(38) There are many families of undines, each with its peculiar limitations, it is impossible to consider them here in detail. Their ruler, Necksa, they love and honor, and serve untiringly. Their temperament is said to be vital, and to them has been given as their throne the western corner of creation. They are rather emotional beings, friendly to human life and fond of serving mankind. They are sometimes pictured riding on dolphins or other great fish and seem to have a special love of flowers and plants, which they serve almost as devotedly and intelligently as the gnomes. Ancient poets have said that the songs of the undines were heard in the West Wind and that their lives were consecrated to the beautifying of the material earth.

(10) Feed N. with you; let him eat what you eat, drink as you drink, sit as you sit, be mighty as you are mighty, navigate as you navigate. The tent of N. is woven in the field of Aarru, his running water is in the Garden of Hotepit. Offerings are made to him among the gods; the drink of N. is the wine of Rā

(5) And towns and towers by toil of ill-starred men He raised. Then to the Hebrew race proclaimed, That each male child should in deep-flowing Nile Be drowned. My mother bore and hid me then Three months (so afterwards she told). Then took, And me adorned with fair array, and placed On the deep sedgy marsh by Nilus bank, While Miriam, my sister, watched afar.

(7) The business of Akôman is this, that he gave vile thoughts and discord to the creatures.

(6) "What do you think of it, grandmother? They have made fun of us. Our field, which we had worked, has been turned into a field of stubble and a thick woods. Thus we found it, when we got there, a little while ago, grandmother," they said to her and to their mother. "But we shall return there and watch over it, because it is not right that they do such things to us," they said. Then they dressed and returned at once to their field of cut trees, and there they hid themselves, stealthily, in the darkness. Then all the animals gathered again; one of each kind came with the other small and large animals. It was just midnight when they came, all talking as they came, saying in their own language: "Rise up, trees! Rise up, vines!" So they spoke when they came and gathered under the trees, under the vines, and they came closer until they appeared before the eyes [of Hunahpú and Xbalanqué].

(5) A thousand days and nights they were without eating, and first water and afterwards herbage (aûrvar) were devoured by them.

(1) Moreover, if we may believe in so many ancient and credible historians as have written concerning him, the words of Pythagoras contained something of a recalling and admonitory nature, which extended as far as to irrational animals; by which it may be inferred that learning predominates in those endued with intellect, since it tames even wild beasts, and those which are considered to be deprived of reason. For it is said that Pythagoras detained the Daunian bear which had most severely injured the inhabitants, and that having gently stroked it with his hand for a long time, fed it with maze and acorns, and compelled it by an oath no longer to touch any living thing, he dismissed it. But the bear immediately after hid herself in the mountains and woods, and was never seen from that time to attack any irrational animal.

Perceiving likewise an ox at Tarentum feeding in a pasture, and eating among other things green beans, he advised the herdsman to tell the ox to abstain from the beans. The herdsman, however, laughed at him, and said that he did not understand the language of oxen, but if Pythagoras did, it was in vain to advise him to speak to the ox, but fit that he himself should advise the animal to abstain from such food. Pythagoras therefore, approaching to the ear of the ox, and whispering in it for a long time, not only caused him then to refrain from beans, but it is said that he never after tasted them. This ox also lived for a long time at Tarentum near the temple of Juno, where it remained when it was old, and was called the sacred ox of Pythagoras.

It was also fed by those that came to it with human food. When likewise he happened to be conversing with his familiars about birds, symbols, and prodigies, and was observing that all these are the messengers of the Gods, sent by them to those men who are truly dear to the Gods, he is said to have brought down an eagle that was flying over Olympia, and after gently stroking, to have dismissed it. Through these things, therefore, and other things similar to these, he demonstrated that he possessed the same dominion as Orpheus, over savage animals, and that he allured and detained them by the power of voice proceeding from the mouth.

(32) This, too, it says, that the glory of Frêdûn settled on the root of a reed (kanyâ) in the wide-formed ocean; and Nôktargâ, through sorcery, formed a cow for tillage, and begat children there; three years he carried the reeds there, and gave them to the cow, until the glory went on to the cow; he brought the cow, milked her milk, and gave it to his three sons; as their walking was on hoofs, the glory did not go to the sons, but to Farhank.

(1) Now we shall tell of the birth of Hunahpú and Xbalanqué. Here, then, we shall tell about their birth. When the day of their birth arrived, the girl named Xquic gave birth; but the grandmother did not see them when they were born. Instantly the two boys called Hunahpú and Xbalanqué were born. There in the wood they were born. Then they came to the house, but they could not sleep. "Go throw them out! "said the old woman, "because truly they cry very much." Then they went and put them on an ant-hill. There they slept peacefully. Then they took them from the ant-hill and laid them on thistles. Now, what Hunbatz and Hunchouén wished was that they [Hunahpú and Xbalanqué] would die there on the ant-hill, or on the thistles. They wished this because of the hatred and envy Hunbatz and Hunchouén felt for them. At first they refused to receive their younger brothers in the house; they would not recognize them and so they were brought up in the fields.

(21) The goddess Aruru together with him 1 created the seed of mankind

(2) Truly I wept, leaning upon a peak Of the hard crag, so that my Escort said To me: "Art thou, too, of the other fools? Here pity lives when it is wholly dead; Who is a greater reprobate than he Who feels compassion at the doom divine? Lift up, lift up thy head, and see for whom Opened the earth before the Thebans' eyes; Wherefore they all cried: 'Whither rushest thou, Amphiaraus? Why dost leave the war?' And downward ceased he not to fall amain As far as Minos, who lays hold on all. See, he has made a bosom of his shoulders! Because he wished to see too far before him Behind he looks, and backward goes his way: Behold Tiresias, who his semblance changed, When from a male a female he became, His members being all of them transformed; And afterwards was forced to strike once more The two entangled serpents with his rod, Ere he could have again his manly plumes. That Aruns is, who backs the other's belly, Who in the hills of Luni, there where grubs The Carrarese who houses underneath,

(3) I saw one made in fashion of a lute, If he had only had the groin cut off Just at the point at which a man is forked. The heavy dropsy, that so disproportions The limbs with humours, which it ill concocts, That the face corresponds not to the belly, Compelled him so to hold his lips apart As does the hectic, who because of thirst One tow'rds the chin, the other upward turns. "O ye, who without any torment are, And why I know not, in the world of woe," He said to us, "behold, and be attentive Unto the misery of Master Adam; I had while living much of what I wished, And now, alas! a drop of water crave. The rivulets, that from the verdant hills Of Cassentin descend down into Arno, Making their channels to be cold and moist, Ever before me stand, and not in vain; For far more doth their image dry me up Than the disease which strips my face of flesh. The rigid justice that chastises me Draweth occasion from the place in which I sinned, to put the more my sighs in flight.

(7) "I am Aglaurus, who became a stone!" And then, to press myself close to the Poet, I backward, and not forward, took a step. Already on all sides the air was quiet; And said he to me: "That was the hard curb That ought to hold a man within his bounds; But you take in the bait so that the hook Of the old Adversary draws you to him, And hence availeth little curb or call. The heavens are calling you, and wheel around you, Displaying to you their eternal beauties, And still your eye is looking on the ground; Whence He, who all discerns, chastises you."

(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

(3) Certainly Nature, when she left the making Of animals like these, did well indeed, By taking such executors from Mars; And if of elephants and whales she doth not Repent her, whosoever looketh subtly More just and more discreet will hold her for it; For where the argument of intellect Is added unto evil will and power, No rampart can the people make against it. His face appeared to me as long and large As is at Rome the pine-cone of Saint Peter's, And in proportion were the other bones; So that the margin, which an apron was Down from the middle, showed so much of him Above it, that to reach up to his hair Three Frieslanders in vain had vaunted them; For I beheld thirty great palms of him Down from the place where man his mantle buckles. "Raphael mai amech izabi almi," Began to clamour the ferocious mouth, To which were not befitting sweeter psalms. And unto him my Guide: "Soul idiotic, Keep to thy horn, and vent thyself with that, When wrath or other passion touches thee.

(226) 225 To say: One serpent is encircled by another serpent, 225 when a toothless (?) calf born on pasture-land is encircled. 225 Earth, devour that which has come forth from thee. Monster (beast), lie down, glide away. 226 A servant (holy person) who belongs to the Ennead (pelican) is fallen in water. 226 Serpent, turn over that R` may see thee.

(9) Then they returned to their home, and when they arrived they spoke to their grandmother and their mother, and said to them: "What could it be, grandmother, that has happened to our elder brothers, that suddenly their faces turned into the faces of animals?" So they said. "If you have done any harm to your elder brothers, you have hurt me and have filled me with sadness. Do not do such a thing to your brothers, oh, my children," said the old woman to Hunahpú and Xbalanqué. And they replied to their grandmother: "Do not grieve, our grandmother. You shall see our brother's faces again; they shall return, but it will be a difficult trial for you, grandmother. Be careful that you do not laugh at them. And now, let us cast our lot," they said.

(2) "Very well," they answered. And immediately each went to take his [own food] and they all went together. Some went to take rotten things; others went to take grasses; others went to get stones. Others went to gather earth. Varied was the food of the [small] animals and of the large animals. Behind them the turtle was lingering, it came waddling along to take its food. And reaching at the end [of Hunahpú's body] it assumed the form of the head of Hunahpú, and instantly the eyes were fashioned. Many soothsayers came, then, from heaven. The Heart of Heaven, Huracán, came to soar over the House of Bats. It was not easy to finish making the face, but it turned out very well; the hair had a handsome appearance and [the head] could also speak. But as it was about to dawn and the horizon reddened: "Make it dark again, old one!" the buzzard was told. "Very well, said the old one, and instantly the old one darkened [the sky]. "Now the buzzard has darkened it," the people say nowadays. And so, during the cool of dawn, the [Hunahpú] began his existence. "Will it be good?" they said. "Will it turn out to look like Hunahpú?"

(3) O blind cupidity, O wrath insane, That spurs us onward so in our short life, And in the eternal then so badly steeps us! I saw an ample moat bent like a bow, As one which all the plain encompasses, Conformable to what my Guide had said. And between this and the embankment's foot Centaurs in file were running, armed with arrows, As in the world they used the chase to follow. Beholding us descend, each one stood still, And from the squadron three detached themselves, With bows and arrows in advance selected; And from afar one cried: "Unto what torment Come ye, who down the hillside are descending? Tell us from there; if not, I draw the bow." My Master said: "Our answer will we make To Chiron, near you there; in evil hour, That will of thine was evermore so hasty." Then touched he me, and said: "This one is Nessus, Who perished for the lovely Dejanira, And for himself, himself did vengeance take. And he in the midst, who at his breast is gazing, Is the great Chiron, who brought up Achilles; That other Pholus is, who was so wrathful.

(2) Already, many were the men who had been carried off, but the tribes did not notice it until later. "Could it be Tohil. and Avilix who have been here among us? It must be they who are nourished by the priests and the sacrificers. Where are their homes? Let us follow their footprints!" said all the people. Then they held a council among themselves. Then they began to follow the footprints of the priests and the sacrificers, but they were not clear. There were only tracks of wild animals, tracks of jaguars that they saw, but the tracks were not distinct. The first ones were not clear because they were reversed, as though made so that the people went astray, and their way was not clear. A mist formed, a black rain fell and made much mud; and it began to drizzle. This was what the people saw before them. And their hearts became weary of searching and following them on the roads, because the beings of Tohil, Avilix, and Hacavitz were so great that the latter withdrew to the summit of the mountains, in the vicinity of the people, whom they killed.