(6) When she is about to bring forth, he sprinkles her with water, saying: — 'Like as the wind doth agitate A lotus-pond on every side, So also let thy fetus stir. Let it come with its chorion. This fold of Indra's has been made With barricade, enclosed around. O Jndra, cause him to come forth—-

(71) When the light of the sweet water cometh into it, then it willingly, friendly and freely yieldeth up its birth thereunto, and makes it [the sweet water] dry and shining bright.

(58) And now when the births or genitures of the powers taste the water of life, then they quake or tremble for very lovejoy, and that trembling or moving, which riseth up in the midst or centre of the birth or geniture, is bitter. For it riseth up swiftly out of the birth, when the water of life cometh into the birth or geniture, like a joyful leaping or springing up of the birth.

(61) There is a serpent belonging to it, who comes from the two wells at Elephantine, at the gate of the water. He goes with the water, and stops at the stream of Cher-āba, near the powers of the high flood; he sees his hour of the silent evening

The FUMIGATION from STORAX. O venerable goddess, hear my pray'r, For labour pains are thy peculiar care; in thee, when stretch'd upon the bed of grief, The sex as in a mirror view relief. Guard of the race, endued with gentle mind, To helpless youth, benevolent and kind; Benignant nourisher; great Nature's key Belongs to no divinity but thee. Thou dwell'st with all immanifest to sight, And solemn festivals are thy delight. Thine is the talk to loose the virgin's zone, And thou in ev'ry work art seen and known. With births you sympathize, tho' pleas'd to see The numerous offspring of fertility; When rack'd with nature's pangs and sore distress'd, The sex invoke thee, as the soul's sure rest; For thou alone can'st give relief to pain, Which art attempts to ease, but tries in vain; Assisting goddess, venerable pow'r, Who bring'st relief in labour's dreadful hour; Hear, blessed Dian, and accept my pray'r, And make the infant race thy constant care.

(93) And then the sweet quality extends itself gently or mildly, and there grow little subtile leaves in the head, which are of the kind of all the qualities, and then the sweet water is as it were a pregnant woman new with child, having conceived the seed, and it always presseth onward, till it openeth the head.

(40) If birth is to be obtained over a heap of impurities, a sensation that it is sweet-smelling will attract one towards that impure mass, and birth will be obtained thereby.

(25) There is also therein a raging, raving, stinging and burning, and that water is continually as a dying man, when body and soul are parting asunder, a most horrible anxiety, a woeful, painful birth or geniture.

(28) The meaning is not that the water is quite reprobated, rejected or thrust out from God; for the heart therein belongeth yet to the astral birth or geniture, out of which the holy birth becometh generated.

(44) And so now there is a vehement Desire in the Creatures. The Spirit of the Male seeks the loving Child in the Female, and the Female in the Male; for the Irrationality of the Body in the unreasonable Creatures knows not what it does; the Body would not, if it had Reason, move so eagerly towards Propagation; neither does it know any Thing of the Impregnation [or Conception,] only its Spirit does so burn and desire after the Child of Love, that it seeks Love, (which yet is paradisical) and it cannot comprehend it; but it makes a P Semination only, wherein there is again a Center to the Birth. And thus is the Original of both Sexes, and their Propagation; yet it does not attain the paradisical Child of Love, but it is a vehement Hunger, and so the Propagation is acted with great Earnestness.

(5) After all of the above talking, the maiden returned directly to her home, having immediately conceived the sons in her belly by virtue of the spittle only. And thus Hunahpú and Xbalanqué were begotten. And so the girl returned home, and after six months had passed, her father, who was called Cuchumaquic, noticed her condition. At once the maiden's secret was discovered by her father when he observed that she was pregnant. Then the lords, Hun-Camé and Vucub-Camé, held council with Cuchumaquic. "My daughter is pregnant, Sirs; she has been disgraced," exclaimed Cuchumaquic when he appeared before the lords. "Very well," they said. "Command her to tell the truth, and if she refuses to speak, punish her; let her be taken far from here and sacrifice her." "Very well, Honorable Lords," he answered. Then he questioned his daughter: "Whose are the children that you carry, my daughter?" And she answered, "I have no child, my father, for I have not yet known a youth." 'Very well," he replied. "You are really a whore. Take her and sacrifice her, Ahpop Achih; bring me her heart in a gourd and return this very day before the lords," he said to the two owls.

(14) Whatever form is produced, Ο son of Kunti, in any womb, the Great Nature is its womb, and I am the seed-giving Father.

(74) She became not pregnant save after sexual pleasure, Can a garden bloom without the spring? Pregnant women and their teeming wombs So every tree which nurtures its fruits Has been, like Mary, impregnated by the Unseen King. Though fire's heat be hidden in the midst of water, Though the heat of the fire be working unseen, In like manner, the members of those enjoying "union" Become big with child, viz., with forms of "states" and "words." Gazing on the beauty of these forms they stand agape,

(32) Still, if it be not closed even by that, and thou findest thyself ready to enter the womb, the third method of repelling attachment and repulsion is hereby shown unto thee: There are four kinds of birth: birth by egg, birth by womb, supernormal birth, and birth by heat and moisture. Amongst these four, birth by egg and birth by womb agree in character.

(53) Now the other birth or geniture is the water, which taketh its original in the body of nature. Observe:

(32) As above said, the visions of males and females in union will appear. If, at that time, one entereth into the womb through the feelings of attachment and repulsion, one may be born either as a horse, a fowl, a dog, or a human being.

(60) Now this birth or geniture presseth through the outward congealed birth quite through death, and generateth the astral life in the death, that is, in the congealed earth, water and flesh of the beasts and of men, also of the fowls, fishes and worms or creeping things.

(36) But seeing the wrath also is in that water in the deep above the earth, therefore constantly, through the kindling of the stars, and of the water in the wrath, such palpable water generateth itself, which, with its outermost birth, stands in death.

(40) In the water it causes a stink, putridness and rankness, a forgetfulness of all good things, a melancholy or sadness of life, a house of death, a beginning of sorrow and an end of joy Of the Astringent or Saltish Quality.

(6) Now, the woman whom one may desire with the thought, 'May she conceive!'— after coming together with her and joining mouth with mouth, he should first exhale, then inhale, and say: * With power, with semen, I deposit semen in you! ' Thus she becomes pregnant.