this way it is our wish that justice bedone."


8/81

Upon hearing this, those irrational ones felt scorned and they wanted to recover the favors thatthey had had. With a ridiculous effort they tried in some way to speak.

In this attempt, also, they were clumsy - only cries came out of their throats and of their snouts.Not even were they able to understand each other; even less could they get out of thepredicament in which they found themselves before the gods. Then the latter abandoned them totheir fate, among the evil and filth where they were groveling. There they remained resigned,putting up with the sentence that was dictated to them. Soon they would be pursued andsacrificed and their flesh broken, cooked and devoured by the peoples of better understandingwho were going to be born.

Chapter 2

The gods ideated new beings capable of speaking, and of harvesting, at the opportune moment,the food that had been sown and grown in the earth. For that reason, they said to each other:

"What must we do so that the new creatures who appear will know how to call us by our names,and understand - for it is proper that they venerate us as their creators and their gods? Weremember that the first beings we made did not know how to admire our beauty, and not even didthey realize our splendor. Let us see if, finally, we can create beings who are more obedient toour purpose."

After saying such words, they began to mold, with damp clay, the flesh of the new being whichthey were imagining. They formed him with care. Little by little they made him, withoutneglecting any detail. When he was complete they realized that this creature, unfortunately,would be of little value because he was just a lump of black clay, with a straight and stiff neck; a

toothless mouth, wide and distorted; and blind eyes, faded and empty, placed without art or graceat different heights and at each side of the face, near the temples. Beside all this, they saw thatthis mannequin could not remain standing, because it crumbled and decomposed when doused bywater.

Nevertheless, the new being had the gift of speech. The words that it uttered sounded harmoniousas never any music had sounded. and vibrated beneath the heavens. The mannequin spoke, butwas not aware of what it said, so that it has heedless of the meaning of its words. Upon seeingthe new creatures thus made, the gods said:

"You will live in spite of everything, while better beings are being created; you will live untilthose who will replace you arrive. During this wait you will struggle in order to reproduce

yourselves and to improve your kind."

And so it happened. The gods contemplated with sadness those fragile beings, which drew away,and said:

"What can we do to form other beings which are truly superior; which can hear, speak,understand what they say, and venerate us, knowing what we are and will be in time?"


9/81

They (the gods) remained in silent meditation while tremendous manifestations were developingduring the dark night. Then the light from a lightning flash illumined an awareness of the newcreation.

The new beings were made of wood so that they could walk upright and firmly upon the surfaceof the earth.

The created statues seemed like real people; they gathered together and copulated in groups, and,after a time, they produced children. But they appeared to be heartless in their relationships,being devoid of feelings. They could not understand that they were beings, which came to earthby the will of the gods. They walked through the jungles and through open trails on the slopes ofthe mountains; they skirted the beds of the rivers and climbed up to the highest treetops. Theywere becoming like abandoned beings, aimless, without any guiding light or purpose. They werealways on the verge of falling, and when they fell, they could not get up again. They perished inthe mud. In their dullness, they could not guess their origin, or the place where they were, or theroute that they were following. They wandered about like useless robots. They were living dead -zombies. And because after many journeys, they never understood who the gods were, they fell

into disgrace. They spoke, they had knowledge of what they were saying, but there was neitherexpression nor feeling in their words. Besides, as they had neither heart nor sense of justice, noragile legs, nor strong hands, nor useful digestive tracts, they ended up extremely handicapped. Intheir dullness, they did not comprehend either the presence of the gods and fathers or the lords ofeverything that breathes and matures. They lived during many generations, deceived by therigidity and egoism of their spirits. It was their fate not to be better than any one of the punishedbeings that existed before them. When they would talk, it was noticed that there was neitherreason nor order in their words. Their swarthy faces, like the color of earth, remained immobileand stiff. Because of their slowness, they seemed stupid. For all of these reasons, they werecondemned to die. When they least expected it, a rain of ash came among them that wiped outtheir existence. The ash fell on their bodies, violently and constantly as if it were thrown withfury by a strong hand and from above. Then the gods arranged for the land to become filled withwater; and that this should run through all parts, flooding the abysses and cliffs - obscuring them- and rising above the rocks and hills, above the tallest mountain peaks - grazing the fringes ofthe clouds. Thus it happened. This flood, that lasted many moons, destroyed everything. Still, thegods continued to make new beings using new natural substances. From tzite man was made;from espadaa, woman; but these figures did not please their creators. For this reason the birdXecotcovah was introduced, which dug his claws in the earth, and with his beak, took out theeyeballs of these beings. Then came the great cat Cotzbalam, which ravaged their bodies, rippingtheir veins and chewing up their bones into splinters. Immediately there came other wild beasts,no less cruel, that raged in their spoils.

It happened that, at the root of all this, the land became darkened with great obscurity, and in a

fearsome manner, as if a thick blanket descended upon all of creation. It was as if the earth waspopulated with shadows. In the midst of this desolation, beheld by the survivors who debatedamong themselves morbidly and almost without hope of salvation, small beings appeared whosesouls had been invisible until then. Irritated and vociferous, these beings began to speak interrible high voices. To those survivors who still had hope, they said:

"You should hear us because all of what has happened is just retribution. You believed that wewere empty things. This was our deceit. You made us suffer, but now we have become tired of so


10/81

much iniquity. Now you will suffer tremendous punishments. From today forth your flesh will befood."

The millstones said: "You exhausted us; day after day, from dawn to dusk, you were scratchingand grinding us. Always you were grinding and that grinding hardened and blackened our bellies.Continually was heard the holi-holi and the hugui-hugui that the mass of mashed corn madebeneath our arms and on our chests and our shoulders. Our feet became soaked with the humidand smelly residues. Such was your disdain and such was our suffering. But how great was ourdeception! Now we see, after all this rime, that you do not deserve anything. Now you will loseour strength; this will be our vengeance; and this your ruin."

And then the dogs said: "How many times, by your fault, did we not taste a bite of food, nor licka bone, nor did we drink a sip of water, nor did we succeed in finding a corner of fresh earth onwhich to sleep; and racked with hunger and thirst, weakened with tongue hanging out, weremained like useless junk in the garbage dump of the hut. From afar, we looked at you with eyesof fear and supplication. Crouched and shaking, we were living a life of suffering because ofyou. We maintained ourselves upright in your presence. If we approached you in order to sniff

your hands, you would speak harshly to us and kick us. Our real mentors have complained of thistreatment, yet still our backs have been injured. We were always treated with this cruelty andtyranny in your houses and plots of ground. But, you fools, why did you not foresee the eventualconsequences of such treatment? Sooner or later the time would come when that would all beended. Now we rise up against you - you are ineffective and powerless. It is a shame that we willcause your ruin. Now we must dismantle and kill you. We will do this without consideration orcompassion. It will be useless to defend yourselves. Know that you will not even have time tolament. Immediately, to your misfortune, you will experience the strength that we caveaccumulated in our teeth and paws."

The waves (of water) said: "You made us suffer by burning and smoking our mouths, our ears,our bellies and our necks. You always had us on the fire and on the red-hot coals. With so muchheat, our flesh chaffed. In order for you to rest, you left us on top of the hot ashes or in the midstof the embers. Difficult and interminable was our task. No one had compassion or pity for us, inspite of all we did, singing at night from the dark corners of the kitchens or next to the stoves onthe patios. No one offered us peace or calm, or gave us rest or consolation. But our martyrdomhas ended. Now we shall eat you; but, before this, we will torture you by putting your bodiesupon a grill over a bonfire. We will be deaf to your cries."

The jugs said: "You caused us much constant pain. We do not wish to remember it because it willincreasingly inflame and anger us. But now the moment of our retaliation has arrived. It will bedifficult for you this time, because you will be battered by a hail storm, and a blizzard will cometo afflict your bare backs."

When those pitiful humans heard so many accusations, they gathered together like ears of corn,frightened and trembling. Thus squeezed together, next to each other, they endeavored to escape,as if they were fleeing from some smelly place. They panicked, stumbling over one another.They climbed up on the roofs of the houses, but the frames and beams collapsed under them,crashing down around them; they tried to climb up the trees, but the branches broke; they enteredthe caves, but the walls crumbled upon them. And still, those who did not die beneath the huts, orbreak their bones falling from the trees, or bleeding and battered in the caves, blind with fear and


11/81

rage, they ended by tearing each other to pieces. The few who did not suffer the remorse of theirfoolishness were transformed into monkeys. These went away and were lost in the mountain,filling it with the uproar that issued from their snouts. That is why monkeys are the only animalsthat are similar to, and evoke the form of, the primitive human beings of the old Quich land.

Chapter 3

Then the gods gathered together again to devote themselves to the creation of a new race ofpeople, which would be made of flesh, bone and intelligence. They had to do this quickly,because it was imperative that it be all completed before the dawn of the new day. Accordingly,when they began to notice vague and tenuous lights on the horizon, they said:

"This is the propitious time to bless the food of the beings who soon will populate these regions."

And thus was it done. They blessed the food that was spread out upon the moist fertile ground of

these places. Afterwards, they offered invocations, which resonated throughout, the creation likea great burst of lavender essence that filled the air with fragrant aromas. There was no visiblebeing who did not receive its influence. This essence was the source of that marvelous substancethat was to become man's flesh. As this was happening, nothing prevented the sun, moon andstars from appearing in the sky. From hidden places, as named in the chronicles, special creatures- cat, fox, parrot magpie and crow - came out auspiciously to announce that the yellow, maroonand white ears of corn had grown to maturity. Through these same animals, water was discoveredthat would be placed in the veins of the flesh of the new beings. But the gods first put the waterin the grains of those ears of corn. When all which has been said had been revealed, the ears ofcorn were threshed and the loose grains, dissolved in the water which came down as a gentlerain, the gods concocted the elixir needed for the creation and prolongation of the life of the said

beings. Then with the yellow dough and the white dough they formed and molded the flesh ofthe trunk, arms and legs. They reinforced the structures with reeds in order to give them strength.Only four people of reason were first created in this manner. Then the bodies were completedwith all of the members and appendages placed and shaped in appropriate proportion andjuxtaposition so that they were capable of proper movement. All this was required of them sothat they could think, speak, see, feel, walk and reach out to all that existed and was unfoldingaround them. Soon they demonstrated the intelligence with which they were endowed, as anatural out flowing of their spirits. And they both perceived and understood the reality thatsurrounded them. They knew also all that was beneath the sky, what stood erect upon the land,what active forces vibrated within the hidden space, and actualized through the wind. Althoughthe surface of the earth was still immersed in shadows, the new beings had the power to see whathad not yet been born or revealed. They showed signs that they possessed wisdom which, merely

through willing, they could communicate to the shoots of the plants, to the trunks of the trees, tothe cores of the rocks, and to the secret bonfire enclosed within the cavities of the mountains.These four beings were namedBalam Quitz,Balam Acab, Mahucutah andEqu Balam.

When the gods witnessed the birth of these beings, they called out to the first one and said tohim:


12/81

"Speak and tell us on behalf of yourself and for the rest who accompany you: What ideas do youhave about the feelings which move you? Is your manner of walking good and graceful? Do youexercise your glances with refinement? Is the language that you use accurate and clear? Do youremember to use this language properly on all occasions? Do you understand that here onespeaks and one makes suggestions? If all that you do is perfect, will it be easy for you to see thenature of the life force within things that have been ripened and fructified? If this is so, youshould go to gather them and possess them. Make your brothers proceed in the same way as you.If it is not so, remain quiet in your place; from there do not move and try to have your brothersfollow your example. Everyone should take stock of and assess his own powers."

Upon hearing these words, the new beings saw that their feelings and manners were perfect andthey wanted to show their gratitude. To show it,Balam Quitzspoke, on behalf of the others, inthis manner:

"You have given us existence; because of it we know what we know and we are what we are;because of it we speak and walk and know what is inside of us and what is outside of us. In thisway we can understand that which is large and that which is small, and even that which does not

exist and is not revealed before our eyes. Thus we perceive now where the four corners of theworld rest and are supported, which mark the limits of what surrounds us above and below."

It must be pointed out, though, that the gods were not pleased with the self-confidence and self-satisfaction with their knowledge and abilities, which the new beings expressed with suchfrankness. For this reason, the gods conversed among themselves:

"They understand," they said, "what is large and what is small and they know the cause of thisdifference. Let us think about the consequences that this can have on the practice of living. Theenergy put forth as a result of this lucidity must be noxious. What shall we do to remedy theobvious danger inferred in such activity? Let us meditate on it. Let us see to it that the newbeings know only one part of the land that surrounds them. Only that which exists shall berevealed to them. They will not know everything, because they will not know how to understandtheir senses or use them to good advantage. They will deceive each other as to the secret ofmaking order out of chaos. It will be necessary to limit their faculties. Thus their pride will bediminished. In this way the misconducts they commit will be of less import. If we abandon themto their own volition, and they have children, these, without a doubt, will perceive more thantheir progenitors, and there will come a time in which they will understand as much as their godsand creators. That is why it is necessary to reform their desires and dreams, so that they will notbe bewildered or disappear when the clarity of the day that is now opening up on the horizoncomes. If this is not done, they will pretend, in their deviousness and craziness, to be as much ormore than us. We are just in time to avoid this danger, which could be fatal to the fertile order ofcreation."

So that these people would not be alone, the gods created others of the female sex. They formedthem as will now be told. They made the males sleep and while they slept, they created thefemales - which they placed nude and quiet as if they were polished wooden mannequins, next tothe males. When these awakened, they were pleased with what they saw, because, in fact, thefemales were beautiful. Upon seeing them so svelte, of skin so shiny and smooth, and havingsuch a pleasant aroma, they were filled with joy and pleasure, and they (the males) took them(the females) for companions. Then, to distinguish them, they were given appropriate names


13/81

which were very enchanting. Each name evoked the image of rain according to the seasons.Once these couples saw each other with pleasure and knew each other in the intimacy of theirbodies, they engendered new beings with which the earth began to be populated. Many of thesebeings that were born were, in time, great and skilled in special and secret arts, not revealed everto the more ordinary people. For that reason the gods, since the shadows, chose them to beWorshipers and Sacrificers, who belong to a dignified caste, in which not everyone is eligible orsuitable to belong. The first people engendered possessed the same beauty as their mothers andthe same power as their fathers, and knew how to divine the mystery of their origin.

In this way,Balam Quitzand the other Patriarchs became the forbearers of the people that thenlived and developed during the migrations, and formed the seat of the tribes of the Quich. Thenames that are spoken in order to know the ancestry of those born later have been immortalized.These primitive beings propagated themselves throughout the land that is in the region of theEast (or original continent).*

* This could allude to the fabled antediluvian continent of Atlantis, where the Toltec race

has been said to originate.

Chapter 4

For a time they lived in quietude, but then they decided, for reasons that are hidden, to departtoward strange destinations that are designated of the caves and of the cliffs. Thus they left theplace where, until then, they had been prisoners. In this migration they had to climb a series ofmountains. Upon crossing these peaks, they suffered, with inexpressible pain, the cold of thoseplaces, because the fire that they had brought with them was extinguished by the turbulenceresulting from the electrical storms that raged above them. In their hands, the hot coals neededfor their warmth and for cooking became ash and smoke. This was their fate and their trial. Theyhad to pause (in their journey). They were on the verge of returning to the place they had left - socruel was the martyrdom they were suffering beneath the blizzards from above. Upon seeing this,Balam Quitzsaid in desperation:

"Tojil, give us the fire again that you bequeathed to us; give it to us, because my people aresuffering from the cold."*

* Tojilwas evidently the name that the Patriarchs, at this time, gave to their god.

Tojil, for the first time during the migration, spoke:

"I say to you that you should not grieve or despair, because, in time, you and your people willhave the fire you have lost. Meanwhile, strengthen your resolve and make your people do thesame. The privations that you are suffering will not last much longer."


14/81

Balam Quitztransmitted these words to his people. Then the people, filled with hope, united(behind him). In order to warm themselves, they rubbed up against each other; they dancedunceasingly; and they beat their chests with their hands. They blew their warm breath on theirnumbed faces. Upon noticing such painful resignation, Tojil, in the darkness that concealed him,struck the leather of his sandal with a rock, and from the rock, instantly came forth a spark, thena glitter, and immediately a flame, and the new fire glowed splendidly. Upon seeing it shine, hetook it in his hands and gave it toBalam Quitz, so that it could be shared with the people. These,who were already dying from the cold, received the fire with joy. With it they warmedthemselves; they livened up and felt relief, and with determination, resolved to continue theirtravels.

But, at that time, the tribes that had lagged behind the vanguard arrived. With great compulsion,they cried out for the fire that they had lost. It was pitiful to see and hear them. These laggardswere crippled and stiffened due to the cold to which they had been exposed, and whichpenetrated to their bones. The flesh of their bodies split and cracked, and water and pus trickledfrom the cracks. Their feet were afflicted with sores that opened up on the rocks on which theywalked. They could not even speak, because their clattering teeth caused them to bite their own

tongues, which were bleeding and tearing into pieces. Before the vanguard, which had regainedthe fire, they said:

"Pity us; do not be ashamed of us; because with these words and hands we pray to you to give ussome of the fire which you have received. If you do not give it to us, we shall die. We no longercan endure the cold that overwhelms our flesh!"

Balam Quitzheard these words of the laggard people, but hardly understood them, andbeckoned them to approach. When he saw them up close in their submissiveness, he cried out tothem in this manner:

"Tell me: what language do you speak? From where have you gotten these strange sounds thatcome out of your mouths? Have you forgotten the idiom that everyone was using in the land ofTuln? What have you done with the words that we used to know, and are familiar with, andwhich are pleasant to our ears? Into what confusion have you fallen? Why do you look at usthusly with embarrassment and confusion, without showing any signs of understanding orsensibility? You seem mute, notwithstanding the prattle issuing from your mouths."

Balam Quitzspoke angrily and in a mean-spirited manner, with the intention of mistreatingthese people. If he had had his way, he would have finished with them. They drew back,humiliated, when suddenly there appeared an envoy sent by Tojil, who spoke thusly:

"You must all know, both our own people and the foreigners, that Tojilis our god. To those who

already have fire, I say to them: do not share it until the laggard tribes say what they will do withit. They will be justly punished for their negligence, and because, without reason, they changedtheir language."

The envoy who thus spoke was tall and dark and had shiny wings on his back, like a bat. Withvoices which everyone heard, and could predict, the laggard people again demanded the fire,because they truly could no longer survive in the situation in which they found themselves.


15/81

Naked, they had their hands under their armpits and groaned like wet rats. To the Patriarchs theyagain said:

"Don't you have compassion for us in our humiliation? Did we not used to gather together beforeunder the same roof, near the same tree, while we were drinking, from identical mugs, ourcommunal drink? Without discord or rancor did we not light, enliven and enjoy the fire that weall inherited from our ancestors? If we are to suffer so much, why did we leave Tuln when therewe had peace and happiness and peaceful dreams under the stars that were reflected in the waterof the lakes?"

The answer given to them was:

"Now you have heard - what will you give us in exchange for the fire that you lost and that wenow have?"

One of the closest ones replied:

"We will give the precious metals that we brought from our ancient homes from up over thereand far away."

"We do not want them."

"Then, what is that you want?"

"Wait: soon you will know what we ask for in exchange for the fire."

The Patriarchs withdrew, and in an appropriate and hidden place, they spoke with the shadow ofTojil(whose corporeal figure was still invisible to them) and said to him:

"Tojil, hear us and answer us: what would be a good thing to ask the laggard tribes for inexchange for the fire that they want so desperately?"

Tojilanswered:

"When the kettledrums sound will they want to express to us adoration and offer us the tribute oftheir lives, without fear or repugnance? If they accept these conditions, tell them not to delay inshowing their consent."

The Patriarchs transmitted this answer from Tojil. Upon hearing these conditions, the laggardpeople, without restraint, without giving any consideration to the extent of the requirement,

happily shouted:

"We accept Tojilas our god and will adore according to the mandate and we will submitourselves to the demands of his devotees!"

As soon as they had said this they received the fire, which the tribes ofBalam Quitzhad alreadymultiplied. With the fire they received they recovered; they returned to tranquility, to life, toreason, and to happiness. They were satisfied as if they had never suffered at all. In their


16/81

contentment they began to sing songs, which, filled with sweetness, came out of their mouths.Pleasure erases the memory of pain. Then they burned resinous wood and drank the juice ofacid fruits. Tojil, upon seeing so much submission, no longer demanded the sacrifice he hadasked for. Scarcely had these tribes gotten the fire, another tribe, with an aggressive and warlikereputation, dared to take it forcibly and surreptitiously from the same hands of the people whoalready had it. This tribe that was so daring lived under the command of the god Chamalhn.This god had the form of a vampire and he displayed sharp-pointed claws, curved like the talonsof an eagle, rat-shaped ears and long, white, sharp teeth. It was known that this tribe did notknow how to ask for or beg for anything: neither for food, nor bed, nor the shade of the trees.They considered everything as being their own - snatching it away violently without beingdeterred by any resistance, even on pain of death, from those who opposed them. This tribe,nevertheless, had its virtue. With pleasure and submissiveness, it knew how to hand over, for thesacrifice (to its god), the slaves who were fattened and locked as bait in reed cages. TheSacrificers received them with gusto; they adored them and then, in a ceremony of show andostentation, they removed their(the slaves) entrails. This tribe brought with them, from previousplaces, among other good things, the custom of fasting. They fasted according to their rite, thesymbol of which was guarded as a secret. On the days assigned on their calendar, they only ate

crumbs of bread and grains of corn. They continued this ritual, without taking in anything elseduring a time that was measured with precision. This custom, which originated in ancient times,had never been broken. They delighted in the solitude in which they lived. This tribe was capableof contemplating both the starry night and the morning sunrise; it was comforted by trials ofhardship. Under its sign it leaned to have faith in the destiny that was reserved for it. Thanks tothis faith it could, at last, hear the words ofTojilwhen he said to the humble and related tribes:

"Now hear what I say to you. Because of the integrity with which you have undergone trials, Iam changing the law that you should obey. As a sacrificial offering, you will bleed only the earsand elbows; do this in good spirits and smiling faces; show valor before me becausecowardliness will serve you badly.

Thus it was with pleasure that this unruly tribe submitted. The faith it carried in its heart saved it.Since then Tojilscattered the benefits of his power and influence among all of the tribes. Inparticular, the boon of ineffable joy grew in the spirit of everyone.

Chapter 5

Our people, with the aid of the aforementioned gods, finally abandoned the ravines and narrowpasses of the mountains (where they had suffered so much hardship) and descended to lowerplaces where one was able to view the sea - of which they had only heard of in vague and

mysterious ways. While still advancing toward the south, they were confronted with swamps andinlets filled with dangers and difficulties. For this reason, the Patriarchs said, in anguish:

"Tojil, do not abandon us; give us your word; show us the path that you, more than anyone else,knows, and through which we will arrive at the land that you secretly promised us. Do not leaveus fallen."


17/81

When the Patriarchs decided it to be necessary, they announced to the people the second stopthey should make. They found themselves in a strange and rocky land that was too inhospitablefor them to camp in for long, because it was laced with cliffs, fissures and crevices out of whichcame obnoxious animals which filled the air with plague, fear and noise. The water they foundwas dark and murky; and the winds that blew, harsh. The branches of the trees overhung theneglected trails and canyons - places through which rivers and torrents formerly ran. For thisreason, without waiting for further guidance, they abandoned these useless places as a restingplace for the people. Thus they continued walking through lands that had already been crossedby other travelers. They advanced through sinuous trails, bordered abundantly with weeds. Thehikers crossed the flat terrain of extensive marshes infested with swarms of poisonous insectsthat relentlessly attacked them. They did not stop until the grandfathers ordered the third halt.They were now in the land ofChi Pixab, where even the hills did not protect the people from thewild beasts that populated the area. They fought desperately against them. Unceasingly, menwere dying form the claws of the tigers that stalked them, or they perished in the teeth of thelarge reptiles that slithered away by the side of the water holes and beneath the puddles. Theyfought with painful determination with no time to rest or to find a more secure refuge. In light ofthis, the grandfathers again consulted Tojiland, as a result of his advice, broke camp to continue

the pilgrimage to the places that will be mentioned further on. The next stop was made at theedge of an earthy prairie. Then Tojilsaid to the Patriarchs:

"It is not good that you stop here either. Soon these places will become parched by the winds thatcome down from the distant mountains, which cover the southern horizon. Walk further on, untilyou receive a sign. Notice the hour of the dawn that approaches. At this time you will know howto better make out the appropriate place, and that is indicated on the calendar of which you donot yet know."

The Patriarchs, agreeing with this advice, then said:

"It is true; let us look for other sites more adequate for our security and comfort. Let us advanceto the edge of the horizon, where the shade of yonder mountain stands out; let us get there assoon as possible."

They took down their huts, loaded the statues of their gods and continued walking. ThePatriarchs went on ahead, keeping a watchful eye on their destination. In everyone was born thepremonition that the end of his or her journey was finally approaching. The men, the women, thechildren and the elders were all heartened and energized, and their fatigue diminished. At the endof an indeterminate time, they arrived at the borders of the mountain that they had first seen fromafar. It was tall with steep slopes, covered with thick vegetation, part thorny and part soft. Fromthe time they first saw the mountain they called itHacavitz. They climbed up the western slopes,crawling among the rocks and the weeds. Upon arriving at the top, the more audacious ones

announced that this was wide and solid and that it offered a pleasant site for their rest.

The Patriarchs were more thorough; they examined with their hands and eyes the nature of thatplace that seemed to be the end of their migration. When everyone had ascertained that the placewas appropriate for their refuge and happiness, their spirits finally were at rest. They increasinglyrejoiced because they saw that the morning star was lit above the horizon, and recognized this tobe a clear sign of good tidings - a lucid announcement by their god. Before his presence, as aheartfelt testimonial offering, they burnt incense. The incense was transformed into a cloud,


18/81

which, in the serenity of the morning, ascended up on high - further than their eyes could see.According to the dictates of their faith, each Patriarch burnt a different potion. While burningtheir incense, they cried and sang with joy and pleasure. Among the people a clarity filtereddown that never before had come upon the earth and that penetrated even unto the caves of theLevant. As soon as they were sufficiently enraptured in these contemplations, Tojilsaid to them:

"It is good that you have occupied this mountain and these slopes through which water is drainedfrom the rain and from the secret fountains born under the rocks and pebbles. One day you willdiscover their source and you will understand from it the nature of life and of establishing roots. Ispeak on my own behalf and for the gods who accompany me. Now I say to you: as we are ofyou, so you are of us. From this time on, nothing can separate us. In this hour of trial, invokewhom you must. Be ever vigilant as to the feelings of the devotees and followers, because youare to know that to only the good ones will be given advice and counsel, and our help. Be carefulin what you think and do, and what you accomplish through your mandate. Learn to take care ofyourselves, guarding our memory; but you will not torment us with the history of your sufferingsthat are just and inevitable. Know that even without words we know your intentions. Know thatwe hear you in silence. Give us, in exchange, the little children of the birds and the beasts that

inhabit these places. Give us your blood without endangering yourselves, for we do not ask youfor death but for life. Whoever asks you where we are, tell them what you know from ourpresence, but no more. Great things you will be able to do if we see in you submission andagreement with our devotees and followers."

Upon hearing this, the Patriarchs said, in a pleasant tone:

"Now our names will be immortalized, because the gods spoke and because we are united in ourcause. Out people will never be dispersed. Their destiny will be to survive any misfortune thatmay come in the unpredictable future. They will be assured of retaining their roots in the placewe have occupied."

Then, as they uttered these words, they gave a name and title to the tribes that had gatheredtogether. Thus the tribes who had prevailed to this time were known and distinguished. Thisdone, they waited for the morning star, which had briefly been seen before, to reappear. In themeantime, in the steepest part of the mountainHacavitz, the Patriarchs discovered a place filledwith fish and reptile scales and the teeth and claws of dead animals that had been sacrificed inthe past. With these remains, they prepared proper essences that would be effective in wardingoff evil influences and to allow good influences to take root. They knew that the teeth of a harewould prevent discord, and that the bones of the hicatee turtle would encourage useful abilities.After hurrying to complete this task, the Patriarchs were relieved and calm in spirit. Then in theirhearts they said:

"Let us hope that here we will finally see the sunrise. Do we not deserve this reward? Did we notvisualize this site in our minds? If it is so, nothing should separate us now, in the face of thisclearly propitious omen. Joy rises in the horizon. In the solitude of the shadows that envelope us,we will see the heavens open and we will be strengthened."

Upon uttering these words, the dawn of the new day that they anticipated so eagerly in theirimagination appeared in its entire splendor.


19/81

The Patriarchs hid themselves, fearful that the more vulgar people, excited because of the light,would scorn them. The sun rose in the sky and its light spread throughout the land. Every onebegan to tremble, fearing for their lives. But the sun's heat was not intense enough to burn theflesh and embrittle the bones. One had to wait for the dog days of summer to heat up the air andto dry up the leaves and shoots of the plants so that the people could walk bravely on top of theground, and not get muddy.

When this happened, the animals, both large and small, reappeared, expressing the various sweetand untamed inclinations of their natures. From the top of the mountain, as it is said, the peoplelooked at the width of the prairie that opened up to their view, the path of the rivers, the darkmass o the forests, an in the far distance, the purplish reverberation of the sea which blended inwith the immobile line of the sky. From the top of the cliffs broke forth the roar of the jaguarsand tigers, the snort of the javelinas, and the meow of the wild cats. From the water holes andcreeks could be heard the croaking of the frogs and toads with their protruding black andgreenish eyes. Through the swamps could be seen the brown spotted lizards with their mouthsopen; and among the thistles, snakes slithered through the mire. The parrots, at that moment,uttered their most strident and prolonged cries. When the people heard these sounds, they were

filled with joy. The door of life had opened up for them - the event that they had awaited fromtime immemorial.

And so it was that the tribes of which we speak established themselves in these plots of land.They soon built roads and trails that ran between the jungle and the weeds, climbing, from timeto time, along the ridges. In this manner, the said tribes communicated among themselves. Theybuilt mounds of rock and mud to serve as observation points from which sentries could see afarand warn of any approaching dangers. In fact, the most skilled and experienced men climbed upthese watchtowers to see and listen. They remained in position for hours on end, scrutinizing thehorizon or paying attention to the slightest noise in the surrounding fields. At the slightest sign ofanything unusual, they sounded warnings through the blowing of conch shells and pipes. Thesewarning sounds reverberated loudly through the populated areas, causing fright and agonyamong the people who clenched their fists and dug in their heels with tension. To better maintaintheir privacy, the Patriarchs were living hidden in the mountain, under straw roofs or in opencaves on the slopes of the mountain, on the side where the sun sets.

Only those people who understood the mystery of the life of those Patriarchs had access to thesehidden places. Even these initiated ones barely knew the way to the trails and roads that led tothe places where the chiefs were hiding.

It should be known that the Patriarchs, at night, especially a night that was dark and filled withsilence and mystery, would leave their hiding places and would start to cry out, howl and groanlike wild beasts anxious for blood and destruction. Upon hearing these sounds, the elders among

the people living near the mountain ofHacavitz, frightened, assembled into a group and said:

"Those that cry out thus want to scare us and put fear in us. They must have some sly intentionsin doing this. Let us be on alert. Undoubtedly, they wish to provoke us with their cries. Do theydare to think that we will abandon this land they now have in their power to take for their own?Is it possible that such a thing could happen among us? These intruders overwhelm us with theirthreats. It would seem that they want us to flee from the places that have belonged to us fromdays of old. We have always lived here; it is only proper that we continue living where it pleases


20/81

us and where we want to die. Only here can we flourish; in leaving these parts, we would neveragain be fulfilled and our pain would be eternal. Who has the right to deprive us of what isrightfully ours? Perhaps these newcomers aspire to take control of the supplies our men carry onthese paths, from town to town, and from village to village. We will, nevertheless, know the truthand with the truth we will know the intentions of the intruders, and thus we will be able to actaccordingly."

The tribes that thus conferred, gathered their food and prepared it according to the arts that theyhad learned from their elders. Thus they ate the food next to the hearths of their homes, next totheir women, their children and the grandparents of their children. Their way of life waspatriarchal. They nourished themselves with bee honey, venison and turtle fat. They drank thewater that came of the wells that from years before had passed from generation to generationundiscovered. They seemed happy in their quietude and sobriety. Until then no one had disturbedthat repose. After eating, they took a nap next to the irrigation ditches that crossed the patios oftheir estates. Above their heads, the swallows in spring and the sparrows in winter flew withgraceful enthusiasm. Something, nevertheless, was not right in their lives, that thus they sawthemselves threatened. In them, egotism and hatred predominated. This was the sin rooted in

their nature. Meanwhile, the Patriarchs said:

"Tojil, hear us and look at us. We give you this. This is the blood of the beasts that belong to us;this that of our ears; this is that of our elbows; this is that of our feet. Receive it with kindness;look at it with sympathetic and understanding eyes. For the good of everyone accept it in amendsfor our neglect and our faults. Guard our life and do not take away our strength nor diminish ourwill."

Then they added:

"Let us be at peace with ourselves; let us not ignite disputes and disagreements. Let us work withpeace and quiet in our hearts. If we do not work in such a way, who will wash the bodies of ourdead ones? Perhaps we will have to bury them, as in the days of war, dirty and impure, on thefringes of the cliffs or in the loneliness of the jungle, in order to free them from the teeth of filthyanimals. Let us hope that this does not happen! Let us hope that if it does, we will not have towitness it with our own eyes!"

The blood they say was deposited on the rock of sacrifice. They did this when Tojillet his rulingsbe heard:

"Weep and you will preserve yourselves. Weep and you shall not perish. Tears are good for thebody and spirit. Remember that from Tuln we parted; consider that even the footprints that weleft on the open roads between mountains and thickets, and steep and seemingly inaccessible

places, have not been erased. Even today our march to the sea is remembered. Next to the coastalrocks the waves shone and broke when we crossed places that were indicated in our itinerary."

After hearing these words, the Patriarchs began, with zeal, to kidnap, during the night, thedispersed and strange people that were found in nearby places. They took them and punishedthem and caused them grief by twisting their feet and hands between forked sticks. When thePatriarchs saw that these wretches were confused and ready to faint, they let them go in themiddle of the forest. Thus stumbling along as well as they could, the unhappy ones looked for


21/81

their familiar roads and returned to their homes. They arrived there filled with panic, notknowing what to think or what to say. They could hardly imagine what had happened to them. Itwas as if they had come out of a dream, or a bewitchment. The story of their frightful ordeal wasspread like dust in the wind during summer dog days.

Later, the same Patriarchs wanted to make things even worse, with the worst cruelty. Their spiritsturned sour and dark. The kidnapping was no longer enough for them. They decided, then, tosacrifice the people which they surprised and seized near the mountain ofHacavitz. They tookthem by force and killed and mutilated them, putting the dead bodies before the presence of thegods. They presented them as an offering. But the blood of the victims spread through the pathsand the decapitated heads, and the pulled apart limbs appeared on the rocks. The people of theprairie tribes, with sour words and wrathful spirits, said:

"It is the tigers of the high places that attack us. They should be hungry and thirsty. They hardlycarry an evil spell in their spirits. The arid mountain expels them and thus they arrive here in thispleasant, populated region. They should approach anxiously, desirous of satisfying their appetitesand getting rid of their worries. Let us look for them and kill them."

Others commented:

"Might not this be the work of the gods who have camped on the mountain top that they callHacavitz? Won't their devotees look upon our flesh as food? Let us try to discover the truth anddo whatever is possible to remedy this evil. Let us first find out their hiding places and refuges,and afterwards, let us find out who are the followers and devotees of such gods. To learn this, letus follow the foot tracks and the trickle of blood that flows from the victims. Let us also note theroute that the vultures in the sky follow when they watch and smell the carcasses abandoned onthe mountain."

After giving due consideration to these comments, the people of the pursued tribes agreed todefend themselves against these threats.

They, in fact, set about to follow the above-mentioned tracks which were discovered in thehumid earth of the paths and trails. They soon saw, however, that the tracks disappeared amongthe thistles of the mountains. Thus they failed in their attempt to discover the refuge of theirenemies. Tired, racked with pain and filled with misgivings, they abandoned the task that theyhad undertaken. Discouraged, but not beaten, they returned to their houses. In their imagination,they plotted a new way of proceeding with their searches. Artfully and cunningly the gods beganto scrutinize the mountain for the most inaccessible and difficult places. At sunset, they had takenshelter in the natural caves or in the holes that people of olden times had made in the rocks. Theyalso camouflaged themselves beneath the dense shade of the thistles. From their hiding places,

they incited their followers and devotees so that they would continue in their undertaking ofdestruction, lying in wait and killing the people of the local tribes. It was in this way that thedesolation increased among the peaceful peoples of the prairie.

Chapter 6


22/81

Know also that the gods appeared in the form of boys when they wished to dictate their ordersand decrees. It was a pleasure to see them shine with such splendid mature grace. If they wishedto relax, they came out of their hiding places with caution, and went to bathe themselves at theshore of a wide and clear river, near which were meadows covered with flowers and herbs. Onone recess were seen flagstone slabs rounded and smoothed by water erosion from the frequentrains and river currents. That is why the river was called Tojil. The people who were acquaintedwith it would say:

"This is the Tojilriver."

Or they would say:

"This is the bath ofTojil."

When, by chance, the gods were observed, they would immediately disappear without leavingany tracks. No evidence of their footprints remained on the loose soil. With art that only theyknew, they would lose themselves in the most inaccessible part of the forest. No one ever

succeeded in discovering their whereabouts. They vanished as if the earth had swallowed them,or imprisoned them in its depths. Nor were they seen even as ghosts. Nevertheless, the peoplesoon knew that the Patriarchs were accomplices of the newly revealed gods and were keptconcealed by them. What they knew, they divulged to widely separated individuals amongthemselves. Then the tribes that had suffered so much from the abuses of these beings (the godsand their accomplices), decided to unite and mount a vigorous defensive action.

As they intended, so they acted. They gathered in council and agreed to destroy the abusive godsand those who, in the name of these, caused so much desolation. With this purpose in mind, theydecided to rise up in mass and fall upon these chiefs, snatching their instruments of power fromthem and occupying the places where, falsely and wrongly, they had taken root. Among theagitated tribes, the people spoke thusly:

"We have to be finished with these Quich people of Cavec. Not one of these foreigners shouldremain free or alive inside our region. They should be treated like an abscess; let us cut away thisinfected and spoiled meat and discard it, so that this dark and evil abomination is extinguishedand its influence comes to an end."

"If they have to wound and kill us, so be it; but, before this happens, let us be done with theintruders and with those who, in a hypocritical way, incite them against us. IfTojilis so great andstrong as the voices of the ones who have witnessed him say he is, we want to see him with ourown eyes; we want to make sure of the reality of his strength, and if it is invincible. If wesucceed in knowing this, then we will adore him as if destiny had imposed it on us. We will make

no resistance."

Now in agreement with these words, they told those who were taking fish from the river where,according to custom, Tojiland the other gods were bathing:

"Come, listen and understand: if those who bathe in that river are mortal gods, let us go to them,let us fall upon them and decimate them down to their bones. Let us do more; let us cause theiraccomplices - or should we say, their devotees and priests - to perish with them."


23/81

Afterwards, in the heat of their resolve, they added:

"To capture them we shall do the following: we will arrange to go to the said river at the properhour, two damsels - the healthiest and most astute among those born and raised in the region. Inthat place they will prattle like scatterbrained girls about their duties and intimacies. They willspeak cleverly so as not to disclose their intentions and our purpose. They must be cautious.They will not appear to look about or desire anything in a careless manner. With shifty cautionthey will begin to wash our clothes at the river's edge. If the boys approach them, the girls willundress in order to better attract them. If the boys, upon seeing the girls naked, show signs ofdesiring them and wanting to come near to them, they (the girls) will have been instructed to feelfree to grant the boys pleasure. If the gods then ask the girls who they are, they will answer: 'Weare daughters of lords; but our parents will not want to know more about what we will be doinghere, because we will not say anything,' This said, they will ask the boys for some personaleffects as a souvenir of their meeting. If the boys give these to them and also caress them, theywill immediately give themselves over submissively to the boys' desires."

In accordance with this thinking and this scheme, they instructed the two best girls of the place togo and do what has been stated in front of the gods, when these gods appeared at the river. Thedamsels chosen for this task were namedIxtah andIxpuch - and they were truly beautiful.

Without delay, the girls went to the river and crouched next to the rocks by the waters edge. Thepeople of the tribes, meanwhile, hid themselves, in silence and at a distance, behind the bushes.According to what is remembered, the girls began to wash the personal articles of clothing at abend in the river. Suddenly the damsels noticed, with a start, the presence ofTojiland the othergods. The girls realized who these were because they were seen to be beautiful and erect. Theirgolden flesh shone as if they had a light under their skin. Also, their eyes glowed with a strangelight.

At first, the gods observed the girls in their duties as washwomen; but upon seeing the godsapproach, the girls shook with fear and emotion. Then they took off their clothes, as they hadbeen instructed. When, with their feminine instinct, they knew that they had been noticed, theyshowed off their nudity. Upon being surprised, they acted ashamed, but not so much so that, bytheir attitude, they would be taken as shy or evasive. Among them all, there was, at first, a longsilence. But, contrary to the hopes of the damsels, neitherTojilnor the other gods showed anylust for them, nor did they caress or flatter them, nor even hint at anything of this sort. Uponapproaching, the gods spoke thusly:

"Where did you come from? What are you looking for in this place? Did no one warn you thatthis river is ours by natural right, because we found it untilled and without custodians? Do not

pretend to be scatterbrained. You should answer our questions. We are waiting for your answers.Speak."

After hearing these words, uttered with such hardness, the damsels were even more bewildered;and having been accosted with such candor, they said what they had been urged to say, andnothing more. They could not lie to these beings. A hidden force obliged them to say what theyknew. Besides, it was not in their nature to lie. After listening to the girls' confession, Tojilsaid:


24/81

"It is well. Now I will bring to you the sign that your mentors desire, which will convey to themthe gist of our conversation and the manner in which we negotiate."

The gods said no more. They left immediately and debated about what they should do. Being inagreement, they took three cotton cloaks and handed these to the Patriarchs, who were nearby,waiting expectantly. ThusBalam Quitzdrew a tiger on one of the cloaks;Balam Acab sketchedan eagle on another; and Muhucatah, on the third one, drew a horsefly and a wasp.

The gods never appeared again; they were swallowed up in the darkness of the jungle. In theirplace, the Patriarchs came near and spoke with the damsels.

Balam Quitz, after greeting them in the name of the gods, spoke in this manner:

"Here are the signs that your masters wished you to bring back; these are the tokens that Tojilandthe other gods promised you. To the lords who sent you to this place, you will say: 'This theygave us; with these cloaks you should cover yourselves and show off. Here it is. This is all.Expect no further words from us.' "

The Patriarchs also disappeared immediately. The damsels did not know how and where they hadslipped away. They remained alone with a certain sense of anxiety. With this message and thecloaks, the damsels abandoned that place and arrived at the center of the tribal community.There, restrainedand uneasy, they looked for the elders who had sent them, and before thesedeclared:

"Here we are."

"Have you seen Tojiland the other gods, as well as their devotees?" they were asked.

"Yes, we have seen them, and have spoken with them."

"Then, what sign do you bring us as a token which will verify the truth of what you say?"

"This is the token," they answered.

And upon saying this they turned over to the elders and other tribal members the cloaks that theyhad received from the hands of the Patriarchs. Everyone drew near to look at them with curiosityand astonishment - to look at those fabrics and the strange figures that had been drawn uponthem - a sight never before seen by these people. Immediately, the tribal leaders expressed theirwish to place these cloaks around themselves in order to appear important.

Upon hearing these pretensions, the girls said:

"It is good what you want to do. Tojilordered that the tribal leaders should use these tokens.They are in favor of this."

The elders did not wait any longer and covered their shoulders with the cloaks. Nothinghappened with the first two men - who had the cloaks with the drawings of the tiger and theeagle; but something unusual occurred with the third one - who had the cloak with the drawings


25/81

of the insects. He hadn't put it on well or adjusted it to his waist, when he began to feel bites andscratches and pain all over his body. Desperate and astonished, he threw off that cloak and said,among anguished shouts:

"What kind of fabric is this? What material have you brought me? What is this made of? Whatkind of scheme is this? What is it that moves, is agitated and grows beneath its drawing? Whydoes this pop up, come to life and become unloosened from the fabric?"

The other elders, frightened, also took off their cloaks. The people of the tribes saw, in anothersign, how powerful must be the action that they must take in order to effectively defeat thesegods and their followers. They saw this sign as a warning of possible failure in this fight theywere attempting. They remained sad, but not dejected. They knew that it was necessary to fight,and they were ready for it. In consideration of all this, the people gathered together again incouncil to discuss what they needed to do to defend themselves against the attacks andpersecutions of such gods, as reflected in the strategies of their servants. At the meeting, theoldest ones said:

"Only with astuteness can we free ourselves from these persecutors. Let us give this somethought. First we should spy on them. We shall work without danger, because there are many ofus and few of them. But we have to proceed diligently, before it is too late, lest our enemiesbecome apprehensive and arm themselves."

With this in mind, the elders decided to act without delay. They gathered together the tribalwarriors. While these young men were preparing themselvesfor the fight, the elders encouragedthem with words and canticles. The women, far from being cowed, also incited the warriors withsmiles and pleasant flattery. The whole assembly seemed like an excited swarm of bees.Everywhere they were responding to the call, solicitous and determined. Everyone knew thatupon the outcome of the battle would depend the survival or ruin of the tribes to which they allbelonged.

Meanwhile, from atop the mountain ofHacavitzthe devotees ofTojilwere vigilant and watchedbelow and were on alert.Balam Quitzand the other Patriarchs began to gather weapons. Theyequipped their sons and grandsons with these. They left their women in a safe and pleasant place.With great care, they instructed their young men in the use of the arms. The fight was coming.From above they observed the landscape and the enemy's movements, which were becomingincreasingly excitable. They saw that the tribes below, being very agitated and bellicose, weregathering in the prairies; They saw that the people gesticulated excitedly, and that the audaciousones were damaging the ramps that led to the mountain top. They saw how the rashest onesbegan to climb up upon the defensive ramparts that were placed there in trench style. Those thatconquered these obstacles crawled some distance along the lap of the mountain; and then with a

leap, returned to their position, giving shouts of joy. The rapacious ones clapped their hands inunison.

Everyone seemed impatient to fight. The cries of the elders, who remained on the plains, becameincreasingly fierce. The women, angrily weeping, made it appear that any cowards would bedead or converted into slaves forever.


26/81

In the face of this prodding, the warriors accelerated their preparations to ascend more quicklythrough the twists and turns and slopes of the mountain. Beneath the sun their arrows, clubs,lances, shields and bucklers sparkled. Thus they began to climb. They advanced, nevertheless,with caution, crouching behind the rocks and the bushes along the paths. Thus they went,climbing along the diverse slopes, without stopping to rest. No one came out to meet them. Atthis point, they had made good progress. The lap of the mountain was seen to be swarming withenemies, when something unforeseen happened. It is quite difficult to explain it. Suddenly, theassailants, not knowing when or how, fell asleep. They remained as stiff as tree trunks or asbeasts. They appeared to be dead, so deep was their sleep that it dominated and subdued them.Upon seeing them fall, the people ofHacavitzlowered their guard, they abandoned theirparapets, and among strident shouts, descended through the folds in the mountain, their clubsheld up high in the air, and their feathers ruffling in the wind. In this way they surprised thesleeping ones. They fell upon them and disarmed them, even taking off their clothes. To shamethem even more, they cut off their beards and their eyebrows, and removed the blades from theiraxes and spears; they tied their feet like birds and they painted their faces in a ludicrous way as ifthey were circus clowns. Then they abandoned them to exposure to the harsh weather of themountain. For the ultimate insult, the Patriarchs urinated on the defeated warriors. When these,

after some hours, awoke and saw how ridiculous was their appearance, so great was their shamethat some actually fled from one another to hide behind the bushes and tree trunks. They coveredtheir nakedness with banana leaves. They did not know what to do or what to think. In theirdesperation, they said:

"Why did we fall in this way, defeated by a sleep that we have never before known? Who madeus sleep, in such a change manner, while we were advancing so attentively toward the enemy?Who stopped our march and paralyzed our feet on the slopes of the mountain? Who bound ourhands and feet, took away our weapons, tore off our clothing, made a mockery of our bodies, cutoff our hair, greased our faces with soot and paint and rubbed our hands in filth? Who tied ourfeet as if we were imprisoned animals? Would they be bandits who attacked us from a hideout?Would they possibly be the same enemy gods who previously insulted us and hurt us? Truly wedo not know what happened or can we explain what has been done to us.

And while the humiliated tribal warriors were descending the mountain to return to their townsto recuperate, and to regroup for a new attack, the Patriarchs arranged for their people to raisewide defenses near the top. They gathered together the strong and agile men and with the help ofall, they dug a circular ditch. To hide it, they covered it with a net of interwoven vines and treefronds and spines. Behind the ditches they made a wall of tree trunks, flagstones and adobe.Then, against these walls, they propped up various mannequins of wood that resembled people.Between the arms of these mannequins they placed the weapons they had taken from thedefeated tribal warriors. The winds made the arms move and agitated the hair, made from cornsilk, which the mannequins had under their palm hats. From a distance and through the haze,

such mannequins really looked like warriors posted in defense of the place. Upon finishing thesepreparations, the Patriarchs went to ask the gods for advice. Before these, they said:

"Do you wish to tell us if in this fight we will be conquered or will be the conquerors?" Keep inmind that our enemies are many and are courageous in their hearts, while we are few and poorlyarmed, and there is no hate in our spirit, but we only obey the will of destiny."

Tojillet his voice be heard:


27/81

"Do not torment yourselves thinking about what must happen, because we are here and in duetime we will know how to dispense that which is necessary in order to overcome the threatagainst you."

This said the gods, using the arts with which they were skilled, attracted swarms of horsefliesand wasps. These darkened the air with their wings; they settled submissively on the nearbyrocks; here they remained quiet, obedient and incapable of continuing their flight any longer.Then, by revelation,Balam Quitzsaid these words to their united people:

"Take these obnoxious insects and guard them in sealed wooden crates. Place the wooden cratesnear the barricades and wait for the appropriate time to open them. These pests will defend youfrom the attacks of the warriors from below. You must remain alert against the danger. Be awaketo your ingenuity and your astuteness. Do not interrupt your vigil while watching the paths thatdescend to the valley of the enemy."

Indeed, they put those horseflies and those wasps in reed boxes. It seemed like the insects were

going to break their enclosures with their wings. Inside their prison, they buzzed, spreading theirdreadful noise. The people doubled their vigilance.

The sentinels on the paths and trails of the slopes remained alert. Mutually, they began toappraise any suspicious movement of the enemy. Any news on the ground or in the air wasannounced with sudden urgency.

Meanwhile the enemies, recovered from the defeat they had suffered, hurried about inpreparation for a new fight. With undisguised agitation, they went from one place to another,consulting with one another, and preparing new weapons. Astonished they looked up, and withtheir eyes and hands threatened the warriors they believed they were seeing behind thebarricades. More and more people continuously gathered on the plain, which was surroundedwith spiny plants. The hate they felt for the intruders was also increasing. Their cries announcedthis hate, and they struck blows upon the ground as if possessed. It was evident that they wereready to die defending the land that had belonged to them from time immemorial. No onedoubted the right they had to possess the land that now looked to be invaded by foreigners. Forthis reason nobody remained lazy; nobody just stood around idly. Some stretched deer skins forarmor; others adorned themselves with flexible reeds which would shield them from blows;others sharpened strong wooden sticks for spears; others moistened the tips of arrows withpoisonous resins; others filled backpacks with sharp-pointed objects; others gathered pebbleswhich could be shot from blowguns; others twisted strings of cotton to make masks and belts;others stretched bladders onto turtle shells to make drums; still others were perforating reed tubesto make them into flutes. Everyone performed his or her task with solemn haste, while thinking

about the undertaking that would soon begin.

At nightfall, their work slackened; but the vigilance of the defenders on the paths and slopes wasdoubled. In the most dangerous places, they burned torches in order to better illuminate the areaand to glimpse from afar the enemy's presence that would pretend to surprise them behind thesecurity of the shade. Along with their red-hot coals and their splendor, one saw the rough, cone-shaped faces of the warriors who slithered about ready for combat. The reflected light from theirlances, which were stuck into the ground, flashed and sparkled.


28/81

At daybreak they began to play theirtunhules, theirhicotea drums, their flutes and theirhornpipes.

Noisy as a storm they scattered about the area full of courage. The shouts, the aggressiveness, themanners and the gestures of the warriors instilled dread among the peaceful people whocontemplated these bellicose preparations. The children clung at the side of their mothers' skirts,covering their faces, while the elders shook their fists in a fearful and threatening manner.

Thus the youths, newly armed, began to climb again through the rugged paths ofHacavitzMountain. They climbed placing their feet firmly upon the stone slabs and the clods of earth. Tobe more secure, they took advantage of the places that were less steep. They climbed agilely, likedeer and mountain goats, among the rocks surrounded by brambles and spines. They climbed inlong stretches and then stopped to rest and drink nourishment, while the lookouts advanced inorder to observe the places occupied by the opposition. At each moment they expected to meetup with these sentries; they were sure they would succeed in being triumphant against theiradversaries. Neither ambush was possible. From time to time the guides would cry out and

signal, by waving cloth flags, that the path ahead was unobstructed, or that there was danger, orthat it was necessary to stop, crouch, wait, or reverse or change direction. The elders and thewomen that remained below prodded the warriors, in disorderly voices, not to falter in theirundertaking. They were going from one place to another, running and hoarsely intoning bravesongs. They were dancing strange dances, lewd and warlike, around very high bonfires fed withlogs cut from redried tree trunks. At times they took in their hands still hot ashes, they threwthem directly on their faces, or first muddied them, so as to appear fearsome and ferocious. Thecarnivorous birds, excited by the tumult that they saw, flew level with the men and beasts. Thecoyotes and jackals jumped over the ditches and holes, biting their own lips and wounding them,so ravenous were they.

The defenders of the mountain, although distressed by the danger and threat that advanced beforetheir eyes, they trusted in the providence of the gods who were favorable to them. They weresure that, in the appointed hour, they would not be abandoned and that, for the same reason,would not perish. Destiny would have to reserve for them eternal glory. They reassured oneanother with gestures and words. The cleverest among them, acting as sentries, postedthemselves in inaccessible places, ready to sound the alarm if danger was imminent. With hiddencaution, they observed the movements of the enemy who were already nearing the summit -making bellowing sounds and showing signs of fury never before seen, not even in the days ofthe most malevolent war. Thus there came a moment of anguished indecision for both factions.The shouting by those who ascended from the prairie hit against the cry of those who defendedthe crest of the mountain. Now the faces of some and of others could be seen among the thicket,like ears of corn among the tall stalks - of men armed with lances and clubs. The rustling noise of

the shields became perceptible; and the heaving of the chests of those who stopped behind therocks or of those who climbed over the trenches, due to deep and exhausted respiration, could beguessed.

One instant more and the enemies from above fell upon the enemies from below which,destroying the barricades, greedily approached the cusp of the mountain. a number of rocks,already dislodged by lances, ricocheted off the shields of some, producing a dry, deafeningsound. The encounter, so feared, had finally begun. At the top, some arrows began to fly,


29/81

whistling. The slingshots and blowguns shot pieces of sharp-pointed stones. Suddenly, the howlof pain of someone wounded was heard, like thunder that hits and reverberates. At this sameinstant, when the adversaries were about to grapple angrily with one another, the Patriarchsopened, according to what had been foreseen and ordered by Tojil, the tops of the baskets inwhich the horseflies and wasps were enclosed. In an instant the insects emerged with animpelling force, saturating the air with a buzzing and ominous noise, and fell like darts upon theenemies from below - who were climbing recklessly and irrationally - stinging their hands, arms,legs, thighs and faces. This terrible attack by the swarms of stinging insects first dispersed andthen stunned and intimidated the climbers, who did not know what to do. In attempting to defendthemselves from such unusual and strange aggression, they threw away their weapons. Bows,arrows and round shields fell to the ground. The afflicted warriors, relentlessly pursued by thehorde, threw themselves though rugged paths, trails and abrupt places, trying to free themselvesfrom the attack. Behind the fleeing men, the wild animals ran furiously, struggling against theonslaught against their own flesh. At the moment in which the disbandment spread and confusionwas rampant, the people ofBalam Quitzdescended and raged against the now disarmedfugitives. With their clubs, lances and slingshots they destroyed and killed all those within theirreach. The laments, the complaints, the blasphemies and the curses uttered by the conquered ones

were both dreadful and pitiful. The air was filled with dust, and the rocks covered with blood -this scene bearing witness to the great desolation that had occurred.

The image of the great defeat was visible even on the prairie below. The joy of the conquerorsspread like the wind that was blowing strongly as if someone, from an invisible place, fannedand propelled it. The bodies of the defeated ones fell off of the precipices, and were dashed andtorn apart. Bits of their flesh clung to the rocks. The mountain ofHacavitzwas thus a place oftriumph for the gods and the Patriarchs.

In this way the tribes faithful to TojilandBalam Quitzwon that property forever for themselves.Meanwhile on the prairie, the few people that remained of those that had been defeatedprostrated themselves at the feet of the conquerors.

The dwellers that had stayed on the mountain ofHacavitzunderstood now that the defeat of theenemies had been consummated and that the power of the gods was invincible. As a gesture ofrespect they raised their hands and shook them up high holding bunches of herbs and flowers.

Thus ended the fight between the tribes that arrived originally from Tuln and those who,because of their egotism, did not know how to defend or retain the land of their ancestors.

After establishing the dominion of the loyal tribes, the Patriarchs had a premonition that the hourof their death was nearing. With this thought in mind, they called the women and their childrenand their children's children. When these were gathered together before them, the Patriarchs were

greatly moved - their faces afflicted with grief - and they burned perfumed incense. They hopedthat the smoke would rise up on high and be dispersed by the wind. ThenBalam Quitzspoke inthis manner:

"Know, and do not forget, that we, the Procreators, must go away. Know also that we will returnat a time that will be indicated to you. Understand, finally, that the moment has arrived in whichwe must return to the place from where we came. According to the dictate of our consciences, wewill return to the place of our origin. But before parting, we have to make provisions in accord


30/81

with our obligation. For this reason, understand, without discord, that now we distribute thetreasures that belonged to us. To those to whom it is owed, we have revealed our secrets. It

ancient mayan texts

Documents